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maastamuutto第25章

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1 Ja Herra puhui Moosekselle sanoen:

2 "Sano israelilaisille, että he kokoavat anteja minulle; jokaiselta, jonka sydän on siihen altis, ottakaa vastaan anti minulle.

3 Ja nämä ovat ne annit, joita teidän on otettava vastaan heiltä: kultaa, hopeata ja vaskea,

4 punasinisiä, purppuranpunaisia ja helakanpunaisia lankoja ja valkoisia pellavalankoja sekä vuohenkarvoja,

5 punaisia oinaannahkoja, sireeninnahkoja, akasiapuuta,

6 ljyä seitsenhaaraista lamppua varten, hajuaineita voiteluöljyä ja hyvänhajuista suitsutusta varten,

7 onyks-kiviä ja muita jalokiviä kasukkaa ja rintakilpeä varten.

8 Ja tehkööt he minulle pyhäkön asuakseni heidän keskellään.

9 Tehkää asumus ja kaikki sen kalusto tarkoin sen kaavan mukaan, jonka minä sinulle näytän.

10 Tehkööt he arkin akasiapuusta, puolenkolmatta kyynärän pituisen, puolentoista kyynärän levyisen ja puolentoista kyynärän korkuisen.

11 Ja päällystä se puhtaalla kullalla, päällystä se sisältä ja ulkoa; ja tee siihen kultareunus yltympäri.

12 Ja vala siihen neljä kultarengasta ja kiinnitä ne sen neljään jalkaan, niin että kaksi rengasta tulee sen toiselle puolelle ja kaksi rengasta sen toiselle puolelle.

13 Ja tee korennot akasiapuusta ja päällystä ne kullalla.

14 Ja pistä renkaisiin arkin sivuille korennot, joilla arkki on kannettava.

15 Korennot jääkööt arkin renkaisiin, älköönkä niitä vedettäkö pois.

16 Ja pane arkkiin laki, jonka minä sinulle annan.

17 Tee myös armoistuin puhtaasta kullasta, puolenkolmatta kyynärän pituinen ja puolentoista kyynärän levyinen.

18 Ja tee kaksi kultakerubia, tee ne kohotakoista tekoa, armoistuimen molempiin päihin.

19 Tee toinen kerubi toiseen päähän ja toinen kerubi toiseen päähän. Tehkää kerubit armoistuimesta kohoaviksi, sen kumpaankin päähän.

20 Ja kerubit levittäkööt siipensä ylöspäin, niin että ne peittävät siivillänsä armoistuimen, ja niiden kasvot olkoot vastakkain; armoistuinta kohti olkoot kerubien kasvot käännetyt.

21 Ja aseta armoistuin arkin päälle ja pane arkkiin laki, jonka minä sinulle annan.

22 Ja siinä minä ilmestyn sinulle ja puhun sinulle armoistuimelta, niiden kahden kerubin välistä, jotka ovat lain arkin päällä, kaiken sen, minkä minä sinun kauttasi israelilaisille säädän.

23 Ja tee pöytä akasiapuusta, kahden kyynärän pituinen, kyynärän levyinen ja puolentoista kyynärän korkuinen.

24 Ja päällystä se puhtaalla kullalla ja tee siihen kultareunus yltympäri.

25 Ja tee sen ympäri kämmenen korkuinen lista ja listan ympäri kultareunus.

26 Ja tee siihen neljä kultarengasta ja kiinnitä renkaat sen neljään kulmaan, kunkin neljän jalan kohdalle.

27 Renkaat olkoot juuri listan alla niiden korentojen pitiminä, joilla pöytä on kannettava.

28 Ja tee ne korennot akasiapuusta ja päällystä ne kullalla, ja niillä on pöytä kannettava.

29 Tee myös siihen vadit ja kupit, kannut ja maljat, joista juomauhrit vuodatetaan; tee ne puhtaasta kullasta.

30 Ja pidä aina minun edessäni pöydällä näkyleivät.

31 Ja tee myös seitsenhaarainen lamppu puhtaasta kullasta. Tee lamppu jalkoineen ja varsineen kohotakoista tekoa; sen kukkakuvut, nuput kukkalehtineen, olkoot samaa kappaletta kuin se.

32 Kuusi haaraa lähteköön lampun sivuista, kolme haaraa toisesta sivusta ja kolme haaraa toisesta sivusta.

33 Toisessa haarassa olkoon kolme mantelinkukan muotoista kukkakupua, nuppua kukkalehtineen, ja toisessa haarassa samoin kolme mantelinkukan muotoista kukkakupua, nuppua kukkalehtineen; näin olkoon jokaisessa kuudessa haarassa, jotka lampusta lähtevät.

34 Mutta lampussa itsessään olkoon neljä mantelinkukan muotoista kukkakupua, nuppua kukkalehtineen.

35 Yksi nuppu olkoon aina jokaisen haaraparin alla niistä kuudesta haarasta, jotka lampusta lähtevät.

36 Nuput ja haarat olkoot samaa kappaletta kuin se; olkoon se kauttaaltaan samaa kohotakoista tekoa, puhdasta kultaa.

37 Ja tee siihen seitsemän lamppua, ja lamput asetettakoon niin, että seitsenhaarainen lamppu heittää valonsa etupuolelle.

38 Ja sen lamppusakset ja karstakupit olkoot puhdasta kultaa.

39 Yhdestä talentista puhdasta kultaa tehtäköön sekä se että kaikki nämä kalut.

40 Ja katso, että teet ne sen kaavan mukaan, joka sinulle niistä vuorella näytettiin."

   

来自斯威登堡的著作

 

Arcana Coelestia#9509

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9509. 'And you shall make two cherubs' means that there is no admission or access to the Lord except through the good of love. This is clear from the meaning of 'cherubs' as watchfulness and providence, guarding against access to the Lord except through the good of love. Since this was meant by the cherubs, they were placed over the mercy-seat that was over the ark; and they were for the same reason made from solid gold. For 'the ark' means heaven where the Lord is, 9485, and 'gold' means the good of love, 9490. The reason why there is no access to the Lord except through the good of love is that love is spiritual togetherness, and all good belongs to love. Those therefore who are governed by the good of love to the Lord are brought to Him in heaven, because they have been joined together with Him. So too are those who are governed by the good of love towards the neighbour; for the neighbour is the good of a fellow-citizen, the good of one's country, the good of the Church, the good of the whole of the Lord's kingdom, and in the highest sense the Lord Himself since He is the source of that good present with a person.

[2] There are two states that a person passes through while being regenerated, one of which follows the other. The first is a state during which he is led by means of the truths of faith to the good of love; the other is one in which he is governed by the good of love, and when governed by it he is in heaven with the Lord. From this it is evident that this good is heaven itself present with the person, that good being the Lord present with him because its source is the Lord. Regarding these two states that a person who is being regenerated passes through, one of which follows the other, see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227, 9230, 9274; and the fact that a person comes into heaven when governed by good, that is, when led by the Lord by means of good, 8516, 8539, 8722, 8772, 9139.

[3] It is clear from places in the Word where 'cherubs' are mentioned that they mean watchfulness and providence, guarding against access to the Lord or to heaven except through the good of love, that is, except by those governed by the good of love, and also guarding against any harm being done to the good from the Lord which is present in heaven and with a person, as for instance in Genesis,

And He expelled the man, and away from the east towards the garden of Eden He caused the cherubs to dwell, and the flame of a sword turning itself this way and that to guard the way to the tree of life. Genesis 3:24.

Here it is self-evident that things which serve as guards are meant by 'the cherubs', since it says 'to guard the way to the tree of life'. 'The tree of life' is the good of love, which comes from the Lord and for that reason is the Lord; and it is guarded by the prevention of any access except through the good of love.

[4] It is thought that the Lord is accessible through the truths of faith. But there can be no access to Him, nor even to heaven, through those truths if they have been separated from the good of love. As soon as separated truths wish to enter, heaven, which is the way to the Lord, is closed. And since truth cannot enter by itself unless it has good within it, and by virtue of this has come to consist of good, neither can understanding do so, still less factual knowledge, if separated from good desired by the will.

[5] Because watchfulness and providence guarding against access to the Lord, or for that reason to heaven, except through the good of love is meant by 'the cherubs', the Word says that Jehovah is seated on the cherubs, also rides and dwells upon the cherubs, as in David,

Turn Your ears, O Shepherd of Israel; You who are seated upon the cherubs, shine forth. Psalms 80:1.

In the same author,

Jehovah will reign, the peoples will be shaken. He is seated on the cherubs. Psalms 99:1.

In the same author,

Jehovah rode on a cherub, and flew. Psalms 18:10.

And in Isaiah,

Jehovah Zebaoth is dwelling on the cherubs. Isaiah 37:16.

For the same reasons there were cherubs upon the curtains of the dwelling-place, and upon the veil, Exodus 26:1, 31; 36:35; they were also upon the walls of the temple round about and upon the doors there, 1 Kings 6:23-29, 31-35, and similarly in the new temple, as described in Ezekiel 41:18-20. The presence of the cherubs on the curtains of the dwelling-place, on the veil, on the walls of the temple, and on the doors there, was a sign of the Lord's watchfulness, guarding against access to Divine Holiness except through the good of love; and the presence of the cherubs over the ark was a sign that no one should gain access to the Lord Himself except through that good. This also explains why the cherubs were made from solid gold, and in the Jerusalem temple from olive wood; for 'gold' and 'olive oil' mean the good of love.

[6] That watchfulness and providence of the Lord is described in Ezekiel by 'the four living creatures', each of which had four faces, under the throne where the Lord was, Ezekiel 1:1-end; 10:1-end, and also in John by 'four living creatures' around the throne where the Lord was, 10:Revelation 4:6-10; 5:6, 8-9, 14. By 'the four living creatures' is meant the good, varying in appearance, which emanates from the Lord, and which watches and guards against the letting in of anything other than the good of love to the Lord and the good of love towards the neighbour. By 'the throne' on which the Lord was seated heaven is meant, 5313.

  
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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#8516

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8516. 'Therefore on the sixth day He gives you the bread of two days' means that for this reason right at the end of the former state He imparts so great an amount of truth through good that the joining together takes place after that. This is clear from the meaning of 'the sixth day' as the end of a former state, dealt with in 8421; from the meaning of the manna, to which 'the bread' refers here, as the good of truth, dealt with in 8462, 8464; and from the meaning of the sabbath, for which day also the manna on the sixth day was given, so that it was two days' bread, as the joining together of goodness and truth, dealt with in 8495. It has been shown above that since 'the sabbath' means the joining together of goodness and truth, the fact that no man[na] was to be found on the seventh day means that when that joining together has taken place a person's actions spring from good and no longer from truth, indeed that they must not any longer spring from truth, 8510.

[2] But as this appears rather baffling, let a few further words of explanation be added. Everyone ought to be led to Christian good, which is called charity, through the truth of faith; for the truth of faith must teach not only what charity is but also what it needs to be like. And unless a person learns this first from the teachings of his Church - for he cannot by any means know it instinctively - he cannot be prepared and so made fit to receive that good. For example, he needs to know from religious teachings that charity in no way involves doing good for selfish reasons, that is, for the sake of reward, nor thus meriting salvation through the works of charity. He also needs to know that all the good of charity originates in the Lord, and none whatever in self, besides very many other teachings telling him what charity is and needs to be like. From all this it becomes clear that a person cannot be led to Christian good except through the truths of faith. In addition a person needs to know that truths do not of themselves enter good but that good adopts truths and attaches them to itself; for the truths of faith in a person's memory lie so to speak in a field that is spread out before his inward vision. Good from the Lord flows into that vision, and from the truths present there it selects and joins to itself those that are compatible. The truths, which lie below, cannot flow into the good, which is above, since it is altogether contrary to order, as well as impossible, for what is lower to flow into what is higher, 5259.

[3] From all this one may now see how Christian good is born with a person when he is being regenerated, and therefore also what a person will be like when he has been regenerated, namely one whose actions spring from good, but not from truth. That is, he is one who is led by the Lord through good and no longer through truth, for now he is governed by charity, that is, by an affection for doing that good. All who are in heaven are led in such a manner, for it is in keeping with Divine order. Thus everything they think or do flows so to speak spontaneously and freely. It would be altogether different if truth were to shape their thought and action, for then they would cogitate over whether or not they should do a certain thing, and so would hesitate over details, and in so doing would obscure the light they have. Eventually they would act in accord with what they themselves loved, thus in accord with influences that pander to their own loves, which is to be led by self, not by the Lord. From all this it is again evident what it is to be forbidden to acquire good through truth any longer, meant by the people gathering manna on six days, and finding none on the seventh day, dealt with in 8505, 8506, 8510.

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