Bible

 

Исход 31

Studie

   

1 И сказал Господь Моисею, говоря:

2 смотри, Я назначаю именно Веселеила, сына Уриева, сына Орова, из колена Иудина;

3 и Я исполнил его Духом Божиим, мудростью, разумением, ведением и всяким искусством,

4 работать из золота, серебра и меди,

5 резать камни для вставливания и резать дерево для всякого дела;

6 и вот, Я даю ему помощником Аголиава, сына Ахисамахова, из колена Данова, и в сердце всякого мудрого вложу мудрость, дабы они сделали все, что Я повелел тебе:

7 скинию собрания и ковчег откровения и крышку на него, и все принадлежности скинии,

8 и стол и принадлежности его, и светильник из чистого золота и все принадлежности его, и жертвенник курения,

9 и жертвенник всесожжения и все принадлежности его, и умывальник и подножие его,

10 и одежды служебные и одежды священные Аарону священнику, и одежды сынам его, для священнослужения,

11 и елей помазания и курение благовонное для святилища: все так, как Я повелел тебе,они сделают.

12 И сказал Господь Моисею, говоря:

13 скажи сынам Израилевым так: субботы Мои соблюдайте, ибо это – знамение между Мною и вами в роды ваши, дабы вы знали, что Я Господь, освящающий вас;

14 и соблюдайте субботу, ибо она свята для вас: кто осквернит ее, тот да будет предан смерти; кто станет в оную делать дело, та душа должна быть истреблена из среды народа своего;

15 шесть дней пусть делают дела, а в седьмой – суббота покоя,посвященная Господу: всякий, кто делает дело в день субботний, да будет предан смерти;

16 и пусть хранят сыны Израилевы субботу, празднуя субботу в роды свои, как завет вечный;

17 это – знамение между Мною и сынами Израилевыми на веки, потому что в шесть дней сотворил Господь небо и землю, а в день седьмой почил и покоился.

18 И когда Бог перестал говорить с Моисеем на горе Синае, дал ему две скрижали откровения, скрижали каменные, на которых написано было перстом Божиим.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 10372

Prostudujte si tuto pasáž

  
/ 10837  
  

10372. 'This is a sign between Me and the children of Israel into an age' means that this is the means by which those who belong to the Church are distinguished from those who do not belong to the Church. This is clear from the meaning of 'a sign' as the means by which they are recognized, dealt with above in 10357, and so also by which they are distinguished; and from the representation of 'the children of Israel' as the Church, dealt with in the places referred to in 9340, so that 'a sign between Jehovah and the children of Israel' means that it is the means by which those who belong to the Church are distinguished from those who do not, that is to say, they are distinguished by their acknowledgement of the union of the Divine within the Lord's Human, dealt with above in 10370. The truth that the Church does not exist where the Lord is not acknowledged is also the teaching of the Church itself; and the further truth that within His Human there is the Divine itself is the Lord's own teaching in John,

I and the Father 1 are one. ... you may believe that the Father is in Me, and I am in the Father. John 10:30, 38.

In the same gospel,

Do you not believe that I am in the Father and the Father is in Me? John 14:6-11.

In the same gospel,

Jesus said, The hour has come. Father, glorify Your Son, that Your Son also may glorify You. All Mine are Yours, and all Yours are Mine. John 17:1, 10.

In the same gospel,

Now is the Son of Man glorified, and God is glorified in Him. And God will glorify Him in Himself. John 13:31-32.

And in the same gospel,

If you know Me you know My Father also; and from now on you know Him and have seen Him. He who has seen Me has seen the Father. John 14:6-11.

Poznámky pod čarou:

1. The Latin means The Father and I but the Greek means I and the Father, which Swedenborg has in most other places where he quotes this verse.

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 2504

Prostudujte si tuto pasáž

  
/ 10837  
  

2504. 'And he sojourned in Gerar' means consequent instruction in the spiritual things of faith. This is clear from the meaning of 'sojourning' as receiving instruction, dealt with in 1463, 2025, and from the meaning of 'Gerar' as the spiritual entity of faith. Gerar is mentioned in several places in Genesis, as in Chapter 10:19; 26:1, 6, 17, 20, 26, and in those places it means faith, the reason being that Gerar was in Philistia, and 'Philistia' means knowledge of the cognitions of faith, see 1197, 1198. Gerar was also the place where the king of the Philistines used to live. Consequently 'Gerar' means faith itself, 1209, and 'the king of Gerar' the truth itself of faith, for 'a king' in the internal sense is truth, 1672, 2015, 2069. Thus 'Abimelech' who is the subject in what follows means the doctrine of faith.

[2] In general there are intellectual things of faith, rational things of faith, and factual things of faith. In relation to one another they accordingly pass from more interior to more exterior. The inmost things of faith are called intellectual; those which pass down from them or from there are the rational things of faith; and those in turn which pass down from these are the factual things of faith. They are interrelated, to use the language of the learned, as prior to posterior, or what amounts to the same, as superior to inferior, that is, as more interior to more exterior. It does indeed seem to man as though the factual degree of faith is first and that the rational then arises from that, and after this the intellectual from that, for the reason that this is the way a human being develops from childhood onwards. But in fact the intellectual is constantly flowing; into the rational, and the rational into the factual, though man is not directly conscious of it. In childhood the influx is obscure; in adult years it is more noticeable; and when at length the individual has been regenerated it is quite manifest. Once he is regenerate this order is quite apparent, and still more fully so in the next life, see 1495. All of these things, distinguished as described into separate degrees and existing in relation to one another in the order shown, are called spiritual. The spiritual things of faith constitute all truths that stem from good, that is, from a celestial origin. Whatever derives from the celestial is one of the spiritual things of faith.

  
/ 10837  
  

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