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1 Изъ яхонтовой же и пурпуровой и червленой ткани сдјлали они служебныя одежды для служенія во святилищј; также сдјлали священныя одежды Аарону, такъ какъ повелјлъ Іегова Моисею.

2 Сдјлалъ ефодъ изъ золота, изъ пряжи яхонтоваго, и пурпуроваго и червленаго цвјта, и изъ крученаго виссона.

3 Для сего разбили они золото въ листы и разрјзали въ нити, чтобы воткать ихъ между яхонтовыми, и пурпуровыми, и червлеными, и виссонными нитями, искусною работою.

4 И сдјлали у него нарамники связывающіе, которыми онъ связанъ былъ на обоихъ краяхъ его,

5 и поясъ ефода, который поверхъ его, одинаковой съ нимъ работы, изъ золота, изъ пряжи яхонтоваго, и пурпуроваго, и червленаго цвјта, и крученаго виссона, такъ какъ повелјлъ Іегова Моисею.

6 И обдјлали камни ониксовые, вложили ихъ въ золотыя гнјзда, и вырјзали на нихъ имена сыновъ Израилевыхъ, какъ вырјзываютъ печати.

7 И положилъ онъ сіи камни на нарамники ефода, въ память сыновъ Израилевыхъ, какъ повелјлъ Іегова Моисею.

8 И сдјлалъ наперсникъ искусною работою, такою же работою, какъ ефодъ, изъ золота, изъ пряжи яхонтоваго, и пурпуроваго, и червленаго цвјта, и изъ крученаго виссона.

9 Онъ былъ четыреугольный; двойной сдјлали они наперсникъ, въ пядень длиною, и въ пядень шириною, двойной.

10 И положили на немъ въ четыре ряда камни; рядомъ: рубинъ, топазъ и изумрудъ: это первый рядъ.

11 Во второмъ ряду: карбункулъ, сапфиръ и алмазъ.

12 Въ третьемъ ряду: яхонтъ, агатъ и аметистъ.

13 Въ четвертомъ ряду: хризолиѕъ, ониксъ и ясписъ. И оправлены золотомъ въ ихъ гнјздахъ.

14 Камней было по числу именъ сыновъ Израилевыхъ: двјнадцать было ихъ, по числу именъ ихъ, и на каждомъ изъ нихъ вырјзано было, какъ на печати, по одному имени изъ числа двјнадцати племенъ.

15 Къ наперснику сдјлали толстыя цјпочки витою работою изъ чистаго золота.

16 И сдјлали два золотыхъ гнјзда и два золотыхъ кольца, и прикрјпили сіи два кольца къ двумъ краямъ наперсника.

17 И вдјли двј цјпочки золотыя въ два кольца по краямъ наперсника.

18 А два кольца двухъ цјпочекъ прикрјпили къ двумъ гнјздамъ, и прикрјпили ихъ къ нарамникамъ ефода съ лицевой стороны его.

19 Еще сдјлали два кольца золотыхъ и прикрјлили къ двумъ другимъ краямъ наперсника, на той сторонј, которая лежитъ къ ефоду внутрь.

20 Также сдјлали два кольца золотыхъ, и прикрјпили ихъ къ двумъ нарамникамъ ефода снизу, съ лицевой стороны его, у соединенія его надъ поясомъ ефода.

21 Такимъ образомъ прикрјпили наперсникъ кольцами его къ кольцамъ ефода, посредствомъ снура яхонтоваго цвјта, чтобъ онъ былъ надъ поясомъ ефода и чтобы не спадалъ наперсникъ съ ефода, такъ какъ повелјлъ Іегова Моисею.

22 И сдјлалъ верхнюю ризу къ ефоду, тканую, всю яхонтоваго цвјта.

23 И среди сей ризы отверстіе, какъ отверстіе у брони, и вокругъ его обшивку, чтобы не дралось.

24 По подолу верхней ризы сдјлали они гранатовые яблоки изъ крученыхъ нитей яхонтоваго, и пурпуроваго и червленаго цвјта.

25 Сдјлали также позвонки изъ чистаго золота, и повјсили позвонки сіи между яблоками по подолу верхней ризы кругомъ.

26 Позвонокъ и яблоко, позвонокъ и яблоко по подолу верхней ризы кругомъ, для служенія, такъ какъ повелјлъ Іегова Моисею.

27 И сдјлали Аарону и сынамъ его хитоны изъ виссона, тканые,

28 также кидаръ изъ виссона, и перевязи шапокъ изъ виссона, и нижнее льняное платье изъ крученаго виссона.

29 И поясъ изъ крученаго виссона и изъ пряжи яхонтоваго, и пурпуроваго, и червленаго цвјта, узорчатой работы, такъ какъ повелјлъ Іегова Моисею.

30 И сдјлали полированную дщицу, діадиму святыни изъ чистаго золота, и написали на ней какъ вырјзываютъ на печати: святыня Іеговј.

31 И прикрјпили къ ней снуръ яхонтоваго цвјта, чтобы ее привязать къ кидару сверху, такъ какъ повелјлъ Іегова Моисею.

32 Такимъ образомъ кончена вся работа для скиніи собранія, и сдјлали сыны Израилевы все, какъ повелјлъ Іегова Моисею, такъ и сдјлали.

33 И принесли къ Моисею скинію, покровъ и всј принадлежности ея, крючки ея, брусья ея, шесты ея, и столпы ея, и подножія ея,

34 и покровъ изъ кожъ бараньихъ красныхъ, и покровъ изъ кожъ синпхъ, и завјсу,

35 ковчегъ откровенія, и шесты его и очистилище,

36 столъ со всјми сосудами его, и хлјбы предложенія,

37 свјтильникъ чистый, лампады его, лампады для поставленія на немъ и всј принадлежности его, и елей для свјтильника,

38 и золотой жертвенникъ и елей помазанія, и благовонія для куренія, и завјсу къ дверямъ скиніи;

39 жертвенникъ мјдный и мјдную рјшетку къ нему, шесты его, и всј принадлежности его, умывальницу и основаніе ея,

40 завјсы двора, столпы его и подножія его, и завјсу ко вратамъ двора, веревки его и колья его, и всј вещи, принадлежащія къ жилищу оному, къ скиніи собранія,

41 одежды служебныя для служенія во святилищј, священныя одежды Аарону священнику, и одежды сынамъ его для священнодјйствія.

42 Какъ повелјлъ Іегова Моисею, такъ и сдјлали сыны Израилевы всј сіи работы.

43 Моисей осмотрјлъ всю работу, и увидјлъ, что они сдјлали ее такъ, какъ повелјлъ Іегова, и благословилъ ихъ Моисей.

   

来自斯威登堡的著作

 

Apocalypse Explained#1143

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1143. And fine linen and crimson.- That these signify truths and goods from a celestial origin, profaned, is evident from the signification of fine linen, which denotes truths from a celestial origin, of which we shall speak presently; and from the signification of crimson, which denotes goods from a celestial origin (concerning which see above, n. 1042), but in this case those truths and goods profaned, because the fine linen and crimson are called the merchandise of Babylon, and Babylon as a harlot and the mother of the whoredoms and abominations of the earth, signifies profanations of truth and good. Truths and goods from a celestial origin are the truths and goods with those who are in love to the Lord, which are called celestial, and are distinguished from the truths and goods from a spiritual origin, signified by the silk and scarlet, which we shall refer to presently. They profane truths and goods from a celestial origin, especially in this, that they have arrogated to themselves the Lord's Divine Power of saving mankind, and thus also love to Him they have diverted [to the pope] as his vicar and to his ministers. But the Lord cannot be loved when the power of salvation is taken away from Him, and a man is loved instead of Him. They say, indeed, that the Lord is loved for giving that power to man, and that he is loved, and also reverently honoured by those who have received that power, and is worshipped by the rest. But love to the Lord cannot exist with such, the love of ruling over heaven and the Church being altogether contrary to it; for that love is the love of self, which is diabolical love, and from this the Lord cannot be loved. Such love, regarded in itself, is rather hatred against the Lord, into which also it is changed when they become spirits, and domination is taken away from them then they also persecute all those who are in love to the Lord. From these things it is evident how they profane truths and goods which are from a celestial origin.

[2] That fine linen signifies truths from a celestial origin, is evident from the following passages.

Thus in Ezekiel:

"I clothed thee with broidered-work, I shod thee with badger's skin (taxus), and I girded thee with fine linen, and covered thee with silks; thus wast thou adorned with gold and silver, and thy garments were fine linen, silk, and broidered-work" (16:10, 13).

This is said of Jerusalem, by which the Church is meant, in this case, at its first establishment. Broidered-work and badger's skin there signify the knowledges of truth and good from the Word. Fine linen and silk signify truths from a celestial origin and truths from a spiritual origin; these are described as garments, because garments signify truths, with which good is clothed or invested.

Again in the same:

"Fine linen in broidered-work [from Egypt] was thine expansion, and crimson from the isle of Elisha was thy covering" (27:7).

This refers to Tyre, which signifies the Church as to the knowledges of good and truth; those knowledges are signified by broidered-work from Egypt, truths by fine linen, and good by crimson, both from a celestial origin.

So in Luke:

"There was a certain rich man who was clothed in crimson and fine linen, and fared sumptuously every day" (16:19).

The rich man here means the Jewish race, which is said to be clothed in crimson and fine linen, because they possessed the Word, from which they were in possession of goods and truths; goods are there meant by crimson, and truths by fine linen, both from a celestial origin. By Lazarus, who lay at the rich man's porch, are meant the nations who had not the Word.

[3] Because fine linen (byssus), which also is xylinum, signified truths from a celestial origin, and the garments of Aaron represented Divine truths, he himself representing the Lord, therefore fine linen and xyhinum were interwoven in his mitre and belt (Exodus 28:39; 39:27); they were also interwoven in the curtains of the tabernacle and its coverings, because they represented those things of the Church which inclose, and these are truths (Exodus 26:1; 27:9, 18; 36:8; 38:9, 16).

The signification of fine linen (byssus) in the following passages of the Apocalypse is similar:

"The time of the marriage of the Lamb is come, and his wife hath made herself ready; and it was given unto her that she should be clothed in fine linen, clean and shining" (19:7, 8);

The armies of him that sat upon the white horse "followed him upon white horses, clothed in fine linen, white and clean" (19:14).

The reason why fine linen signifies truth from a celestial origin is, because that kind of linen was a species of very white flax, of which garments are made. Flax, and also whiteness, signify truth, and a garment made from it signifies according to its brightness, truth pure and clean.

[4] Continuation of the Athanasian Creed.- The hell where those are who are called devils is the love of self; and the hell where those who are called satans is the love of the world. The reason why the diabolical hell is the love of self, is, that that love is the opposite of celestial love, which is love to the Lord; and the reason why the satanical hell is the love of the world, is, that this love is the opposite of spiritual love, which is love towards the neighbour.

Now, since the two loves of hell are the opposite of the two loves of heaven, therefore hell and the heavens are in opposition to each other. For all who are in the heavens have regard to the Lord and to the neighbour, but all who are in the hells have regard to themselves and the world. All who are in the heavens love the Lord and the neighbour, but all who are in the hells love themselves and the world, and hence bear hatred to the Lord and to the neighbour. All who are in the heavens think what is true and will what is good, because they think and will from the Lord; but all who are in the hells think what is false and will what is evil, because they think and will from themselves. It is for this reason that all who are in the hells appear averted, their faces being turned away from the Lord, they also appear inverted, their feet being upwards and their heads downwards; this appearance arises from their loves being the opposite of the loves of heaven.

[5] Since hell is the love of self, it is also fire; for all love corresponds to fire, and in the spiritual world is so presented as to seem at a distance like fire, yet still it is not fire but love. For this reason the hells appear within as if they were on fire, and without like ejections of fire in the midst of smoke rising from furnaces or conflagrations; sometimes the devils themselves also appear like fires of charcoal. The heat which they have from that fire is like an effervescence from impurities, which is lust, and the light which they receive from that fire is merely an appearance of light from phantasies, and from confirmations of evils by falsities; but yet, it is not light, for whenever the light of heaven enters by influx it becomes thick darkness to them, and when the heat of heaven enters it becomes cold to them. They see, however, from their own light, and live from their own heat; but their sight is like that of owls, birds of night, and bats, whose eyes are dim to the light of heaven, and they live in a semi-torpid state. The living principle pertaining to them consists merely in their ability to think and will, to speak and act, and hence to see, hear, taste, smell, and feel. It is merely a faculty derived from that life which is God acting upon them from without, according to order, and continually impelling them to order. It is from this faculty that they live for ever. The dead principle pertaining to them is from the evils and falsities derived from their loves; hence it is, that their life, viewed from their loves, is not life, but death; and therefore hell, in the Word is called "death," and its inhabitants are called "dead."

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.