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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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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


Odkazy ze Swedenborgových nevydaných prací:

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

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Skočit na podobné biblické verše

göç 12:28, 25:9, 10, 30, 31, 27:1, 9, 20, 28:2, 5, 15, 28, 31, 36, 30:1, 22, 31:7, 35:4, 10, 40:1, 3

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Významy biblických slov

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topaz
'Topaz,' as in Exodus 28:17, represents the good of celestial love.

zümrüt
'Topaz,' as in Exodus 28:17, represents the good of celestial love.

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Stones in the Bible in general represent truths, or things we know concerning the Lord and what He wants from us and for us in...

saf
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Nar
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başlıklar
'A turban' signifies intelligence of truth.

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deri
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Apocalypse Explained # 204

Apocalypse Explained (Tansley translation)      

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204. These things saith he that is holy, he that is true. That this signifies from whom is that faith is evident from the signification of holy and true, when said of the Lord, as denoting that charity and faith are from Him, the term holy being used in reference to charity, and the term true, to faith. That the Lord is called holy because charity is from Him, and hence, that holiness in the Word is said of charity and of faith therefrom, will be seen presently. But that the Lord is called true because faith is from Him, and that hence truth in the Word is spoken of faith, is because all truth has reference to faith: for that is said to be true which is believed; other things have not reference to faith, because they are not believed. But as the subject now treated of is the faith of charity, something shall first be said concerning faith and its quality.

(Odkazy: Revelation 3:7)


[2] There is spiritual faith, and there is merely natural faith. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbour, is to love what is true, sincere and just, and, from the will, to act accordingly. For the neighbour, in the spiritual sense, is not any particular man, but is that which is in man; if this is what is true, sincere and just, and a man be loved from these, then the neighbour is loved. That this is meant by charity in the spiritual sense, any one may know if he will but reflect; for every one loves another, not for the sake of his person, but for the sake of that which is in him; this is the source of all friendship, favour and honour.

From this it follows, that to love men for the sake of what is true, sincere and just in them, is spiritual love; for truth, sincerity and justice are spiritual things, because they are out of heaven from the Lord. No one thinks, wills and does anything good, which is good in itself, but everything is from the Lord; and truth, sincerity and justice are the goods which are essentially good when from the Lord. These things, now, are the neighbour in the spiritual sense; it is therefore clear what is meant in that sense by love towards the neighbour, or charity. This is the source of spiritual faith; for whatever is loved is said to be true when it is thought of. That this is the case every one may know if he but reflects; for every one confirms what he loves by many things in his thought, and all these he calls truths; no one has any truth but from this source: it therefore follows that, according to the quality of a man's love, such are his truths; consequently, if that love is spiritual, so also will be the truths, because they act in unity with the love. All truths in the aggregate, because they are believed, are called faith; hence it is clear, that spiritual faith in its essence is charity.

[3] So far concerning spiritual faith; but faith merely natural is not the faith of the church, although it is called faith; but is mere knowledge (scientia). The reason of this is, that it proceeds not from love towards the neighbour, or charity, which is the very spiritual itself whence faith is derived, but from some natural love which has reference either to the love of self or of the world; and whatever proceeds from these loves is natural. Love forms man's spirit, for a man as to his spirit is entirely his love, as it were: hence he thinks, wills and acts; therefore no other truth constitutes his faith but that which comes from his love; and truth which belongs to the love of self or of the world is merely natural, because it comes from man and from the world, and not from the Lord and out of heaven; for he loves truth, not for its own sake, but for the sake of honour, gain and reputation, to which it is subservient; and because his truth is of such a quality, such also is his faith. This is why such faith is not the faith of the truth of the church, or faith in a spiritual sense, but in a natural sense, which is knowledge (scientia): therefore also, because nothing thereof is in man's spirit, but only in his memory, together with other worldly things, it is dissipated after death. For that alone remains with a man after death that belongs to his love; for, as has been said, love forms man's spirit, and man as to his spirit is entirely such as his love is. Other things concerning charity and faith therefrom, may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of (n. 84-106, and n. 108-122); also in the small work, The Last Judgment 33-39), where it is shown that there is no faith where there is no charity.

(Odkazy: The New Jerusalem and its Heavenly Doctrine 108-122)


[4] That the term holy in the Word is used in reference to Divine truth, and hence to charity and its faith, is evident from the passages where it is used. There are two things that proceed from the Lord and are received by the angels - Divine good and Divine truth; these proceed unitedly from the Lord, but are received by the angels variously; some receive Divine good more than Divine truth, and some receive Divine truth more than Divine good. The former constitute the celestial kingdom of the Lord, and are called celestial angels, and, in the Word, they are called the just; but the latter constitute the spiritual kingdom of the Lord, and are called spiritual angels, and in the Word holy (concerning those two kingdoms and the angels thereof, see the work, Heaven and Hell 20-28). This is why by just and justice in the Word is meant Divine good and what thence proceeds, and by holy and holiness is meant Divine truth and what thence proceeds.

From these considerations it will be seen what is meant in the Word by being justified, and what by being sanctified, as in the Apocalypse:

"He that is just let him be just still, and he that is holy let him be holy still" (22:11).

And in Luke:

"To serve him in holiness and justice" (1:74).

(Odkazy: Luke 1:74-75)


[5] Because Divine truth proceeding from the Lord is meant by holy, therefore in the Word the Lord is called the Holy One, the Holy One of God, the Holy One of Israel, the Holy One of Jacob; and therefore, also, angels are called holy, and also prophets and apostles; hence also Jerusalem is called holy. That the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, may be seen in Isaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Dan. 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called King of saints in the Apocalypse:

"Just and true are thy ways, thou King of saints" (15:3).

The reason why the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, is, because He alone and none else is holy, which is also declared in the Apocalypse:

"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy" (15:4).

[6] The reason why angels, prophets and apostles are called holy is, that by them, in the spiritual sense, is meant Divine truth; and the reason why Jerusalem is called the holy city is, that by that city, in the spiritual sense, is meant the church as to the doctrine of truth. That angels are in the Word called holy, may be seen in Matthew 25:31; Mark 8:38; Luke 9:26. That prophets are called holy, may be seen, Mark 6:20; Luke 1:70; Apoc. 18:20. That the apostles are called holy, may be seen, Apoc. 18:20. And that Jerusalem is called the holy city, may be seen, Isaiah 48:2; 66:20, 22; Dan. 9:24; Matthew 27:53; Apoc. 21:2, 10. (That by angels in the Word is meant Divine truth proceeding from the Lord, may be seen above, 130, 200; that the same is signified by prophets, may be seen in Arcana Coelestia 2534, 7269; as also by the apostles, see above, n. 100; that by Jerusalem in the Word is meant the church as to the doctrine of truth, may be seen in The Doctrine of the New Jerusalem 6.)

From these considerations it is evident why the Divine truth proceeding from the Lord is called the Spirit of truth, and the Holy Spirit, as may be seen above (n. 183), also why heaven is called the habitation of holiness (Isaiah 63:15; Deuteronomy 26:15), and why the church is called the sanctuary (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

(Odkazy: The Apocalypse Explained 100, 130, 183, 200)


[7] That holiness is said of Divine truth, is clear in the following passages. In John:

Jesus, when praying, said, "Father, sanctify them through thy truth; thy word is truth. And for their sakes I sanctify myself, that they also might be sanctified in the truth (17:17, 19).

Here to be sanctified is clearly said of Divine truth, and sanctified of those who receive Divine truth from the Lord. In Moses:

"Jehovah came from Sinai, out of the myriads of holiness; from his right hand they had the fire of the law; even he who loveth the people, in thy hand are all his saints, and they are prostrated at thy foot; he shall receive of thy words" (Deuteronomy 33:2, 3).

Sinai signifies heaven, where the Lord is, from whom proceeds Divine truth, or from whom comes the law, both in a limited and a general sense; myriads of holiness signify Divine truths; the law signifies, in a limited sense, the ten precepts of the Decalogue, and in a general sense, the whole Word, which is Divine truth. Those are called peoples in the Word who are in truths, and those of the people who are in truths are called holy. By they are prostrated at thy foot, he shall receive of thy words, is meant holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and instruction therefrom.

From these considerations it can be known what the particulars in that prophecy signify in the spiritual sense. (That Sinai in the Word signifies heaven, where the Lord is, from whom is Divine truth, or from whom is the law, both in a limited and a general sense, Arcana Coelestia 8399, 8753, 8793, 8805, 9420. That the law signifies, in a limited sense, the ten precepts of the Decalogue, and, in a general sense, the whole Word, n. 2606, 3382, 6752, 7463. That those who are in truths are called peoples, and nations those who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That foot, a place for the feet, and footstool, when said of the Lord, signify Divine truth in ultimates, thus the Word in the letter, n. 9406.) Hence it is clear that by myriads of holiness are meant Divine truths, and that those who are in Divine truths are called holy.

(Odkazy: Arcana Coelestia 1259-1260, 9406; Deuteronomy 33:2-3)


[8] Again, in Moses:

"Speak unto the whole assembly of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah of Israel am holy" (Leviticus 19:2).

The subject treated of in that chapter is the statutes, judgments and precepts that were to be observed; and because Divine truths are thereby signified, it is therefore commanded that they should be holy. By Israel is also signified the spiritual church, or the church which is in Divine truths, and therefore it is said, I Jehovah of Israel am holy.

In Moses:

"Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep my statutes that ye may do them" (Leviticus 20:7, 8).

The subject here treated of is also the statutes, judgments and precepts which were to be observed. Again:

"If they keep my statutes and judgments, they shall be a people holy to Jehovah" (Deuteronomy 26:17, 19).

In David:

"We shall be satisfied with the goodness of thy house, with the holiness of thy temple" (Psalms 65:4).

Here they are said to be satisfied with the goodness of the house of Jehovah, and with the holiness of His temple, because the house of God, in the highest sense, signifies the Lord as to Divine good, and temple as to Divine truth (see Arcana Coelestia 3720). In Zechariah:

"In that day there shall be upon the bells of the horses holiness unto Jehovah" (14:20).

The establishment of a new church is there treated of, and by the bells of the horses are signified scientific truths (scientifica vera) from the Intellectual. (That bells signify scientific truths may be seen, Arcana Coelestia 9921, 9926; and that a horse signifies the Intellectual, may be seen in the small work. The White Horse 1-4.)

(Odkazy: Deuteronomy 26:16-19; Leviticus 20:7-8)


[9] From these considerations it is evident what was represented and signified by it being commanded,

That upon the mitre, which was upon the head of Aaron, should be placed a plate of pure gold, upon which was engraved "holiness to Jehovah" (Exodus 28:36-38; 39:30, 31);

for the mitre signified wisdom, which pertains to Divine truth (see Arcana Coelestia 9827, 9949). It may also be known what is signified and represented

By Aaron and his sons, their garments, the altar, the tabernacle, with everything pertaining thereto, being anointed with oil, and that thus "they should be sanctified" (Exodus 29:1-36; 30:22, 24-30; Leviticus 8:1 to the end).

For oil signified the Divine good of the Divine love, and sanctification the proceeding Divine; for it is the Divine good which sanctifies, and the Divine truth is that which is thence holy.

(Odkazy: Exodus 30:22-30, 39:30-31; Leviticus 8)


[10] That the word holy is used of charity, is evident from what was said above concerning the angels of heaven, namely, that there are some of them who receive more Divine good than Divine truth, and that there are others who receive more Divine truth than Divine good: the former constitute the celestial kingdom of the Lord, and are those who are in love to the Lord, and because they are in love to the Lord, they are called just; but the latter constitute the spiritual kingdom of the Lord, and are those who are in charity towards the neighbour, and on that account are called holy. (That there are two loves which constitute heaven - love to the Lord, and love towards the neighbour, or charity, and that the heavens are thence distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, may be seen in the work, Heaven and Hell 13-19 and n. 20-28.)

(Odkazy: Revelation 3:7, Revelation 15:3-4)

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Odkazy z nepublikovaných prací E. Swedenborga:

Apocalypse Explained 202, 205, 227, 228, 285, 316, 325, 326, 340, 391, 401, 458, 493, 632, 644, 695, 700, 802, 813, 893, 941, 972, 973, 975, 1193, 1223


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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.


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