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Exodus 39

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1 Kutsal yerde hizmet için lacivert, mor, kırmızı iplikten özenle dokunmuş giysiler yaptılar. Ayrıca RABbin Musaya buyurduğu gibi Haruna kutsal giysiler yapıldı.

2 Efodu altın sırmayla lacivert, mor, kırmızı iplikle, özenle dokunmuş ince ketenden yaptılar.

3 Altını ince tabakalar halinde dövüp lacivert, mor, kırmızı iplik ve ince keten arasına ustaca işlemek için tel tel kestiler.

4 Efodun iki köşesine tutturulmuş omuzluklar yaparak birleştirdiler.

5 Efodun üzerindeki ustaca dokunmuş şerit efodun bir parçası gibi altın sırmayla lacivert, mor, kırmızı iplikle, özenle dokunmuş ince ketendendi; tıpkı RABbin Musaya buyurduğu gibiydi.

6 Altın yuvalar içine kakılmış, üzerine İsrailoğullarının adları mühür gibi oyulmuş oniksi işleyip

7 İsraillilerin anılması için efodun omuzluklarına taktılar. Tıpkı RABbin Musaya buyurduğu gibi yaptılar.

8 Efod gibi altın sırmayla lacivert, mor, kırmızı iplikle, özenle dokunmuş ince ketenden usta işi bir göğüslük yaptılar.

9 Dört köşe, eni ve boyu birer karıştı, ikiye katlanmıştı.

10 Üzerine dört sıra taş yuvası kaktılar. Birinci sırada yakut, topaz, zümrüt;

11 ikinci sırada firuze, laciverttaşı, aytaşı;

12 üçüncü sırada gökyakut, agat, ametist;

13 dördüncü sırada sarı yakut, oniks, yeşim vardı. Taşlar altın yuvalara kakılmıştı.

14 On iki taş vardı. Üzerlerine mühür oyar gibi İsrailoğullarının adları bir bir oyulmuştu. Bu taşlar İsrailin on iki oymağını simgeliyordu.

15 Göğüslük için saf altından örme zincirler yaptılar.

16 İkişer tane altın yuva ve halka yaptılar. Göğüslüğün üst iki köşesine birer halka koydular.

17 İki örme altın zinciri göğüslüğün köşelerindeki halkalara taktılar.

18 Zincirlerin öteki iki ucunu iki yuvanın üzerinden geçirerek efodun ön tarafına, omuzlukların üzerine bağladılar.

19 İki altın halka yaparak göğüslüğün alt iki köşesine, efoda bitişik iç kenarına taktılar.

20 İki altın halka daha yaparak efodun önündeki omuzluklara alttan, dikişe yakın, ustaca dokunmuş şeridin yukarısına taktılar.

21 Göğüslüğün halkalarıyla efodun halkalarını lacivert kordonla birbirine bağladılar. Öyle ki, göğüslük efodun ustaca dokunmuş şeridinin yukarısında kalsın ve efoddan ayrılmasın. Tıpkı RABbin Musaya buyurduğu gibi yaptılar.

22 Efodun altına giyilen kaftanı ustaca dokunmuş salt lacivert iplikten yaptılar.

23 Ortasında baş geçecek kadar bir boşluk bıraktılar. Yırtılmaması için boşluğun kenarlarını yaka gibi dokuyarak çevirdiler.

24 Kaftanın kenarını lacivert, mor, kırmızı iplikle, özenle dokunmuş ince ketenden nar motifleriyle bezediler.

25-26 Saf altından çıngıraklar yaptılar ve hizmet için kullanılan kaftanın eteğinin ucundaki narların arasına, bir çıngırak bir nar, bir çıngırak bir nar olmak üzere çepeçevre koydular. Tıpkı RABbin Musaya buyurduğu gibi yaptılar.

27-29 Harunla oğulları için ince ketenden ustaca dokunmuş mintanlar, sarıklar, süslü başlıklar, ince keten donlar, lacivert, mor, kırmızı iplikle, özenle dokunmuş ince ketenden nakışlı kuşak yaptılar; tıpkı RABbin Musaya buyurduğu gibi.

30 Kutsal tacın levhasını saf altından yaparak üzerine mühür oyar gibi ‹RABbe adanmıştır› sözünü yazdılar.

31 Üstüne bağlanmak üzere sarığa lacivert bir kordon taktılar; tıpkı RABbin Musaya buyurduğu gibi.

32 Böylece konutun, yani Buluşma Çadırının bütün işleri tamamlandı. İsrailliler her şeyi tıpkı RABbin Musaya buyurduğu gibi yaptılar.

33-41 Konutu, çadırla bütün takımlarını, kopçalarını, çerçevelerini, kirişlerini, direklerini, tabanlarını; kırmızı boyalı koç derisinden örtüyü, deri örtüyü, bölme perdesini; Levha Sandığıyla sırıklarını, Bağışlanma Kapağını; masayla takımlarını, Tanrının huzuruna konan ekmekleri; saf altın kandilliği, üstüne dizilecek kandillerle takımlarını, kandil için zeytinyağını; altın sunağı, mesh yağını, güzel kokulu buhuru, çadırın giriş bölümünün perdesini; tunç sunakla ızgarasını, sırıklarını, bütün takımlarını, kazanı, kazan ayaklığını; avlunun perdelerini, direklerini, direk tabanlarını, avlu girişinin perdesini, iplerini, kazıklarını, konutta, yani Buluşma Çadırındaki hizmet için gerekli bütün aletleri; kutsal yerdeki hizmet için dokunmuş giysileri, Kâhin Harunun kutsal giysilerini, oğullarının kâhin giysilerini Musaya gösterdiler.

42 Her şeyi tıpkı RABbin Musaya buyurduğu gibi yaptılar.

43 Musa baktı, bütün işlerin RAB'bin buyurduğu gibi yapılmış olduğunu görünce onları kutsadı.

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcana Coelestia 2576, 10807


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 3858, 3862, 4677, 4922, 5319, 9688, 9824, ...

Apocalypse Revealed 392, 793, 814, 905


References from Swedenborg's unpublished works:

Apocalypse Explained 39, 204, 272, 364, 430, 431, 1009, ...

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Apocalypse Explained # 1143

Apocalypse Explained (Tansley translation)      

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1143. And fine linen and crimson.- That these signify truths and goods from a celestial origin, profaned, is evident from the signification of fine linen, which denotes truths from a celestial origin, of which we shall speak presently; and from the signification of crimson, which denotes goods from a celestial origin (concerning which see above, n. 1042), but in this case those truths and goods profaned, because the fine linen and crimson are called the merchandise of Babylon, and Babylon as a harlot and the mother of the whoredoms and abominations of the earth, signifies profanations of truth and good. Truths and goods from a celestial origin are the truths and goods with those who are in love to the Lord, which are called celestial, and are distinguished from the truths and goods from a spiritual origin, signified by the silk and scarlet, which we shall refer to presently. They profane truths and goods from a celestial origin, especially in this, that they have arrogated to themselves the Lord's Divine Power of saving mankind, and thus also love to Him they have diverted [to the pope] as his vicar and to his ministers. But the Lord cannot be loved when the power of salvation is taken away from Him, and a man is loved instead of Him. They say, indeed, that the Lord is loved for giving that power to man, and that he is loved, and also reverently honoured by those who have received that power, and is worshipped by the rest. But love to the Lord cannot exist with such, the love of ruling over heaven and the Church being altogether contrary to it; for that love is the love of self, which is diabolical love, and from this the Lord cannot be loved. Such love, regarded in itself, is rather hatred against the Lord, into which also it is changed when they become spirits, and domination is taken away from them then they also persecute all those who are in love to the Lord. From these things it is evident how they profane truths and goods which are from a celestial origin.

(Odkazy: Revelation 18:12; The Apocalypse Explained 1042)


[2] That fine linen signifies truths from a celestial origin, is evident from the following passages.

Thus in Ezekiel:

"I clothed thee with broidered-work, I shod thee with badger's skin (taxus), and I girded thee with fine linen, and covered thee with silks; thus wast thou adorned with gold and silver, and thy garments were fine linen, silk, and broidered-work" (xvi. 10, 13).

This is said of Jerusalem, by which the Church is meant, in this case, at its first establishment. Broidered-work and badger's skin there signify the knowledges of truth and good from the Word. Fine linen and silk signify truths from a celestial origin and truths from a spiritual origin; these are described as garments, because garments signify truths, with which good is clothed or invested.

Again in the same:

"Fine linen in broidered-work [from Egypt] was thine expansion, and crimson from the isle of Elisha was thy covering" (xxvii. 7).

This refers to Tyre, which signifies the Church as to the knowledges of good and truth; those knowledges are signified by broidered-work from Egypt, truths by fine linen, and good by crimson, both from a celestial origin.

So in Luke:

"There was a certain rich man who was clothed in crimson and fine linen, and fared sumptuously every day" (xvi. 19).

The rich man here means the Jewish race, which is said to be clothed in crimson and fine linen, because they possessed the Word, from which they were in possession of goods and truths; goods are there meant by crimson, and truths by fine linen, both from a celestial origin. By Lazarus, who lay at the rich man's porch, are meant the nations who had not the Word.

(Odkazy: Ezekiel 16:10, 16:13, 27:7; Luke 16:19)


[3] Because fine linen (byssus), which also is xylinum, signified truths from a celestial origin, and the garments of Aaron represented Divine truths, he himself representing the Lord, therefore fine linen and xyhinum were interwoven in his mitre and belt (Exod. xxviii. 39; xxxix. 27); they were also interwoven in the curtains of the tabernacle and its coverings, because they represented those things of the Church which inclose, and these are truths (Exod. xxvi. 1; xxvii. 9, 18; xxxvi. 8; xxxviii. 9, 16).

The signification of fine linen (byssus) in the following passages of the Apocalypse is similar:

"The time of the marriage of the Lamb is come, and his wife hath made herself ready; and it was given unto her that she should be clothed in fine linen, clean and shining" (xix. 7, 8);

The armies of him that sat upon the white horse "followed him upon white horses, clothed in fine linen, white and clean" (xix. 14).

The reason why fine linen signifies truth from a celestial origin is, because that kind of linen was a species of very white flax, of which garments are made. Flax, and also whiteness, signify truth, and a garment made from it signifies according to its brightness, truth pure and clean.

(Odkazy: Exodus 26:1, 27:9, 27:18, 28:39, 36:8, 38:9, 38:16, 39:27; Revelation 19:7-8, 19:14)


[4] Continuation of the Athanasian Creed.- The hell where those are who are called devils is the love of self; and the hell where those who are called satans is the love of the world. The reason why the diabolical hell is the love of self, is, that that love is the opposite of celestial love, which is love to the Lord; and the reason why the satanical hell is the love of the world, is, that this love is the opposite of spiritual love, which is love towards the neighbour.

Now, since the two loves of hell are the opposite of the two loves of heaven, therefore hell and the heavens are in opposition to each other. For all who are in the heavens have regard to the Lord and to the neighbour, but all who are in the hells have regard to themselves and the world. All who are in the heavens love the Lord and the neighbour, but all who are in the hells love themselves and the world, and hence bear hatred to the Lord and to the neighbour. All who are in the heavens think what is true and will what is good, because they think and will from the Lord; but all who are in the hells think what is false and will what is evil, because they think and will from themselves. It is for this reason that all who are in the hells appear averted, their faces being turned away from the Lord, they also appear inverted, their feet being upwards and their heads downwards; this appearance arises from their loves being the opposite of the loves of heaven.

[5] Since hell is the love of self, it is also fire; for all love corresponds to fire, and in the spiritual world is so presented as to seem at a distance like fire, yet still it is not fire but love. For this reason the hells appear within as if they were on fire, and without like ejections of fire in the midst of smoke rising from furnaces or conflagrations; sometimes the devils themselves also appear like fires of charcoal. The heat which they have from that fire is like an effervescence from impurities, which is lust, and the light which they receive from that fire is merely an appearance of light from phantasies, and from confirmations of evils by falsities; but yet, it is not light, for whenever the light of heaven enters by influx it becomes thick darkness to them, and when the heat of heaven enters it becomes cold to them. They see, however, from their own light, and live from their own heat; but their sight is like that of owls, birds of night, and bats, whose eyes are dim to the light of heaven, and they live in a semi-torpid state. The living principle pertaining to them consists merely in their ability to think and will, to speak and act, and hence to see, hear, taste, smell, and feel. It is merely a faculty derived from that life which is God acting upon them from without, according to order, and continually impelling them to order. It is from this faculty that they live for ever. The dead principle pertaining to them is from the evils and falsities derived from their loves; hence it is, that their life, viewed from their loves, is not life, but death; and therefore hell, in the Word is called "death," and its inhabitants are called "dead."

(Odkazy: Revelation 18:12)

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References from Swedenborg's unpublished works:

Apocalypse Explained 1140, 1144, 1166, 1222


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


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