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2 Mózes 39

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1 A kék, és bíborpiros, és karmazsinszínû [fonálból] pedig csinálának szolgálati ruhákat a szenthelyen való szolgálatra. Áronnak is úgy készíték a szent ruhákat, a mint az Úr parancsolta vala Mózesnek.

2 Az efódot csinálák aranyból, kék, és bíborpiros, és karmazsinszínû, és sodrott lenbõl.

3 És aranyból vékony lapokat verének, és azokat fonalakká metélék, hogy feldolgozzák a kék, és a bíborpiros, és a karmazsinszínû, és a lenfonál közé, mestermunkával.

4 Csinálának hozzá összekötött vállkötõket: a két végükön kapcsolák össze.

5 Az átkötõ öv is, a mely rajta vala, abból való, ugyanolyan mívû vala, [mint az efód:] aranyból, kék, és bíborpiros, és karmazsinszínû, és sodrott lenbõl, a mint az Úr parancsolta Mózesnek.

6 Megcsinálák azután az ónix köveket is, arany boglárokba foglalva, kimetszve pecsétmetszés módjára, az Izráel fiainak neveire.

7 És rátették azokat az efód vállkötõire, az Izráel fiaira való emlékeztetés kövei gyanánt, a mint az Úr parancsolta vala Mózesnek.

8 Megcsinálák a hósent is mestermunkával, mint az efódot, aranyból, kék, és bíborpiros, és karmazsinszínû, és sodrott lenbõl.

9 Négyszögû vala a hósen, és kétrétûre készíték azt; egy arasz vala hossza, egy arasz a szélessége is két rétben.

10 És négy sor követ foglalának abba, ily sorban: szárdiusz, topáz, smaragd; az elsõ sor.

11 A második sor: karbunkulus, zafir és gyémánt.

12 A harmadik sor: jáczint, agát és amethiszt.

13 A negyedik sor: krizolith, ónix és jáspis, a melyek mind arany boglárokba foglaltattak a magok helyén.

14 A kövek pedig Izráel fiainak nevei szerint valának, tizenkettõ vala az õ nevök szerint, és pecsét módjára metszve, mindenik a reá való névvel, a tizenkét nemzetség szerint.

15 És csinálának a hósenre sodrott mívû fonatékot is tiszta aranyból.

16 Azután csinálának két arany boglárt, és két arany karikát; és a két arany karikát rá tevék a hósen két szegletére.

17 A két arany fonatékot pedig a hósen két szegletén levõ két karikába fûzték.

18 És a két fonaték [másik] két végét oda foglalák a két boglárhoz, és azokat az efód vállkötõihez tûzék, annak elõrészére.

19 Csinálának [más] két arany karikát is, és oda tevék azokat a hósen két szegletére, azon a szélén, a mely befelé vala az efód felõl.

20 És csinálának [még] két arany karikát, és azokat az efód két vállkötõjére tevék, alól, annak elõrésze felõl, az összefoglalás mellett, az efód övén felül.

21 És a hósent az õ karikáinál fogva odacsatolák az efód karikáihoz, kék zsinórral, hogy az efódnak öve felett legyen, és el ne váljék a hósen az efódtól; a mint az Úr parancsolta vala Mózesnek.

22 És megcsinálák az efód palástját takácsmunkával, egészen kék lenbõl.

23 És a palást közepén levõ nyílás olyan vala, mint a pánczélnak nyílása; szegése vala a nyílásnak köröskörül, hogy el ne szakadjon.

24 És a palást alsó peremére csinálának gránátalmákat, kék, és bíborpiros, és karmazsinszinû sodrott fonálból.

25 Csinálának csengettyûket is tiszta aranyból, és tevék a csengettyûket a gránátalmák közé, a palást peremére köröskörül a gránátalmák közé.

26 Csengettyû meg gránátalma, csengettyû meg gránátalma a palást peremén köröskörül, hogy abban szolgáljanak, a mint az Úr parancsolta vala Mózesnek.

27 Megcsinálák a len köntösöket is takácsmunkával, Áronnak és az õ fiainak.

28 A len süveget is, a süveg ékességeit is lenbõl, és a gyolcs lábravalókat sodrott lenbõl.

29 Az övet is sodrott lenbõl, és kék, bíborpiros és karmazsinszínû fonálból hímzõmunkával, a mint az Úr parancsolta vala Mózesnek.

30 A szent koronához való lapot is megcsinálák tiszta aranyból, és felírák rá a pecsétmetszõ módjára: Szentség az Úrnak.

31 És kötének reá kék zsinórt, hogy felkössék azzal a süvegre, a mint az Úr parancsolta vala Mózesnek.

32 Így végezteték el a gyülekezet sátora hajlékának egész munkája; és az Izráel fiai egészen úgy csinálák, a mint az Úr parancsolta vala Mózesnek, úgy csinálták.

33 És vivék a hajlékot Mózeshez: a sátort és annak minden eszközét, horgait, deszkáit, reteszrúdait, oszlopait, és talpait.

34 A veresre festett kosbõrökbõl készült takarót is, és a borzbõrökbõl készült takarót, és a takarófüggönyt.

35 A bizonyság ládáját, annak rúdait, és a fedelet.

36 Az asztalt és annak minden edényét, és a szent kenyeret.

37 A tiszta gyertyatartót: annak mécseit, a felszereléshez való mécseket s minden hozzávalót, a világító olajjal együtt.

38 Az arany oltárt, a kenetnek olaját, a fûszerekbõl való füstölõt, és a sátor nyílására való leplet.

39 A réz oltárt és annak réz rostélyát, rúdait és minden edényeit, a mosdómedenczét és annak lábát.

40 A pitvar szõnyegeit, oszlopait, talpait: és a pitvar kapujára való leplet, annak köteleit, szegeit, és a hajlék szolgálatjára való minden eszközt a gyülekezet sátoránál.

41 A szolgálati ruhákat, a szenthelyen való szolgálatra, a szent ruhákat Áron papnak, és fiainak ruháit a papi tisztre.

42 A mint parancsolta vala az Úr Mózesnek, egészen úgy csinálának az Izráel fiai minden munkát.

43 És megtekinte Mózes minden munkát, és ímé elkészíték azt, úgy készíték el, a mint az Úr parancsolta vala, és megáldá õket Mózes.

   

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Apocalypse Explained # 429

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429. And I heard the number of them that were sealed.- That this signifies the quality of those who are in good, and separated from the evil, is evident from the signification of number, which denotes the quality of the thing treated of, with which signification we shall deal presently; and from the signification of the sealed, as denoting those who are in good, distinct and separate from others. Concerning which signification see just above (n. 427:1).

Number and measure are mentioned in many places in the Word, and it is supposed that nothing more is meant by these than number and measure; but by number and measure in the spiritual sense is meant the quality of the thing treated of. The quality itself is determined by the numbers expressed, as in this place by a hundred and forty and four thousand, and afterwards by twelve thousand out of every tribe. The signification of these numbers shall therefore be explained in the following article. The reason why number signifies the quality of the thing treated of, is that the Word is spiritual, and consequently every detail contained in it is spiritual, and spiritual things are not numbered and measured, but yet they fall into numbers and measures when they [descend] out of the spiritual world, or out of heaven, where angels are, into the natural world or earth, where men are; and similarly, when they pass out of the spiritual sense of the Word in which angels are, into the natural sense of the Word in which men are. The natural sense of the Word is the sense of its letter. This is the reason that in this sense there are numbers, and that they signify spiritual things, or such as relate to heaven and the church. It has been often shown me that the spiritual things of heaven, such as those which the angels think and speak, also fall into numbers. When they were conversing, their discourse fell into pure numbers, and these were seen upon paper; they afterwards said that it was their discourse which had fallen into numbers, and that those numbers in a series contained everything they uttered. I was also instructed as to their signification, and how they were to be understood; upon this subject we shall have frequent occasion to speak in the following pages. But concerning writings from heaven in pure numbers, see Heaven and Hell 263). That all numbers in the Word signify things pertaining to heaven and the church, see also above (n. 203, 336).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Apocalypse Explained # 336

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336. And the number of them was myriads of myriads, and thousands of thousands. That this signifies that those are innumerable who are in truths, and innumerable those who are in goods, is clear from the signification of number, as denoting quantity and quality, quantity in the natural sense, and quality in the spiritual sense, the suitable number determining them; but still by all numbers in the Word is signified something of the thing treated of, as by two, three, four, five, seven, ten, and twelve, as has been shown in their proper places. It is the same thing with myriad and thousand, which are here mentioned. The number seven, for example, does not signify seven, but all things, full, and whole (see above, n. 257). But what myriads and thousands signify, shall now be explained. Myriads signify things innumerable; similarly thousands; but myriads are predicated of truths, and thousands of goods; hence it is that by myriads of myriads, and thousands of thousands, are signified that those are innumerable who are in truths, and innumerable those who are in goods.

[2] Those who are in the lower heavens, concerning whom these things are said, belong to those who are in the higher heavens, treated of above, like two kingdoms, namely, the spiritual kingdom, and the celestial kingdom; those who belong to the spiritual kingdom are meant by those who are in truths, but those who belong to the celestial kingdom are meant by those who are in goods; the latter being innumerable is signified by thousands of thousands, and the former being innumerable is signified by myriads of myriads; but in the abstract sense, which is the true spiritual sense, innumerable truths and innumerable goods are signified. The reason why myriads and thousands signify things innumerable, is, because ten signifies many, and thence also a hundred, a thousand, and ten thousand; for numbers multiplied by a similar number signify the same as the simple numbers by which they are multiplied (see n.5291, 5335, 5708, 7973). But when things innumerable, which are infinitely many, are to be expressed, they are called myriads of myriads, and thousands of thousands.

[3] Moreover, when two multiplied numbers, the one greater and the other less, which have a like signification, are mentioned together, as when ten and a hundred, or a hundred and a thousand, then the less is predicated of goods, and the greater of truths; the reason is, because every single good consists of several truths, for good is formed from truths, and hence good is produced by truths; it is from this fact that the greater number is predicated of truths, and the less of goods; similarly here myriads of myriads, and thousands of thousands. That it is so may be illustrated by the following consideration, that one delight of affection may be presented by several ideas of thought, and expressed by various things in speech; the delight of the affection is what is called good, and the ideas of thought and various things in the speech, which proceed from that delight or good, are what are called truths. The case is similar with one thing of the will in reference to many things of its understanding, and also with one thing of love to many things which express it; this is why much and multitude in the Word are predicated of truths, and great and greatness of good, for what is great contains in itself many things. But these things are said for those who can be instructed by examples, in order that they may know whence it is that thousands equally as myriads signify things innumerable, but still that myriads are predicated of truths, and thousands of goods.

[4] That these numbers signify such things is evident from the following passages.

In Moses:

"In the first-born of his bullock he hath honour, and his horns [are] the horns of unicorns; with them he shall thrust the people together to the ends of the earth; and these are the myriads of Ephraim, and these are the thousands of Manasseh" (Deuteronomy 33:17).

These things are said concerning Joseph, by whom, in a representative sense, is signified the Lord as to the Divine Spiritual, and as to His spiritual kingdom (see n. 3969, 3971, 4669, 6417). By his two sons Ephraim and Manasseh are signified two parts of that kingdom, namely, intellectual truth and voluntary good; by Ephraim intellectual truth, and by Manasseh voluntary good; hence it is that myriads are predicated of Ephraim and thousands of Manasseh. That these are signified by Ephraim and Manasseh may be seen in theArcana Coelestia 3969, 5351, 5353, 5354, 6222, 6234, 6238, 6267, 6296. What is signified by the first-born of the bullock, and by the horns of the unicorn, may be seen above (n. 316).

[5] In David:

"The chariots of God are two myriads, thousands of angels of peace; the Lord is among them, in the holy place of Sinai" (Psalms 68:17).

By the chariots of God are signified truths of doctrine, and by the angels of peace are signified the goods thereof; therefore myriads are predicated of the former, and thousands of the latter. (That chariots signify truths of doctrine, may be seen, n. 2762, 5321, 8215; and that peace signifies the inmost of good, in the work concerning Heaven and Hell 284-290.) And because the Lord is called Lord from good, and Sinai signifies heaven where and whence the Divine truth is, therefore it is said the Lord is among them, in the holy place of Sinai, the holy place denoting heaven and the church where Divine truth is. (That the Lord is called Lord from Divine good, and God from Divine truth, may be seen, n. 4973, 9167, 9194; and that Sinai signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, in the strict sense, and in the broad sense, n. 8399, 8753, 8793, 8805, 9420.)

[6] In the same:

"Thou shalt not be afraid of the terror of the night; of the dart that flieth by day, of the pestilence that creepeth in darkness; of death that wasteth at noon-day. A thousand shall fall at thy side, and a myriad at thy right hand" (Psalms 91:5-7).

These things are said concerning the falsities and evils that are not known to be falsities and evils, and that yet creep into the thought and the will, and destroy men; falsities that are known to be falsities, are meant by the dart that flieth by day, and evils that are known to be evils and yet enter, are meant by the death that wasteth at noon-day; and falsities that are not known to be falsities, are meant by the terror of the night, and evils which are not known to be evils, by the pestilence that creepeth in darkness. The destruction of these evils is signified by a thousand that shall fall at his side; and the destruction of the falsities by the myriad that shall fall at his right hand; by the side also, at which they shall fall, is signified good, and by the right hand the truth of good. The reason why a thousand is predicated of evils, and a myriad of falsities is, because falsities are opposed to truths, and evils opposed to goods; and in the Word opposites are expressed by the same words and the same numbers.

[7] In the same:

"Our garners [shall be] full, yielding from food to food; our flocks shall bring forth thousands, myriads in our streets" (Psalms 144:13).

By garners and by food are signified the goods and truths of the church; for spiritual foods are the knowledges of truth and good, by which there is intelligence. Similar but interior things are signified by flocks; therefore the goods of the church are meant by thousands, and the truths thereof by myriads; and because truths are meant by myriads, therefore it is said, myriads in our streets; for by the streets of a city are signified truths of doctrine. (That food signifies both good and truth, may be seen n. 3114, 4459, 4792, 5147, 5293, 5340, 5342, 5410, 5426, 5576, 5582, 5588, 5655, 5915, 6277, 8418, 8562, 9003; hence also garners, which are the storehouses thereof. That by flocks are signified interior goods and truths, which are called spiritual, n. 1565, 2566, 3767, 3768, 3772, 3783, 3795, 5913, 6044, 6048, 8937, 10609.)

[8] In Micah:

"Will Jehovah be pleased with thousands of rams, with myriads of rivers of oil?" (Micah 6:7).

Because by rams are signified spiritual goods, and by rivers of oil are signified the truths proceeding from good, therefore, myriads are predicated of the latter, and thousands of the former. (That by rams are signified spiritual goods, may be seen, n. 2830, 4170.) And because the good of love is signified by oil, therefore by the rivers thereof are signified the things proceeding from it, which are truths.

[9] In Daniel:

"I beheld till the thrones were cast down, and the Ancient of days did sit. A stream of fire issuing and going forth from before him; a thousand of thousands ministered unto him, and a myriad of myriads stood before him" (7:9, 10).

The Lord's advent is here treated of, and by the thrones that were cast down, are signified the falsities of the church, which were destroyed; by the Ancient of days is meant the Lord from eternity; by a stream of fire issuing and going forth from before Him, are signified the Divine good of love, and the Divine truth thence; by a stream of fire issuing, the Divine good of love; and by the same going forth, the Divine truth proceeding. Because each is signified, therefore it is said, a thousand of thousands ministered unto Him, and a myriad of myriads stood before Him, a thousand being predicated of Divine Good, and a myriad of Divine truth; to minister is also predicated of good (see above, n. 155); and to stand as well as to go forth is predicated of truth.

[10] In Moses:

"When the ark rested, Moses said, Return, O Jehovah, to the myriads of the thousands of Israel" (Num. 10:35, 36).

Because the ark signified the Divine Celestial proceeding from the Lord, from the law or testimony which was in it, and by Israel was signified the church as to the reception of Divine good and Divine truth, therefore it is said, "The myriads of the thousands of Israel," by whom are signified the truths from good, which are in Israel or in the church. But what a thousand signifies when ten thousand or a myriad are not adjoined to it, will be seen in its proper article in the following pages; similarly what is signified by number.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.