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Exodus第40章

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1 And the Lord said to Moses,

2 On the first day of the first month you are to put up the House of the Tent of meeting.

3 And inside it put the ark of the law, hanging the veil before it.

4 And put the table inside, placing all the things on it in order; and put in the support for the lights, and let its lights be burning.

5 And put the gold altar for burning perfumes in front of the ark of the law, hanging the curtain over the doorway of the House.

6 And put the altar of burned offerings before the doorway of the House of the Tent of meeting.

7 And let the washing-vessel, with water in it, be put between the Tent of meeting and the altar.

8 And put up the hangings forming the open space all round it, with the curtain over its doorway.

9 And take the holy oil and put it on the House and everything in it, and make it and everything in it holy:

10 And put oil on the altar of burned offering, and make it and all its vessels holy; this altar is to be most holy.

11 And put oil on the washing-vessel and its base, and make them holy.

12 Then let Aaron and his sons come to the door of the Tent of meeting; and after washing them with water,

13 You are to put on Aaron the holy robes; and you are to put oil on him, and make him holy, so that he may be my priest.

14 And take his sons with him and put coats on them;

15 And put oil on them as you did on their father, so that they may be my priests: the putting on of oil will make them priests for ever, from generation to generation.

16 And Moses did this; as the Lord gave him orders, so he did.

17 So on the first day of the first month in the second year the House was put up.

18 Moses put up the House; placing its bases in position and lifting up its uprights, putting in the rods and planting the pillars in their places;

19 Stretching the outer tent over it, and covering it, as the Lord had given him orders.

20 And he took the law and put it inside the ark, and put the rods at its side and the cover over it;

21 And he took the ark into the House, hanging up the veil before it as the Lord had given him orders.

22 And he put the table in the Tent of meeting, on the north side outside the veil.

23 And he put the bread on it in order before the Lord, as the Lord had said.

24 The support for the lights he put in the Tent of meeting, opposite the table, on the south side:

25 Lighting the lights before the Lord, as the Lord had given him orders.

26 And he put the gold altar in the Tent of meeting, in front of the veil:

27 Burning sweet perfumes on it, as the Lord had given him orders.

28 And he put up the curtain at the doorway of the House.

29 And at the door of the House of the Tent of meeting, he put the altar of burned offerings, offering on it the burned offering and the meal offering, as the Lord had given him orders.

30 And between the altar and the Tent of meeting he put the vessel with water in it for washing.

31 In it the hands and feet of Moses and Aaron and his sons were washed,

32 Whenever they went into the Tent of meeting, and when they came near the altar, as the Lord had given orders to Moses.

33 And he put up the hangings forming the open space round the House and the altar, and put the curtain over the doorway. So Moses made the work complete.

34 Then the cloud came down covering the Tent of meeting, and the House was full of the glory of the Lord;

35 So that Moses was not able to go into the Tent of meeting, because the cloud was resting on it, and the House was full of the glory of the Lord.

36 And whenever the cloud was taken up from the House, the children of Israel went forward on their journey:

37 But while the cloud was there, they made no move till it was taken up.

38 For the cloud of the Lord was resting on the House by day, and at night there was fire in the cloud, before the eyes of all the people of Israel, and so it was through all their journeys.

   

来自斯威登堡的著作

 

Arcana Coelestia#4676

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4676. 'For he was the son of his old age' means its own life within it. This is clear from the meaning of 'old age' as the casting aside of the previous state and the assumption of the new one, and also as newness of life, dealt with in 3492, 4620. For in the internal sense 'old age' does not mean old age, for the reason that the internal man, or man's spirit, does not know what old age is; but as the body or the external man grows old, so he passes into newness of life. As he ages man's spirit is made more perfect, at the same time as his physical powers diminish. This is truer still in the next life, for those in heaven are constantly being led by the Lord into a more perfect life, and at length into the bloom of youth, including those people who have died at a ripe old age. From these considerations it may be seen that in the internal sense 'old age' means life. What is meant by the expression 'its own life within it' has been explained above in 4667.

[2] Just above it was said that man's spirit or the internal man does not know what old age is, and yet before that it was said that it is in this spirit within the body where thinking takes place, and also that life flows from the spirit to the body. The reason why that thought belonging to the spirit cannot be communicated to the body, enabling the person to know that he lives after death is that as long as his spirit remains within the body he cannot do other than think from the assumptions which his natural man has been adopting. And if he has made the assumption and is convinced that only the body is living and that when this dies the whole human being does so, the influx of that spiritual reality is not received. Evidence of the existence of that influx may nevertheless be seen in the fact that most people are concerned about their own burial and the tributes paid to them after death, some about their reputation then, on account of which they also erect splendid monuments to themselves so that the memory of them may not be lost. These are the kinds of things into which the influx from heaven regarding the continuance of life is channeled by those who otherwise have no belief in that life. Without that influx they would treat with utter disdain all remembrance of themselves after they have died.

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

来自斯威登堡的著作

 

Arcana Coelestia#1043

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1043. 'The cloud' means the obscure light in which the spiritual man dwells in comparison with the celestial man. This becomes clear from what has just been stated concerning the bow; for the bow, or the colour of the bow, is never manifested except within the cloud. As has been stated, it is the obscurity itself through which the sun's rays shine that is converted into different colours, and so the actual colour that is produced is determined by the nature of the obscurity which the brightness of those rays encounters. Similarly with the spiritual man. The obscurity with him, which is called 'the cloud' here, is falsity, and is the same as the intellectual side of his proprium. When innocence, charity, and mercy from the Lord are instilled into this part of his proprium, the cloud is no longer seen as falsity but as an appearance of truth together with [real] truth from the Lord. Consequently there is the likeness of a coloured bow. The conversion of something spiritual that defies description is involved here, but how else the matter can be explained intelligibly except through the way a person perceives colours and how they are produced I do not know.

[2] The nature of this cloud with someone who is regenerate is clear from what his state was prior to regeneration. A person is regenerated by means of the things he supposes to be the truths of faith. Everyone supposes that his own accepted belief is the truth, and on this basis acquires a conscience. Consequently once he has acquired a conscience, acting contrary to the things that have been impressed on him as being the truths of faith is to him acting contrary to conscience. This applies to everyone who is regenerate. For many from whatever accepted belief are regenerated by the Lord; and once regenerated, they do not receive any direct revelation, but only those things which are implanted through the Word and preaching of it. But because they receive charity, the Lord operates by way of charity into the cloud that is theirs. From this, light is provided, as when the sun pierces a cloud which thereby becomes more illumined and made varicoloured. So also within the cloud [of falsity] the likeness of a bow is manifested. The thinner the cloud therefore, that is, the more it consists of many truths of faith blending together, the more beautiful is the bow; but the thicker this cloud, that is, the less it consists of truths of faith, the less beautiful the bow. Innocence adds considerably to its beauty, bringing so to speak a living brightness to the colours.

[3] All appearances of truth are 'clouds' which envelop a person when he is confined to the sense of the letter of the Word, for the Word speaks according to appearances. Yet, even though he remains in appearances, since he believes the Word in simplicity and has charity, that cloud is relatively thin - it being within this cloud that the Lord forms conscience in the case of one who is inside the Church. In addition, all forms of ignorance of truth are 'clouds', such as envelop a person who does not know what the truth of faith is, in general when he does not know what the Word is, and still more when he has not heard about the Lord. It is within this cloud that the Lord forms conscience in the case of one who is outside the Church; for in ignorance itself there can be innocence, and so charity. All falsities too are 'clouds', but these clouds are the darkness that exists either with people who have a false conscience, as described already, or with people who have none at all. These are in general the various types of clouds. As regards the number of them, the clouds with an individual are so numerous and so thick that if he knew he would be amazed that rays of light from the Lord could ever pierce them at all and that anyone could be regenerated. The person who imagines he has a very small amount of cloud sometimes has a vast quantity of it, while the one who believes he has a vast quantity of cloud has less.

[4] Such clouds reside with the spiritual man, but with the celestial man not so many do so since with him love to the Lord is present, which has been implanted in the will part of his mind. He does not therefore receive conscience from the Lord as the spiritual man does, but perception of good and from this of truth. When the will part of someone's mind is such that he is able to receive rays from a celestial flame, the understanding part is lit up by it, and he knows and perceives from love all things that are truths of faith. The will part is then like a little sun from which rays pass into the understanding part. Such was the nature of the member of the Most Ancient Church. But when the will part of his mind has become utterly corrupted and hellish, and a new will, which is conscience, is therefore formed in the understanding part, as happened to the member of the Ancient Church and happens now to every regenerate member of the spiritual Church, there is thick cloud; for, having no ability to perceive what good and truth are, he must gain a knowledge of this through learning about them. At the same time falsity, which is the obscurity of the cloud, is constantly flowing in from the black will part of his mind, that is, from hell by way of that will part. For this reason the understanding part with the spiritual man can never be enlightened in the way that it is with the celestial man. This is why 'cloud' here means the obscure light in which the spiritual man dwells in comparison with the celestial man.

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