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maastamuutto第26章

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1 "Ja tee asumus kymmenestä telttakankaan kaistasta, jotka ovat valmistetut kerratuista valkoisista pellavalangoista ja punasinisistä, purppuranpunaisista ja helakanpunaisista langoista, ja tee niihin taidokkaasti kudottuja kerubeja.

2 Kunkin kaistan pituus olkoon kaksikymmentäkahdeksan kyynärää ja leveys neljä kyynärää; kaikilla kaistoilla olkoon sama mitta.

3 Viisi kaistaa yhdistettäköön toisiinsa, ja samoin toiset viisi kaistaa yhdistettäköön toisiinsa.

4 Ja tee silmukat punasinisestä langasta ensimmäisen kaistan reunaan, yhdistetyn kappaleen laitaan, ja samoin toisen yhdistetyn kappaleen viimeisen kaistan reunaan.

5 Tee viisikymmentä silmukkaa ensimmäiseen kaistaan, ja tee viisikymmentä silmukkaa vastaavan kaistan laitaan, toiseen yhdistettyyn kappaleeseen, niin että silmukat ovat kohdakkain.

6 Ja tee viisikymmentä kultahakasta ja yhdistä kaistat toisiinsa näillä hakasilla, niin että siitä tulee yhtenäinen asumus.

7 Tee vielä kaistoista, jotka ovat kudotut vuohenkarvoista, teltta asumuksen suojaksi; tee niitä kaistoja yksitoista.

8 Kunkin kaistan pituus olkoon kolmekymmentä kyynärää ja leveys neljä kyynärää; niillä yhdellätoista kaistalla olkoon sama mitta.

9 Liitä yhteen viisi kaistaa erikseen ja kuusi kaistaa erikseen, ja aseta kuudes niistä kaksin kerroin teltan etupuolelle.

10 Ja tee viisikymmentä silmukkaa toisen yhdistetyn kappaleen viimeisen kaistan reunaan ja viisikymmentä silmukkaa toisen yhdistetyn kappaleen vastaavan kaistan reunaan.

11 Tee myös viisikymmentä vaskihakasta ja pistä hakaset silmukkoihin ja liitä teltta yhteen, niin että siitä tulee yhtenäinen.

12 Siitä telttakaistojen liiasta osasta, joka jää riippumaan, jääköön puolet riippumaan asumuksen takasivulle.

13 Ja siitä, mikä telttakaistoissa on liikaa pituutta, riippukoon kyynärän verran asumuksen kummallakin sivulla sitä peittämässä.

14 Ja tee teltalle peite punaisista oinaannahoista ja sen päälle vielä toinen peite sireeninnahoista.

15 Asumuksen laudat tee akasiapuusta, pystyyn asetettaviksi.

16 Jokainen lauta olkoon kymmentä kyynärää pitkä ja puoltatoista kyynärää leveä.

17 Jokaisessa laudassa olkoon kaksi tappia, jotka ovat poikkilistalla yhdistetyt keskenään; tee näin kaikki asumuksen laudat.

18 Ja asumuksen lautoja tee kaksikymmentä lautaa eteläpuolta varten.

19 Ja tee neljäkymmentä hopeajalustaa kahdenkymmenen laudan alle, aina kaksi jalustaa kunkin laudan alle sen kahta tappia varten.

20 Samoin asumuksen toista sivua, pohjoispuolta, varten kaksikymmentä lautaa,

21 ja neljäkymmentä hopeajalustaa, aina kaksi jalustaa kunkin laudan alle.

22 Mutta asumuksen takasivua, länsipuolta, varten tee kuusi lautaa.

23 Ja tee kaksi lautaa asumuksen peränurkkia varten.

24 Ja ne olkoot yhteenliitettyjä kaksoislautoja ja alhaalta alkaen kiinni toisissaan ylös saakka, ensimmäiseen renkaaseen asti; näin tehtäköön ne molemmat ja asetettakoon kumpaankin nurkkaan.

25 Näin tulee olemaan yhteensä kahdeksan lautaa ja niihin kuusitoista hopeajalustaa, aina kaksi jalustaa kunkin laudan alla.

26 Tee myös viisi poikkitankoa akasiapuusta asumuksen toisen sivun lautoja varten,

27 ja viisi poikkitankoa asumuksen toisen sivun lautoja varten, ja viisi poikkitankoa asumuksen takasivun, länsipuolen, lautoja varten.

28 Ja keskimmäinen poikkitanko asetettakoon keskelle lautoja, ja kulkekoon se reunasta reunaan.

29 Ja päällystä laudat kullalla ja tee kullasta niiden renkaat poikkitankojen pitimiksi ja päällystä poikkitangot kullalla.

30 Ja aseta asumus pystyyn sen muotoiseksi, kuin sinulle vuorella näytettiin.

31 Tee vielä esirippu punasinisistä, purppuranpunaisista ja helakanpunaisista langoista ja kerratuista valkoisista pellavalangoista; ja tehtäköön siihen taidokkaasti kudottuja kerubeja.

32 Ja ripusta se neljään akasiapuiseen, kullalla päällystettyyn pylvääseen, joissa on kultakoukut ja jotka seisovat neljällä hopeajalustalla.

33 Ja ripusta esirippu hakasten alle ja vie sinne esiripun sisäpuolelle lain arkki. Ja niin olkoon esirippu teille väliseinänä pyhän ja kaikkeinpyhimmän välillä.

34 Ja aseta armoistuin lain arkin päälle, joka on kaikkeinpyhimmässä.

35 Mutta pöytä sijoita esiripun ulkopuolelle ja seitsenhaarainen lamppu vastapäätä pöytää, asumuksen eteläsivulle; aseta siis pöytä pohjoissivulle.

36 Tee myös teltan oveen uudin, kirjaellen kudottu punasinisistä, purppuranpunaisista ja helakanpunaisista langoista ja kerratuista valkoisista pellavalangoista.

37 Ja tee uudinta varten viisi pylvästä akasiapuusta ja päällystä ne kullalla, mutta niiden koukut olkoot kultaa; ja vala niille viisi vaskijalustaa."

   

来自斯威登堡的著作

 

Arcana Coelestia#9594

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9594. 'And you shall make the dwelling-place' means the second or middle heaven. This is clear from the meaning of 'the dwelling-place', when it refers to the Divine, as heaven - the middle or second heaven, strictly speaking. It is well known that there are three heavens, namely the inmost, middle, and lowest, or third, second, and first. All these heavens were represented by the tabernacle; the inmost or third heaven was represented by the ark where the Testimony was, the middle or second heaven by the dwelling-place where the table for the loaves of the Presence and the lampstand were, and the lowest or first heaven by the court. The reason why there are three heavens is that there are three degrees of life with the human being. (Human beings, who become angels after death, constitute heaven; angels have no other beginning, and the heavens spring from no other source.) The inmost degree of his life exists for the inmost heaven, the middle degree of life for the middle heaven, and the lowest for the lowest heaven. And because the human being is like this, or has been so formed, and heaven springs from the human race, there are three heavens.

[2] These degrees of life with a person are opened up in successive stages. The first degree is opened up by a life led in accord with what is right and fair, the second degree by a life in accord with the truths of faith drawn from the Word and with forms of the good of charity towards the neighbour that follow on from those truths, and the third degree by a life in accord with the good of mutual love and the good of love to the Lord. These virtues are the means by which those three degrees of life with a person, and so the three heavens with him, are opened up in successive stages. But it should be recognized that to the extent that a person departs from good in life and moves towards evil in life those degrees are closed, that is, the heavens with him are closed; for just as good in life opens them, so evil in life closes them. This being so, all who are steeped in evil are outside heaven, thus are in hell. It should also be recognized that with some people - since the heavens with a person are opened up in successive stages according to the good present in his life, as stated above - the first heaven and not the second is opened up; that with some others the second heaven and not the third is opened up; but that the third heaven is opened up solely with those governed by good in life springing from love to the Lord. For the human being is heaven in its smallest form, and has been created so as to conform to an image of heaven and of the world, see the places referred to in 9279.

[3] There is therefore an inmost heaven, represented by the ark of the Testimony, which was the subject in the previous chapter; a middle heaven, represented by the dwelling-place, which is the subject in the present chapter; and a lowest heaven, represented by the court, which is the subject in the next chapter. Heaven is called God's dwelling-place because what is Divine and the Lord's dwells there; for Divine Truth emanating from the Lord's Divine Good is what makes heaven, indeed gives life to the angels there. And since the Lord dwells with angels in that which comes from Him, 9338 (end), heaven is called God's dwelling-place, and the actual Divine Truths emanating from Divine Good, which angels or angelic communities are recipients of, are called dwellings, as in David,

Send out Your light and Your truth; let them lead me, let them lead me to [Your] holy mountain and to Your dwellings, that I may go in to the altar of God, to God ... Psalms 43:3-4.

In the same author,

There is a river whose streams will make glad the city of God, the holy place of the dwellings of the Most High. Psalms 46:4.

In the same author,

Down to the ground 1 they have profaned the dwelling-place of Your name. Psalms 74:7.

In the same author,

How lovely are Your dwellings, O Jehovah! Psalms 84:1.

[4] The fact that the Divine realities which emanate from the Lord's Divine Human are what are rightly called 'dwellings', as a result of which heaven itself is called 'the dwelling-place', is also clear in David,

He swore to Jehovah, he made a vow to the Mighty One of Jacob, Surely I will not give sleep to my eyes, until I find a place for Jehovah, the dwelling-places for the Mighty One of Jacob. Behold, we heard of Him in Ephrathah, we found Him in the fields of the wood. We will enter His dwelling-places. Psalms 132:2, 4-7.

'The Mighty One of Jacob' is the Lord's Divine Human, 6425. 'Ephrathah', where He was to be found, is Bethlehem where He was born, Genesis 35:19; 48:7; Micah 5:2; Matthew 2:5-6. 'The fields of the wood' are the forms of good composing the Church among gentiles.

[5] In Ezekiel,

They will dwell in the land which I gave to My servant Jacob. They will dwell in it, they [and their sons] and their sons' sons forever. And David My servant will be their prince forever. I will make with them a covenant of peace; it will be an eternal covenant with them. And I will set My sanctuary in their midst forever; so shall My dwelling-place be among them. Ezekiel 37:25-27.

'David, who will be their prince forever' stands for the Lord, 1888; 'the sanctuary' (sanctuarium) stands for the Lord's Divine Human, since He is the source of all holiness (sanctum), 3210, 9229, so that 'dwelling-place' stands for heaven and for the Church, where the Lord is.

[6] In Jeremiah,

Thus said Jehovah, Behold, I will bring back the captivity 2 of the tents of Jacob, and will have compassion on his dwellings, that the city may be built upon its mound. Jeremiah 30:18.

'Bringing back the captivity of the tents of Jacob' stands for restoring the external Church's forms of good and truths which had been destroyed, 'having compassion on his dwellings' for restoring the internal Church's truths, 'the city which was to be built upon its mound' for doctrinal teachings about the truth, 2449, 2943, 3216, 4492, 4493.

[7] How the Lord dwells in the heavens may be seen from what has been shown previously regarding the Lord, that is to say, where it has been shown that the Lord's Divine Human is the Sun, the source of heat and light in the heavens. The heat radiating from the Lord as the Sun is love, while the light is faith. The Lord therefore dwells with those who receive from Him the good of love and the truth of faith, which are the heat and light of life; and how fully He is present depends on their degree of receptivity.

脚注:

1. literally, Into the earth or land

2. i.e. restore the fortunes

  
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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#7847

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7847. 'And put it onto the two doorposts and onto the lintel' means the truths and forms of good of the natural. This is clear from the meaning of 'the doorposts' as the truths of the natural; and from the meaning of 'the lintel' as the forms of good belonging to it. The reason why the doorposts and lintel have this meaning is that 'the house' means the actual person or his mind, and parts forming the door mean the things that serve to lead into it. These, it may be evident, are the truths and forms of good of the natural; for the natural man receives instruction first, before the rational man, and the ideas he learns during that time are natural ones, into which spiritual ideas, which are more internal, are gradually instilled. From this one may see in what way the truths and forms of good of the natural serve to lead in. Furthermore lintel and doorposts are similar in meaning to a person's frontlets and hands; for it is in the nature of angelic ideas to associate natural objects with human characteristics. The reason for this is that the spiritual world or heaven is in form like a person, and therefore all things in that world - that is, all spiritual realities, which are truths and forms of good - have connection with that form, as has been shown where correspondences are the subject, at the ends of quite a number of chapters. And since in angelic ideas natural objects become spiritual realities a house does so too. To them it is a person's mind; the bedrooms and other rooms are the inner parts of the mind, and the windows, doors, doorposts, and lintels are the outer parts leading in. Since angelic ideas are like this they are also filled with life; and that being so, things which in the natural world are lifeless objects become objects filled with life when they pass into the spiritual world. For everything spiritual is filled with life since it comes from the Lord.

[2] The fact that 'doorposts and lintel' is similar in meaning to a person's 'frontlets and hands' may be seen from the following words in Moses,

You shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. You are to bind them as a sign onto your hand, and let them be as frontlets between your eyes. And you are to write them onto the doorposts of your house, and on your gates. Deuteronomy 6:5, 8-9; 11:13, 18, 20.

Since they hold a similar meaning to each other both observances have been stated here.

[3] As regards the meaning of 'lintel and doorposts' in the spiritual sense as the forms of good and the truths of the natural which lead into spiritual things, this is clear from the description in Ezekiel of the new temple, which means the spiritual Church. There reference is made many times to doorposts and lintels, objects which were also measured. This would never have been done unless those details had also meant something descriptive of the Church or of heaven, that is, something spiritual, such as the following details in that prophet,

The priest shall take some of the blood of the sin offering, and put it onto the doorpost of the house, and onto the four corners of the ledge of the altar, and onto the post of the gate of the inner court, on the first day of the month. Ezekiel 45:19.

[4] In the same prophet,

The prince shall enter by the way of the portico outside, and stand by the gate post; and the priests shall make his burnt offering. At that time he shall worship on the threshold of the gate. Ezekiel 46:2.

Anyone may recognize that 'the temple' here is not used to mean the temple but the Lord's Church, for the kinds of things described here in a number of chapters have never come about, and never will. In the highest sense 'the temple' is used to mean the Lord's Divine Human. He Himself teaches this meaning in John 2:19, 21-22; and in the representative sense 'the temple is therefore used to mean His Church. For statements that the angel measured the lintels of this new temple, see Ezekiel 40:9-10, 14, 16, 24; 41:21, 25. This measuring of them would have had no importance unless 'the lintels', and also the numbers involved, had meant some aspect of the Church. Because 'the doorposts and lintel' meant the truths and forms of good in the natural, which serve to lead in, the ones in this new temple were square, Ezekiel 41:21. For the same reason the doorposts in Solomon's temple were made of planks of olive wood, 1 Kings 6:31, 33. 'Olive wood' meant the good of truth or the good which is that of the spiritual Church.

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