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Исход 39

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1 Изъ яхонтовой же и пурпуровой и червленой ткани сдјлали они служебныя одежды для служенія во святилищј; также сдјлали священныя одежды Аарону, такъ какъ повелјлъ Іегова Моисею.

2 Сдјлалъ ефодъ изъ золота, изъ пряжи яхонтоваго, и пурпуроваго и червленаго цвјта, и изъ крученаго виссона.

3 Для сего разбили они золото въ листы и разрјзали въ нити, чтобы воткать ихъ между яхонтовыми, и пурпуровыми, и червлеными, и виссонными нитями, искусною работою.

4 И сдјлали у него нарамники связывающіе, которыми онъ связанъ былъ на обоихъ краяхъ его,

5 и поясъ ефода, который поверхъ его, одинаковой съ нимъ работы, изъ золота, изъ пряжи яхонтоваго, и пурпуроваго, и червленаго цвјта, и крученаго виссона, такъ какъ повелјлъ Іегова Моисею.

6 И обдјлали камни ониксовые, вложили ихъ въ золотыя гнјзда, и вырјзали на нихъ имена сыновъ Израилевыхъ, какъ вырјзываютъ печати.

7 И положилъ онъ сіи камни на нарамники ефода, въ память сыновъ Израилевыхъ, какъ повелјлъ Іегова Моисею.

8 И сдјлалъ наперсникъ искусною работою, такою же работою, какъ ефодъ, изъ золота, изъ пряжи яхонтоваго, и пурпуроваго, и червленаго цвјта, и изъ крученаго виссона.

9 Онъ былъ четыреугольный; двойной сдјлали они наперсникъ, въ пядень длиною, и въ пядень шириною, двойной.

10 И положили на немъ въ четыре ряда камни; рядомъ: рубинъ, топазъ и изумрудъ: это первый рядъ.

11 Во второмъ ряду: карбункулъ, сапфиръ и алмазъ.

12 Въ третьемъ ряду: яхонтъ, агатъ и аметистъ.

13 Въ четвертомъ ряду: хризолиѕъ, ониксъ и ясписъ. И оправлены золотомъ въ ихъ гнјздахъ.

14 Камней было по числу именъ сыновъ Израилевыхъ: двјнадцать было ихъ, по числу именъ ихъ, и на каждомъ изъ нихъ вырјзано было, какъ на печати, по одному имени изъ числа двјнадцати племенъ.

15 Къ наперснику сдјлали толстыя цјпочки витою работою изъ чистаго золота.

16 И сдјлали два золотыхъ гнјзда и два золотыхъ кольца, и прикрјпили сіи два кольца къ двумъ краямъ наперсника.

17 И вдјли двј цјпочки золотыя въ два кольца по краямъ наперсника.

18 А два кольца двухъ цјпочекъ прикрјпили къ двумъ гнјздамъ, и прикрјпили ихъ къ нарамникамъ ефода съ лицевой стороны его.

19 Еще сдјлали два кольца золотыхъ и прикрјлили къ двумъ другимъ краямъ наперсника, на той сторонј, которая лежитъ къ ефоду внутрь.

20 Также сдјлали два кольца золотыхъ, и прикрјпили ихъ къ двумъ нарамникамъ ефода снизу, съ лицевой стороны его, у соединенія его надъ поясомъ ефода.

21 Такимъ образомъ прикрјпили наперсникъ кольцами его къ кольцамъ ефода, посредствомъ снура яхонтоваго цвјта, чтобъ онъ былъ надъ поясомъ ефода и чтобы не спадалъ наперсникъ съ ефода, такъ какъ повелјлъ Іегова Моисею.

22 И сдјлалъ верхнюю ризу къ ефоду, тканую, всю яхонтоваго цвјта.

23 И среди сей ризы отверстіе, какъ отверстіе у брони, и вокругъ его обшивку, чтобы не дралось.

24 По подолу верхней ризы сдјлали они гранатовые яблоки изъ крученыхъ нитей яхонтоваго, и пурпуроваго и червленаго цвјта.

25 Сдјлали также позвонки изъ чистаго золота, и повјсили позвонки сіи между яблоками по подолу верхней ризы кругомъ.

26 Позвонокъ и яблоко, позвонокъ и яблоко по подолу верхней ризы кругомъ, для служенія, такъ какъ повелјлъ Іегова Моисею.

27 И сдјлали Аарону и сынамъ его хитоны изъ виссона, тканые,

28 также кидаръ изъ виссона, и перевязи шапокъ изъ виссона, и нижнее льняное платье изъ крученаго виссона.

29 И поясъ изъ крученаго виссона и изъ пряжи яхонтоваго, и пурпуроваго, и червленаго цвјта, узорчатой работы, такъ какъ повелјлъ Іегова Моисею.

30 И сдјлали полированную дщицу, діадиму святыни изъ чистаго золота, и написали на ней какъ вырјзываютъ на печати: святыня Іеговј.

31 И прикрјпили къ ней снуръ яхонтоваго цвјта, чтобы ее привязать къ кидару сверху, такъ какъ повелјлъ Іегова Моисею.

32 Такимъ образомъ кончена вся работа для скиніи собранія, и сдјлали сыны Израилевы все, какъ повелјлъ Іегова Моисею, такъ и сдјлали.

33 И принесли къ Моисею скинію, покровъ и всј принадлежности ея, крючки ея, брусья ея, шесты ея, и столпы ея, и подножія ея,

34 и покровъ изъ кожъ бараньихъ красныхъ, и покровъ изъ кожъ синпхъ, и завјсу,

35 ковчегъ откровенія, и шесты его и очистилище,

36 столъ со всјми сосудами его, и хлјбы предложенія,

37 свјтильникъ чистый, лампады его, лампады для поставленія на немъ и всј принадлежности его, и елей для свјтильника,

38 и золотой жертвенникъ и елей помазанія, и благовонія для куренія, и завјсу къ дверямъ скиніи;

39 жертвенникъ мјдный и мјдную рјшетку къ нему, шесты его, и всј принадлежности его, умывальницу и основаніе ея,

40 завјсы двора, столпы его и подножія его, и завјсу ко вратамъ двора, веревки его и колья его, и всј вещи, принадлежащія къ жилищу оному, къ скиніи собранія,

41 одежды служебныя для служенія во святилищј, священныя одежды Аарону священнику, и одежды сынамъ его для священнодјйствія.

42 Какъ повелјлъ Іегова Моисею, такъ и сдјлали сыны Израилевы всј сіи работы.

43 Моисей осмотрјлъ всю работу, и увидјлъ, что они сдјлали ее такъ, какъ повелјлъ Іегова, и благословилъ ихъ Моисей.

   

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Apocalypse Explained # 205

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205. He that hath the key of David. That this signifies who has power by means of Divine truth is evident from the signification of key, as being the power of opening and shutting, in this case heaven and hell; for it follows, he that openeth and no man shutteth, and shutteth and no one openeth. Hence by key is here meant the power of saving (as may be seen above, n. 86), because to open heaven, and to shut hell, is to save; also from the representation of David, as being the Lord as to Divine truth. The reason why by David in the Word is meant the Lord, is, that in the Word the Lord is represented as to Divine truth by kings, and by priests as to Divine good, and especially by king David, because he had much care respecting the things of the church, and also wrote the Psalms. (That by kings in the Word is signified Divine truth, and by priests Divine good, may be seen above, n. 31. And, moreover, that by all names of persons and places in the Word spiritual things are signified, which are things pertaining to the church and to heaven, see above, n. 19, 50, 102.) The reason why it is said, he that hath the key of David is, because by David, as just said, is represented the Lord as to Divine truth; and the Lord has all power in the heavens and on earth from Divine good by means of Divine truth; for, in general, good has no power without truth, neither has truth any power without good, for good acts by means of truth. This is why Divine good and Divine truth proceed unitedly from the Lord, and in proportion as they are thus received by the angels, in the same proportion have the angels power: this, therefore, is the reason why the key of David is mentioned. (That all power pertains to truth from good may be seen in the work, Heaven and Hell 228-233, where the power of the angels of heaven is treated of; and also n. 539, in the same work.)

[2] That by David in the Word is meant the Lord is clearly evident from several passages where he is named in the prophets; as in Ezekiel:

"They shall be to me for a people, and I will be to them for a God, and my servant David king over them, that they may all have one shepherd. They shall dwell upon the earth, they and their sons, and the sons of their sons even to eternity; and David my servant shall be a prince to them to eternity" (37:23-25).

Again, in Hosea:

"The sons of Israel shall return and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to his goodness in the end of days" (3:5).

It is said, "they shall seek Jehovah their God, and David their king," because by Jehovah in the Word is meant the Lord as to Divine good, which is the Divine as Being (esse), and by David a king, the Lord as to Divine truth, which is the Divine Manifestation (existere). (That by Jehovah in the Word is meant the Lord as to Divine good, may be seen in Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315.)

[3] In Zechariah:

"Jehovah shall preserve the tents of Judah first, that the glory of the house of David and the glory of the inhabitant of Jerusalem may not extol itself above Judah. In that day shall Jehovah protect the inhabitant of Jerusalem; and the house of David shall be as God, as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem" (12:7, 8, 10; 13:1).

The coming of the Lord is here treated of, and the salvation of those who belong to His spiritual kingdom. By the tents of Judah is meant the celestial kingdom; and by the house of David and the inhabitant of Jerusalem, the spiritual kingdom. The spiritual kingdom is formed of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (as may be seen just above).

From these considerations it is plain that these words mean that those two kingdoms should act as one, nor should one exalt itself above the other (concerning these two kingdoms, see what is said in the work, Heaven and Hell 20-28). That by Judah is signified the Lord as to celestial love, and the celestial kingdom of the Lord, may be seen above (n. 119). And that by Jerusalem is signified the spiritual kingdom of the Lord, see Arcana Coelestia 402, 3654, 9166). The same is therefore signified by the house of David; therefore it is there said, "the house of David shall be as God, and as the angel of Jehovah;" by God also is meant the Lord as to Divine truth (see n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); similarly by the angel of Jehovah (see above, n. 130, 200). David and his house have also a similar signification in the following passages.

[4] In Isaiah:

"Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given him for a witness to the peoples, a prince and a legislator to the nations" (55:3, 4).

These things are said concerning the Lord, who is here signified by David. In David:

"In the heavens thou shalt confirm thy truth: I have made a covenant with my chosen; I have sworn to David my servant, Even to eternity will I establish thy seed, and I will build up thy throne to generation and generation; and the heavens shall confess thy wonder, O Jehovah, and thy truth in the congregation of the holy ones" (Psalms 89:2-5).

These things also are spoken of the Lord, and not of David; for it is said, "I have sworn to David my servant, even to eternity will I establish thy seed, and build up thy throne to generation and generation"; which is not applicable to David, whose seed and throne are not established to eternity, and yet Jehovah sware; and an oath from Jehovah is irrevocable confirmation by the Divine (see Arcana Coelestia 2842). By the seed of David, in the spiritual sense, are meant those who are in truths from good from the Lord, and, in an abstract sense, truths themselves which are from good (as may be seen, Arcana Coelestia, 3373, 3380, 10249, 10445), and by throne is meant the spiritual kingdom of the Lord (n. 5313, 6397, 8625). The reason why David is here called a servant, as also above in Ezekiel is, that the term servant is used in the Word of all persons and things that serve and minister (see Arcana Coelestia 3441, 7143, 8241), and the Divine truth proceeding serves and ministers to the Divine good from which it proceeds. That it is the Lord as to Divine truth, or that it is Divine truth proceeding from the Lord, which is meant by David, is clear; for it is said, "in the heavens thou shalt confirm thy truth, and the heavens shall confess thy wonder, thy truth in the congregation of the holy ones." That they are also called holy who are in Divine truths, may be seen just above.

[5] Again:

"I will not profane my covenant; and what is pronounced by my lips will I not change. Once have I sworn by my holiness that I will not lie unto David. His seed shall be to eternity, and his throne as the sun before me, as the moon to eternity, as a faithful witness in the clouds" (Psalms 89:34-37).

That these things are said of the Lord, is evident from the whole of the psalm; for His coming is there treated of, and afterwards the rejection of Him by the Jewish nation. That the Lord is there treated of, and that He is meant by David, is evident from these words in the same Psalm:

"I have found David my servant; with the oil of my holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call me, Thou art my Father, my God, and the rock of my salvation. I also will make him my first-born, higher than the kings of the earth. I will set his throne as the days of the heavens" (vers. 20, 25-27, 29).

By David, by anointed, and by king, as in other passages of the Psalms, the Lord is meant. This may be seen clearly by those who understand the Word spiritually, but obscurely by those who understand it only naturally. The same is clear in the same:

"Thy priests shall be clothed with justice, and thy saints shall sing for joy; for thy servant David's sake turn not away the face of thine anointed; there will I make the horn of David to bud: I will ordain a lamp for mine anointed, upon himself shall his crown flourish" (Psalm 132:9, 10, 17, 18).

Here also the Lord is meant by David and by anointed; for He is treated of in this Psalm; as is plain from what goes before, where it is said:

"He sware unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob; lo, we have heard of it at Ephratah" (Bethlehem). "We will go into his habitations, we will worship at his footstool" (ver. 2, 4-7).

[6] In order that David might represent the Lord as to Divine truth, the Lord willed to be born of the house of David, and also to be called the son of Jesse; but when He put off the Human from the mother, and put on that from the Father, which is the Divine Human, He was then no longer David's son. This is meant by the words of the Lord to the Pharisees: Jesus said to the Pharisees,

"What think ye of the Christ? whose Son is he? They said unto him, David's. He saith unto them, How then doth David by the spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand till I make thine enemies thy footsool? If David then call him Lord, how is he his son?" (Matthew 22:42-45; Luke 20:41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on the Human from the Father, which is the Divine Human, may be seen in The Doctrine of the New Jerusalem 293-295, 298-310.) Hence it is that He was not the son of David, just as He was not the son of Mary, whom therefore He did not call His mother, but "woman" as may be seen, Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4, 19:25, 26. That the same is meant by the keys given to Peter as by the key of David - that the Lord has all power, and that He has this power by means of His Divine truth, will be seen in the article which now follows.

  
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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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Arcana Coelestia # 402

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402. 'A city that was built' means all doctrinal or heretical teaching founded on that heresy. This is clear from the Word wherever the name of any city occurs. In the Word 'city' never means a city but something doctrinal or else something heretical. For angels are totally ignorant of what a city is or what the name of any city is. They never do nor can have any city in mind, for their ideas are of spiritual and celestial things, as shown already. Their perception is solely of what is meant spiritually by cities, and the names of them. For example, by the Holy City, which is also called the Holy Jerusalem, they understand nothing other than the Lord's kingdom in general, or as it exists with each individual who has the Lord's kingdom within him. And the city of Zion or Mount Zion they understand in a similar way, the latter being the celestial degree of faith, the former the spiritual.

[2] And the celestial and spiritual itself is also described by cities, palaces, houses, walls, the foundations of walls, ramparts, gates, bars, and by the temple at the centre, as in Ezekiel 48, and in Revelation 21:15-end. In Revelation 21:2, 10, it is called 'the Holy Jerusalem'; in Jeremiah 31:38 ['the city for Jehovah']; in David, Psalms 46:4, 'the city of God, the holy place of the dwellings of the Most High'; and in Ezekiel 48:35, it is called 'the city, Jehovah is there'. And in Isaiah,

The sons of the foreigner will build up your walls. They will bend down to the soles of your feet, all who disapprove of you, and they will call you the City of Jehovah, the Zion of the Holy One of Israel. Isaiah 60:10, 14.

In Zechariah,

Jerusalem [will be called] the city of truth, and Mount Zion the mountain of holiness. Zechariah 8:3

Here 'city of truth', which is Jerusalem, means the spiritual things of faith, and 'the holy mountain', which is Zion, the celestial things of faith. And whereas the celestial and spiritual things of faith were represented by a city, so all matters of doctrine were meant by the cities of Judah and Israel, each one, when mentioned by name, meaning some specific point of doctrine, though exactly which nobody can know except from the internal sense.

[3] As cities meant matters of doctrine, cities also meant heretical ideas, each one when mentioned by name meaning some specific heretical idea. But at this point solely the consideration that in general a city means doctrinal teaching or else heretical may be established from the following places:

[4] In Isaiah,

On that day there will be five cities in the land of Egypt which speak in the lip of Canaan and swear to Jehovah Zebaoth. One of these will be called the city Heres. Isaiah 19:18.

This refers to man's knowledge of spiritual and celestial things at the time of the Lord's Coming. In the same prophet,

Full of tumults, a tumultuous city, an exultant city. Isaiah 22:1, 2.

This refers to 'the valley of vision', which is delusion. In Jeremiah,

The cities of the south are shut up, with none opening them. Jeremiah 13:10.

This refers to people who are in 'the south', that is, who dwell in the light of truth, but blot it out. In the same prophet,

Jehovah thought to destroy the wall of the daughter of Zion. He causes rampart and wall to mourn; they have languished together. Her gates have sunk into the ground, He has destroyed and broken in pieces her bars. Lamentations 2:8-9.

Here anyone may see that nothing else is meant by 'wall, rampart, gates and bars' than matters of doctrine.

[5] Similarly in Isaiah,

This song will be sung in the land of Judah, Ours is a strong city, salvation will establish walls and a rampart. Open the gates that the righteous nation that keeps faith may enter in. Isaiah 26:1-2.

In the same prophet,

I will exalt You, I will confess Your name. You have made the city into a heap, the fortified city into a ruin; let not a palace of aliens be built of the city for ever. Therefore a strong people will honour You, the city of terrifying nations will fear You. Isaiah 25:1-3.

Nor does this refer to any actual city. In Balaam's prophecy,

Edom will be an inheritance, and out of Jacob one will have dominion, and he will accomplish the destruction of the remnant of the city. Numbers 24:18-19.

Here anyone may see that 'the city' does not mean an actual city. In Isaiah,

The city of hollowness has been broken down, every house has been shut up so that none may enter in. There is an outcry in the streets over the wine. Isaiah 24:10-11.

Here 'city of hollowness' stands for hollowness of doctrine. In this and other places 'streets' means the things that constitute a city, namely falsities or truths. In John,

When the seventh angel poured out his bowl the great city was split into three parts and the cities of the nations fell. Revelation 16:17, 19.

That 'a great city' means something heretical, as do 'the cities of the nations', may be clear to anyone. The explanation is also given in Revelation 17:18 that the great city means the woman whom John saw, 'the woman', as shown already, being a Church of that nature.

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