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Exode 40

Студија

   

1 Et l'Eternel parla à Moïse, en disant :

2 Au premier jour du premier mois, tu dresseras le pavillon du Tabernacle d'assignation.

3 Et tu y mettras l'Arche du Témoignage, au devant de laquelle tu tendras le voile.

4 Puis tu apporteras la Table, et y arrangeras ce qui y doit être arrangé. Tu apporteras aussi le chandelier, et allumeras ses lampes.

5 Tu mettras aussi l'autel d'or pour le parfum au devant de l'Arche du Témoignage; et tu mettras la tapisserie de l'entrée au pavillon.

6 Tu mettras aussi l'autel de l'holocauste vis-à-vis de l'entrée du pavillon du Tabernacle d'assignation.

7 Tu mettras aussi la cuve entre le Tabernacle d'assignation et l'autel, et y mettras de l'eau.

8 Tu mettras aussi le parvis tout à l’entour, et tu mettras la tapisserie à la porte du parvis.

9 Tu prendras aussi l'huile de l'onction, et tu en oindras le pavillon, et tout ce qui y est, et tu le sanctifieras, avec tous ses ustensiles; et il sera saint.

10 Tu oindras aussi l'autel de l'holocauste, et tous ses ustensiles, et tu sanctifieras l'autel, et l'autel sera très-saint.

11 Tu oindras aussi la cuve et son soubassement, et la sanctifieras.

12 Tu feras aussi approcher Aaron et ses fils à l'entrée du Tabernacle d'assignation, et les laveras avec de l'eau.

13 Et tu feras vêtir à Aaron les saints vêtements, tu l'oindras, et le sanctifieras; et il m'exercera la Sacrificature.

14 Tu feras aussi approcher ses fils, lesquels tu revêtiras de chemises.

15 Et tu les oindras comme tu auras oint leur père; et ils m'exerceront la Sacrificature, et leur onction leur sera pour exercer la Sacrificature à toujours, d'âge en âge.

16 Ce que Moïse fit selon toutes les choses que l'Eternel lui avait commandées; il le fit ainsi.

17 Car au premier jour du premier mois, en la seconde année, le pavillon fut dressé.

18 Moïse donc dressa le pavillon, et mit ses soubassements, et posa ses ais, et mit ses barres, et dressa ses piliers.

19 Et il étendit le Tabernacle sur le pavillon, et mit la couverture du Tabernacle au-dessus du pavillon par le haut, comme l'Eternel l'avait commandé à Moïse.

20 Puis il prit et posa le Témoignage dans l'Arche, et mit les barres à l'Arche; il mit aussi le Propitiatoire au-dessus de l'Arche.

21 Et il apporta l'Arche dans le pavillon, et posa le voile de tapisserie, et le mit au devant de l'Arche du Témoignage, comme l'Eternel l'avait commandé à Moïse.

22 Il mit aussi la Table dans le Tabernacle d'assignation, au côté du pavillon, vers le Septentrion, au deçà du voile.

23 Et il arrangea sur elle les rangées de pains devant l'Eternel, comme l'Eternel l'avait commandé à Moïse.

24 Il mit aussi le chandelier au Tabernacle d'assignation vis-à-vis de la Table au côté du pavillon vers le Midi.

25 Et il alluma les lampes devant l'Eternel, comme l'Eternel l'avait commandé à Moïse.

26 Il posa aussi l'autel d'or au Tabernacle d'assignation devant le voile.

27 Et il fit fumer sur lui le parfum de drogues, comme l'Eternel l'avait commandé à Moïse.

28 Il mit aussi la tapisserie de l'entrée pour le pavillon.

29 Et il mit l'autel de l'holocauste à l'entrée du pavillon du Tabernacle d'assignation; et offrit sur lui l'holocauste et le gâteau, comme l'Eternel l'avait commandé à Moïse.

30 Et il posa la cuve entre le Tabernacle d'assignation et l'autel, et y mit de l'eau pour se laver.

31 Et Moïse et Aaron avec ses fils en lavèrent leurs mains et leurs pieds.

32 Et quand ils entraient au Tabernacle d'assignation, et qu'ils approchaient de l'autel, ils se lavaient, selon que l'Eternel l'avait commandé à Moïse.

33 Il dressa aussi le parvis tout à l'entour du pavillon et de l'autel, et tendit la tapisserie de la porte du parvis. Ainsi Moïse acheva l'ouvrage.

34 Et la nuée couvrit le Tabernacle d'assignation, et la gloire de l'Eternel remplit le pavillon.

35 Tellement que Moïse ne put entrer au Tabernacle d'assignation, car la nuée se tenait dessus et la gloire de l'Eternel remplissait le pavillon.

36 Or quand la nuée se levait de dessus le Tabernacle, les enfants d'Israël partaient dans toutes leurs traittes.

37 Mais si la nuée ne se levait point, ils ne partaient point jusqu’au jour qu'elle se levait.

38 Car la nuée de l'Eternel [était] le jour sur le pavillon, et le feu y était la nuit, devant les yeux de toute la maison d'Israël, dans toutes leurs traittes.

   

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House

  
White House at Night by Vincent van Gogh

A "house" is essentially a container -- for a person, a family, several families or even a large group with shared interests (think of the term "houses of worship.") In the Bible, a "house" is also a container, but for spiritual things rather than natural things. In various uses a "house" can represent part of the mind, the whole mind, a whole person or even a church. The other nuance to the word "house" is that it is generally used in regards to our affections and desires rather than our thoughts and principles. This makes sense; we tend to engage our thoughts and rationality when we are out in the world doing our work, but when we are inside our houses we are driven most by love for our families and the desire to be good to those we love. So "house" tends to represent the things we want and care about -- which are ultimately the things that define us.

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Arcana Coelestia #9434

Проучи го овој пасус

  
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9434. 'And the sight of Jehovah's glory was like a devouring fire on the top of the mountain in the eyes of the children of Israel' means Divine Truth beaming brightly with the good of love in heaven itself, but harmful and ruinous with those restricted to its outward level, separated from the inward. This is clear from the meaning of 'the sight of Jehovah's glory' as the appearance presented by Divine Truth emanating from the Lord (the fact that 'the sight of' means the appearance presented before the eyes is self-evident; and for the meaning of 'Jehovah's glory' as Divine Truth emanating from the Lord, see 9429); from the meaning of 'fire' as love in both senses, dealt with in 4906, 5215, 6314, 6832, 7324, in this instance God's love itself; from the meaning of 'the top of the mountain' as the inmost part of heaven, for 'Mount Sinai' means heaven, 9420, 9427, and its highest point, which is called 'the top' and the peak, means its inmost part, 9422; from the meaning of 'devouring' as consuming, and so harming and ruining; and from the representation of 'the children of Israel' as those restricted to outward things, apart from inward ones, dealt with often above. From all this it becomes clear that 'the sight of Jehovah's glory was like a [devouring] fire on the top of the mountain' means Divine Truth beaming brightly with the good of love in heaven itself; and the statement that it was 'like a devouring fire in the eyes of the children of Israel' means that with those restricted to its outward level, apart from the inward, it was harmful and ruinous.

[2] The implications of all this are that there are two kinds of love which are complete opposites, heavenly love and hellish love. Heavenly love consists of love to the Lord and love towards the neighbour; hellish love consists of self-love and love of the world. Those with whom hellish loves reign are in hell, whereas those with whom heavenly loves reign are in heaven. For love is what constitutes the actual life within a person; without the love there is no life whatever. In everyone the heat and fire that his life possesses originate in his love; without that animating heat and fire he has no life, as is plainly evident. From this it follows that the character of the love determines the character of the life, and therefore that the character of the love determines that of the person. This being so, anyone can know from what his loves are whether he has heaven within himself or hell. The love present in a person is like a fire or flame, and in addition constitutes, as has been stated, the fire or flame of life; and the faith present there is like the light radiating from that fire or flame, and in addition constitutes the light which enlightens the more internal parts of his understanding. This also reveals the character of the light which gives rise to faith among those governed by heavenly love and the character of the light which gives rise to faith among those ruled by hellish love. The latter kind of light gives rise to faith that is no more than persuasion, which in itself is not faith at all, only a conviction that something is so, dictated by selfishness and worldliness, see 9363-9369. In the Church at the present day spiritual life, which is eternal life, is thought to lie in faith alone, thus in faith without the good works of heavenly love. But anyone who gives thought to the matter can see from the things which have now been stated what the character of that life is.

[3] Something must be said next about what Divine fire, that is, Divine Love, is like among those governed by heavenly love and what it is like among those ruled by hellish love. Among those governed by heavenly love it is God's fire or love constantly creating and renewing the interior parts of the will and enlightening the interior parts of the understanding. But among those ruled by hellish love it is God's fire or love constantly harming and ruining; and the reason for this is that among these people God's love meets with contrary feelings that destroy it. For it is turned into the fire or love of self and the world, and so into contempt for others in comparison with themselves, into feelings of enmity towards all who do not support them, thus into feelings of hatred, feelings of vengeance, and finally the readiness to behave brutally. This is why Jehovah's fire appeared before the eyes of the children of Israel as a devouring or consuming one. For being restricted to outward things, apart from inward, they were ruled by selfish and worldly love.

[4] The fact that this fire was to them a devouring and consuming one is again evident elsewhere in Moses,

It happened, when you heard the voice out of the midst of the darkness, and the mountain was burning with fire, that you came near to me, all the heads of your tribes and your elders. And you said, Lo, Jehovah our God has caused us to see His glory and His greatness, and we have heard His voice out of the midst of the fire. Why therefore should we die? For this great fire will devour us; if we hear the voice of Jehovah our God any more we shall certainly die. Deuteronomy 5:23-25.

See also what has been shown in 6832, 8814, 8819, and the places quoted in 9380 showing that the character of this people was such. There are other places in the Word in which 'devouring fire' is used in reference to the wicked and means ruination, for example in Joel,

The day of Jehovah is coming, a day of darkness and thick darkness, a day of cloud and gloom. Fire devours before them, 1 and behind them a flame burns. The land before them is like the garden of Eden, but behind them a desolate wilderness. 2 Joel 2:1-3.

[5] In Isaiah,

Jehovah will cause His glorious voice 3 to be heard, in the flame of a devouring fire. Isaiah 30:30.

In the same prophet,

Who among us will dwell with the devouring fire? Who among us will dwell with the hearths of eternity? Isaiah 33:14.

In the same prophet,

You will be punished 4 by Jehovah with the flame of a devouring fire. Isaiah 29:6.

In Ezekiel,

Your descendants will be devoured by fire. Ezekiel 23:25.

In these places 'a devouring fire' is the fire of desires that spring from self-love and love of the world, for this fire is that which consumes a person and ruins the Church. This was also represented by the fire that went out from before Jehovah, which devoured Aaron's sons Nadab and Abihu, because they put foreign 5 fire in their censers, Leviticus 10:1-2. 'Putting foreign fire in censers' means introducing worship that springs from a love other than that which is heavenly. Such fire means selfish and worldly love, and every desire arising from it, see 1297, 1861, 5071, 5215, 6314, 6832, 7324, 7575, 9141.

Фусноти:

1. i.e. the great and strong people who will invade the land

2. literally, a wilderness of ruination

3. literally, the glory of His voice

4. literally, visited

5. i.e. unauthorized or profane

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