Bible

 

Exodo 25

Studie

   

1 At ang Panginoon ay nagsalita kay Moises, na sinasabi,

2 Salitain mo sa mga anak ni Israel, na sila'y magdala sa akin ng isang handog: ang bawa't tao na maganyak ang puso sa kagandahang loob ay kukunan ninyo ng handog sa akin.

3 At ito ang handog na inyong kukunin sa kanila; ginto, at pilak, at tanso;

4 At kayong bughaw, kulay-ube, at pula, at lino at balahibo ng kambing;

5 At mga balat ng lalaking tupa na tinina sa pula, at mga balat ng poka, at kahoy na akasia;

6 Langis sa ilawan, mga espesia sa langis na pangpahid, at sa mabangong pangsuob;

7 Mga batong onix, at mga batong pangkalupkop sa efod, at sa pektoral.

8 At kanilang igawa ako ng isang santuario; upang ako'y makatahan sa gitna nila.

9 Ayon sa lahat ng aking ipinakita sa iyo, sa anyo ng tabernakulo at sa anyo ng lahat ng kasangkapan niyaon ay gayon ninyo gagawin.

10 At sila'y gagawa ng isang kaban na kahoy na akasia: na may dalawang siko't kalahati ang haba niyaon, at may isang siko't kalahati ang luwang niyaon, at may isang siko't kalahati ang taas niyaon.

11 At iyong babalutin ng taganas na ginto; sa loob at sa labas ay iyong babalutin, at igagawa mo sa ibabaw ng isang kornisa sa palibot.

12 At ipagbububo mo ng apat na argolyang ginto, at ipaglalagay mo sa apat na paa niyaon, at dalawang argolya ang mapapasa isang tagiliran niyaon, at dalawang argolya sa kabilang tagiliran niyaon.

13 At gagawa ka ng mga pingga na kahoy na akasia at iyong babalutin ng ginto.

14 At iyong isusuot ang mga pingga sa loob ng mga argolya, sa mga tagiliran ng kaban, upang mabuhat ang kaban.

15 Ang mga pingga ay masusuot sa loob ng mga argolya ng kaban: hindi aalisin doon.

16 At iyong isisilid sa kaban ang mga kinalalagdaan ng patotoo na aking ibibigay sa iyo.

17 At gagawa ka ng isang luklukan ng awa, na taganas na ginto: na may dalawang siko't kalahati ang haba niyaon, at may isang siko't kalahati ang luwang niyaon.

18 At gagawa ka ng dalawang querubing ginto; na yari sa pamukpok iyong gagawin, sa dalawang dulo ng luklukan ng awa.

19 At gawin mo ang isang querubin sa isang dulo, at ang isang querubin sa kabilang dulo: kaputol ng luklukan ng awa, gagawin mo ang mga querubin sa dalawang dulo niyaon.

20 At ibubuka ng mga querubin ang kanilang pakpak na paitaas, na nilililiman ang luklukan ng awa, ng kanilang mga pakpak, na ang kanilang mukha ay nagkakaharap, sa dakong luklukan ng awa ihaharap ang mga mukha ng mga querubin.

21 At iyong ilalagay ang luklukan ng awa sa ibabaw ng kaban; at sa loob ng kaban, ay iyong ilalagay ang mga kinalalagdaan ng patotoo, na aking ibibigay sa iyo.

22 At diya'y makikipagkita ako sa iyo, at makikipanayam sa iyo mula sa ibabaw ng luklukan ng awa, sa gitna ng dalawang querubin na nangasa ibabaw ng kaban ng patotoo, tungkol sa lahat ng mga bagay na ibibigay ko sa iyong utos sa mga anak ni Israel.

23 At gagawa ka ng isang dulang na kahoy na akasia: na may dalawang siko ang haba niyaon, at isang siko ang luwang niyaon, at isang siko't kalahati ang taas niyaon.

24 At iyong babalutin ng taganas na ginto, at igagawa mo ng isang kornisang ginto sa palibot.

25 At igagawa mo ng isang gilid na may isang palad ng kamay ang luwang sa palibot, at igagawa mo ng isang kornisang ginto ang palibot ng gilid niyaon.

26 At igagawa mo ng apat na argolyang ginto, at ilalagay mo ang mga argolya sa apat na sulok na ukol sa apat na paa niyaon.

27 Malalapit sa gilid ang mga argolya, sa daraanan ng mga pingga, upang madala ang dulang.

28 At gagawin mo ang mga pingga na kahoy na akasia, at iyong babalutin ng ginto, upang ang dulang ay madala ng mga yaon.

29 At gagawa ka ng mga pinggan niyaon, at ng mga kutsara niyaon, at ng mga kopa niyaon, at ng mga tasa niyaon na pagbubuhusan; na iyong gagawing taganas na ginto.

30 At ilalagay mo sa dulang ang tinapay na handog sa harap ko na palagi.

31 At gagawa ka ng isang kandelerong taganas na ginto: yari sa pamukpok gagawin mo ang kandelero, ang tuntungan niyaon, at ang haligi niyaon; ang mga kopa niyaon, ang mga globito niyaon at ang mga bulaklak niyaon ay mga kaputol:

32 At magkakaroon ng anim na sangang lumalabas sa mga tagiliran niyaon; tatlong sanga ng kandelero'y sa isang tagiliran niyaon, at ang tatlong sanga ng kandelero ay sa kabilang tagiliran niyaon:

33 At magkakaroon ng tatlong kopang anyong bulaklak ng almendro sa isang sanga, isang globito at isang bulaklak; at tatlong kopang anyong bulaklak ng almendro sa kabilang sanga, isang globito at isang bulaklak; at gayon sa anim na sangang lumalabas sa kandelero.

34 At sa haligi ng kandelero'y magkakaroon ng apat na kopang anyong bulaklak ng almendro, sangpu ng mga globito niyaon, at ng mga bulaklak niyaon:

35 At magkakaroon ng isang globito sa ilalim ng dalawa sa mga sanga, at isang globito sa ilalim ng kabilang dalawa sa mga sanga na kaputol niyaon, at isang globito sa ilalim ng dalawang sangang nalalabi ayon sa anim na sanga na lumalabas sa kandelero.

36 Ang magiging mga globito at mga sanga niyaon ay kaputol: kabuoan niyaon ay isa lamang putol na yari sa pamukpok, na taganas na ginto.

37 At igagawa mo ng kaniyang mga ilawan, na pito: at kanilang sisindihan ang mga ilawan niyaon, upang lumiwanag sa dakong tapat ng kandelero.

38 At ang magiging mga gunting at mga pinggan niyaon ay taganas na ginto.

39 Isang talentong taganas na ginto gagawin, sangpu ng lahat ng kasangkapang ito.

40 At ingatan mo, na iyong gawin ayon sa anyo ng mga yaon na ipinakita sa iyo sa bundok.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 1947

Prostudujte si tuto pasáž

  
/ 10837  
  

1947. 'Because Jehovah has hearkened to your affliction' means since it was submitting itself. This is clear from what has been stated above in 1937 about 'humiliating oneself and flinging oneself down' as meaning submitting oneself beneath the controlling power of the internal man, which submission was discussed there and was shown to consist in self-compulsion. It was also shown that in self-compulsion there is freedom, that is, what is willing and spontaneous, and that this distinguishes self-compulsion from being compelled. It was also shown that without this freedom, or willingness and spontaneity, a person cannot possibly be reformed and receive any heavenly proprium; also that though the contrary seems to be the case, there is more freedom in times of temptation than there is outside of them. Indeed at such times freedom increases as assaults are made by evils and falsities and it is consolidated by the Lord in order that a heavenly proprium may be given to the person. For that reason also the Lord is closer in times of temptation. It was shown as well that the Lord in no way compels anybody. No one who is compelled to think that which is true and to do that which is good is reformed, but instead thinks all the more what is false and wills all the more what is evil. This is so with all compulsion, as may also become clear from all the experience and lessons of life, which when learned prove two things - first, that human consciences will not allow themselves to be coerced, and second, that we strive after the forbidden.

[2] Furthermore everyone who is not free desires to become so, for this is his life. From this it is evident that nothing is in any way pleasing to the Lord that is not done in freedom, that is, spontaneously or willingly. For when anyone worships the Lord under circumstances in which he is not free he worships Him with nothing of himself. In his case that which moves the external is the external, that is, it is moved under compulsion - the internal being non-existent, or else incompatible, and even contradictory. When a person is being regenerated he compels himself from the freedom the Lord imparts to him, and humbles, and indeed afflicts, his rational, so that it may submit itself, and in consequence he receives a heavenly proprium. This proprium is then gradually perfected by the Lord and it becomes more and more free, so that as a result it becomes the affection for good and for truth deriving from that good, and possesses delight. And in that affection and delight there is happiness such as the angels experience. This freedom is what the Lord Himself is referring to in John.

The truth makes you free. If the Son makes you free, you are truly free. John 8:32, 36. 1

[3] What this freedom is, is totally unknown to those who do not have conscience, for they identify freedom with feelings of being at liberty and without restraint to think and utter what is false, and to will and do what is evil, and not to control and humble, still less to afflict, those feelings. Yet this is the complete reverse of freedom, as the Lord again teaches in the same place,

Everyone who commits sin is a slave of sin. John 8:34.

People acquire this slave-like freedom from the hellish spirits who reside with them and who inject it into them. When the life of those hellish spirits takes possession of them so do the loves and desires of those same spirits; for an unclean and utterly disgusting delight blows upon them, and being carried away so to speak in a stream they imagine themselves to be in freedom; but it is hellish freedom. The difference between this hellish freedom and heavenly freedom is that the former spells death and drags them down into hell, while the latter, that is, heavenly freedom, promises life and lifts them up to heaven.

[4] That all true internal worship springs from freedom, not from compulsion, and that unless it springs from freedom it is not internal worship, is clear from the Word, from the sacrifices - free-will, votive, and peace or eucharistic - which were called offerings and oblations, mentioned in Numbers 15:3 and following verses; Deuteronomy 12:6; 16:10-11; 23:23; and elsewhere. In David,

With a free-will offering I will sacrifice to You; I will confess Your name, O Jehovah, for it is good. Psalms 54:6.

From the thruma, 2 or the collection which the people were to contribute towards the Tabernacle and sacred vestments, referred to in Moses,

Speak to the children of Israel and let them receive for Me a collection; from every man whose heart makes him willing you shall receive My collection. Exodus 25:2.

And elsewhere in Moses,

Everyone who is willing in heart shall bring it, Jehovah's collection. Exodus 35:5.

[5] The humbling of the rational man, or affliction of it - as stated, from freedom - was also represented by the affliction souls underwent during festivals, referred to in Moses,

It shall be a statute to you for ever: in the seventh month, on the tenth day of the month, you shall afflict your souls. Leviticus 16:29.

And elsewhere in Moses,

On the tenth day of the seventh month is the day of atonement; it shall be a holy convocation for you, and you shall afflict your souls. Every soul who does not afflict himself on that very day shall be cut off from his peoples. Leviticus 23:27, 29.

It is for this reason that unleavened bread in which no fermentation has taken place is called the bread of affliction in Deuteronomy 16:2-3. Affliction is referred to in David in the following way,

O Jehovah, who will sojourn in Your tent? Who will dwell on Your holy mountain? He who walks blameless and performs righteousness, who swears to the affliction of himself and changes not. Psalms 15:1-2, 4.

[6] That 'affliction' is the taming and subduing of evils and falsities rising up from the external man into the rational man may become clear from what has been stated. Thus it is not any reduction of oneself to poverty and misery - not a renunciation of bodily enjoyments - that is meant by affliction. No taming and subduing of evil can result from doing that; indeed it may give rise to an additional evil, namely the desire to receive merit for such a renunciation; and what is more, man's freedom suffers, in which alone, as its ground, the good and truth of faith is able to be sown. Affliction also means temptation; see what has been said already in 1846.

Poznámky pod čarou:

1. In 9096, where this verse is quoted, the verbs are future tense, as in the Greek.

2. A Hebrew word meaning an offering

  
/ 10837  
  

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

Komentář

 

Seven

  

Seven, as in Revelation 15:1, signifies everything in an universal sense. The number 'seven' was considered holy, as is well known, because of the six days of creation, and the seventh, which is the celestial self, where peace, rest, and the Sabbath is. The number seven occurs so frequently in the rites of the Jewish church and is held holy everywhere.

So times were divided into seven, longer and shorter intervals, and were called weeks, like the great intervals of times till the coming of the Messiah, in Daniel 9:24-25. The time of seven years is called 'a week' by Laban and Jacob, as in Genesis 29:27-28. So wherever the number seven occurs, it is considered holy and sacred, as in Psalm 119:164, and in Isaiah 30:26.

As the periods of a person's regeneration are distinguished into six, prior to the seventh, or the celestial self, so the times of vastation are also distinguished, until nothing celestial is left. This was represented by the many captivities of the Jews, and by the last Babylonian captivity, which lasted seven decades, or seventy years. This was also represented by Nebuchadnezzar, in Daniel 4:16, 22, 29. It also refers to the vastation of the end times, in Revelation 15:1, 7-8. They should 'tread the holy city under foot, forty and two months, or six times seven,' as in Revelation 11:2 and Revelation 5:1. So the severity and increments of punishment were expressed by the number seven, as in Leviticus 26:18, 21, 24, 28 and Psalm 79:12.

(Odkazy: Apocalypse Explained 5, 7-8, 15; Arcana Coelestia 395; Daniel 9, 9:24, 9:25; Isaiah 26, 30; Psalms 119)