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2 Mózes 26

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1 A hajlékot pedig tíz kárpitból csináld: sodrott lenbõl, és kék, és bíborpiros, és karmazsin színûbõl, Kérubokkal, mestermunkával készítsd azokat.

2 Egy-Egy kárpit hossza huszonnyolcz sing legyen, Egy-Egy kárpit szélessége pedig négy sing; Egy mértéke legyen mindenik kárpitnak.

3 Öt kárpit legyen egymással egybefoglalva, ismét öt kárpit egymással egybefoglalva.

4 És csinálj hurkokat kék lenbõl az egyik kárpit szélén, a mely az egybefoglaltak között szélrõl van; ugyanezt csináld a szélsõ kárpit szélével a másik egybefoglalásban is.

5 Ötven hurkot csinálj az egyik kárpiton; Ötven hurkot csinálj ama kárpit szélén is, a mely a másik egybefoglalásban van; egyik hurok a másiknak általellenében legyen.

6 Csinálj ötven arany horgocskát is, és e horgocskákkal foglald össze egyik kárpitot a másikkal, hogy a hajlék egygyé legyen.

7 Ezután csinálj kecskeszõr kárpitokat sátorul a hajlék fölé; tizenegy kárpitot csinálj ilyet.

8 Egy kárpit hossza harmincz sing legyen, szélessége pedig Egy kárpitnak négy sing; Egy mértéke legyen a tizenegy kárpitnak.

9 És foglald egybe az öt kárpitot külön, és a hat kárpitot külön; a hatodik kárpitot pedig kétrét hajtsd a sátor elejére.

10 És csinálj ötven hurkot az egyik kárpit szélén, a mely az egybefoglaltak között szélrõl van; és ötven hurkot a kárpit szélén a másik egybefoglalásban is.

11 Csinálj ötven rézhorgocskát is, és akaszd a horgocskákat a hurkokba, és foglald egybe a sátort, hogy egygyé legyen.

12 A sátor kárpitjának fölösleges része, a fölösleges kárpitnak fele csüggjön alá a hajlék hátulján.

13 Egy singnyi pedig egyfelõl, és egy singnyi másfelõl, abból, a mi a sátor kárpitjainak hosszában fölösleges, bocsáttassék alá a hajlék oldalain egyfelõl is, másfelõl is, hogy befedje azt.

14 Csinálj a sátornak takarót is veresre festett kosbõrökbõl, és e fölé is egy takarót borzbõrökbõl.

15 Csinálj a hajlékhoz deszkákat is sittim-fából, felállogatva.

16 A deszka hossza tíz sing legyen; egy-egy deszka szélessége pedig másfél sing.

17 Egy-Egy deszkának két csapja legyen, egyik a másiknak megfelelõ; így csináld a hajlék minden deszkáját.

18 A deszkákat pedig így csináld a hajlékhoz: húsz deszkát a déli oldalra, délfelé.

19 A húsz deszka alá pedig negyven ezüst talpat csinálj, két talpat egy-egy deszka alá, annak két csapjához képest; megint két talpat egy-egy deszka alá, a két csapjához képest.

20 A hajlék másik oldalául is, észak felõl húsz deszkát.

21 És azokhoz is negyven ezüst talpat; két talpat egy deszka alá, megint két talpat egy deszka alá.

22 A hajlék nyugoti oldalául pedig csinálj hat deszkát.

23 A hajlék szegleteiül is csinálj két deszkát a két oldalon.

24 Kettõsen legyenek alólról kezdve, felül pedig együtt legyenek egy karikába foglalva; ilyen legyen mindkettõ; a két szeglet számára legyenek.

25 Legyen azért nyolcz deszka, és azokhoz tizenhat ezüst talp; két talp egy deszka alatt, megint két talp egy deszka alatt.

26 Csinálj reteszrúdakat is sittim-fából; ötöt a hajlék egyik oldalának deszkáihoz.

27 És öt reteszrúdat a hajlék másik oldalának deszkáihoz; és a hajlék nyugoti oldalának deszkáihoz is öt reteszrúdat hátulról.

28 A középsõ reteszrúd pedig a deszkák közepén az egyik végtõl a másik végig érjen.

29 A deszkákat pedig borítsd meg aranynyal, és karikákat is aranyból csinálj azokhoz a reteszrúdak tartói gyanánt; a reteszrúdakat is megborítsd aranynyal.

30 A hajlékot pedig azon a módon állítsd fel, a mint néked a hegyen mutattatott.

31 És csinálj függönyt, kék, és bíborpiros, és karmazsinszínû, és sodrott lenbõl; Kérubokkal, mestermunkával készítsék azt.

32 És tedd azt sittim-fából való, aranynyal borított négy oszlopra, a melyeknek horgai aranyból legyenek, négy ezüst talpon.

33 És tedd a függönyt a horgok alá, és vidd oda a függöny mögé a bizonyság ládáját és az a függöny válaszsza el néktek a szent helyet a szentek szentjétõl.

34 Azután tedd rá a fedelet a bizonyság ládájára a szentek szentjébe.

35 Az asztalt pedig helyezd a függönyön kívül, és a gyertyatartót az asztal ellenébe, a hajlék déli oldalába; az asztalt pedig tedd az északi oldalba.

36 És csinálj leplet a sátor nyilására is, kék, és bíborpiros, és karmazsinszínû, és sodrott lenbõl, hímzõmunkával.

37 A lepelhez pedig csinálj öt oszlopot sittim-fából, és borítsd meg azokat aranynyal; azoknak horgai aranyból [legyenek], és önts azokhoz öt réztalpat.

   

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Arcana Coelestia # 9648

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9648. 'And for the other side of the dwelling-place - on the north side' means towards the more external parts of that heaven, where truth dwells in obscurity. This is clear from the meaning of 'the dwelling-place' as heaven, dealt with in 9594; and from the meaning of 'the north' as more external parts, where truth dwells in obscurity, dealt with in 3708. From these meanings it is evident that 'the side of the dwelling-place - on the north side' means towards the more external parts of heaven, where truth dwells in obscurity. There are four states to which the four quarters in the world - east, west, south, and north - correspond. East corresponds to a state in which good is on the rise, and west to a state in which good is on the decline; south corresponds to a state in which truth dwells in light, but north to a state in which truth dwells in shade, 3708. The state of good which the east corresponds to, and the state of truth which the south corresponds to, are more internal states, while the state of good which the west and that of truth which the north correspond to are more external states. For the more internal every state is, the more perfect it is; and the more external it is, the less perfect and so more obscure it is. This is why the higher a person can be raised towards more internal things, the more he advances into the perception of good and the light of truth. When therefore a person lays aside things of the body, which are truly external things, as happens when he leaves this world, he enters into intelligence and wisdom, and so into the perception of all forms of happiness. He does so provided that he has been leading a life of truth and goodness. And the more he has allowed himself to be raised towards the more internal parts of heaven by leading a good life based on teachings about the truth, the greater is that perception.

  
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Thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia # 9594

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9594. 'And you shall make the dwelling-place' means the second or middle heaven. This is clear from the meaning of 'the dwelling-place', when it refers to the Divine, as heaven - the middle or second heaven, strictly speaking. It is well known that there are three heavens, namely the inmost, middle, and lowest, or third, second, and first. All these heavens were represented by the tabernacle; the inmost or third heaven was represented by the ark where the Testimony was, the middle or second heaven by the dwelling-place where the table for the loaves of the Presence and the lampstand were, and the lowest or first heaven by the court. The reason why there are three heavens is that there are three degrees of life with the human being. (Human beings, who become angels after death, constitute heaven; angels have no other beginning, and the heavens spring from no other source.) The inmost degree of his life exists for the inmost heaven, the middle degree of life for the middle heaven, and the lowest for the lowest heaven. And because the human being is like this, or has been so formed, and heaven springs from the human race, there are three heavens.

[2] These degrees of life with a person are opened up in successive stages. The first degree is opened up by a life led in accord with what is right and fair, the second degree by a life in accord with the truths of faith drawn from the Word and with forms of the good of charity towards the neighbour that follow on from those truths, and the third degree by a life in accord with the good of mutual love and the good of love to the Lord. These virtues are the means by which those three degrees of life with a person, and so the three heavens with him, are opened up in successive stages. But it should be recognized that to the extent that a person departs from good in life and moves towards evil in life those degrees are closed, that is, the heavens with him are closed; for just as good in life opens them, so evil in life closes them. This being so, all who are steeped in evil are outside heaven, thus are in hell. It should also be recognized that with some people - since the heavens with a person are opened up in successive stages according to the good present in his life, as stated above - the first heaven and not the second is opened up; that with some others the second heaven and not the third is opened up; but that the third heaven is opened up solely with those governed by good in life springing from love to the Lord. For the human being is heaven in its smallest form, and has been created so as to conform to an image of heaven and of the world, see the places referred to in 9279.

[3] There is therefore an inmost heaven, represented by the ark of the Testimony, which was the subject in the previous chapter; a middle heaven, represented by the dwelling-place, which is the subject in the present chapter; and a lowest heaven, represented by the court, which is the subject in the next chapter. Heaven is called God's dwelling-place because what is Divine and the Lord's dwells there; for Divine Truth emanating from the Lord's Divine Good is what makes heaven, indeed gives life to the angels there. And since the Lord dwells with angels in that which comes from Him, 9338 (end), heaven is called God's dwelling-place, and the actual Divine Truths emanating from Divine Good, which angels or angelic communities are recipients of, are called dwellings, as in David,

Send out Your light and Your truth; let them lead me, let them lead me to [Your] holy mountain and to Your dwellings, that I may go in to the altar of God, to God ... Psalms 43:3-4.

In the same author,

There is a river whose streams will make glad the city of God, the holy place of the dwellings of the Most High. Psalms 46:4.

In the same author,

Down to the ground 1 they have profaned the dwelling-place of Your name. Psalms 74:7.

In the same author,

How lovely are Your dwellings, O Jehovah! Psalms 84:1.

[4] The fact that the Divine realities which emanate from the Lord's Divine Human are what are rightly called 'dwellings', as a result of which heaven itself is called 'the dwelling-place', is also clear in David,

He swore to Jehovah, he made a vow to the Mighty One of Jacob, Surely I will not give sleep to my eyes, until I find a place for Jehovah, the dwelling-places for the Mighty One of Jacob. Behold, we heard of Him in Ephrathah, we found Him in the fields of the wood. We will enter His dwelling-places. Psalms 132:2, 4-7.

'The Mighty One of Jacob' is the Lord's Divine Human, 6425. 'Ephrathah', where He was to be found, is Bethlehem where He was born, Genesis 35:19; 48:7; Micah 5:2; Matthew 2:5-6. 'The fields of the wood' are the forms of good composing the Church among gentiles.

[5] In Ezekiel,

They will dwell in the land which I gave to My servant Jacob. They will dwell in it, they [and their sons] and their sons' sons forever. And David My servant will be their prince forever. I will make with them a covenant of peace; it will be an eternal covenant with them. And I will set My sanctuary in their midst forever; so shall My dwelling-place be among them. Ezekiel 37:25-27.

'David, who will be their prince forever' stands for the Lord, 1888; 'the sanctuary' (sanctuarium) stands for the Lord's Divine Human, since He is the source of all holiness (sanctum), 3210, 9229, so that 'dwelling-place' stands for heaven and for the Church, where the Lord is.

[6] In Jeremiah,

Thus said Jehovah, Behold, I will bring back the captivity 2 of the tents of Jacob, and will have compassion on his dwellings, that the city may be built upon its mound. Jeremiah 30:18.

'Bringing back the captivity of the tents of Jacob' stands for restoring the external Church's forms of good and truths which had been destroyed, 'having compassion on his dwellings' for restoring the internal Church's truths, 'the city which was to be built upon its mound' for doctrinal teachings about the truth, 2449, 2943, 3216, 4492, 4493.

[7] How the Lord dwells in the heavens may be seen from what has been shown previously regarding the Lord, that is to say, where it has been shown that the Lord's Divine Human is the Sun, the source of heat and light in the heavens. The heat radiating from the Lord as the Sun is love, while the light is faith. The Lord therefore dwells with those who receive from Him the good of love and the truth of faith, which are the heat and light of life; and how fully He is present depends on their degree of receptivity.

Poznámky pod čarou:

1. literally, Into the earth or land

2. i.e. restore the fortunes

  
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Thanks to the Swedenborg Society for the permission to use this translation.