ബൈബിൾ

 

Exode 25

പഠനം

   

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

2 Parle aux enfants d'Israël, et qu'on prenne une offrande pour moi. Vous prendrez mon offrande de tout homme, dont le cœur [me] l'offrira volontairement.

3 Et c'est ici l'offrande que vous prendrez d'eux, de l'or, de l'argent, de l'airain,

4 De la pourpre, de l'écarlate, du cramoisi, du fin lin, des poils de chèvres,

5 Des peaux de moutons teintes en rouge, des peaux de taissons, du bois de Sittim,

6 De l'huile pour le luminaire, des odeurs aromatiques pour l'huile de l'onction, des drogues pour le parfum,

7 Des pierres d'Onyx, et Des pierres de remplages pour l'Ephod et pour le Pectoral,

8 Et ils me feront un Sanctuaire, et j'habiterai au milieu d'eux.

9 [Ils le feront] conformément à tout ce que je te vais montrer, selon le patron du pavillon, et [selon] le patron de tous ses ustensiles; vous le ferez donc ainsi.

10 Et ils feront une Arche de bois de Sittim; et sa longueur sera de deux coudées et demie, et sa largeur d'une coudée et demie, et sa hauteur d'une coudée et demie.

11 Et tu la couvriras de pur or, tu l'[en] couvriras par dehors et par-dedans; et tu feras sur elle un couronnement d'or tout autour.

12 Et tu fondras pour elle quatre anneaux d'or, que tu mettras à ses quatre coins, deux anneaux à l'un de ses côtés, et deux autres à l'autre côté.

13 Tu feras aussi des barres de bois de Sittim, et tu les couvriras d'or.

14 Puis tu feras entrer les barres dans les anneaux aux côtés de l'Arche, pour porter l'Arche avec elles.

15 Les barres seront dans les anneaux de l'Arche, et on ne les en tirera point.

16 Et tu mettras dans l'Arche le Témoignage que je te donnerai.

17 Tu feras aussi un Propitiatoire de pur or, dont la longueur sera de deux coudées et demie, et la largeur d'une coudée et demie.

18 Et tu feras deux Chérubins d'or; tu les feras d'ouvrage étendu au marteau, [tiré] des deux bouts du Propitiatoire.

19 Fais donc un Chérubin tiré du bout de deçà, et l'autre Chérubin du bout de delà : vous ferez les Chérubins tirés du Propitiatoire sur ses deux bouts.

20 Et les Chérubins étendront les ailes en haut, couvrant de leurs ailes le Propitiatoire, et leurs faces seront vis-à-vis l'une de l'autre; et le regard des Chérubins sera vers le Propitiatoire.

21 Et tu poseras le Propitiatoire au-dessus de l'Arche, et tu mettras dans l'Arche le Témoignage que je te donnerai.

22 Et je me trouverai là avec toi, et je te dirai de dessus le Propitiatoire, d'entre les deux Chérubins qui seront sur l'Arche du Témoignage, toutes les choses que je te commanderai pour les enfants d'Israël.

23 Tu feras aussi une table de bois de Sittim : sa longueur sera de deux coudées, et sa largeur d'une coudée, et sa hauteur d'une coudée et demie.

24 Tu la couvriras de pur or, et tu lui feras un couronnement d'or à l’entour.

25 Tu lui feras aussi à l’entour une clôture d'une paume, et tout autour de sa clôture tu feras un couronnement d'or.

26 Tu lui feras aussi quatre anneaux d'or, que tu mettras aux quatre coins, qui seront à ses quatre pieds.

27 Les anneaux seront à l'endroit de la clôture, afin d'y mettre les barres pour porter la table.

28 Tu feras les barres de bois de Sittim, et tu les couvriras d'or, et on portera la table avec elles.

29 Tu feras aussi ses plats, ses tasses, ses gobelets, et ses bassins, avec lesquels on fera les aspersions; tu les feras de pur or.

30 Et tu mettras sur cette table le pain de proposition, continuellement devant moi.

31 Tu feras aussi un chandelier de pur or; le chandelier sera étendu au marteau; sa tige et ses branches, ses plats, ses pommeaux, et ses fleurs, seront [tirés] de lui.

32 Six branches sortiront de ses côtés; trois branches d'un côté du chandelier, et trois autres de l'autre côté du chandelier.

33 Il y aura en une des branches trois petits plats en forme d'amande, un pommeau et une fleur; en l'autre branche trois petits plats en forme d'amande, un pommeau et une fleur; [il en sera] de même des six branches procédant du chandelier.

34 Il y aura aussi au chandelier quatre petits plats en forme d'amande, ses pommeaux et ses fleurs.

35 Un pommeau sous deux branches [tirées] du chandelier, un pommeau sous deux [autres] branches [tirées] de lui, et un pommeau sous deux [autres] branches tirées de lui; il [en sera] de même des six branches procédant du chandelier.

36 Leurs pommeaux et leurs branches seront [tirés] de lui, [et] tout le chandelier sera un seul ouvrage étendu au marteau, [et] de pur or.

37 Tu feras aussi ses sept lampes, et on les allumera, afin qu'elles éclairent vis-à-vis du chandelier.

38 Et ses mouchettes, et ses creuseaux seront de pur or.

39 On le fera avec tous ses ustensiles d'un talent de pur or.

40 Regarde donc, et fais selon le patron qui t'est montré en la montagne.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #9486

ഈ ഭാഗം പഠിക്കുക

  
/ 10837  
  

9486. 'Of shittim wood' means righteousness. This is clear from the meaning of 'shittim wood' as the good of merit which is the Lord's alone, dealt with above in 9472, and therefore also righteousness, which is the good of merit. For by His own power the Lord restored the whole of heaven to order and subdued the hells, and at the same time made Divine the Human within Himself; therefore to Him belong merit and righteousness. For this reason the one and only good that reigns in heaven and that makes heaven is the Lord's good of merit and His righteousness, thus His Divine Human since This was made merit and righteousness. The fact that the Lord accomplished these things by His own power is clear in Isaiah,

Who is this who comes from Edom? I who speak in righteousness, mighty to save. I have trodden the winepress alone, and from the peoples not a man (vir) was with Me. I looked around, but there was no helper, and I wondered, but there was no one to uphold; therefore My own arm brought salvation to Me. Isaiah 63:1-5.

In the same prophet,

He saw that there was no man (vir), and wondered that there was no intercessor; therefore His own arm brought salvation to Him, and His righteousness lifted Him up. He put on righteousness as a breastplate. Isaiah 59:16-17.

[2] In Jeremiah,

This is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:6; 33:15-16.

And in John,

I lay down My life, 1 so that I may receive it again. No one takes it from Me, I lay it down of Myself; I have power to lay it down and I have power to receive it again. John 10:17-18.

From these places it is evident that the Lord in His Divine Human possesses merit and righteousness acquired by Himself. Since 'the ark' means heaven where the Lord is, shittim wood, by which that good is meant, was used in the making of it; for 'wood' in general means good, 643, 3720, 8354. This explains why people who assume that merit lies in works are seen in the next life to be cutting wood, under which there is something of the Lord, 1110, 4943, 8740. And so it is that 'splitting pieces of wood for a burnt offering' means the good of merit, or good belonging to works, 2784, 2812.

അടിക്കുറിപ്പുകൾ:

1. literally, soul

  
/ 10837  
  

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #3720

ഈ ഭാഗം പഠിക്കുക

  
/ 10837  
  

3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

  
/ 10837  
  

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