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Exodus 35

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1 Musa bütün İsrail topluluğunu çağırarak, ‹‹RABbin yapmanızı buyurduğu işler şunlardır›› dedi,

2 ‹‹Altı gün çalışacaksınız. Ama yedinci gün sizin için kutsal Şabat, RABbe adanmış dinlenme günü olacaktır. O gün çalışan herkes öldürülecektir.

3 Şabat Günü konutlarınızda ateş yakmayacaksınız.››

4 Musa bütün İsrail topluluğuna seslenerek şöyle dedi: ‹‹RABbin buyruğu şudur:

5-7 Aranızda armağanlar toplayıp RABbe sunacaksınız. İstekli olan herkes RABbe altın, gümüş, tunç; lacivert, mor, kırmızı iplik; ince keten, keçi kılı, deri, kırmızı boyalı koç derisi, akasya ağacı armağan etsin.

8 Kandil için zeytinyağı; mesh yağı ve güzel kokulu buhur için baharat;

9 başkâhinin efoduyla göğüslüğü için oniks ve öbür kakma taşları getirsin.

10 ‹‹Aranızdaki bütün becerikli kişiler gelip RABbin buyurduğu her şeyi yapsın.

11 Konutu, çadırın iç ve dış örtüsünü, kopçalarını, çerçevelerini, kirişlerini, direklerini, tabanlarını;

12 sandığı ve sırıklarını, Bağışlanma Kapağını, bölme perdesini,

13 masayla sırıklarını, bütün masa takımlarını, huzura konan ekmekleri;

14 ışık için kandilliği ve takımlarını, kandilleri, kandiller için zeytinyağını;

15 buhur sunağını ve sırıklarını, mesh yağını, güzel kokulu buhuru; konutun giriş bölümündeki perdeyi;

16 yakmalık sunu sunağını ve tunç ızgarasını, sırıklarını, bütün takımlarını, kazanı ve kazan ayaklığını;

17 avlunun çevresindeki perdeleri, direkleri, direk tabanlarını, avlu kapısındaki perdeyi,

18 konutun ve avlunun kazıklarıyla iplerini;

19 kutsal yerde hizmet etmek için dokunmuş giysileri -Kâhin Harunun giysileriyle oğullarının kâhin giysilerini- yapsınlar.››

20 İsrail topluluğu Musanın yanından ayrıldı.

21 Her istekli, hevesli kişi Buluşma Çadırının yapımı, hizmeti ve kutsal giysiler için RABbe armağan getirdi.

22 Kadın erkek herkes istekle geldi, RABbe her çeşit altın takı, broş, küpe, yüzük, kolye getirdi. RABbe armağan ettikleri bütün takılar altındı.

23 Ayrıca kimde lacivert, mor, kırmızı iplik; ince keten, keçi kılı, deri, kırmızı boyalı koç derisi varsa getirdi.

24 Gümüş ve tunç armağanlar sunan herkes onları RABbe adadı. Herhangi bir işte kullanılmak üzere kimde akasya ağacı varsa getirdi.

25 Bütün becerikli kadınlar elleriyle eğirdikleri lacivert, mor, kırmızı ipliği, ince keteni getirdiler.

26 İstekli, becerikli kadınlar da keçi kılı eğirdiler.

27 Önderler efod ve göğüslük için oniks, kakma taşlar,

28 kandil, mesh yağı ve güzel kokulu buhur için baharat ve zeytinyağı getirdiler.

29 Kadın erkek bütün istekli İsrailliler RABbin Musa aracılığıyla yapmalarını buyurduğu işler için RABbe gönülden verilen sunu sundular.

30 Musa İsraillilere, ‹‹Bakın!›› dedi, ‹‹RAB Yahuda oymağından özellikle Hur oğlu Uri oğlu Besaleli seçti.

31 Beceri, anlayış, bilgi ve her türlü ustalık vermek için onu kendi Ruhuyla doldurdu.

32 Öyle ki, altın, gümüş, tunç işleyerek ustaca yapıtlar üretsin;

33 taş kesme ve kakmada, ağaç oymacılığında, her türlü sanat dalında çalışsın.

34 RAB ona ve Dan oymağından Ahisamak oğlu Oholiava öğretme yeteneği de verdi.

35 Onlara üstün beceri verdi. Öyle ki, ustalık isteyen her türlü işte, oymacılıkta, lacivert, mor, kırmızı iplik ve ince keten yapmada, dokuma ve nakış işlerinde, her sanat dalında yaratıcı olsunlar.

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Arcana Coelestia 10725, 10726, 10727, 10728, 10729, 10730, 10731, ...


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Arcana Coelestia 121, 1947, 3300, 3519, 5287, 8495, 8496, ...

Apocalypse Revealed 793

True Christian Religion 495


References from Swedenborg's unpublished works:

Apocalypse Explained 364, 375, 937, 1170

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Apocalypse Explained # 937

Apocalypse Explained (Tansley translation)      

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937. That Moses signifies the Word of the Old Testament, is evident from certain passages in the Word where he is mentioned. In some places, however, by Moses is meant the law in its strictest sense, which is the law published from Mount Sinai. In some, the law in a broader sense, which is the historical Word, is meant by him. But in the present case the Word of the Old Testament is meant, both historical and prophetical. The reason why Moses signifies the Word is, that the Ten Precepts, and afterwards the Five Books, which were the first [portion] of the Word, were not from himself but from the Lord through him.

That Moses is mentioned instead of the law and the Word is plain from the following passages. In Luke:

"Abraham said unto him, They have Moses and the prophets, let them hear them; if they hear not Moses and the prophets, neither will they be persuaded though one rose from the dead" (xvi. 29, 31).

Here by Moses and the Prophets is meant the same as elsewhere by the Law and the Prophets, namely, the historical and prophetical Word.

In the same:

Jesus, "beginning from Moses and all the prophets, interpreted in all the scriptures the things concerning himself" (xxiv. 27).

In the same:

"All things must be fulfilled which are written in the law of Moses, and in the prophets, and in the Psalms, concerning me" (xxiv. 44).

In John:

Philip said, "We have found him, of whom Moses hath written in the law" (i. 45).

In the same:

"In the law Moses commanded us" (viii. 5).

In Daniel:

"The curse hath poured down upon us; and the oath, which is written in the law of Moses, the servant of God; because we have sinned against him. As it is written in the law of Moses, every evil cometh upon us" (ix. 11, 13).

In Joshua:

Joshua wrote upon the stone of the altar "a copy of the law of Moses" (viii. 32).

In John:

"Moses gave to you the law, Moses gave to you circumcision. If a man receive circumcision on the Sabbath, thus that the law of Moses might not be broken" (vii. 19 22, 23).

In Mark:

"Moses hath said, Honour thy father and thy mother" (vii. 10).

(Odkazy: Daniel 9:11, 9:13; John 1:45, 7:19, 7:22, John 7:22-23, 7:33, 8:5; Joshua 8:32; Luke 16:29, 16:31, 24:27, 24:44; Mark 7:10; Revelation 15:3)


[2] Because on account of the representation, that is attributed to Moses which was done by the Lord through him, therefore the law of Moses and the law of the Lord are both mentioned in Luke:

"When the days of their purification were fulfilled according to the law of Moses, they brought him to Jerusalem (even as it is written in the law of the Lord, that every male that openeth the womb shall be called holy to the Lord) to offer the sacrifice, according to that which is said in the law of the Lord, a pair of turtle doves, and two young pigeons" (ii. 22-24, 29).

(Odkazy: Luke 2:22-24, 2:39)


[3] Because Moses represented the law, it was allowed him to enter in to the Lord upon Mount Sinai, and not only to receive there the Tables of the Law, but also to hear the statutes and judgments of the Law; and to command them to the people. And it is also said, that they might thence believe in Moses for ever:

"Jehovah said unto Moses, Behold I will come to thee in the mist of a cloud, that the people may hear, when I shall speak unto thee; and also may believe in thee for ever" (Exod. xix. 9).

(Odkazy: Exodus 19:9, Exodus 20:21, Exodus 24:2, Exodus 24:18, Exodus 34:2-5, The Apocalypse Explained 36, 594, The Apocalypse Explained 905-906)


[4] It is said, in the mist of a cloud, because by a cloud is signified the Word in the letter. Hence also when Moses entered in to the Lord on Mount Sinai,

He entered into a cloud (Exod. xx. 18; xxiv. 2, 18; xxxv. 2-4).

That a cloud signifies the sense of the letter of the Word may be seen (n. 36, 594, 904, 906).

Because Moses represented the Lord as to the law or the Word, therefore,

"When he came down from Mount Sinai, the skin of his face shone; therefore when he spake with the people, he put a veil upon his face" (Exod. xxxiv. 28 to end).

The radiation of the face signified the internal of the law; for this is in the light of heaven. The reason of his veiling his face when he spake with the people was, became the internal of the Word was covered, and so obscured to that people, that they could not sustain anything of the light thence.

(Odkazy: Exodus 20:21, Exodus 24:2, Exodus 24:18, Exodus 34:2-5, Exodus 34:5, 34:28-35, Exodus 35:2-4)


[5] Since Moses represented the Lord as to the historical Word, and Elias the Lord as to the prophetical Word, therefore, when the Lord was transfigured, Moses and Elias were seen talking with Him (Matt. xvii. 3). Nor could any others speak with the Lord when His Divine appeared in the world, but those who signified the Word; for all discourse with the Lord is by means of the Word. That Elias represented the Lord as to the Word may be seen above (n. 624).

And because both Moses and Elias, together, represented the Word, therefore, where Elias being sent before the Lord is treated of, both are mentioned in Malachi:

"Remember ye the law of Moses, my servant, which I commanded him in Horeb for all Israel, the statutes and the judgments. Lo, I send to you Elias the prophet, before the great and terrible day of Jehovah cometh" (iii. 22-24).

By Elias the prophet is meant John the Baptist, because by him, as by Elias, the Word was represented; see above (n. 624, 724).

(Odkazy: Malachi 4:4-5; Matthew 17:3; The Apocalypse Explained 624)


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Apocalypse Explained 930


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