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Exodus第27章

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1 Uděláš také oltář z dříví setim pěti loket zdýlí a pěti loket zšíří; čtverhranatý bude oltář, a tří loket zvýší bude.

2 A zděláš mu rohy na čtyřech úhlech jeho; z něho budou rohové jeho; a obložíš jej mědí.

3 Naděláš také k němu hrnců, do kterýchž by popel bral, a lopat a kotlíku, a vidliček a nádob k uhlí. Všecka nádobí jeho z mědi uděláš.

4 Uděláš mu i rošt mřežovaný měděný, a u té mříže čtyři kruhy měděné na čtyřech rozích jejích.

5 A dáš ji pod okolek oltáře do vnitřku; a bude ta mříže až do polu oltáře.

6 Uděláš k tomu oltáři i sochory z dříví setim, a mědí je okuješ.

7 A ti sochorové provlečeni budou skrze ty kruhy; a budou sochorové ti na obou stranách oltáře, když nošen bude.

8 Uděláš jej z desk, aby byl vnitř prázdný; jakž ukázáno tobě na hoře, tak udělají.

9 Uděláš také síň příbytku k straně polední; koltry síně té očkovaté budou z bílého hedbáví soukaného; sto loket zdélí ať má kraj jeden.

10 Sloupů pak bude k nim dvadcet, a podstavků k nim měděných dvadcet; háky na sloupích a přepásaní jich stříbrné.

11 A tak i strana půlnoční na dýl ať má koltry očkovaté sto loket zdýlí, a sloupů svých dvadceti, a podstavků k nim měděných dvadceti; háky na sloupích a přepásaní jich stříbrné.

12 Na šíř pak té síně k straně západní budou koltry očkovaté padesáti loktů zdýlí, a sloupů k nim deset, a podstavků jejich deset.

13 A širokost síně v straně přední na východ bude padesáti loktů.

14 Patnácti loktů budou koltry očkovaté k straně jedné, sloupové k nim tři, a podstavkové jejich tři.

15 A k straně druhé patnácti loktů zdýlí budou koltry očkovaté, sloupové jejich tři, a podstavkové jejich tři.

16 K bráně pak té síně uděláno bude zastření dvadcíti loktů z postavce modrého a šarlatu, a z červce dvakrát barveného, a bílého hedbáví soukaného, dílem krumpéřským, sloupové k němu čtyři, a podstavkové jejich čtyři.

17 Všickni sloupové síně vůkol přepásani budou stříbrem; hákové pak jejich budou stříbrní, a podstavkové jejich mědění.

18 Dlouhost síně bude sto loket, a širokost padesáte, všudy jednostejná, vysokost pak pěti loktů, z bílého hedbáví soukaného, a podstavkové budou mědění.

19 Všecka nádobí příbytku, ke vší službě jeho, a všickni kolíkové jeho, i všickni kolíkové síně z mědi budou.

20 Ty také přikaž synům Izraelským, ať nanesou oleje olivového čistého, vytlačeného k svícení, aby lampy vždycky rozsvěcovány byly.

21 V stánku úmluvy před oponou, kteráž zastírati bude svědectví, spravovati je budou Aron a synové jeho od večera až do jitra před Hospodinem. Toť bude řád věčný, kterýž zachovávati budou potomci jejich mezi syny Izraelskými.

   

来自斯威登堡的著作

 

Arcana Coelestia#9776

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9776. 'And as for all the vessels of the dwelling-place, in all [its] service' means the truths and the forms of good on the level of factual knowledge which the external man possesses. This is clear from the meaning of 'the vessels' as factual knowledge, dealt with in 3068, 3079, 9394, 9544; from the meaning of 'the dwelling-place' as heaven, dealt with in 9594, 9596, 9632; and from the meaning of 'service' as the external or natural level in a person, dealt with in 3019, 3020, 5305, 7998. The external or natural level in a person is a servant because it ought to serve the internal or spiritual level in a person. For the human being has been created to conform to an image of heaven and to an image of the world, the internal or spiritual man to an image of heaven and the external or natural man to an image of the world, 9279. Just as the world ought to serve heaven, so the external or natural level in a person ought to serve his internal or spiritual. The external has also been created to be a servant; for it has no life of its own and so cannot do anything by itself. It is dependent on the internal or spiritual, that is, through this on the Lord. From this it is also evident that the external or natural level in a person is not anything unless it is a servant to the internal or spiritual, and that so far as it does serve the internal it is something. To be a servant is to be obedient, and the external is obedient when it does not take ideas stored in the understanding and use them as reasons to justify the evils of self-love and love of the world, but complies with reason and the teachings of the Church which dictate that what is good and true should be done not for selfish and worldly reasons but for goodness and truth's own sake. When all this is so, the Lord - acting through the person's heaven, that is, through the person's internal man - is the doer of those things. For all goodness and truth spring from the Lord, so much so that what is good and true in anyone is the Lord Himself. From all this it becomes clear why it is that the external man must be a servant to the internal.

  
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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#9338

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9338. 'And inherit the land' means when governed by good, thus when regenerated. This is clear from the meaning of 'inheriting' as receiving as an heir, dealt with below; and from the meaning of 'the land', at this point the land of Canaan, as the Lord's kingdom, thus heaven, dealt with in 1413, 1437, 1607, 1866, 3038, 3481, 3705, 3686, 4240, 4447, so that 'inheriting the land' means receiving heaven as an heir to it. The proper way to understand the word 'heir', when used in reference to heaven, is a person who has life from the Lord, 2658, 2851, 3672, 7212, thus who is governed by good received from the Lord, who therefore has been regenerated. The fact that a person is in heaven, and so has been regenerated, when he is governed by good received from the Lord, see 9274 and the places referred to there.

[2] The fact that 'inheriting' has this meaning, when used in reference to heaven, is evident in Matthew,

Then the King will say to those who are at His right hand, Come, O blessed of My Father, possess as an inheritance the kingdom prepared for you from the foundation of the world; for I was hungry and you gave Me food, I was thirsty and you gave Me drink. Insofar as you did it to one of the least of these My brothers you did it to Me. Matthew 25:34-35, 40.

'Possessing as an inheritance the Lord's kingdom (or heaven)' is said here in regard to those governed by good; and the actual forms of the good of charity in their proper order are also enumerated. Finally it is said, 'Insofar as you did it to one of the least of these My brothers you did it to Me'. People are called the Lord's brothers if they are governed by good, 6756, thus also if they practise good; for good is the Lord present with a person. And this is why it says, 'Insofar as you did it to one of [the least of] these My brothers' (not simply 'brothers').

[3] In Revelation,

He who overcomes will receive all things by inheritance, and I will be his God and he will be My son. Revelation 21:7.

It says here of those who overcome that they will receive all things by inheritance; and because they are heirs they are called 'sons'. 'Overcoming' means using good and truth to fight with, for evil is overcome by means of good, and falsity by means of truth.

[4] In David,

God will save Zion and will build the cities of Judah; and they will dwell there and possess it by inheritance; and the seed of His servants will inherit it, and those loving His name will dwell in it. Psalms 69:35-36.

Here 'possessing by inheritance' has regard to those governed by celestial good, and 'inheriting' to those governed by spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of charity towards the neighbour, 9277. In Isaiah,

He who trusts in Me will inherit the land, and will possess by inheritance My holy mountain. Isaiah 57:13.

[5] From all this it is evident what was meant by the division of the land of Canaan into twelve inheritances for the twelve tribes of Israel, in Chapters 14-19 of Joshua, and in Chapter 47:13-end and Chapter 48 of Ezekiel. For 'the land of Canaan' meant the Lord's kingdom, or heaven, 1413, 1437, 1607, 1866, 3038, 3481, 3686, 3705, 4240, 4447, and 'the twelve tribes' meant all forms of good and all truths in general and in particular, 3858, 3862, 3926, 3939, 4060, 6335, 6337, 6397, 6640. 'Twelve inheritances' accordingly meant heaven with all its heavens and communities, which divide off one from the next on the basis of forms of the good of love and consequently of truths of faith, 7836, 7891, 7996, so that in the abstract sense [without reference to persons] those inheritances mean forms of good themselves which originate in the Lord and therefore are the Lord in heaven.

[6] For heaven is nothing other than Divine Truth emanating from the Lord's Divine Good. The angels there are recipients of truth in good; and in the measure that they receive it they constitute heaven. Also - and this is an arcanum - the Lord dwells with an angel, and similarly with man, only in that which is His own with the angel or man; for the Divine must dwell in what is of God, not in what is of the self with anyone. This is meant by the Lord's words regarding His union with those governed by the good of love, in John,

On that day you will know that I am in the Father, and you in Me, and I in you. He who loves Me keeps My word, and We will come to him and make Our home with him. John 14:20, 23.

And elsewhere in the same gospel,

The glory which You have given Me I have given to them that they may be one even as We are one, that the love with which You loved Me may be in them, and I in them. John 17:22, 26.

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