Biblija

 

maastamuutto 25

Studija

   

1 Ja Herra puhui Moosekselle sanoen:

2 "Sano israelilaisille, että he kokoavat anteja minulle; jokaiselta, jonka sydän on siihen altis, ottakaa vastaan anti minulle.

3 Ja nämä ovat ne annit, joita teidän on otettava vastaan heiltä: kultaa, hopeata ja vaskea,

4 punasinisiä, purppuranpunaisia ja helakanpunaisia lankoja ja valkoisia pellavalankoja sekä vuohenkarvoja,

5 punaisia oinaannahkoja, sireeninnahkoja, akasiapuuta,

6 ljyä seitsenhaaraista lamppua varten, hajuaineita voiteluöljyä ja hyvänhajuista suitsutusta varten,

7 onyks-kiviä ja muita jalokiviä kasukkaa ja rintakilpeä varten.

8 Ja tehkööt he minulle pyhäkön asuakseni heidän keskellään.

9 Tehkää asumus ja kaikki sen kalusto tarkoin sen kaavan mukaan, jonka minä sinulle näytän.

10 Tehkööt he arkin akasiapuusta, puolenkolmatta kyynärän pituisen, puolentoista kyynärän levyisen ja puolentoista kyynärän korkuisen.

11 Ja päällystä se puhtaalla kullalla, päällystä se sisältä ja ulkoa; ja tee siihen kultareunus yltympäri.

12 Ja vala siihen neljä kultarengasta ja kiinnitä ne sen neljään jalkaan, niin että kaksi rengasta tulee sen toiselle puolelle ja kaksi rengasta sen toiselle puolelle.

13 Ja tee korennot akasiapuusta ja päällystä ne kullalla.

14 Ja pistä renkaisiin arkin sivuille korennot, joilla arkki on kannettava.

15 Korennot jääkööt arkin renkaisiin, älköönkä niitä vedettäkö pois.

16 Ja pane arkkiin laki, jonka minä sinulle annan.

17 Tee myös armoistuin puhtaasta kullasta, puolenkolmatta kyynärän pituinen ja puolentoista kyynärän levyinen.

18 Ja tee kaksi kultakerubia, tee ne kohotakoista tekoa, armoistuimen molempiin päihin.

19 Tee toinen kerubi toiseen päähän ja toinen kerubi toiseen päähän. Tehkää kerubit armoistuimesta kohoaviksi, sen kumpaankin päähän.

20 Ja kerubit levittäkööt siipensä ylöspäin, niin että ne peittävät siivillänsä armoistuimen, ja niiden kasvot olkoot vastakkain; armoistuinta kohti olkoot kerubien kasvot käännetyt.

21 Ja aseta armoistuin arkin päälle ja pane arkkiin laki, jonka minä sinulle annan.

22 Ja siinä minä ilmestyn sinulle ja puhun sinulle armoistuimelta, niiden kahden kerubin välistä, jotka ovat lain arkin päällä, kaiken sen, minkä minä sinun kauttasi israelilaisille säädän.

23 Ja tee pöytä akasiapuusta, kahden kyynärän pituinen, kyynärän levyinen ja puolentoista kyynärän korkuinen.

24 Ja päällystä se puhtaalla kullalla ja tee siihen kultareunus yltympäri.

25 Ja tee sen ympäri kämmenen korkuinen lista ja listan ympäri kultareunus.

26 Ja tee siihen neljä kultarengasta ja kiinnitä renkaat sen neljään kulmaan, kunkin neljän jalan kohdalle.

27 Renkaat olkoot juuri listan alla niiden korentojen pitiminä, joilla pöytä on kannettava.

28 Ja tee ne korennot akasiapuusta ja päällystä ne kullalla, ja niillä on pöytä kannettava.

29 Tee myös siihen vadit ja kupit, kannut ja maljat, joista juomauhrit vuodatetaan; tee ne puhtaasta kullasta.

30 Ja pidä aina minun edessäni pöydällä näkyleivät.

31 Ja tee myös seitsenhaarainen lamppu puhtaasta kullasta. Tee lamppu jalkoineen ja varsineen kohotakoista tekoa; sen kukkakuvut, nuput kukkalehtineen, olkoot samaa kappaletta kuin se.

32 Kuusi haaraa lähteköön lampun sivuista, kolme haaraa toisesta sivusta ja kolme haaraa toisesta sivusta.

33 Toisessa haarassa olkoon kolme mantelinkukan muotoista kukkakupua, nuppua kukkalehtineen, ja toisessa haarassa samoin kolme mantelinkukan muotoista kukkakupua, nuppua kukkalehtineen; näin olkoon jokaisessa kuudessa haarassa, jotka lampusta lähtevät.

34 Mutta lampussa itsessään olkoon neljä mantelinkukan muotoista kukkakupua, nuppua kukkalehtineen.

35 Yksi nuppu olkoon aina jokaisen haaraparin alla niistä kuudesta haarasta, jotka lampusta lähtevät.

36 Nuput ja haarat olkoot samaa kappaletta kuin se; olkoon se kauttaaltaan samaa kohotakoista tekoa, puhdasta kultaa.

37 Ja tee siihen seitsemän lamppua, ja lamput asetettakoon niin, että seitsenhaarainen lamppu heittää valonsa etupuolelle.

38 Ja sen lamppusakset ja karstakupit olkoot puhdasta kultaa.

39 Yhdestä talentista puhdasta kultaa tehtäköön sekä se että kaikki nämä kalut.

40 Ja katso, että teet ne sen kaavan mukaan, joka sinulle niistä vuorella näytettiin."

   

Iz Swedenborgovih djela

 

Arcana Coelestia #9509

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9509. 'And you shall make two cherubs' means that there is no admission or access to the Lord except through the good of love. This is clear from the meaning of 'cherubs' as watchfulness and providence, guarding against access to the Lord except through the good of love. Since this was meant by the cherubs, they were placed over the mercy-seat that was over the ark; and they were for the same reason made from solid gold. For 'the ark' means heaven where the Lord is, 9485, and 'gold' means the good of love, 9490. The reason why there is no access to the Lord except through the good of love is that love is spiritual togetherness, and all good belongs to love. Those therefore who are governed by the good of love to the Lord are brought to Him in heaven, because they have been joined together with Him. So too are those who are governed by the good of love towards the neighbour; for the neighbour is the good of a fellow-citizen, the good of one's country, the good of the Church, the good of the whole of the Lord's kingdom, and in the highest sense the Lord Himself since He is the source of that good present with a person.

[2] There are two states that a person passes through while being regenerated, one of which follows the other. The first is a state during which he is led by means of the truths of faith to the good of love; the other is one in which he is governed by the good of love, and when governed by it he is in heaven with the Lord. From this it is evident that this good is heaven itself present with the person, that good being the Lord present with him because its source is the Lord. Regarding these two states that a person who is being regenerated passes through, one of which follows the other, see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227, 9230, 9274; and the fact that a person comes into heaven when governed by good, that is, when led by the Lord by means of good, 8516, 8539, 8722, 8772, 9139.

[3] It is clear from places in the Word where 'cherubs' are mentioned that they mean watchfulness and providence, guarding against access to the Lord or to heaven except through the good of love, that is, except by those governed by the good of love, and also guarding against any harm being done to the good from the Lord which is present in heaven and with a person, as for instance in Genesis,

And He expelled the man, and away from the east towards the garden of Eden He caused the cherubs to dwell, and the flame of a sword turning itself this way and that to guard the way to the tree of life. Genesis 3:24.

Here it is self-evident that things which serve as guards are meant by 'the cherubs', since it says 'to guard the way to the tree of life'. 'The tree of life' is the good of love, which comes from the Lord and for that reason is the Lord; and it is guarded by the prevention of any access except through the good of love.

[4] It is thought that the Lord is accessible through the truths of faith. But there can be no access to Him, nor even to heaven, through those truths if they have been separated from the good of love. As soon as separated truths wish to enter, heaven, which is the way to the Lord, is closed. And since truth cannot enter by itself unless it has good within it, and by virtue of this has come to consist of good, neither can understanding do so, still less factual knowledge, if separated from good desired by the will.

[5] Because watchfulness and providence guarding against access to the Lord, or for that reason to heaven, except through the good of love is meant by 'the cherubs', the Word says that Jehovah is seated on the cherubs, also rides and dwells upon the cherubs, as in David,

Turn Your ears, O Shepherd of Israel; You who are seated upon the cherubs, shine forth. Psalms 80:1.

In the same author,

Jehovah will reign, the peoples will be shaken. He is seated on the cherubs. Psalms 99:1.

In the same author,

Jehovah rode on a cherub, and flew. Psalms 18:10.

And in Isaiah,

Jehovah Zebaoth is dwelling on the cherubs. Isaiah 37:16.

For the same reasons there were cherubs upon the curtains of the dwelling-place, and upon the veil, Exodus 26:1, 31; 36:35; they were also upon the walls of the temple round about and upon the doors there, 1 Kings 6:23-29, 31-35, and similarly in the new temple, as described in Ezekiel 41:18-20. The presence of the cherubs on the curtains of the dwelling-place, on the veil, on the walls of the temple, and on the doors there, was a sign of the Lord's watchfulness, guarding against access to Divine Holiness except through the good of love; and the presence of the cherubs over the ark was a sign that no one should gain access to the Lord Himself except through that good. This also explains why the cherubs were made from solid gold, and in the Jerusalem temple from olive wood; for 'gold' and 'olive oil' mean the good of love.

[6] That watchfulness and providence of the Lord is described in Ezekiel by 'the four living creatures', each of which had four faces, under the throne where the Lord was, Ezekiel 1:1-end; 10:1-end, and also in John by 'four living creatures' around the throne where the Lord was, 10:Revelation 4:6-10; 5:6, 8-9, 14. By 'the four living creatures' is meant the good, varying in appearance, which emanates from the Lord, and which watches and guards against the letting in of anything other than the good of love to the Lord and the good of love towards the neighbour. By 'the throne' on which the Lord was seated heaven is meant, 5313.

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

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Arcana Coelestia #3519

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3519. 'And take for me from there two good kids of the she-goats' means truths born from that good. This is clear from the meaning of 'kids of the she-goats' as truths born from good, dealt with below. The reason for having 'two' was that as in the rational so in the natural there are things of the will and those of the understanding. Things in the natural that belong to the will are delights, while those that belong to the understanding are facts. These two have to be joined together if they are to be anything at all.

[2] As regards 'kids of the she-goats' meaning truths born from good, this becomes clear from those places in the Word where kids and she-goats are mentioned. It should be recognized that all gentle and useful beasts mentioned in the Word mean in the genuine sense celestial things, which are forms of good, and spiritual things, which are forms of truth, see 45, 46, 142, 143, 246, 714, 715, 776, 2179, 2180, 2781, 3218. And since there are various genera of celestial things or forms of good, and consequently there are various genera of spiritual things or forms of truth, one beast has a different meaning from another; that is to say, a lamb has one meaning, a kid another, and a sheep, she-goat, ram, he-goat, young bull, or ox another, while a horse or a camel has yet another meaning. Birds have a different meaning again, as also do beasts of the sea, such as sea monsters, and fish. The genera of celestial and spiritual things, and consequently of forms of good and truth, are more than anyone can number, even though when that which is celestial or good is mentioned, and also when that which is spiritual or truth, this is not envisaged as being anything complex, consisting of many parts, but as a single entity. Yet how complex both of these are, that is, how countless the genera are of which they consist, may be seen from what has been stated about heaven in 3241, to the effect that it is distinguished into countless separate communities, according to the genera of celestial and spiritual things, that is, of goods of love and of derivative truths of faith. Furthermore each genus of good and each genus of truth has countless species into which the communities of each genus are separated. And each species in a similar way has separate sub-species.

[3] The commonest genera of good and truth are what the living creatures offered as burnt offerings and sacrifices represented. And because the genera are quite distinct and separate, people were explicitly commanded to use those living creatures and no others, that is to say, in some sacrifices lambs and ewe-lambs, and also kids and female kids of she-goats were to be used, in other sacrifices rams and sheep, and also he-goats, were to be used, while in other sacrifices again, calves, young bulls, and oxen, or else pigeons and doves, were to be used, see 992, 1823, 2180, 2805, 2807, 2830, 3218. What kids and she-goats meant however becomes clear both from the sacrifices in which they used to be offered and from other places in the Word. These show that lambs and ewe-lambs meant innocence belonging to the internal or rational man, and kids and she-goats innocence belonging to the external or natural man, and so the truth and the good of the latter.

[4] The fact that truth and good present in the innocence that belongs to the external or natural man is meant by a kid and a she-goat is clear from the following places in the Word: In Isaiah,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, the calf also and the young lion and the sheep together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state there in which people have no fear of evil, that is, no dread of hell, because they are with the Lord. 'The lamb' and 'the kid' stand for people who have innocence within them, and who, being the most secure of all, are mentioned first.

[5] When all the firstborn of Egypt were smitten the people were commanded to kill from among the lambs or among the kids a male without blemish, and to put some of the blood on the doorposts and on the lintel of their houses; and so the destroyer would not strike them with the plague, Exodus 12:5, 7, 13. 'The firstborn of Egypt' means the good of love and charity that was wiped out, 3325. 'The lambs' and 'the kids' are states of innocence, in which those with whom these exist are secure from evil. Indeed all in heaven are kept secure by the Lord through states of innocence. That security was represented by the killing of the lamb or kid, and putting the blood on the doorposts and on the lintel of the houses. .

[6] To avert his own death when a person saw Jehovah manifested as an angel he would sacrifice 'a kid of the she-goats', as Gideon did when he saw Him, Judges 6:19, and also Manoah, Judges 13:15-16, 19. The reason they offered a kid was that Jehovah or the Lord cannot appear to anybody, not even to an angel, unless the one to whom He appears is in a state of innocence. Therefore as soon as the Lord is present people are brought into a state of innocence, for the Lord enters in by way of innocence, even with angels in heaven. Consequently no one is able to enter heaven unless he has a measure of innocence, according to the Lord's words recorded in Matthew 18:3; Mark 10:15; Luke 18:17. Regarding people's belief that they would die when Jehovah appeared to them if they did not offer such a burnt offering, see Judges 13:22-23.

[7] Since genuine conjugial love is innocence itself, 2736, it was customary in the representative Church for a man to go to his wife with the gift of a kid of the she-goats, as one reads of Samson in Judges 15:1, and also of Judah when he visited Tamar, Genesis 38:17, 20, 23. The fact that 'a kid' and 'a she-goat' meant innocence is also evident from the sacrifices made as guilt offerings that a person would offer if he had sinned through error, Leviticus 1:10; 4:28; 5:6. Sinning through error is sinning through ignorance that has innocence within it. The same is evident from the following Divine command in Moses,

You shall bring the first of the firstfruits of your land to the house of Jehovah your God. You shall not boil a kid in its mother's milk. Exodus 23:19; 34:26.

Here the requirement 'to bring the firstfruits of the land to the house of Jehovah' means the state of innocence which exists in early childhood; and 'not boiling a kid in its mother's milk' means that they were not to destroy the innocence of early childhood. This being their meaning, the one command, in both places referred to, follows directly after the other. In the literal sense there seems to be no connection at all between them as there is in the internal sense.

[8] Because kids and she-goats, as has been stated, meant innocence it was also required that the curtains over the tabernacle should be made from she-goat hair, Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14, as a sign that all the holy things represented in it depended for their very being on innocence. 'She-goat hair' means the last or outermost degree of innocence present in ignorance, such as exists with gentiles who in the internal sense are meant by the curtains of the tabernacle. These considerations now show what truths born of good are, and what the nature of these is, meant by the two good kids of the she-goats which Rebekah his mother spoke about to Jacob. That is to say, they are truths belonging to innocence or early childhood, meant also by the things which Esau was to bring to Isaac his father, dealt with in 3501, 3508. They were not in fact such truths, but initially they appeared to be. Thus it was that Jacob pretended by means of them to be Esau.

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