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Exodus第26章

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1 Boligen skal du lave af ti Tæpper af tvundet Byssus, violet og rødt Purpurgarn og karmoisinrødt Garn med Keruber på i Kunstvævning.

2 Hvert Tæppe skal være otte og tyve Alen langt og fire Alen bredt; alle Tæpperne skal have samme Mål.

3 Tæpperne skal sys sammen, fem og fem.

4 I Kanten af det ene Tæppe, det yderste i det ene sammensyede Stykke, skal du sætte Løkker af violet Purpurgarn, og ligeledes skal du sætte Løkker i Kanten af det yderste Tæppe i det andet sammensyede Stykke;

5 du skal sætte halvtredsindstyve Løkker på det ene Tæppe og halvtredsindstyve Løkker i Kanten af det tilsvarende Tæppe i det andet sammensyede Stykke, Løkke lige over for Løkke.

6 Og du skal lave halvtredsindstyve Guldkroge til at forbinde Tæpperne med hinanden, så at Boligen udgør et Hele.

7 Fremdeles skal du lave Tæpper af Gedehår til et Teltdække uden om Boligen, og her skal du lave elleve Tæpper,

8 hvert Tæppe skal skal være tredive Alen langt og fire Alen bredt; alle Tæpperne skal have samme Mål.

9 Og du skal sy de fem af Tæpperne sammen for sig og de seks for sig; det sjette Tæppe, det, der kommer til at ligge over Teltets Forside, skal du lægge dobbelt.

10 Og du skal sætte halvtredsindstyve Løkker i Kanten af det yderste Tæppe i det ene sammensyede Stykke og halvtredsindstyve Løkker i Kanten af det tilsvarende Tæppe i det andet sammensyede Stykke.

11 Og du skal lave halvtredsindstyve Kobberkroge og stikke dem i Løkkerne og sammenføje Teltdækket, så de udgør et Hele.

12 Men hvad angår det overskydende af Teltdækkets Tæpper, skal Halvdelen deraf hænge ned over Boligens Bagside,

13 og den overskydende Alen på begge Sider af Telttæppernes Længder skal hænge ned over begge Boligens Sider for at dække den.

14 Fremdeles skal du lave et Dække over Teltdækket af rødfarvede Væderskind og derover endnu et Dække af Tahasjskind.

15 Fremdeles skal du lave Brædderne til Boligen af Akacietræ til at stå op,

16 hvert Bræt ti Alen højt og halvanden Alen bredt.

17 På hvert Bræt skal der være to indbyrdes forbundne Tapper; således skal du indrette det ved alle Boligens Brædder.

18 Af Brædderne, som du skal lave til Boligen, skal tyve være til Sydsiden,

19 og til de tyve Brædder skal du lave fyrretyve Fodstykker af Sølv, to Fodstykker til de to Tapper på hvert Bræt.

20 Andre tyve Brædder skal laves til Boligens anden Side, som vender mod Nord,

21 med fyrretyve Fodstykker af Sølv, to Fodstykker til hvert Bræt.

22 Og til Bagsiden, der vendet mod Vest, skal du lave seks Brædder.

23 Til Boligens Baghjørner skal du lave to Brædder,

24 som skal bestå af to Stykker forneden og ligeledes af to Stykker foroven, indtil den første ing; således skal de begge indrettes for at danne de to Hjørner.

25 Altså bliver der til Bagsiden otte Brædder med tilhørende seksten Fodstykker af Sølv, to til hvert Bræt.

26 Og du skal lave Tværstænger af Alkacietræ, fem til de Brædder, der danner Boligens ene Side,

27 fem til de Brædder, der danner Boligens anden Side, og fem til de Brædder, der danner Boligens Bagside mod Vest;

28 den mellemste Tværstang midt på Brædderne skal nå fra den ene Ende af Væggen til den anden.

29 Du skal overtrække Brædderne med Guld, og deres inge, som Tværstængerne skal stikkes i, skal du lave af Guld, og Tværstængerne skal du overtrække med Guld.

30 Og du skal rejse Boligen på den Måde, som vises dig på Bjerget.

31 fremdeles skal du lave et Forhæng af violet og rødt Purpurgarn, karmoisinrødt Garn og tvundet Byssus; det skal laves i Kunstvævning med Keruber på.

32 Du skal hænge det på fire Piller af Akacietræ, overtrukne med Guld og med Knager af Guld, på fire Fodstykker af Sølv;

33 og du skal hænge Forhænget under Krogene og bringe Vidnesbyrdets Ark ind i ummet bag ved Forhænget, og Forhænget skal danne eder en Skillevæg mellem det Hellige og det Allerhelligste.

34 Og Sonedækket skal du lægge over Vidnesbyrdets Ark i det Allerhelligste.

35 Men Bordet skal du stille uden for Forhænget, og Lysestagen over for Bordet ved Boligens søndre Væg; Bordet skal du altså stille ved den nordre Væg.

36 Fremdeles skal du lave et Forhæng til Teltets indgang af violet og rødt Purpurgarn, karmoisinrødt Garn og tvundet Byssus i broget Vævning;

37 og til Forhænget skal du lave fem Piller af Akacietræ, som du skal overtrække med Guld, med Knager af Guld, og du skal støbe fem Fodstykker dertil af Kobber.

   


The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

Arcana Coelestia#9594

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9594. And thou shalt make the Habitation. That this signifies the second or middle heaven, is evident from the signification of “the Habitation,” when said of the Divine, as being heaven, in particular the middle or second heaven. It is known that there are three heavens: the inmost, the middle, and the ultimate; or the third, the second, and the first. All these heavens were represented by the tabernacle: by the ark, where the Testimony was, the inmost or third heaven; by the Habitation, where were the table for the breads of faces and the lampstand, the middle or second heaven; and by the court, the ultimate or first heaven. That there are three heavens is because there are three degrees of life in man (for the man who becomes an angel after death constitutes heaven; from no other source are the angels, from no other is heaven). The inmost degree of the man’s life is for the inmost heaven; the middle degree of his life is for the middle heaven; and the ultimate degree is for the ultimate heaven. Man being such, or so formed, and heaven being from the human race, there are therefore three heavens.

[2] These three degrees of life in man are opened successively; the first degree by a life in accordance with what is equitable and just; the second degree by a life in accordance with the truths of faith from the Word, and in accordance with the consequent goods of charity toward the neighbor; and the third degree by a life in accordance with the good of mutual love and the good of love to the Lord. These are the means whereby are successively opened these three degrees of life in man, thus the three heavens in him. But be it known that in proportion as a man recedes from the good of life, and accedes to the evil of life, these degrees are closed, that is, the heavens are closed in him; for just as the good of life opens them, so the evil of life closes them. It is from this that all who are in evil are outside of heaven, thus are in hell. And because, as before said, the heavens are successively opened in a man according to the good of his life, be it known that for this reason in some the first heaven is opened and not the second; and in some the second heaven is opened and not the third; and that the third heaven is opened in those only who are in the good of life from love to the Lord. (That a man is heaven in the least form, and that he was created after the image both of heaven and of the world, may be seen in the passages cited in n. 9279).

[3] Therefore it is the inmost heaven which is represented by the ark of the Testimony, treated of in the preceding chapter; it is the middle heaven which is represented by the Habitation, treated of in this chapter; and it is the ultimate heaven which is represented by the court, treated of in the following chapter. Heaven is called “the Habitation of God” from the fact that the Divine of the Lord dwells there; for it is the Divine truth proceeding from the Lord’s Divine good that makes heaven, for this gives the life of an angel who is there. And because the Lord dwells with the angels in that which is from Himself (n. 9338), therefore heaven is called “the Habitation of God,” and the Divine truths themselves from the Divine good, of which the angels or the angelic societies are the receptions, are called His “Habitations; as in David:

O send out Thy light and Thy truth; let these lead me; let them lead me unto the mountain of holiness, and to Thy habitations; that I may go in unto the altar of God, unto God (Psalms 43:3-4

There is a river, the streams whereof shall make glad the city of God, the holiness of the habitations of the Most High (Psalms 46:4).

They have profaned the habitation of Thy name to the earth (Psalms 74:7).

How lovely are Thy habitations, O Jehovah (Psalms 84:1).

[4] That the Divine things which proceed from the Lord’s Divine Human are what are in particular called His “Habitations,” and that from this, heaven itself is called His “Habitation” is also evident in David:

He swore to Jehovah, he vowed to the Mighty One of Jacob, I will not give sleep to mine eyes until I have found out a place for Jehovah, habitations for the Mighty One of Jacob. Lo, we heard of Him in Ephrathah, we found Him in the fields of the forest; we will go into His Habitations (Psalms 132:2, 4-7).

“The Mighty One of Jacob” denotes the Lord as to the Divine Human (n. 6425); “Ephrathah,” where He was to be found, is Bethlehem, where He was born (Genesis 35:19; 48:7; Micah 5:2; Matthew 2:4-6); “the fields of the forest” denote the goods of the church among the Gentiles.

[5] In Ezekiel:

They shall dwell upon the land that I have given to Jacob My servant; they shall dwell upon it, they and their sons’ sons forever; and David My servant shall be prince to them forever. I will make a covenant of peace with them; it shall be an everlasting covenant with them, and I will set My sanctuary in the midst of them forever. So shall My habitation be with them (Ezekiel 37:25-27).

“David,” who was to be “prince to them” denotes the the Lord, (n. 1888); “the sanctuary” denotes the Lord’s Divine Human, because from Him is all that is holy (n. 3210, 9229); thus His “Habitation” denotes heaven and the church where the Lord is.

[6] In Jeremiah:

Thus said Jehovah, Behold I bring back the captivity of Jacob’s tents, and have compassion on his habitations, that the city shall be built upon its heap (Jeremiah 30:18).

“To bring back the captivity of Jacob’s tents” denotes to restore the goods and truths of the external church which had been destroyed; “having compassion on his habitations” denotes to restore the truths of the internal church; “the city which shall be built upon its heap” denotes the doctrine of truth (n. 2449, 2943, 3216, 4492, 4493).

[7] In what way the Lord dwells in the heavens, can be seen from what has been shown already concerning the Lord; namely, that the Lord as to the Divine Human is the Sun from which are the heat and light in the heavens. The heat from the Lord as the Sun is love, and the light is faith. From this the Lord dwells with those who receive from Him the good of love and the truth of faith, thus the heat and light of life. His presence is according to the degrees of the reception.

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

来自斯威登堡的著作

 

Arcana Coelestia#2943

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2943. Of all that went in at the gate of his city, saying. That this signifies as to the doctrinal things through which there is faith, is evident from the signification of “gate,” as being entrance, thus that which introduces (in like manner as “door,” see n. 2145, 2152, 2356, 2385); and from the signification of “city,” as being the truth of faith (see n. 402, 2268, 2449, 2451, 2712). Cities in the Ancient Church were not like the cities of later times and of the present day, that is, assemblages and gatherings of people; but they were the dwelling together of separate families. The family of one parent constituted a city, as for instance the city of Nahor (to which Abraham’s servant came when he was to betroth Rebekah to Isaac, Genesis 24:10) was Nahor’s family which was there; and Shalem, the city of Shechem (to which Jacob came when he journeyed from Paddan-aram, Genesis 33:18; 34 (Genesis 34:2) (Genesis 34:4) (Genesis 34:6) (Genesis 34:8) (Genesis 34:11) (Genesis 34:13) (Genesis 34:18) (Genesis 34:20) (Genesis 34:24) (Genesis 34:26)) was the family of Hamor and Shechem, which was there; and so with the other cities of that time.

[2] And as they had learned from the most ancient people that nations and families represented the heavenly societies, and thus the things of love and charity (n. 655, 1159), so when a “city” is mentioned instead of a family, and “people” instead of nation, truth is signified which is of faith. Hence also the “city of God” and the “holy city,” in the genuine sense signify faith in the Lord; and as a walled town or city signified faith, the “gate” of the city signified doctrinal things, because these introduce to faith. This in the representative Jewish Church was also signified by the judges and the elders sitting in the gate of the city and judging there; as is plain from the historical parts of the Word; and also in Zechariah:

These are the words that ye shall do: Speak ye every man the truth with his companion, judge truth and the judgment of peace in your gates (Zech. 8:16).

Also in Amos:

Hate the evil and love the good, and establish judgment in the gate (Amos 5:15).

(That a “gate” also signifies the way of access to the rational mind, and that this mind is compared to a city, may be seen above, n. 2851)

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