Библија

 

Exodus 28

Студија

   

1 και συ προσαγαγου προς σεαυτον τον τε ααρων τον αδελφον σου και τους υιους αυτου εκ των υιων ισραηλ ιερατευειν μοι ααρων και ναδαβ και αβιουδ και ελεαζαρ και ιθαμαρ υιους ααρων

2 και ποιησεις στολην αγιαν ααρων τω αδελφω σου εις τιμην και δοξαν

3 και συ λαλησον πασι τοις σοφοις τη διανοια ους ενεπλησα πνευματος αισθησεως και ποιησουσιν την στολην την αγιαν ααρων εις το αγιον εν η ιερατευσει μοι

4 και αυται αι στολαι ας ποιησουσιν το περιστηθιον και την επωμιδα και τον ποδηρη και χιτωνα κοσυμβωτον και κιδαριν και ζωνην και ποιησουσιν στολας αγιας ααρων και τοις υιοις αυτου εις το ιερατευειν μοι

5 και αυτοι λημψονται το χρυσιον και την υακινθον και την πορφυραν και το κοκκινον και την βυσσον

6 και ποιησουσιν την επωμιδα εκ βυσσου κεκλωσμενης εργον υφαντον ποικιλτου

7 δυο επωμιδες συνεχουσαι εσονται αυτω ετερα την ετεραν επι τοις δυσι μερεσιν εξηρτημεναι

8 και το υφασμα των επωμιδων ο εστιν επ' αυτω κατα την ποιησιν εξ αυτου εσται εκ χρυσιου και υακινθου και πορφυρας και κοκκινου διανενησμενου και βυσσου κεκλωσμενης

9 και λημψη τους δυο λιθους λιθους σμαραγδου και γλυψεις εν αυτοις τα ονοματα των υιων ισραηλ

10 εξ ονοματα επι τον λιθον τον ενα και τα εξ ονοματα τα λοιπα επι τον λιθον τον δευτερον κατα τας γενεσεις αυτων

11 εργον λιθουργικης τεχνης γλυμμα σφραγιδος διαγλυψεις τους δυο λιθους επι τοις ονομασιν των υιων ισραηλ

12 και θησεις τους δυο λιθους επι των ωμων της επωμιδος λιθοι μνημοσυνου εισιν τοις υιοις ισραηλ και αναλημψεται ααρων τα ονοματα των υιων ισραηλ εναντι κυριου επι των δυο ωμων αυτου μνημοσυνον περι αυτων

13 και ποιησεις ασπιδισκας εκ χρυσιου καθαρου

14 και ποιησεις δυο κροσσωτα εκ χρυσιου καθαρου καταμεμιγμενα εν ανθεσιν εργον πλοκης και επιθησεις τα κροσσωτα τα πεπλεγμενα επι τας ασπιδισκας κατα τας παρωμιδας αυτων εκ των εμπροσθιων

15 και ποιησεις λογειον των κρισεων εργον ποικιλτου κατα τον ρυθμον της επωμιδος ποιησεις αυτο εκ χρυσιου και υακινθου και πορφυρας και κοκκινου κεκλωσμενου και βυσσου κεκλωσμενης ποιησεις αυτο

16 τετραγωνον εσται διπλουν σπιθαμης το μηκος και σπιθαμης το ευρος

17 και καθυφανεις εν αυτω υφασμα καταλιθον τετραστιχον στιχος λιθων εσται σαρδιον τοπαζιον και σμαραγδος ο στιχος ο εις

18 και ο στιχος ο δευτερος ανθραξ και σαπφειρος και ιασπις

19 και ο στιχος ο τριτος λιγυριον αχατης και αμεθυστος

20 και ο στιχος ο τεταρτος χρυσολιθος και βηρυλλιον και ονυχιον περικεκαλυμμενα χρυσιω συνδεδεμενα εν χρυσιω εστωσαν κατα στιχον αυτων

21 και οι λιθοι εστωσαν εκ των ονοματων των υιων ισραηλ δεκα δυο κατα τα ονοματα αυτων γλυφαι σφραγιδων εκαστος κατα το ονομα εστωσαν εις δεκα δυο φυλας

22 και ποιησεις επι το λογειον κροσσους συμπεπλεγμενους εργον αλυσιδωτον εκ χρυσιου καθαρου

29 και λημψεται ααρων τα ονοματα των υιων ισραηλ επι του λογειου της κρισεως επι του στηθους εισιοντι εις το αγιον μνημοσυνον εναντι του θεου

29a και θησεις επι το λογειον της κρισεως τους κροσσους τα αλυσιδωτα επ' αμφοτερων των κλιτων του λογειου επιθησεις και τας δυο ασπιδισκας επιθησεις επ' αμφοτερους τους ωμους της επωμιδος κατα προσωπον

30 και επιθησεις επι το λογειον της κρισεως την δηλωσιν και την αληθειαν και εσται επι του στηθους ααρων οταν εισπορευηται εις το αγιον εναντιον κυριου και οισει ααρων τας κρισεις των υιων ισραηλ επι του στηθους εναντιον κυριου δια παντος

31 και ποιησεις υποδυτην ποδηρη ολον υακινθινον

32 και εσται το περιστομιον εξ αυτου μεσον ωαν εχον κυκλω του περιστομιου εργον υφαντου την συμβολην συνυφασμενην εξ αυτου ινα μη ραγη

33 και ποιησεις επι το λωμα του υποδυτου κατωθεν ωσει εξανθουσης ροας ροισκους εξ υακινθου και πορφυρας και κοκκινου διανενησμενου και βυσσου κεκλωσμενης επι του λωματος του υποδυτου κυκλω το αυτο δε ειδος ροισκους χρυσους και κωδωνας ανα μεσον τουτων περικυκλω

34 παρα ροισκον χρυσουν κωδωνα και ανθινον επι του λωματος του υποδυτου κυκλω

35 και εσται ααρων εν τω λειτουργειν ακουστη η φωνη αυτου εισιοντι εις το αγιον εναντιον κυριου και εξιοντι ινα μη αποθανη

36 και ποιησεις πεταλον χρυσουν καθαρον και εκτυπωσεις εν αυτω εκτυπωμα σφραγιδος αγιασμα κυριου

37 και επιθησεις αυτο επι υακινθου κεκλωσμενης και εσται επι της μιτρας κατα προσωπον της μιτρας εσται

38 και εσται επι του μετωπου ααρων και εξαρει ααρων τα αμαρτηματα των αγιων οσα αν αγιασωσιν οι υιοι ισραηλ παντος δοματος των αγιων αυτων και εσται επι του μετωπου ααρων δια παντος δεκτον αυτοις εναντι κυριου

39 και οι κοσυμβοι των χιτωνων εκ βυσσου και ποιησεις κιδαριν βυσσινην και ζωνην ποιησεις εργον ποικιλτου

40 και τοις υιοις ααρων ποιησεις χιτωνας και ζωνας και κιδαρεις ποιησεις αυτοις εις τιμην και δοξαν

41 και ενδυσεις αυτα ααρων τον αδελφον σου και τους υιους αυτου μετ' αυτου και χρισεις αυτους και εμπλησεις αυτων τας χειρας και αγιασεις αυτους ινα ιερατευωσιν μοι

42 και ποιησεις αυτοις περισκελη λινα καλυψαι ασχημοσυνην χρωτος αυτων απο οσφυος εως μηρων εσται

43 και εξει ααρων αυτα και οι υιοι αυτου ως αν εισπορευωνται εις την σκηνην του μαρτυριου η οταν προσπορευωνται λειτουργειν προς το θυσιαστηριον του αγιου και ουκ επαξονται προς εαυτους αμαρτιαν ινα μη αποθανωσιν νομιμον αιωνιον αυτω και τω σπερματι αυτου μετ' αυτον

   

Из Сведенборгових дела

 

Arcana Coelestia # 9905

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9905. And thou shalt put unto the breastplate of judgment the Urim and Thummim. That this signifies the shining forth of Divine truth from the Lord in ultimates, is evident from the signification of “the breastplate of judgment,” as being Divine truth shining forth from the Divine good of the Lord (see n. 9857); and from the signification of “the Urim and Thummim,” as being light and the shining forth therefrom. That “the Urim and Thummim” denote light shining forth, is because through the stones in the breastplate the light of heaven shone forth with variety according to the answers that were being given through them. For this reason they were of different colors. For the Divine truth that proceeds from the Lord’s Divine good appears before the angels as light, and from it is all the light of heaven. The colors derived from it, which are modifications of this light with the angels, are variegations of intelligence and wisdom with them; for all wisdom and intelligence are from this Divine truth or light. From this it can be seen that by the shining forth of various colors from this light, Divine truths, which are answers, are presented to view in the heavens. In like manner there was a shining forth through the Urim and Thummim, when inquiry was made of the Divine. But be it known that when the shining forth appeared, then at the same time an answer to the subject of inquiry was given in an audible voice. This was done through angels, to whom this answer was revealed by the Lord by means of such a shining forth; for, as before said, Divine truths which are answers appear in this manner in the heavens.

[2] (That the light of heaven is the Divine truth that proceeds from the Lord’s Divine good, see n. 1053, 1521-1533, 1619-1632, 2776, 3094, 3138, 3167, 3190, 3195, 3222, 3223, 3337, 3339, 3341, 3636, 3643, 3862, 3993, 4060, 4180, 4302, 4408, 414, 4415, 4419, 4527, 4598, 5400, 6032, 6313, 6315, 6608, 6907, 7174, 8644, 8707, 8861, 9399, 9407, 9570, 9571; and that colors appear in the heavens, and that they are modifications of this light with the angels, thus are variegations of intelligence and wisdom with them, n. 3993, 4530, 4677, 4742, 4922, 9466, 9467, 9865)

[3] That this is the case, is also evident from the signification of “the Urim and Thummim;” for “Urim” means a shining fire; and “Thummim,” the shining forth therefrom; the “shining fire” denotes the Divine truth from the Divine good of the Lord’s Divine love, and the “shining forth” denotes this same truth in ultimates, thus in the effect. But be it known that in the Hebrew tongue “Thummim” means “integrity;” but in the angelic tongue a “shining forth.” It is said “in the angelic tongue” because the angels converse with one another from the very essence of the subject perceived inwardly within themselves, thus according to its quality. From this the speech flows forth into a conformable sound that is audible to the angels only. The shining forth of the Divine truth is, in sound, “Thummim,” whence comes its name. The like is perceived by the angels when thum is read in the Hebrew tongue, by which is signified what is entire, or integrity. It is from this that by “integrity,” 1 in the internal sense of the Word, is signified Divine truth in the effect, which is a life according to the Divine commandments (as can be seen from many passages in the Word; as Josh. 24:14; Judges 9:16, 19; Psalms 25:21; 37:37; 84:11; 101:2; 119:1).

[4] From this also it is that the Urim and Thummim are called “the judgment of the sons of Israel,” also “the breastplate of judgment,” and likewise “the judgment of Urim;” for “judgment” signifies Divine truth in doctrine and in life, as may be seen above (n. 9857). From all this it can now be seen that through the Urim and Thummim, that is to say, through the shining forth of the light of heaven, the breastplate revealed Divine truths in the natural sphere, thus in ultimates. There is also a similar shining forth inwardly with those who are in truths from good, which dictates, and as it were gives answers, when truth is sought from the affection of the heart, and when it is loved as good. That there is such a shining forth, whereby Divine truth is revealed from heaven in the natural man, with those who are enlightened from the Word, is not perceived in the world, for the reason that it is not known that any light from heaven enlightens man’s understanding. But that such is the case has been given me to perceive, and also to see. Be it known further that this shining forth appears in ultimates, because all things that belong to light from the Divine descend even to the ultimate bounds; and because they descend to these, they also shine forth there, and from thence. This then is the reason why the breastplate was put upon the ephod, and above its girdle; for the ephod represented Divine truth in ultimates (n. 9824); and its girdle represented a general bond, that all things might be held in connection (n. 9828, 9837). Therefore it is said, “and they shall bind the breastplate by the rings thereof unto the rings of the ephod, that it may be upon the girdle of the ephod, and that the breastplate withdraw not from upon the ephod” (verse 28 of this chapter). The reason why the names of the sons of Israel were also engraved on it, was that the twelve tribes likewise represented all things of Divine good and truth in the heavens, consequently heaven together with all the societies there; and that they represented various things according to the order in which they are mentioned in the Word (see n. 3858, 3862, 3926, 3939, 4060, 4603, 6335, 6337, 6397, 6640, 7836, 7891, 7973, 7996, 7997).

Фусноте:

1. Rendered “sincerity,” “integrity,” “perfection,” and “uprightness,” in the English Bible. [REVISER.]

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

Библија

 

Genesis 30

Студија

   

1 When Rachel saw that she bore Jacob no children, Rachel envied her sister. She said to Jacob, "Give me children, or else I will die."

2 Jacob's anger was kindled against Rachel, and he said, "Am I in God's place, who has withheld from you the fruit of the womb?"

3 She said, "Behold, my maid Bilhah. Go in to her, that she may bear on my knees, and I also may obtain children by her."

4 She gave him Bilhah her handmaid as wife, and Jacob went in to her.

5 Bilhah conceived, and bore Jacob a son.

6 Rachel said, "God has judged me, and has also heard my voice, and has given me a son." Therefore called she his name Dan.

7 Bilhah, Rachel's handmaid, conceived again, and bore Jacob a second son.

8 Rachel said, "With mighty wrestlings have I wrestled with my sister, and have prevailed." She named him Naphtali.

9 When Leah saw that she had finished bearing, she took Zilpah, her handmaid, and gave her to Jacob as a wife.

10 Zilpah, Leah's handmaid, bore Jacob a son.

11 Leah said, "How fortunate!" She named him Gad.

12 Zilpah, Leah's handmaid, bore Jacob a second son.

13 Leah said, "Happy am I, for the daughters will call me Happy." She named him Asher.

14 Reuben went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother, Leah. Then Rachel said to Leah, "Please give me some of your son's mandrakes."

15 She said to her, "Is it a small matter that you have taken away my husband? Would you take away my son's mandrakes, also?" Rachel said, "Therefore he will lie with you tonight for your son's mandrakes."

16 Jacob came from the field in the evening, and Leah went out to meet him, and said, "You must come in to me; for I have surely hired you with my son's mandrakes." He lay with her that night.

17 God listened to Leah, and she conceived, and bore Jacob a fifth son.

18 Leah said, "God has given me my hire, because I gave my handmaid to my husband." She named him Issachar.

19 Leah conceived again, and bore a sixth son to Jacob.

20 Leah said, "God has endowed me with a good dowry. Now my husband will live with me, because I have borne him six sons." She named him Zebulun.

21 Afterwards, she bore a daughter, and named her Dinah.

22 God remembered Rachel, and God listened to her, and opened her womb.

23 She conceived, bore a son, and said, "God has taken away my reproach."

24 She named him Joseph, saying, "May Yahweh add another son to me."

25 It happened, when Rachel had borne Joseph, that Jacob said to Laban, "Send me away, that I may go to my own place, and to my country.

26 Give me my wives and my children for whom I have served you, and let me go; for you know my service with which I have served you."

27 Laban said to him, "If now I have found favor in your eyes, stay here, for I have divined that Yahweh has blessed me for your sake."

28 He said, "Appoint me your wages, and I will give it."

29 He said to him, "You know how I have served you, and how your livestock have fared with me.

30 For it was little which you had before I came, and it has increased to a multitude. Yahweh has blessed you wherever I turned. Now when will I provide for my own house also?"

31 He said, "What shall I give you?" Jacob said, "You shall not give me anything. If you will do this thing for me, I will again feed your flock and keep it.

32 I will pass through all your flock today, removing from there every speckled and spotted one, and every black one among the sheep, and the spotted and speckled among the goats. This will be my hire.

33 So my righteousness will answer for me hereafter, when you come concerning my hire that is before you. Every one that is not speckled and spotted among the goats, and black among the sheep, that might be with me, will be counted stolen."

34 Laban said, "Behold, let it be according to your word."

35 That day, he removed the male goats that were streaked and spotted, and all the female goats that were speckled and spotted, every one that had white in it, and all the black ones among the sheep, and gave them into the hand of his sons.

36 He set three days' journey between himself and Jacob, and Jacob fed the rest of Laban's flocks.

37 Jacob took to himself rods of fresh poplar, almond, plane tree, peeled white streaks in them, and made the white appear which was in the rods.

38 He set the rods which he had peeled opposite the flocks in the gutters in the watering-troughs where the flocks came to drink. They conceived when they came to drink.

39 The flocks conceived before the rods, and the flocks brought forth streaked, speckled, and spotted.

40 Jacob separated the lambs, and set the faces of the flocks toward the streaked and all the black in the flock of Laban: and he put his own droves apart, and didn't put them into Laban's flock.

41 It happened, whenever the stronger of the flock conceived, that Jacob laid the rods before the eyes of the flock in the gutters, that they might conceive among the rods;

42 but when the flock were feeble, he didn't put them in. So the feebler were Laban's, and the stronger Jacob's.

43 The man increased exceedingly, and had large flocks, female servants and male servants, and camels and donkeys.