Bible

 

Izlazak 39

Studie

   

1 A od porfire i skerleta i crvca načiniše haljine za službu, da se služi u svetinji; i načiniše svete haljine Aronu, kao što beše zapovedio Gospod Mojsiju.

2 Načiniše oplećak od zlata, i od porfire i od skerleta i od crvca i od tankog platna uzvedenog.

3 Istegliše listove od zlata, i isekoše žice, te izvezoše porfiru i skerlet i crvac i tanko platno vrlo vešto.

4 Poramenice mu načiniše da se sastavljaju, da se sastavlja na dva kraja svoja.

5 I pojas na oplećku izlažaše od njega i beše iste naprave, od zlata i od porfire i od skerleta i od crvca i od tankog platna uzvedenog; kao što beše zapovedio Gospod Mojsiju.

6 I ukovaše dva kamena oniha u zlato, i izrezaše na njima imena sinova Izrailjevih, kao što se režu pečati.

7 I udariše ih na poramenice od oplećka, da budu kameni za spomen sinovima Izrailjevim, kao što beše zapovedio Gospod Mojsiju.

8 I načiniše naprsnik vrlo vešte naprave kao što je naprava u oplećka, od zlata i od porfire i od skerleta i od crvca i od tankog platna uzvedenog;

9 Četvorouglast i dvostruk načiniše naprsnik, u dužinu s pedi i u širinu s pedi, dvostruk.

10 I udariše po njemu četiri reda kamenja; u prvom redu: sardoniks, topaz i smaragd;

11 A u drugom redu: karbunkul, safir i dijamant;

12 A u trećem redu: ligur, ahat i ametist;

13 A u četvrtom redu: hrisolit, onih i jaspis, sve optočeno zlatom u svojim redovima.

14 Tih kamena s imenima sinova Izrailjevih beše dvanaest prema njihovim imenima, rezani kao pečati, za dvanaest plemena, svako po svom imenu.

15 I načiniše na naprsnik lance jednake, pletene, od čistog zlata.

16 I načiniše dve kopče zlatne i dve grivne zlatne, i metnuše te dve grivne na dva kraja naprsniku,

17 I provukoše dva zlatna lanca kroz dve grivne na krajevima naprsniku,

18 A druga dva kraja od dva lanca zapeše za dve kopče, i pritvrdiše ih za poramenice na oplećku spred.

19 I načiniše još dve zlatne grivne, i metnuše ih na dva kraja naprsniku, na strani prema oplećku iznutra.

20 I načiniše još dve grivne zlatne, koje metnuše na dve poramenice na oplećku ozdo napred gde se sastavlja, više pojasa na oplećku.

21 Tako privezaše naprsnik kroz grivne na njemu i grivne na oplećku vrpcom od porfire, da stoji svrh pojasa od oplećka i da se ne razdvaja naprsnik od oplećka, kao što beše zapovedio Gospod Mojsiju.

22 I načiniše plašt pod oplećak, tkan, sav od porfire.

23 I prorez na plaštu u sredi kao prorez na oklopu, i oko proreza oplatu da se ne razdre.

24 I načiniše po skutu od plašta šipke od porfire i od skerleta i od crvca i od tankog platna uzvedenog.

25 I načiniše zvonca od čistog zlata, i metnuše zvonca među šipke, po skutu od plašta unaokolo između šipaka.

26 Zvonce pa šipak, zvonce pa šipak po skutu od plašta unaokolo, za službu, kao što beše zapovedio Gospod Mojsiju.

27 I načiniše košulje od tankog platna izmetanog Aronu i sinovima njegovim;

28 I kapu od tankog platna, i kapice kićene od tankog platna, i gaće platnene od tankog platna uzvedenog;

29 I pojas od tankog platna uzvedenog i od porfire i od skerleta i od crvca, vezen, kao što beše zapovedio Gospod Mojsiju.

30 I načiniše pločicu za sveto oglavlje od čistog zlata, i napisaše na njoj pismom kako se reže na pečatima: Svetinja Gospodu.

31 I pritvrdiše za nju vrpcu od porfire da se veže za kapu ozgo, kao što beše zapovedio Gospod Mojsiju.

32 I tako se svrši sav posao oko šatora i naslona od sastanka. I načiniše sinovi Izrailjevi sve; kako beše zapovedio Gospod Mojsiju, tako načiniše.

33 I donesoše k Mojsiju šator, naslon i sve sprave njegove, kuke, daske, prevornice, stupove i stopice,

34 I pokrivač od koža ovnujskih crvenih obojenih i pokrivač od koža jazavičijih, i zaves,

35 I kovčeg od svedočanstva i poluge za nj, i zaklopac,

36 Sto sa svim spravama, i hleb za postavljanje,

37 Svećnjak čisti, žiške njegove, žiške naređane, i sve sprave njegove, i ulje za videlo.

38 I oltar zlatni, i ulje pomazanja, i kad mirisni, i zaves na vrata od šatora.

39 Oltar bronzani i rešetku bronzanu za nj, poluge njegove i sve sprave njegove, umivaonicu i podnožje njeno,

40 Zavese za trem, stupove za njih i stopice njihove, i zaves na vrata od trema, uža njegova i kolje njegovo, i sve sprave za službu u šatoru, za šator od sastanka.

41 Haljine za službu, da se služi u svetinji, Haljine svete Aronu svešteniku i Haljine sinovima njegovim, da vrše službu svešteničku.

42 Sve kako beše zapovedio Gospod Mojsiju, onako uradiše sinovi Izrailjevi sve ovo delo.

43 I pogleda Mojsije sve to delo, i gle, načiniše ga, kao što beše zapovedio Gospod, tako ga načiniše; i blagoslovi ih Mojsije.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9824

Prostudujte si tuto pasáž

  
/ 10837  
  

9824. 'And an ephod' means Divine Truth there in an outward form, in which inner things terminate. This is clear from the meaning of 'an ephod' as Divine Truth in an outward form. The reason why 'an ephod' has this meaning is that Aaron's holy garments represented forms of Divine Truth in the spiritual kingdom, in their proper order, see above in 9822, and the ephod was the outermost of the three garments, Aaron's holy garments being the ephod, the robe, and the checkered tunic. Not only does what is outermost contain inner things; but inner things also terminate in it. This applies to the human body, and therefore also applies to the heavens, to which aspects of the human body correspond. It applies similarly to truths and forms of good, for both these constitute the heavens.

[2] Since the ephod represented the most external part of the Lord's spiritual kingdom it was holier than all the other garments; and on it there was the breastplate containing the Urim and Thummim, by means of which answers from the Divine were given. The reason why the most external part is holier than the things within is that what is outermost contains all inner things in their proper order. It contains them in an outward form and in a connection which are so perfect that if what is outermost were taken away the things within would disintegrate; for the things within not only terminate there, but also exist together there. The truth of this may be recognized by people who know about the nature of things that succeed one another and those that exist together with one another, namely that those which succeed one another, that is, proceed and follow one another in their proper order, also stand together with one another at the last and lowest levels. Let end, cause, and effect exemplify this. The end is the first in order, the cause is the second, and the effect is the last and lowest, so that these too progress one after another. Yet within the effect, which is last, the cause at the same time manifests itself, as does the end within the cause. Consequently the effect is the completion of the inner or prior things, which have also been brought together in it and lodge there.

[3] The situation is similar with human will, thought, and action; will comes first, thought second, and action last. Action is also the effect that has the two prior or inner things existing together within it. For to the extent that action contains what the person thinks and what the person wills, inner things are contained in a form and in connection. This explains why the Word says that a person will be judged according to his deeds or works, which means that he will be judged according to his thought and will, for these are present within deeds as the soul is within its body. Now since inner things present themselves together in what is last and lowest, then if the order is perfect that which is last and lowest, as has been stated, is held to be holier than the inner things, because it is there that the holiness of the inner things exists in its fullness.

[4] Since inner things exist together in the last and lowest in the same way, as has been stated, as a person's thought and will - or, on a spiritual level, his faith and love - exist together in his deeds or works, John more than all the other disciples was loved by the Lord and leaned on His breast, John 13:23; 21:20, 22. This was because that disciple represented the works of charity, see Prefaces to Genesis 18, 22, and also 3934. This too shows why what is outermost or last within perfect order is holier than the things within if considered separately from it. For when the Lord is present in what is last and lowest He is at the same time present on all levels; and when He is present in it inner things are contained in their proper order, connection, and form, and are under His control and guidance, subject to His good will. This is the arcanum that was meant in 9360, as you may see.

[5] This then is the reason why the ephod, being representative of the last and lowest part of the Lord's spiritual kingdom, was held to be holier than the rest of the garments belonging to the priestly office. Therefore the ephod was the chief of the priestly vestments, being made from threads of gold in among the violet, purple, twice-dyed scarlet, and fine twined linen, Exodus 39:3, though the rest of the priests had ephods made of linen, 1 Samuel 2:18; 22:18. This goes to explain why the word 'ephod' stood for a priest's whole attire and why he was said 'to wear the ephod', meaning that he was a priest, 1 Samuel 2:28; 14:3. It also goes to explain why the breastplate was tied to the ephod and why answers were given through the Urim and Thummim there. That is to say, this vestment was a representative sign of the lowest part of the Lord's spiritual kingdom, and answers from God present themselves in things last and lowest; for they pass through all the inner levels one after another, declaring themselves on the last and lowest because they terminate there. The fact that answers were given when they wore the ephod is clear from 1 Samuel 23:6-13; 30:7-8, and also in Hosea,

The children of Israel sat many days with no king, and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim 1 . Hosea 3:4.

'Teraphim' means answers from God, for in former times answers were given through them, Zechariah 10:2. Furthermore the word 'ephod' in the original language is derived from the root 'to enclose all inner things', as is evident from the meaning of that word in Exodus 29:5; Leviticus 8:7.

Poznámky pod čarou:

1. A plural Hebrew word denoting images

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 10005

Prostudujte si tuto pasáž

  
/ 10837  
  

10005. 'The robe of the ephod' means the middle part of that kingdom. This is clear from the meaning of 'the robe' as the Divine Spiritual emanating indirectly from the Divine Celestial, thus the middle of the spiritual kingdom, dealt with in 9825. The reason why it is called 'the robe of the ephod' is that the robe went with the ephod; it was also kept distinct from the tunic by means of a girdle. For there were two girdles; the first was an overall one for the ephod and robe together, the second was for the tunic alone. This second girdle served to mean that the things of the spiritual kingdom which were represented by the tunic were distinct and separate from those represented by the robe and ephod together. 'A girdle (or belt)' means a common bond which holds more internal things in connection, 9828, and also serves to separate one thing from another, 9944.

[2] The implications of all this are that there are three realities which follow one another in consecutive order. In heaven those three are called celestial, spiritual, and the natural springing from these. That which is celestial is the good of love to the Lord, that which is spiritual is the good of charity towards the neighbour, and that which is natural and springs from them is the good of faith. What is celestial, or the good of love to the Lord, constitutes the inmost or third heaven; what is spiritual, or the good of charity towards the neighbour, constitutes the middle or second heaven; and what is natural springing from these, or the good of faith, constitutes the lowest or first heaven. Since Aaron's garments represented the Lord's spiritual kingdom, 9814, it is evident from things which have been mentioned what the tunic represented, what the robe represented, and what the ephod represented. That is to say, the tunic represented the intermediary that unites the spiritual kingdom to the celestial kingdom, and therefore also it was kept distinct by means of a girdle from the robe and ephod, which represented the spiritual kingdom, internal and external. Regarding the tunic, see 9826, 9942; regarding the robe, 9825; and regarding the ephod, 9824.

[3] Some idea of this matter may also be gained from what has been shown previously regarding the tent of meeting, which represented heaven in which the Lord was present. The inmost part of it, where the ark of the Testimony was, represented the inmost or third heaven; the dwelling-place, which was outside the veil, represented the middle or second heaven; and the court represented the first or lowest heaven. And they in like manner were celestial, spiritual, and the natural springing from these. But the intermediary uniting the inmost and middle heavens was represented by the veil between the holy place and the holy of holies, in the same way as it was by the tunic on Aaron. Regarding the inmost part of the tent where the ark was, see 9485; regarding the dwelling-place which was outside the veil, 9594, 9632; regarding the court, 9741; and regarding the veil, the intermediary uniting the inmost and middle heavens, 9670, 9671.

[4] An even better idea of these things may be acquired from the correspondence of the human being with the heavens; for all the parts of the human being have a correspondence with everything that exists in the heavens, see what has been shown previously at the ends of a number of chapters. The human head corresponds to the inmost or third heaven, where there is celestial good; the breast down to the loins corresponds to the middle or second heaven, where there is spiritual good; and the feet correspond to the lowest or first heaven, where there is natural good. The neck however, by virtue of correspondence, is the intermediary uniting the inmost and middle heavens, 9913, 9914, in the same way as the veil in the tent was. For all representatives on the natural level resemble the human form and have the same meaning as the parts of it which they resemble, 9496. From all this it now becomes clear why the tunic was kept distinct from the robe and ephod by means of a girdle, and also why the robe is called 'the robe of the ephod'.

  
/ 10837  
  

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