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Exodus第40章

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1 Verder sprak de HEERE tot Mozes, zeggende:

2 Op den dag der eerste maand, te weten op den eersten der maand, zult gij den tabernakel, de tent der samenkomst, oprichten.

3 En gij zult aldaar zetten de ark der getuigenis; en gij zult de ark met de voorhang bedekken.

4 Daarna zult gij de tafel daarin brengen, en gij zult schikken wat daarop te schikken is; gij zult ook den kandelaar daarin brengen, en zijn lampen aansteken.

5 En gij zult het gouden altaar ten reukwerk voor de ark der getuigenis zetten, dan zult gij het deksel van de deur des tabernakels ophangen.

6 Gij zult ook het altaar des brandoffers zetten voor de deur van den tabernakel, van de tent der samenkomst.

7 En gij zult het wasvat zetten tussen de tent der samenkomst, en tussen het altaar; en gij zult water daar in doen.

8 Daarna zult gij den voorhof rondom zetten, en gij zult het deksel ophangen aan de poort des voorhofs.

9 Dan zult gij de zalfolie nemen en zalven den tabernakel, en al wat daarin is; en gij zult dezelven heiligen, met al zijn gereedschap, en het zal een heiligheid zijn.

10 Gij zult ook het altaar des brandoffers zalven, en al zijn gereedschap; en gij zult het altaar heiligen, en het altaar zal heiligheid der heiligheden zijn.

11 Dan zult gij het wasvat zalven, en deszelfs voet; en gij zult het heiligen.

12 Gij zult ook Aaron en zijn zonen doen naderen, tot de deur van de tent der samenkomst; en gij zult hen met water wassen.

13 En gij zult Aaron de heilige klederen aantrekken; en gij zult hem zalven, en hem heiligen, dat hij Mij het priesterambt bediene.

14 Gij zult ook zijn zonen doen naderen, en zult hun de rokken aantrekken.

15 En gij zult hen zalven, gelijk als gij hun vader zult gezalfd hebben, dat zij Mij het priesterambt bedienen. En het zal geschieden, dat hun hun zalving zal zijn tot een eeuwig priesterdom bij hun geslachten.

16 Mozes nu deed het naar alles, wat hem de HEERE geboden had; alzo deed hij.

17 En het geschiedde in de eerste maand, in het tweede jaar, op den eersten der maand, dat de tabernakel opgericht werd.

18 Want Mozes richtte den tabernakel op, en zette zijn voeten, en stelde zijn berderen, en zette zijn richelen daaraan, en hij richtte deszelfs pilaren op.

19 En hij spreidde de tent uit over den tabernakel, en hij zette het deksel der tent daar bovenop, gelijk als de HEERE aan Mozes geboden had.

20 Voorts nam hij, en legde de getuigenis in de ark, en deed de handbomen aan de ark, en hij zette het verzoendeksel boven op de ark.

21 En hij bracht de ark in den tabernakel, en hij hing den voorhang van het deksel op, en bedekte de ark der getuigenis, gelijk als de HEERE aan Mozes geboden had.

22 Hij zette ook de tafel in de tent der samenkomst, aan de zijde des tabernakels tegen het noorden, buiten den voorhang.

23 En hij schikte daarop het brood in orde, voor het aangezicht des HEEREN, gelijk als de HEERE aan Mozes geboden had.

24 Hij zette ook den kandelaar in de tent der samenkomst, recht over de tafel, aan de zijde des tabernakels, zuidwaarts.

25 En hij stak de lampen aan voor het aangezicht des HEEREN, gelijk als de HEERE aan Mozes geboden had.

26 En hij zette het gouden altaar in de tent der samenkomst, voor den voorhang.

27 En hij stak daarop aan reukwerk van welriekende specerijen, gelijk als de HEERE aan Mozes geboden had.

28 Hij hing ook het deksel van de deur des tabernakels.

29 En hij zette het altaar des brandoffers aan de deur des tabernakels, van de tent der samenkomst; en hij offerde daarop brandoffer, en spijsoffer, gelijk de HEERE aan Mozes geboden had.

30 Hij zette ook het wasvat tussen de tent der samenkomst, en tussen het altaar; en hij deed water daarin om te wassen.

31 En Mozes en Aaron, en zijn zonen wiesen daaruit hun handen en hun voeten.

32 Als zij ingingen tot de tent der samenkomst, en als zij tot het altaar naderden, zo wiesen zij zich, gelijk als de HEERE aan Mozes geboden had.

33 Hij richtte ook den voorhof op, rondom den tabernakel en het altaar, en hij hing het deksel van de poort des voorhofs op. Alzo voleindigde Mozes het werk.

34 Toen bedekte de wolk de tent der samenkomst; en de heerlijkheid des HEEREN vervulde den tabernakel.

35 Zodat Mozes niet kon ingaan in de tent der samenkomst, dewijl de wolk daarop bleef, en de heerlijkheid des HEEREN den tabernakel vervulde.

36 Als nu de wolk opgeheven werd van boven den tabernakel, zo reisden de kinderen Israels voort in al hun reizen.

37 Maar als de wolk niet opgeheven werd, zo reisden zij niet tot op den dag, dat zij opgeheven werd.

38 Want de wolk des HEEREN was op den tabernakel bij dag, en het vuur was er bij nacht op, voor de ogen van het ganse huis Israels in al hun reizen.

   

来自斯威登堡的著作

 

Arcana Coelestia#9688

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9688. 'The work of an embroiderer' means things that belong to factual knowledge. This is clear from the meaning of 'the work of an embroiderer', or embroidery, as factual knowledge. A large number of places in the Word speak of that which has been embroidered and of embroidery, and in every case factual knowledge is meant by it. The reason for this goes back to representatives in the next life; there garments embroidered in various ways are seen, and by these garments truths on the level of factual knowledge are meant.

[2] Truths on the level of factual knowledge differ from those on the level of the understanding in the same way as outward things differ from inward ones, or as the natural level with a person differs from the spiritual. Facts serve the understanding as objects from which it may deduce truths; for the power of understanding is the internal or spiritual man's power of sight, and known facts are its objects in the external or natural man. These facts are meant by 'the work of an embroiderer' whereas that power of understanding is meant by 'the work of a designer', 9598, for designing is a function of the understanding, and embroidering a function of the knowledge and skill employed by the understanding. This explains why the objects within the dwelling-place, which were signs meaning inner realities, were the work of a designer, such as the curtains that formed it, verse 1, and the veil between the holy place and the holy of holies, verse 31. But the objects which were signs meaning outer realities were the work of an embroiderer, such as the screen in place of a tent door, and the screen in place of a gate of the court, Exodus 38:18, and also the girdle, Exodus 39:29, 'the girdle' being what is external linking everything internal, 'the court' being the lowest part of heaven, and 'the tent door' the place where there is an exit from the middle heaven into the lowest.

[3] The fact that 'embroidery' and that which has been 'embroidered' mean factual knowledge belonging to the external or natural man is clear from the following places in the Word: In Ezekiel,

Fine linen with embroidery from Egypt was your sail; violet and purple from the islands of Elishah was your covering. Syria was your merchant by reason of the multitude of your handiworks; [they exchanged for your wares] chrysoprase and purple, and embroidered work, and fine linen. The merchants of Sheba [came] with balls of violet and with embroidered work. Ezekiel 27:7, 16, 24.

This refers to Tyre, by which those in possession of cognitions or knowledge of truth and good are meant, and in the abstract sense those cognitions themselves, 1201. 'Fine linen with embroidery' means truth on the level of factual knowledge, for 'fine linen' means truth from a celestial origin, 5319, 9469, and 'embroidery' is factual knowledge. This also is the reason why it says that it came from Egypt - for 'Egypt' means factual knowledge, 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779 (end), 9391 - and also from Syria and from Sheba, since cognitions of truth and good are meant by 'Syria', 1232, 1234, 3051, 3249, 3664, 3680, 4112, and in like manner by 'Sheba', 1171, 3240. Cognitions of truth and good constitute the Church's factual knowledge. Anybody endowed with the ability to think intelligently and weigh things up can see that in these verses from Ezekiel one should not understand embroidery, fine linen, violet, or purple, but that these commodities mean things such as are worthy of mention in the Word, namely spiritual realities that belong to heaven and the Church.

[4] In the same prophet,

All the princes of the sea will step down from upon their thrones, and will cast away their robes and will strip off their embroidered garments. They will clothe themselves with tremblings. Ezekiel 26:16.

This too refers to Tyre. 'The princes of the sea' are the first and foremost known facts, which are called dogmas, 'princes' meaning things which are first and foremost, see 1482, 2089, 5044, and 'the sea' factual knowledge in general 28, 2850. 'Robes' are external truths, 'embroidered' are truths on the level of factual knowledge, which too are external ones. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5248, 5319, 5954, 6914, 6917, 6918, 9093, 9158, 9212, 9216.

[5] In the same prophet,

I clothed you with embroidered cloth, and shod you with badger; I swathed you in fine linen and covered you with silk. Thus were you adorned with gold and silver; and your garments were fine linen, silk, and embroidered cloth. But you took your embroidered garments and covered the images, with which you committed whoredom. 1 Ezekiel 16:10, 13, 18.

This refers to Jerusalem, by which the Church is meant. 'Embroidered garments' stands for truths on the level of factual knowledge. 'Covering the images, with which she committed whoredom' stands for giving strength to falsities, for 'committing whoredom' means perverting truths by bringing them into contact with falsities or with evils. Is there anyone who cannot see that since these verses describe Jerusalem 'fine linen, silk, and embroidered cloth' are not used to mean fine linen, silk, and embroidered cloth? Yet what they really mean the Christian world does not seek to know, because it supposes that heavenly and spiritual matters in the Word reside in its literal sense; the more internal contents of the Word it calls mystical, but has no interest in them.

[6] In the same prophet,

A great eagle with great wings, with long pinions, full of feathers, 2 which had embroidery ... Ezekiel 17:3.

This refers to the house of Israel, which means the spiritual Church; and this Church is called 'an eagle' by virtue of its perception of truth, 3901, 8764, 'which had embroidery' standing for its possession of factual knowledge. In David,

All glorious is the king's daughter within, in her clothing with gold interweavings; in an embroidered [robe] she will be led to the king. Psalms 45:13-14.

'The king's daughter' stands for an affection for truth, 'an embroidered [robe]' for factual knowledge of truth. In the Book of Judges,

Will they not divide the spoil, ... the spoil of colours for Sisera, the spoil of colours of embroidered work, embroiderers' colour - on the necks of the spoil? 3 Judges 5:30.

In this verse, which is part of the Song of Deborah and Barak, 'embroidered [work]' stands for factual knowledge belonging to the natural man.

脚注:

1. Here verse 18 of Ezekiel 16 has become confused with the preceding verse 17.

2. literally, A great eagle, great with wings, long with pinions, and full with feathers,

3. The meaning in the Hebrew of this verse is very obscure. The Latin rendering by Sebastian Schmidt, which Swedenborg relies on here, is literal and equally difficult to make sense of.

  
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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#1482

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1482. That 'Pharaoh's princes saw' means the first and foremost commandments, which are 'pharaoh's princes', is clear from the meaning of 'princes' and of 'Pharaoh'. In the Word, in both its historical and its prophetical parts, princes mean the things that are first and foremost. 'pharaoh' has the same meaning as Egypt, Egypt or Pharaoh being used in the best sense here, since they refer to knowledge comprised of cognitions which the Lord took in first in childhood. That first and foremost commandments from the Word are meant is clear from the meaning of these princes in the internal sense. That in general 'Pharaoh' in the Word has the same meaning as Egypt may be confirmed from many references, even as the kings of other kingdoms who are mentioned by name have the same meaning as the actual names given to their kingdoms. But by 'the princes' are meant their first and foremost features, as in Isaiah,

The princes of Zoan are foolish, the wise counselors of Pharaoh. . . . How do you say to Pharaoh, I am a son of the wise, a son of the kings of old? The princes of Zoan have become fools, the princes of Noph deluded. Isaiah 19:11, 13.

Here 'the princes of Zoan and the wise counselors of Pharaoh' stands for facts that are first and foremost. And since wisdom flourished initially in Egypt, as stated already, it is called 'a son of the wise, and a son of the kings of old'. And there are many other places in the Word where in the same way 'princes' stands for features that are first and foremost.

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