A Bíblia

 

Εξοδος πλήθους 26:33

Estude

       

33 Και θελεις κρεμασει το καταπετασμα υπο τας περονας, δια να φερης εκει, εσωθεν του καταπετασματος, την κιβωτον του μαρτυριου· και το καταπετασμα θελει καμνει εις εσας χωρισμα μεταξυ του αγιου και του αγιου των αγιων.

Das Obras de Swedenborg

 

Apocalypse Revealed # 529

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529. Then the temple of God was opened in heaven, and the ark of His covenant was seen in His temple. (11:19) This symbolizes the New Heaven, in which the Lord is worshiped in His Divine humanity, and where people live in accordance with the Ten Commandments, which constitute the two essential elements of the New Church that are the means of conjunction.

The temple of God symbolizes the Lord's Divine humanity, also heaven where angels dwell, and likewise the church on earth. To be shown that the temple of God has these three symbolic meanings, and that the three cannot be separated, see no. 191. Here, however, the temple of God symbolizes the Lord in His Divine humanity in heaven where angels dwell, because it is said to be the temple of God in heaven. The ark in the temple means the Ten Commandments, for the ark had as its sole contents the two tables on which the Ten Commandments were written. 1 The temple's being opened means, symbolically, that these two, the Divine humanity and the Ten Commandments, which are the two essential elements of the New Church, are now visible, and that they became visible after the evil were cast into hell (no. 528). The ark is called the ark of His covenant in His temple because a covenant symbolizes conjunction, as we will see below. But first we must say something about the Ten Commandments.

[2] What nation in the entire world does not know that it is evil to kill, commit adultery, steal, and bear false witness? If nations did not know this and enact laws to keep people from doing these things, it would be all over with them. For society, the republic, or kingdom would collapse without these laws.

Who can suppose that the Israelite nation was so stupid in comparison to all other nations as not to know that such actions are evil? One may wonder, therefore, why these laws, being so universally known throughout the whole world, were promulgated by Jehovah Himself from Mount Sinai, attended by the great miracle they were, and written, moreover, with His finger.

But listen, they were promulgated by Jehovah with such a great miracle and written with His finger in order that people might know that these laws are not only civil and moral laws, but also spiritual laws, and that to disobey them is not only to do evil to one's fellow citizen and to society, but is also to sin against God. Their promulgation by Jehovah from Mount Sinai made them therefore laws of religion. For it is evident that whatever Jehovah God commands, He commands to make it a matter of religion, so that it must be obeyed for His sake, and for a person's own sake, that he may be saved.

[3] Because these laws were the first elements of the church to be established by the Lord with the Israelite nation, and because they embrace in brief summary everything having to do with religion which makes possible a conjunction of the Lord with a person and of a person with the Lord, therefore they were so holy that nothing was more holy.

That they were so very holy can be seen from the following: That Jehovah Himself, that is to say, the Lord, descended in fire; that the mountain then smoked and quaked; and that this was attended by thunderings, lightnings, a thick cloud, and the sound of a trumpet (Exodus 19:16, 18, Deuteronomy 5:22-26). That before Jehovah descended, the people readied themselves and sanctified themselves for three days (Exodus 19:10-11, 15). That the mountain was set around with bounds to keep anyone from coming near the foot of the mountain, lest he die, Exodus 19:12-13, 20-23; 24:1-2. That the Law was written on two tablets of stone, and written with the finger of God, Exodus 31:18; 32:15-16; Deuteronomy 9:10. That when Moses brought the tablets down from the mountain a second time, his face shone, Exodus 34:29-35. That the tablets were placed in the ark, Exodus 25:16; 40:20; Deuteronomy 10:5; 1 Kings 8:9. That the place in the Tabernacle where the Ark was put was called the most holy place, Exodus 26:33, and elsewhere. That because it held the Law, the Ark was there called Jehovah. Numbers 10:35-36; 2 Samuel 6:2; Psalms 132:8. That Jehovah spoke with Moses from above the ark, Exodus 25:22; Numbers 7:89. That because of the holiness of the Law, Aaron was not permitted enter within the veil, where the ark was without sacrifices and incense, lest he die. Leviticus 16:2-14ff. That owing to the Lord's presence and power in the Law that was in the ark, the waters of the Jordan were cut off, and as long the Ark rested in the middle, the people crossed on dry ground, Joshua 3:1-17; 4:5-20. That carrying the ark around caused the walls of Jericho fell down, Joshua 6:1-20. That Dagon, the Philistine god, fell to the ground before the Ark, and later lay at the threshold of the temple with its head broken off, 1 Samuel 5:3-4. That many thousands of the people of Ekron and Beth-shemesh were smitten because of the Ark, 1 Samuel 5 and 6. That David brought up the Ark into Zion with sacrifices and jubilation, 2 Samuel 6:1-19. That Uzzah died then because he touched the Ark, 2 Samuel 6:6-7. That in the Temple at Jerusalem the Ark constituted the inner sanctuary (1 Kings 6:19ff., 8:3-9). That the tablets on which the Law was written were called the tablets of the covenant, and because of them the Ark was called the ark of the covenant, with the Law itself being called the covenant (Numbers 10:33, Deuteronomy 4:13, 23; 5:2-3; 9:9, Joshua 3:11, 1 Kings 8:19, 21, and elsewhere).

The Law's being called a covenant symbolizes conjunction. The reason is that covenants are made for the sake of love, friendship, and association, thus for the sake of conjunction. That is why we find it said of the Lord that He will be "a covenant to the people" (Isaiah 42:6; 49:8), and He is called "the Messenger of the covenant" (Malachi 3:1). His blood also is called "the blood of the covenant" (Matthew 26:28, cf. Zechariah 9:11, Exodus 24:4-10). And therefore the Word is called the Old and New Testaments or Covenants.

Notas de rodapé:

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

A Bíblia

 

Εξοδος πλήθους 40

Estude

   

1 Και ελαλησε Κυριος προς τον Μωυσην, λεγων,

2 Την πρωτην ημεραν του πρωτου μηνος θελεις στησει την σκηνην, την σκηνην του μαρτυριου.

3 Και θελεις θεσει εκει την κιβωτον του μαρτυριου, και σκεπασει την κιβωτον με το καταπετασμα.

4 Και θελεις εισαξει την τραπεζαν και διαταξει τα διατακτεα επ' αυτης· και θελεις εισαξει την λυχνιαν και αναψει τους λυχνους αυτης.

5 Και θελεις θεσει το χρυσουν θυσιαστηριον του θυμιαματος εμπροσθεν της κιβωτου του μαρτυριου και επιβαλει τον ταπητα της θυρας εις την σκηνην.

6 Και θελεις θεσει το θυσιαστηριον του ολοκαυτωματος εμπροσθεν της θυρας της σκηνης, της σκηνης του μαρτυριου.

7 Και θελεις θεσει τον νιπτηρα μεταξυ της σκηνης του μαρτυριου και του θυσιαστηριου και βαλει υδωρ εν αυτω.

8 Και θελεις στησει την αυλην κυκλω και κρεμασει το καταπετασμα της πυλης της αυλης.

9 Και θελεις λαβει το χριστηριον ελαιον και χρισει την σκηνην και παντα τα εν αυτη, και θελεις αγιασει αυτην και παντα τα σκευη αυτης και θελει εισθαι αγια.

10 Και θελεις χρισει το θυσιαστηριον του ολοκαυτωματος και παντα τα σκευη αυτου και θελεις αγιασει το θυσιαστηριον· και θελει εισθαι θυσιαστηριον αγιωτατον.

11 Και θελεις χρισει τον νιπτηρα και την βασιν αυτου και αγιασει αυτον.

12 Και θελεις προσαγαγει τον Ααρων και τους υιους αυτου εις την θυραν της σκηνης του μαρτυριου και νιψει αυτους με υδωρ.

13 Και θελεις ενδυσει τον Ααρων τας αγιας στολας και θελεις χρισει αυτον, και αγιασει αυτον, και θελει ιερατευει εις εμε.

14 Και θελεις προσαγαγει τους υιους αυτου και ενδυσει αυτους χιτωνας.

15 Και θελεις χρισει αυτους, καθως εχρισας τον πατερα αυτων, και θελουσιν ιερατευει εις εμε· και θελει εισθαι εις αυτους το χρισμα αυτων προς παντοτεινην ιερατειαν εις τας γενεας αυτων.

16 Και εκαμεν ο Μωυσης κατα παντα οσα προσεταξεν ο Κυριος εις αυτον· ουτως εκαμε.

17 Και τον πρωτον μηνα του δευτερου ετους, την πρωτην του μηνος, εστηθη η σκηνη.

18 Και εστησεν ο Μωυσης την σκηνην και εβαλε τα υποβασια αυτης και εστησε τας σανιδας αυτης και εβαλε τους μοχλους αυτης και εστησε τους στυλους αυτης.

19 Και εξηπλωσε τα παραπετασματα επι την σκηνην, και εβαλε το επικαλυμμα της σκηνης επ' αυτην ανωθεν· καθως προσεταξεν ο Κυριος εις τον Μωυσην.

20 Και λαβων το μαρτυριον εθεσεν εν τη κιβωτω, και εβαλε τους μοχλους εις την κιβωτον, και εβαλε το ιλαστηριον επι την κιβωτον ανωθεν,

21 και εφερε την κιβωτον εις την σκηνην, και επεθηκε το καλυπτηριον καταπετασμα και εσκεπασε την κιβωτον του μαρτυριου· καθως προσεταξεν ο Κυριος εις τον Μωυσην.

22 Και εθεσε την τραπεζαν εν τη σκηνη του μαρτυριου κατα το μερος της σκηνης το προς βορραν εξωθεν του καταπετασματος,

23 και διεταξεν επ' αυτης τους αρτους τους διατεταγμενους, ενωπιον Κυριου· καθως προσεταξεν ο Κυριος εις τον Μωυσην.

24 Και εθεσε την λυχνιαν εν τη σκηνη του μαρτυριου απεναντι της τραπεζης κατα το μερος της σκηνης το προς μεσημβριαν,

25 και ανηψε τους λυχνους ενωπιον Κυριου· καθως προσεταξεν ο Κυριος εις τον Μωυσην.

26 Και εθεσε το χρυσουν θυσιαστηριον εν τη σκηνη του μαρτυριου απεναντι του καταπετασματος,

27 και εθυμιασεν επ' αυτου ευωδες θυμιαμα· καθως προσεταξεν ο Κυριος εις τον Μωυσην.

28 Και επεθηκε τον ταπητα εις την θυραν της σκηνης.

29 Και το θυσιαστηριον του ολοκαυτωματος εθεσε παρα την θυραν της σκηνης, της σκηνης του μαρτυριου, και προσεφερεν επ' αυτου το ολοκαυτωμα και την εξ αλφιτων προσφοραν· καθως προσεταξεν ο Κυριος εις τον Μωυσην.

30 Και εθεσε τον νιπτηρα μεταξυ της σκηνης του μαρτυριου και του θυσιαστηριου και εβαλεν εν αυτω, υδωρ, δια να νιπτωνται·

31 και ενιπτον εξ αυτου ο Μωυσης και ο Ααρων και οι υιοι αυτου τας χειρας αυτων και τους ποδας αυτων.

32 Οτε εισηρχοντο εις την σκηνην του μαρτυριου και οτε προσηρχοντο εις το θυσιαστηριον, ενιπτοντο καθως προσεταξεν ο Κυριος εις τον Μωυσην.

33 Και εστησε την αυλην κυκλω της σκηνης και του θυσιαστηριου και εκρεμασε τον ταπητα της πυλης της αυλης. Και συνετελεσεν ο Μωυσης το εργον.

34 Τοτε εκαλυψεν η νεφελη την σκηνην του μαρτυριου και δοξα Κυριου ενεπλησε την σκηνην.

35 Και δεν ηδυνηθη ο Μωυσης να εισελθη εις την σκηνην του μαρτυριου· διοτι η νεφελη εκαθητο επ' αυτην, και δοξα Κυριου ενεπλησε την σκηνην.

36 Και οτε η νεφελη ανεβαινεν επανωθεν της σκηνης, οι υιοι Ισραηλ εσηκονοντο καθ' ολας αυτων τας οδοιποριας·

37 αν ομως η νεφελη δεν ανεβαινε, τοτε δεν εσηκονοντο μεχρι της ημερας της αναβασεως αυτης.

38 διοτι η νεφελη του Κυριου ητο επι της σκηνης την ημεραν, και πυρ ητο επ' αυτης την νυκτα, ενωπιον παντος του οικου Ισραηλ· καθ' ολας αυτων τας οδοιποριας.