Novokřesťanské studium Bible

Bible

 

Exodus 30

Studie

   

1 καὶ ποιήσεις θυσιαστήριον θυμιάματος ἐκ ξύλων ἀσήπτων καὶ ποιήσεις αὐτὸ

2 πήχεος τὸ μῆκος καὶ πήχεος τὸ εὖρος τετράγωνον ἔσται καὶ δύο πήχεων τὸ ὕψος ἐξ αὐτοῦ ἔσται τὰ κέρατα αὐτοῦ

3 καὶ καταχρυσώσεις αὐτὰ χρυσίῳ καθαρῷ τὴν ἐσχάραν αὐτοῦ καὶ τοὺς τοίχους αὐτοῦ κύκλῳ καὶ τὰ κέρατα αὐτοῦ καὶ ποιήσεις αὐτῷ στρεπτὴν στεφάνην χρυσῆν κύκλῳ

4 καὶ δύο δακτυλίους χρυσοῦς καθαροὺς ποιήσεις ὑπὸ τὴν στρεπτὴν στεφάνην αὐτοῦ εἰς τὰ δύο κλίτη ποιήσεις ἐν τοῖς δυσὶ πλευροῖς καὶ ἔσονται ψαλίδες ταῖς σκυτάλαις ὥστε αἴρειν αὐτὸ ἐν αὐταῖς

5 καὶ ποιήσεις σκυτάλας ἐκ ξύλων ἀσήπτων καὶ καταχρυσώσεις αὐτὰς χρυσίῳ

6 καὶ θήσεις αὐτὸ ἀπέναντι τοῦ καταπετάσματος τοῦ ὄντος ἐπὶ τῆς κιβωτοῦ τῶν μαρτυρίων ἐν οἷς γνωσθήσομαί σοι ἐκεῖθεν

7 καὶ θυμιάσει ἐπ' αὐτοῦ ααρων θυμίαμα σύνθετον λεπτόν τὸ πρωὶ πρωί ὅταν ἐπισκευάζῃ τοὺς λύχνους θυμιάσει ἐπ' αὐτοῦ

8 καὶ ὅταν ἐξάπτῃ ααρων τοὺς λύχνους ὀψέ θυμιάσει ἐπ' αὐτοῦ θυμίαμα ἐνδελεχισμοῦ διὰ παντὸς ἔναντι κυρίου εἰς γενεὰς αὐτῶν

9 καὶ οὐκ ἀνοίσεις ἐπ' αὐτοῦ θυμίαμα ἕτερον κάρπωμα θυσίαν καὶ σπονδὴν οὐ σπείσεις ἐπ' αὐτοῦ

10 καὶ ἐξιλάσεται ἐπ' αὐτὸ ααρων ἐπὶ τῶν κεράτων αὐτοῦ ἅπαξ τοῦ ἐνιαυτοῦ ἀπὸ τοῦ αἵματος τοῦ καθαρισμοῦ τῶν ἁμαρτιῶν τοῦ ἐξιλασμοῦ ἅπαξ τοῦ ἐνιαυτοῦ καθαριεῖ αὐτὸ εἰς τὰς γενεὰς αὐτῶν ἅγιον τῶν ἁγίων ἐστὶν κυρίῳ

11 καὶ ἐλάλησεν κύριος πρὸς μωυσῆν λέγων

12 ἐὰν λάβῃς τὸν συλλογισμὸν τῶν υἱῶν ισραηλ ἐν τῇ ἐπισκοπῇ αὐτῶν καὶ δώσουσιν ἕκαστος λύτρα τῆς ψυχῆς αὐτοῦ τῷ κυρίῳ καὶ οὐκ ἔσται ἐν αὐτοῖς πτῶσις ἐν τῇ ἐπισκοπῇ αὐτῶν

13 καὶ τοῦτό ἐστιν ὃ δώσουσιν ὅσοι ἂν παραπορεύωνται τὴν ἐπίσκεψιν τὸ ἥμισυ τοῦ διδράχμου ὅ ἐστιν κατὰ τὸ δίδραχμον τὸ ἅγιον εἴκοσι ὀβολοὶ τὸ δίδραχμον τὸ δὲ ἥμισυ τοῦ διδράχμου εἰσφορὰ κυρίῳ

14 πᾶς ὁ παραπορευόμενος εἰς τὴν ἐπίσκεψιν ἀπὸ εἰκοσαετοῦς καὶ ἐπάνω δώσουσιν τὴν εἰσφορὰν κυρίῳ

15 ὁ πλουτῶν οὐ προσθήσει καὶ ὁ πενόμενος οὐκ ἐλαττονήσει ἀπὸ τοῦ ἡμίσους τοῦ διδράχμου ἐν τῷ διδόναι τὴν εἰσφορὰν κυρίῳ ἐξιλάσασθαι περὶ τῶν ψυχῶν ὑμῶν

16 καὶ λήμψῃ τὸ ἀργύριον τῆς εἰσφορᾶς παρὰ τῶν υἱῶν ισραηλ καὶ δώσεις αὐτὸ εἰς κάτεργον τῆς σκηνῆς τοῦ μαρτυρίου καὶ ἔσται τοῖς υἱοῖς ισραηλ μνημόσυνον ἔναντι κυρίου ἐξιλάσασθαι περὶ τῶν ψυχῶν ὑμῶν

17 καὶ ἐλάλησεν κύριος πρὸς μωυσῆν λέγων

18 ποίησον λουτῆρα χαλκοῦν καὶ βάσιν αὐτῷ χαλκῆν ὥστε νίπτεσθαι καὶ θήσεις αὐτὸν ἀνὰ μέσον τῆς σκηνῆς τοῦ μαρτυρίου καὶ ἀνὰ μέσον τοῦ θυσιαστηρίου καὶ ἐκχεεῖς εἰς αὐτὸν ὕδωρ

19 καὶ νίψεται ααρων καὶ οἱ υἱοὶ αὐτοῦ ἐξ αὐτοῦ τὰς χεῖρας καὶ τοὺς πόδας ὕδατι

20 ὅταν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου νίψονται ὕδατι καὶ οὐ μὴ ἀποθάνωσιν ἢ ὅταν προσπορεύωνται πρὸς τὸ θυσιαστήριον λειτουργεῖν καὶ ἀναφέρειν τὰ ὁλοκαυτώματα κυρίῳ

21 νίψονται τὰς χεῖρας καὶ τοὺς πόδας ὕδατι ὅταν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου νίψονται ὕδατι ἵνα μὴ ἀποθάνωσιν καὶ ἔσται αὐτοῖς νόμιμον αἰώνιον αὐτῷ καὶ ταῖς γενεαῖς αὐτοῦ μετ' αὐτόν

22 καὶ ἐλάλησεν κύριος πρὸς μωυσῆν λέγων

23 καὶ σὺ λαβὲ ἡδύσματα τὸ ἄνθος σμύρνης ἐκλεκτῆς πεντακοσίους σίκλους καὶ κινναμώμου εὐώδους τὸ ἥμισυ τούτου διακοσίους πεντήκοντα καὶ καλάμου εὐώδους διακοσίους πεντήκοντα

24 καὶ ἴρεως πεντακοσίους σίκλους τοῦ ἁγίου καὶ ἔλαιον ἐξ ἐλαίων ιν

25 καὶ ποιήσεις αὐτὸ ἔλαιον χρῖσμα ἅγιον μύρον μυρεψικὸν τέχνῃ μυρεψοῦ ἔλαιον χρῖσμα ἅγιον ἔσται

26 καὶ χρίσεις ἐξ αὐτοῦ τὴν σκηνὴν τοῦ μαρτυρίου καὶ τὴν κιβωτὸν τοῦ μαρτυρίου

27 καὶ τὴν λυχνίαν καὶ πάντα τὰ σκεύη αὐτῆς καὶ τὸ θυσιαστήριον τοῦ θυμιάματος

28 καὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων καὶ πάντα αὐτοῦ τὰ σκεύη καὶ τὴν τράπεζαν καὶ πάντα τὰ σκεύη αὐτῆς καὶ τὸν λουτῆρα καὶ τὴν βάσιν αὐτοῦ

29 καὶ ἁγιάσεις αὐτά καὶ ἔσται ἅγια τῶν ἁγίων πᾶς ὁ ἁπτόμενος αὐτῶν ἁγιασθήσεται

30 καὶ ααρων καὶ τοὺς υἱοὺς αὐτοῦ χρίσεις καὶ ἁγιάσεις αὐτοὺς ἱερατεύειν μοι

31 καὶ τοῖς υἱοῖς ισραηλ λαλήσεις λέγων ἔλαιον ἄλειμμα χρίσεως ἅγιον ἔσται τοῦτο ὑμῖν εἰς τὰς γενεὰς ὑμῶν

32 ἐπὶ σάρκα ἀνθρώπου οὐ χρισθήσεται καὶ κατὰ τὴν σύνθεσιν ταύτην οὐ ποιήσετε ὑμῖν ἑαυτοῖς ὡσαύτως ἅγιόν ἐστιν καὶ ἁγίασμα ἔσται ὑμῖν

33 ὃς ἂν ποιήσῃ ὡσαύτως καὶ ὃς ἂν δῷ ἀπ' αὐτοῦ ἀλλογενεῖ ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ

34 καὶ εἶπεν κύριος πρὸς μωυσῆν λαβὲ σεαυτῷ ἡδύσματα στακτήν ὄνυχα χαλβάνην ἡδυσμοῦ καὶ λίβανον διαφανῆ ἴσον ἴσῳ ἔσται

35 καὶ ποιήσουσιν ἐν αὐτῷ θυμίαμα μυρεψικὸν ἔργον μυρεψοῦ μεμιγμένον καθαρόν ἔργον ἅγιον

36 καὶ συγκόψεις ἐκ τούτων λεπτὸν καὶ θήσεις ἀπέναντι τῶν μαρτυρίων ἐν τῇ σκηνῇ τοῦ μαρτυρίου ὅθεν γνωσθήσομαί σοι ἐκεῖθεν ἅγιον τῶν ἁγίων ἔσται ὑμῖν

37 θυμίαμα κατὰ τὴν σύνθεσιν ταύτην οὐ ποιήσετε ὑμῖν αὐτοῖς ἁγίασμα ἔσται ὑμῖν κυρίῳ

38 ὃς ἂν ποιήσῃ ὡσαύτως ὥστε ὀσφραίνεσθαι ἐν αὐτῷ ἀπολεῖται ἐκ τοῦ λαοῦ αὐτοῦ

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4966

Prostudujte si tuto pasáž

  
/ 10837  
  

4966. 'The chief of the attendants' means which facts come first and foremost in explanations. This is clear from the meaning of 'the chief of the attendants' as the facts which come first and foremost in explanations, dealt with in 4790. Ones which come first and foremost in explanations are those which are pre-eminently suitable for explaining the Word, and so for coming to understand teachings drawn from the Word about love to God and charity towards the neighbour. It should be recognized that the factual knowledge of the people of old was entirely different from that existing at the present day. As stated above, the factual knowledge of the people of old had to do with the correspondences of things in the natural world with realities in the spiritual world. Knowledge which at the present day is called philosophical knowledge, such as Aristotelian systems and their like, did not exist among them. This is also evident from the books written by ancient authors, most of which consisted of descriptions of such things as were signs of, represented, and corresponded to more internal realities, as may be seen from the following evidence, and ignoring all else.

[2] They envisaged Helicon on a mountain and took it to mean heaven, and Parnassus on a hill below that, and took it to mean factual knowledge. They spoke of a flying horse, called Pegasus by them, which broke open a fountain there with its hoof; they called branches of knowledge virgins; and so on. For with the help of correspondences and representatives they knew that 'a mountain' meant heaven, 'a hill' the heaven beneath this, which is heaven as it exists among men, a horse' the power of understanding, 'its wings with which it flew' spiritual things, 'its hoof' that which was natural, 'a fountain' intelligence, while three virgins called 'the Graces' meant affections for good, and virgins who were named 'the Heliconians and 'the Parnassians' meant affections for truth. To the sun they likewise allotted horses, whose food they called ambrosia and whose drink they called nectar; for they knew that 'the sun' meant heavenly love, 'horses' powers of the understanding which sprang from that love, while 'food' meant celestial things and 'drink' spiritual ones.

[3] The Ancients are also the originators of customs that are still followed when kings are crowned. The king has to sit on a silver throne, wear a purple robe, and be anointed with oil. He has to wear a crown on his head, while holding in his hands a sceptre, a sword, and keys. He has to ride in regal splendour on a white horse shed with horseshoes made of silver; and he has to be waited on at table by the chief nobles of the kingdom. And many other customs are followed besides these. The Ancients knew that 'a king' represented Divine Truth that is rooted in Divine Good, and from this they knew what was meant by a silver throne, a purple robe, anointing oil, crown, sceptre, sword, keys, white horse, horseshoes made of silver, and what was meant by being waited on at table by the chief nobles. Who at the present day knows the meaning of any of these customs, or where the information exists to show him their meaning? People refer to them as symbols, but they know nothing at all about correspondence or representation. All this evidence shows what the factual knowledge possessed by the Ancients was like, and that this knowledge gave them a discernment of spiritual and heavenly realities, which at the present day are scarcely known to exist.

[4] The factual knowledge that has replaced that of the Ancients, and which strictly speaking is called philosophical knowledge, tends to draw the mind away from knowing such things because such knowledge can also be employed to substantiate false ideas. Furthermore, even when used to substantiate true ones it introduces darkness into the mind, because for the most part mere terms are used to substantiate them, which few people can understand and which the few who do understand them argue about. From this it may be seen how far the human race has departed from the learning of the Ancients, which led to wisdom. Gentiles received their factual knowledge from the Ancient Church, whose external worship consisted in representatives and meaningful signs and whose internal worship consisted in the realities represented and meant by these. This was the kind of factual knowledge that is meant in the genuine sense by 'Egypt'.

  
/ 10837  
  

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

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org