ბიბლია

 

2 Mózes 25

Სწავლა

   

1 És szóla az Úr Mózeshez, mondván:

2 Szólj az Izráel fiainak, hogy szedjenek nékem ajándékokat; minden embertõl, a kit szíve hajt arra, szedjetek nékem ajándékokat.

3 Ez pedig az az ajándék, a mit tõlök szedjetek: arany és ezüst és réz.

4 És kék, és bíborpiros, és karmazsinszinû [fonal], meg len [fonal,] és kecskeszõr.

5 És veresre festett kosbõrök, és borzbõrök, és sittim-fa.

6 Mécsbe való olaj, kenet-olajhoz való arómák, és füstöléshez való fûszerek.

7 Ónix-kövek és foglalni való kövek, az efódhoz és a hósenhez.

8 És készítsenek nékem szent hajlékot, hogy õ közöttök lakozzam.

9 Mindenestõl úgy csináljátok, a mint én megmutatom néked a hajléknak formáját, és annak minden edényeinek formáját.

10 És csináljanak egy ládát sittim-fából; harmadfél sing hosszút, másfél sing széleset, és másfél sing magasat.

11 Borítsd meg azt tiszta aranynyal, belõl is kivül is megborítsd azt, és csinálj reá köröskörûl arany pártázatot.

12 És önts ahhoz négy arany karikát, és illeszd [azokat] a négy szegeletére; egyik oldalára is két karikát, a másik oldalára is két karikát.

13 Csinálj rúdakat is sittim-fából, és azokat is megborítsd arannyal.

14 És a rúdakat dugd a láda oldalain levõ karikákba, hogy azokon hordozzák a ládát.

15 A rúdak álljanak a láda karikáiban; ne vegyék ki azokból.

16 És a bizonyságot, a melyet néked adok, tedd a ládába.

17 Csinálj fedelet is tiszta aranyból: harmadfél sing hosszút, és másfél sing széleset.

18 Csinálj két Kérubot is aranyból, vert [arany]ból csináld azokat a fedélnek két végére.

19 Az egyik Kérubot csináld az egyik végére innen, a másik Kérubot a másik végére onnan: a fedélbõl csináljátok ki a Kérubokat annak két végén.

20 A Kérubok pedig terjeszszék ki szárnyaikat fölfelé, betakarva szárnyaikkal a fedelet; arczaik egymásfelé legyenek; a Kérubok arczai a fedél felé forduljanak.

21 A fedelet pedig helyezd a ládára felül, a ládába pedig tedd a bizonyságot, a melyet adok néked.

22 Ott jelenek meg néked, és szólok hozzád a fedél tetejérõl, a két Kérub közül, melyek a bizonyság ládája felett vannak, mindazokról, a miket általad parancsolok az Izráel fiainak.

23 Csinálj asztalt is sittim-fából, két sing hosszút, egy sing széleset, és másfél sing magasat.

24 És borítsd be azt tiszta aranynyal, és csinálj reá köröskörül arany pártázatot.

25 Csinálj reá köröskörûl egy tenyérnyi karájt, karajára pedig csinálj köröskörûl arany pártázatot.

26 Négy arany karikát is csinálj hozzá, és illeszd a karikákat a Négy lábának Négy szegletére.

27 A karáj mellett legyenek a karikák rúdtartókul, hogy hordozhassák az asztalt.

28 Azokat a rúdakat is sittim-fából csináld és aranynyal borítsd be, és azokon hordozzák az asztalt.

29 Készítsd el tálait is, csészéit is, kancsóit is, kelyheit is, a melyekkel italáldozatot áldoznak; tiszta aranyból csináld azokat.

30 És tégy az asztalra szent kenyeret, [mely] mindenkor elõttem [legyen].

31 Csinálj gyertyatartót is tiszta aranyból; vert [arany]ból készüljön a gyertyatartó; annak szára, ága csészéi, gombjai és virágai ugyanabból legyenek.

32 Hat ág jõjjön ki oldalaiból; három gyertyatartó-ág az egyik oldalból, és három gyertyatartó-ág a másik oldalból.

33 Mandolavirág formájú három csésze az egyik ágon, gombbal és virággal; és mandolavirág formájú három csésze a másik ágon is, gombbal és virággal; így legyen a gyertyatartóból kijövõ mind a hat ágon.

34 A gyertyatartón pedig négy mandolavirág formájú csésze legyen, gombjaival és virágaival.

35 Gomb legyen a belõle [kijövõ] két ág alatt; ismét gomb a belõle [kijövõ] két ág alatt, és ismét gomb a belõle [kijövõ] két ág alatt: [így] a gyertyatartóból kijövõ [mind] a hat ág alatt.

36 Gombjaik és ágaik magából legyenek; egy darab tiszta aranyból legyen verve az egész.

37 Csinálj hozzá hét mécset is, és úgy rakják fel mécseit, hogy elõre világítsanak.

38 Hamvvevõi és hamutartói is tiszta aranyból legyenek.

39 Egy tálentom tiszta aranyból csinálják azt, mindezeket az eszközöket.

40 Vigyázz, hogy arra a formára csináld, a mely a hegyen mutattatott néked.

   

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 10275

შეისწავლეთ ეს პასაჟი.

  
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10275. 'And the laver and its pedestal' means everything connected with purification from evils and falsities, and with regeneration by the Lord. This is clear from the meaning of 'the laver', in which washing takes place, as the means of purification from evils and falsities, and also of regeneration, dealt with in 10235; and from the meaning of 'its pedestal' as the level of the senses, providing support and acting as a servant, dealt with in 10236.

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

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 9229

შეისწავლეთ ეს პასაჟი.

  
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9229. 'And men of holiness shall you be to Me' means a state of life then composed of good. This is clear from the meaning of 'men of holiness' as those who are led by the Lord, for the Divine which emanates from the Lord is holiness itself, 6788, 7499, 8127 (end), 8302, 8806. Consequently those who receive that emanation in faith and also in love are called holy ones. Anyone who imagines that a person is holy from any other source, or that anything present with a person is holy apart from that which comes and is received from the Lord is very much mistaken; for that which is the person's own, and is called his proprium, is evil.

The human proprium is nothing but evil, see 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944.

To the extent that a person can be withheld from his proprium, the Lord can be present with him, and therefore to the same extent holiness resides with him, 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988 (end), 9014.

[2] The truth that the Lord is the Only Holy One, and that nothing is holy except that which emanates from the Lord, and so that which a person receives from the Lord, is evident from everywhere in the Word, as in John,

I make Myself holy, that they also may be made holy in the truth. John 17:19.

'Making Himself holy' means making Himself Divine by His own power. Consequently those who receive Divine Truth emanating from the Lord in faith and life are said to be 'made holy in the truth'.

[3] This also explains why after the Resurrection, when the Lord spoke to the disciples, He breathed on them and said to them, Receive the Holy Spirit, John 20:22. 'Breathing on (or into)' was a sign that represented the imparting of life through faith and love, as also in Genesis,

Jehovah breathed into his nostrils the breath of life, and man (homo) became a living soul. Genesis 2:7.

Other examples like this may be seen elsewhere, such as Psalms 33:6; 104:29-30; Job 32:8; 33:4; John 3:8. Therefore also the Word is said to be inspired because it comes from the Lord, and those who wrote the Word have been called 'inspired'. Breathing, and so breathing on or inspiring, corresponds to the life of faith, see 97, 1119, 1120, 3883-3896. This explains why the term spirit in the Word is derived from the word for wind, and holiness from the Lord is called Jehovah's wind, 8286, and why the Holy Spirit is the holiness emanating from the Lord, 3704, 4673 (end), 5307, 6788, 6982, 6993, 8127 (end), 8302, 9199.

[4] So also it says in John 1:33 that the Lord baptizes with the Holy Spirit, and in Luke 3:16 that He baptizes with the Holy Spirit and with fire. 'Baptizing' in the internal sense means regenerating, 4255, 5120 (end), 9088; 'baptizing with the Holy Spirit' means regenerating by means of the good of faith; and 'baptizing with fire' means regenerating by means of the good of love, 'fire' being the good of love, see 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324. In John,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

In Luke the angel telling Mary about the Lord said,

That which is holy will be born from you. Luke 1:35.

And in Daniel,

I saw in the visions of my head while on my bed, and behold, a vigilant and holy one came down from heaven. Daniel 4:13.

In these places 'that which is holy' and 'a holy one' stand for the Lord.

[5] Because the Lord alone is holy He is called in the Old Testament the Holy One of Israel, the Redeemer, the Saviour, and the Regenerator, as in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18. This is why the Lord in heaven, and consequently heaven itself, is called the dwelling-place of holiness, Jeremiah 25:30; 31:23; 1 Isaiah 63:15; the sanctuary, 2 Ezekiel 11:16; 24:21; and also the mountain of holiness, Psalms 3:4. It is also why the middle of the tent [of meeting], where the ark containing the law was, was called The Holy of Holies, Exodus 26:33-34; for the law in the ark in the middle of the tent [of meeting], represented the Lord in respect of the Word. For the law is the Word, 6752, 7463.

[6] All this shows why it is that the angels are called holy in Matthew 25:31; Mark 8:38; Luke 9:26; Psalms 149:1; Daniel 8:13; also the prophets, Luke 1:70; and the apostles too, Revelation 18:20. Not that they are holy by their own virtue but that the Lord, who alone is holy and the only source of holiness, makes them so. For truths are meant by 'the angels', because they are those who receive truth from the Lord, 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301; teachings which present the truth that comes through the Word from the Lord are meant by 'the prophets', 2534, 7269; and all the truths and forms of the good of faith in their entirety which come from the Lord are meant by 'the apostles', 3488, 3858 (end), 6397.

[7] Consecrations 3 among the Israelite and Jewish people took place in order that the Lord who alone was holy might be represented, and in order that holiness, which He alone is the source of, might be represented. This is the reason for the consecration of Aaron and his sons, Exodus 29:1ff; Leviticus 8:10-11, 13, 30; the consecration of their garments, Exodus 29:21ff; the consecration of the altar in order that it might be most holy, 4 Exodus 29:37ff; the consecration of the tent of meeting, the ark of the Testimony, the table, all the vessels, the altar of incense, the altar of burnt offering and its vessels, and the laver and its base, Exodus 30:26ff.

[8] The truth that the Lord is the real Holiness that was represented is evident also from the Lord's words in Matthew when they are seen in the internal sense,

Fools and blind! Which of the two is greater, the gold or the temple that makes the gold holy? And which of the two is greater, the gift or the altar that makes the gift holy? Matthew 23:17-19.

'The temple' represented the Lord Himself, and so did 'the altar', while 'the gold' was a sign of the good that comes from the Lord, and 'the gift' or a sacrifice was a sign of things constituting faith and charity that come from the Lord.

The Lord was represented by 'the temple', see 2777, 3720, and by 'the altar', 2777, 2811, 4489, 8935, 8940. 'Gold' was a sign of good that comes from the Lord, 1551, 1552, 5658, and 'a sacrifice' a sign of worship springing from faith and charity that come from the Lord, 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936.

[9] From all this it is now evident why it is that the children of Israel were called a holy people in Deuteronomy 26:19 and elsewhere, or as in the present verse men of holiness. That is to say, they were so called because every single aspect of their worship represented Divine realities that are the Lord's, and celestial and spiritual things of His kingdom and Church. On this account they were called holy in a representative sense; they themselves were not holy on that account, because representatives had regard to the holy things that were represented, not to the person who represented them, see 665, 1097 (end), 1361, 3147, 3881 (end), 4208, 4281, 4288, 4293, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.

[10] On that account also was Jerusalem called holy, and Zion the mountain of holiness in Zechariah 8:3 and elsewhere, as well as in Matthew,

And the tombs were opened, and many bodies of dead holy ones were raised; and coming out of their tombs after the Lord's resurrection, they went into the holy city and appeared to many. Matthew 27:52-53.

Here Jerusalem is called 'the holy city', when in fact, quite to the contrary, it was unholy because the Lord was crucified there at that time, for which reason it is called 'Sodom and Egypt' in John,

Their bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

Yet it is called holy, because it means the Lord's kingdom and the Church, 402, 2117, 3654. The appearance of 'dead holy ones' there, an event witnessed by some in vision, was a sign of the salvation of people who belonged to the spiritual Church, and of the raising of those people to the Holy Jerusalem, which is heaven - the people who had been kept up to that time on the lower earth, spoken of in 6854, 6914, 7091, 7828, 7932, 8049, 8054, 8159, 8321.

სქოლიოები:

1Jeremiah 31:23 refers to a dwelling-place of righteousness [and] mountain of holiness, to be exact

2. i.e. an especially holy place

3. i.e. dedicating persons or things to holy functions or purposes

4. literally, the holiness of holinesses

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