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Exodus第40章

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1 Ja Issand rääkis Moosesega, öeldes:

2 'Esimese kuu esimesel päeval püstita elamu-kogudusetelk!

3 Aseta sinna tunnistuslaegas ja varja laegast eesriidega!

4 Vii sinna laud ja korralda, mis selle peal tuleb korraldada; vii sinna lambijalg ja sea lambid üles!

5 Aseta kuldne suitsutusaltar tunnistuslaeka ette ja riputa kate elamu uksele!

6 Aseta põletusohvri altar elamu-kogudusetelgi ukse ette!

7 Aseta pesemisnõu kogudusetelgi ja altari vahele ja pane sellesse vett!

8 Sea õu ümberringi üles ja riputa kate õueväravale!

9 Võta võideõli ja võia elamut ja kõike, mis selles on; pühitse seda ja kõiki selle riistu, et see saaks pühaks!

10 Võia põletusohvri altarit ja kõiki selle riistu, ja pühitse altarit, et altar saaks kõige pühamaks!

11 Võia pesemisnõu ja selle jalga ja pühitse seda!

12 Lase Aaron ja tema pojad astuda kogudusetelgi ukse juurde ja pese neid veega!

13 Pane Aaronile selga pühad riided ja võia ning pühitse teda, ja tema olgu mulle preestriks!

14 Lase ka tema pojad ette astuda ja pane neile särgid selga!

15 Võia neid, nagu sa võidsid nende isa, ja nad saagu mulle preestriteks! See olgu neile igavesse preestriametisse võidmiseks põlvest põlve!'

16 Ja Mooses tegi kõik. Nõnda nagu Issand teda oli käskinud, nõnda ta tegi.

17 Elamu püstitati teise aasta esimese kuu esimesel päeval.

18 Mooses püstitas elamu: ta seadis selle jalad, paigutas lauad, asetas põiklatid ja pani sambad püsti.

19 Ta laotas elamu peale telgi ja pani selle peale telgikatte, nagu Issand Moosest oli käskinud.

20 Siis ta võttis tunnistuse ja pani selle laekasse, pistis kandekangid laeka külge ja pani lepituskaane laekale peale.

21 Ta viis laeka elamusse, riputas eesriide varjuks ja varjas tunnistuslaegast, nagu Issand Moosest oli käskinud.

22 Ta pani laua kogudusetelki, elamu põhjapoolsesse külge, väljapoole eesriiet,

23 ja seadis selle peal leivad Issanda ette korra kohaselt, nagu Issand Moosest oli käskinud.

24 Ta asetas lambijala kogudusetelki, elamu lõunapoolsesse külge, lauaga kohakuti,

25 ja seadis lambid üles Issanda ette, nagu Issand Moosest oli käskinud.

26 Ta asetas kuldaltari kogudusetelki eesriide ette

27 ja süütas selle peal healõhnalist suitsutusrohtu, nagu Issand Moosest oli käskinud.

28 Ta riputas elamule uksekatte.

29 Ta asetas põletusohvri altari elamu-kogudusetelgi ukse ette ja ohverdas selle peal põletus- ja roaohvreid, nagu Issand Moosest oli käskinud.

30 Ta asetas pesemisnõu kogudusetelgi ja altari vahele ja pani sellesse vett pesemiseks.

31 Mooses, Aaron ja tema pojad pesid selles oma käsi ja jalgu:

32 nad pesid, kui nad läksid kogudusetelki või astusid altari juurde, nii nagu Issand Moosest oli käskinud.

33 Elamu ja altari ümber ta püstitas õue ja riputas katte õueväravale. Nõnda lõpetas Mooses selle töö.

34 Siis pilv kattis kogudusetelgi ja Issanda auhiilgus täitis elamu.

35 Isegi Mooses ei võinud minna kogudusetelki, sest pilv oli laskunud selle peale ja Issanda auhiilgus täitis elamu.

36 Ja kõigil oma rännakuil läksid Iisraeli lapsed teele alles siis, kui pilv elamu pealt üles tõusis.

37 Aga kui pilv ei tõusnud üles, siis nad ei läinudki teele kuni selle päevani, mil see jälle üles tõusis.

38 Jah, elamu peal oli päeval Issanda pilv, ja öösel oli selles tuli kogu Iisraeli soo nähes kõigil nende rännakuil.

   

来自斯威登堡的著作

 

Arcana Coelestia#9475

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9475. 'And for the incense of spices' means for delightful perception. This is clear from the meaning of 'incense' as the things of worship that are perceived with delight, such as acts of thanksgiving, adoration, prayer, and the like; and from the meaning of 'spices' as truths of faith which are delightful because they originate in good. For sweet odours, such as spicy ones, mean that which is delightful; and whatever is delightful is such by virtue of the good made known through truths. So it is that 'the incense of spices' means the delightful perception that belongs to truth originating in good. The spices which went into the making of that incense are listed, and the preparation of it is described in the following words,

Take for yourself spices, stacte and onycha and galbanum - [these] spices, and pure frankincense. You shall make them an incense, salted, pure, holy. You shall beat some of it very small, and put some of it before the Testimony in the tent of meeting. Most holy 1 shall it be to you. The incense shall be to you holy for Jehovah. Exodus 30:34-38.

The altar of incense, along with the incense itself, is described as follows,

You shall make an altar for burning incense. You shall overlay it with pure gold. You shall put it before the veil that is over the ark of the Testimony before the mercy-seat, that Aaron may burn on it spicy incense every morning; when he trims the lamps he shall burn it, and between the evenings. Exodus 30:1-10; 37:25-end; 40:26-27.

And elsewhere,

When Aaron comes into the Holy Place he shall take a censer full of burning coals of fire 2 from upon the altar, with his hands full of spicy incense beaten fine. 3 Then he shall bring it inside the veil, in order that he may put the incense onto the fire before Jehovah, and the cloud of incense may cover the mercy-seat which is over the Testimony. Leviticus 16:12-13.

[2] Since 'incense' meant acts of worship such as had their origin in good made known through truths, as do all expressions of faith that have their origin in the good of love, the fire was taken from the altar; for the fire on the altar meant the good of God's love, 934, 4906, 5071 (end), 5215, 6314, 6832, 6834, 6849, 7324, 7852. On this account when fire had been taken from any other source they were struck down by a plague and died, Leviticus 10:1-2ff; Numbers 16:45-48; for fire from any other source, or 'foreign fire', meant love that was not God's.

[3] The fact that expressions of faith having their origin in the good of love and charity, for example thanksgivings, acts of adoration, and prayers, are meant by 'incense' is clear in David,

My prayers are acceptable, [as] incense before You. Psalms 141:2.

In John,

The four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. Revelation 5:8.

In the same book,

An angel holding a golden censer ... And much incense was given to him, that he should offer it with the prayers of all the saints on the golden altar which was before the throne. The smoke of the incense went up from the prayers of the saints. Revelation 8:3-4.

[4] The reason why such expressions of faith are meant by 'incense' is that they are matters of thought and consequently of the lips. But matters of affection and consequently of the heart are meant by 'the minchah' in Malachi 1:11, where it says that from the rising of the sun even to its setting Jehovah's name will be great among the nations, and 'in every place incense has been offered to My name, and a pure minchah'; and the same things are meant by 'the burnt offering' in Moses,

The sons of Levi will teach Jacob Your judgements and Israel Your law. They will put incense in Your nose, and burnt offering on Your altar. Deuteronomy 33:10.

'Incense' in these places stands for such things as are matters of thought and the lips and have regard to the truths of faith; 'minchah' and 'burnt offering' stand for such things as are matters of affection and the heart and have regard to forms of the good of love. All this being so, in the contrary sense worship arising from falsities of faith is meant by burning incense to other gods, Jeremiah 1:16; 44:3, 5; burning incense to idols, Ezekiel 8:11; 16:18; and burning incense to the baalim, Hosea 2:13.

脚注:

1. literally, The holy thing of holy things

2. literally, the fullness of a censer, burning coals of fire

3. literally, the fullness of his fists, spicy incense [beaten] fine

  
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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#5071

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5071. The reason why the expression 'cursed' is used of those on the left and why their punishment is called 'eternal fire' in the following statements -'Then He will also say to those on the left, Depart from Me, O cursed ones, into eternal fire prepared for the devil and his angels' and 'these will go away into eternal punishment' - is that they have turned away from good and truth and have turned towards evil and falsity. 'Cursing' in the internal sense of the Word means a turning away, 245, 379, 1427, 3570, 3584. The eternal fire into which they were to depart is not material fire, nor is it a tormented conscience, but a craving for evil. For cravings like this in a person are spiritual fires which consume him during the life of the body and torment him in the next life. Because of these fires burning within them, the inhabitants of hell use dreadful methods to torture one another.

[2] Eternal fire is clearly not material fire; and the reason it is not a tormented conscience is that none who are governed by evil have any conscience; and those who have had no conscience during their lifetime cannot have any in the next life. But the reason eternal fire is a craving is that the entire fire of life in a person is fuelled by his loves, a heavenly fire by the love of what is good and true, a hellish fire by the love of what is evil and false. Or what amounts to the same, a heavenly fire is fuelled by love to the Lord and love towards the neighbour, and a hellish fire by self-love and love of the world. Anyone can see, if he stops to think, that all the fire or heat burning within a person is fuelled by his loves. This also explains why love is called spiritual heat and why in the Word fire and heat have no other meaning, 934 (end), 1297, 1527, 1528, 1861, 2446, 4906. The fire of life in the evil is also such that when they feel very strong cravings, a kind of fire is also burning in them, which inflames them with an intense and furious desire to torment others. But the fire of life in the good is such that when a higher level of affection exists with them, a kind of fire is alight in them too. But this fire inflames them with a loving and zealous desire to do good to others.

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