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Исход 26

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1 Скинию же сделай из десяти покрывал крученого виссона и из голубой, пурпуровой и червленой шерсти , и херувимов сделай на них искусною работою;

2 длина каждого покрывала двадцать восемь локтей, а ширина каждогопокрывала четыре локтя: мера одна всем покрывалам.

3 Пять покрывал пусть будут соединены одно с другим, и другие пять покрывал соединены одно с другим.

4 Сделай петли голубого цвета на краю первого покрывала, в конце соединяющего обе половины; так сделай и на краю последнего покрывала, соединяющего обе половины;

5 пятьдесят петлей сделай у одного покрывала и пятьдесят петлей сделай на краю покрывала, которое соединяется с другим; петли должны соответствовать одна другой;

6 и сделай пятьдесят крючков золотых и крючками соедини покрывала одно с другим, и будет скиния одно целое .

7 И сделай покрывала на козьей шерсти , чтобы покрывать скинию; одиннадцать покрывал сделай таких;

8 длина одного покрывала тридцать локтей, а ширина четыре локтя; это одно покрывало: одиннадцати покрывалам одна мера.

9 И соедини пять покрывал особо и шесть покрывал особо; шестое покрывало сделай двойное с передней стороны скинии.

10 Сделай пятьдесят петлей на краю крайнего покрывала, для соединения его с другим , и пятьдесят петлей на краю другого покрывала, для соединения с ним;

11 сделай пятьдесят крючков медных, и вложи крючки в петли, и соедини покров, чтобы он составлял одно.

12 А излишек, остающийся от покрывал скиний, – половина излишнегопокрывала пусть будет свешена на задней стороне скинии;

13 а излишек от длины покрывал скинии, на локоть с одной и на локоть сдругой стороны, пусть будет свешен по бокам скинии с той и с другой стороны, для покрытия ее.

14 И сделай покрышку для покрова из кож бараньих красных и еще покров верхний из кож синих.

15 И сделай брусья для скинии из дерева ситтим, чтобы они стояли:

16 длиною в десять локтей брус, и полтора локтя каждому брусу ширина;

17 у каждого бруса по два шипа: один против другого: так сделай у всех брусьев скинии.

18 Так сделай брусья для скинии: двадцать брусьев для полуденной стороны к югу,

19 и под двадцать брусьев сделай сорок серебряных подножий: два подножия под один брус для двух шипов его, и два подножия под другой брус длядвух шипов его;

20 и двадцать брусьев для другой стороны скинии к северу,

21 и для них сорок подножий серебряных: два подножия под один брус, и два подножия под другой брус.

22 для задней же стороны скинии к западу сделай шесть брусьев

23 и два бруса сделай для углов скинии на заднюю сторону;

24 они должны быть соединены внизу и соединены вверху к одному кольцу: так должно быть с ними обоими; для обоих углов пусть они будут;

25 и так будет восемь брусьев, и для них серебряных подножий шестнадцать: два подножия под один брус, и два подножия под другой брус.

26 И сделай шесты из дерева ситтим, пять для брусьев одной стороны скинии,

27 и пять шестов для брусьев другой стороны скинии, и пять шестовдля брусьев задней стороны сзади скинии, к западу;

28 а внутренний шест будет проходить по средине брусьев от одного конца до другого;

29 брусья же обложи золотом, и кольца, для вкладывания шестов, сделай из золота, и шесты обложи золотом.

30 И поставь скинию по образцу, который показан тебе на горе.

31 И сделай завесу из голубой, пурпуровой и червленой шерсти и крученого виссона; искусною работою должны быть сделаны на ней херувимы;

32 и повесь ее на четырех столбах из ситтим, обложенных золотом, сзолотыми крючками, на четырех подножиях серебряных;

33 и повесь завесу на крючках и внеси туда за завесу ковчег откровения; и будет завеса отделять вам святилище от Святаго-святых.

34 И положи крышку на ковчег откровения во Святом-святых.

35 И поставь стол вне завесы и светильник против стола на стороне скинии к югу; стол же поставь на северной стороне.

36 И сделай завесу для входа в скинию из голубой и пурпуровой и червленой шерсти и из крученого виссона узорчатой работы;

37 и сделай для завесы пять столбов из ситтим и обложи их золотом; крючки к ним золотые; и вылей для них пять подножий медных.

   

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Arcana Coelestia # 9595

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9595. Ten curtains. That this signifies all the truths from which it is, is evident from the signification of “ten,” as being all (see n. 4638), consequently a “tenth part,” which is one curtain, denotes as much as is sufficient (n. 8468, 8540); and from the signification of the “curtains,” as being the interior truths of faith which are of the new understanding. For by “the Habitation” is signified the middle or second heaven, which is heaven from the reception of the Divine truth that is from the Lord’s Divine good (as above, n. 9594); consequently the “curtains” of which it was constructed and with which it was covered, denote the truths of faith which are of the new understanding. That these denote interior truths is because exterior truths are signified by the “curtains from goats” for the Tent that was round about, which also are treated of in this chapter.

[2] That “the curtains” denote the truths of faith belonging to those who are in the Lord’s spiritual kingdom, is evident from the passages in the Word where they are mentioned; as in Isaiah:

Sing, O barren one that didst not bear, for more are the sons of the desolate one than the sons of the married one; enlarge the place of thy tent, and let them stretch out the curtains of thine habitations; lengthen the cords. For thou shalt break forth on the right hand and on the left; and thy seed shall inherit the nations (Isaiah 54:1-3);

treating of the church about to be set up among the Gentiles, which is called “the barren one that did not bear,” for the reason that they had been without truths from the Word (n. 9325); and now it is said to have “more sons than the sons of the married one,” because its truths are more numerous than the truths of the former devastated church, for “sons” denote truths (n. 489, 491, 533, 1147, 3373, 3704); “to enlarge the place of the tent” denotes the holiness of worship from the good of love (n. 3312, 4391, 4599); “to stretch out the curtains of the habitations” denotes the holiness of worship from the truths of faith.

[3] In Jeremiah:

The whole land hath been laid waste, suddenly have My tents been laid waste, My curtains in a moment (Jeremiah 4:20).

“The land that hath been laid waste” denotes the church (n. 9325); “tents laid waste” denotes the holiness of worship from the good of love; “curtains laid waste” denotes holy worship from the truths of faith.

[4] Again:

My tent hath been laid waste, and all My cords pulled out; My sons are gone forth from Me, and they are not; there is none to stretch out My tent any more, and to set up My curtains. For the shepherds are become foolish (Jeremiah 10:20-21); where the meaning is similar. Again:

Arise ye, and go up against Arabia, and lay waste the sons of the east; let them take their tents and their flocks, let them carry away for themselves their curtains, and all their vessels, and their camels (Jeremiah 49:28-29).

“Arabia and the sons of the east” denote those who are in the knowledges of good and truth (n. 3249); “taking the tents and flocks” denotes the interior goods of the church (n. 8937); “taking the curtains” denotes the interior truths of the church; “their vessels” denote the exterior truths of the church (n. 3068, 3079); “camels” denote general memory-knowledges (n. 3048, 3071, 3143, 3145).

In Habakkuk:

Under Aven I saw the tents of Cushan; the curtains of Midian did shake (Hab. 3:7).

“The curtains of Midian” denote truths with those who are in simple good (n. 3242, 4756, 4788, 6773, 6775).

[5] From all this it is evident what is meant in David:

O Jehovah Thou hast put on glory and honor; who covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain (Psalms 104:1-2).

“To cover Himself with light as with a garment” denotes Divine truths. (That “light” denotes truth, see n. 9548; as also “a garment,” n. 4545, 4763, 5319, 5954, 9093, 9212, 9216); consequently “to stretch out the heavens like a curtain” denotes to enlarge the heavens by means of an influx of truth Divine, from which come intelligence and wisdom. That “to stretch out and expand the heavens” is predicated of the new, that is, the regenerate, understanding, may be seen at the end of the following article.

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

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Arcana Coelestia # 3242

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3242. And the sons of Midian: Ephah, and Epher, and Hanoch, and Abida, and Eldaah. That this signifies the derivations from the third class, can be seen from the representation of Midian, as being those who are in the truth of faith (concerning which below); and as those who are in the truth of faith are “Midian,” it follows that his “sons” are the derivations therefrom. With those who are in the truth of faith the case is this: No one is admitted into the Lord’s kingdom unless he is in the good of faith, for the good of faith is of the life, and the life of faith remains, but not the doctrine of faith, except insofar as it makes one with the life; nevertheless they who are in the truth of faith (that is, who profess faith and call it essential, because they have so learned) and yet are in the good of life (that is, who are Christians in heart and not in profession only), are in the Lord’s spiritual kingdom. For anyone may easily be persuaded that faith is the essential when he has been so taught by his instructors and has imbibed this opinion in his childhood, and because they who are reputed most learned and the heads of the church say so, some of whom are afraid to speak of the good of life because their life condemns them; moreover the things that belong to faith flow in perceptibly, but not so those which belong to charity.

[2] They therefore who are in the truth of faith and yet in the good of life, are they who are called Midian;” and the truths according to which they live are the “sons of Midian;” and as those who are in the truth of faith conjoined with its good are “Midian,” so also in the opposite sense are those who are in falsity from not having the good of life, as can be seen from the following passages.

In Isaiah:

The abundance of camels shall cover thee, the dromedaries of Midian and Ephah, all they from Sheba shall come; they shall bring gold and frankincense, and they shall proclaim the praises of Jehovah (Isaiah 60:6); where the Lord’s spiritual kingdom is treated of. The “dromedaries of Midian and Ephah” denote doctrinal things; doctrinal things of good are “gold;” those of truth are “frankincense;” both are the “praises of Jehovah;” hence also it is manifest what “Ephah” signifies. (That by the “Midianites” who drew Joseph out of the pit, and sold him to the Ishmaelites, and into Egypt to Potiphar, Genesis 37:28, 36, are signified those who are in the truth of simple good, will be seen, of the Lord’s Divine mercy, in the explication of these verses hereafter.)

[3] That by “Midian” are also signified those who are in falsity because they have not the goods of life, can be seen from what is said concerning Midian in Moses:

The elders of Moab and the elders of Midian, with the rewards of divination in their hand, went to Balaam, and spake to him the words of Balak (Numbers 22:4, 7, etc.).

In a good sense “Moab” denotes those who are in natural good and suffer themselves to be easily led astray; but in the opposite sense, those who adulterate goods (n. 2468). In a good sense “Midian” denotes those who are in the truth of simple good, as before said, and who thus allow themselves to be easily persuaded; in the opposite sense, as here, those who falsify truths. The falsifications are signified by “the rewards of divination in their hand;” and the deeds from these falsities, by their sending to Balaam in hostility to the sons of Israel, who denote the goods and derivative truths of faith.

[4] The like was signified by the whoredoms of the sons of Israel with the women of the Midianites, resulting in a plague, which was stayed by Phinehas thrusting his spear through the Midianitish woman and the man of Israel in the brothel (Numbers 25:6-8); for by whoredoms were represented the falsifications of truth (n. 2466, 2729). And because falsifications of truth are what in the internal sense are signified by whoredoms, therefore by command twelve thousand of the sons of Israel smote the Midianites, slew their kings, and every male, and the women whom they had led captive that had known a man, and divided the spoil among themselves (Numbers 25:16-17; 31:1-54 the end). The reason why there were twelve thousand, was that “twelve” signified all things of faith (n. 577, 2089, 2129, 2130), by which falsities are destroyed; the “kings” whom they killed are falsities, and so is “every male;” the “women that had known a man” are the affections of falsity; the “spoil” (as gold, silver, cattle) are the truths that were falsified; from all which it is evident that each and all of the things there mentioned are representative of the punishment and destruction of what is false by means of truths.

[5] It is similar in regard to what is said of the Midianites in the book of Judges, namely, that the sons of Israel, because they did evil in the eyes of Jehovah, were given into the hand of Midian seven years; and that the sons of Israel, by reason of Midian, made for themselves caves in the mountains, and also dens, and fortified places; and when Israel had sown, that Midian and Amalek and the sons of the east came up and ravaged the produce of their land; and afterwards that they were delivered by Gideon with three hundred men who lapped water with the tongue like a dog, and that those were sent home who bowed upon the knees and drank, besides other particulars (chapters 6, 7, 8). Here also the things mentioned each and all are representative of the falsification of truth, and of punishment on this account, even to their being destroyed by such things as are signified by lapping water with the tongue like a dog; but what each particular signifies in the internal sense it would be too tedious to unfold here; yet of the Lord’s Divine mercy it shall be told in its place.

In Habakkuk:

He beheld, and dispersed the nations; and the eternal mountains 1 were scattered, the everlasting hills did bow. I saw the tents of Cushan under Aven, the curtains of the land of Midian did tremble (Hab. 3:6-7); where the advent of the Lord is treated of. The “tents of Cushan” denote a religiosity from evil; the “curtains of the land of Midian,” one from falsity.

Poznámky pod čarou:

1. Literally, “the mountains of time.”

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