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Исход第39章

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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.

   

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Apocalypse Explained#272

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272. And they had on their heads crowns of gold. That this signifies all truths disposed into order from the Divine good, thus also all the former heavens is evident from the signification of the four-and-twenty elders sitting upon four-and-twenty thrones, clothed in white garments, as being all the truths of the heavens, thus all the heavens, both the higher and the lower, as just explained (n. 270, 271); and from the signification of a crown of gold, as being Divine good from which truths are derived, which will be treated of in what follows. All the truths of heaven and of the church are from Divine good; truths which are not from that source are not truths. Truths which are not from good are like shells without a kernel, and like a house inhabited not by men, but by wild beasts; and such are the truths which are called truths of faith, without the good of charity; the good of charity is good from the Lord, thus good Divine. Now because the elders upon the throne signify the truths of the heavens, and crowns of gold the good from which they are derived, therefore the elders were seen with such crowns. The same is signified by the crowns of kings; for kings, in a representative sense, signify truths, and the crowns upon their heads signify the goods from which the truths are derived (that kings signify truths may be seen above, n. 31); hence it is that crowns are of gold, for gold in like manner signifies good (see n. 242).

[2] That crowns signify good and thence wisdom, and that truths are the things that are crowned, is evident from the following passages. In David:

"I will make the horn of David to bud; I will ordain a lamp for mine anointed. His enemies will I clothe with shame; but upon himself shall his crown flourish" (Psalms 132:17, 18).

Here by David, and by anointed is meant the Lord, as may be seen above (n. 205); by horn is signified His power; lamp denotes the Divine truth from which is Divine intelligence; by crown is signified the Divine good from which is Divine wisdom, and from which is the Lord's government; and the enemies who shall be clothed with shame are evils and falsities.

[3] Again:

"Thou showest anger with thine anointed. Thou hast condemned his crown even to the earth" (89:38, 39).

Here also by anointed is meant the Lord, and by anger a state of temptation, in which He was when in combats with the hells. Lamentation is then described by anger and condemnation, as in the last temptation on the cross, when the Lord lamented that He was forsaken. For the cross was the last of the temptations, or combats with the hells; and after that last temptation He put on the Divine good of the Divine love, and thus united the Divine Human with the essential Divine which was in Himself.

[4] Again, in Isaiah:

"In that day shall Jehovah Zebaoth be for a crown of ornament, and for a mitre of comeliness unto the remnant of his people" (28:5).

Here by a crown of ornament is signified the wisdom which belongs to good from the Divine; and by a mitre of comeliness is meant intelligence belonging to truths from that good.

[5] Again:

"For Zion's sake will I not be silent, and for Jerusalem's sake I will not rest, until her justice go forth as brightness, and her salvation burn as a lamp. Thou shalt be a crown of comeliness in the hand of Jehovah, and a mitre of a kingdom in the hand of thy God" (62:1, 3).

Here by Zion and Jerusalem is meant the church; by Zion, the church which is in good, and by Jerusalem, the church which is in truths from that good: hence it is called a crown of comeliness in the hand of Jehovah, and a mitre of a kingdom in the hand of God. The crown of comeliness denotes wisdom, which belongs to good, and a mitre of a kingdom denotes intelligence, which belongs to truth. And since by crown is signified wisdom, which belongs to good, therefore it is said to be in the hand of Jehovah; and since by mitre is signified intelligence, which belongs to truth, therefore it is said to be in the hand of God; for where good is treated of the word Jehovah is used, and where truth is treated of the word God (as may be seen, Arcana Coelestia 2586, 2769, 6905).

[6] In Jeremiah:

"Say unto the king and to the mistress, Let yourselves down, sit ye, because the ornament of your head is come down, the crown of your comeliness" (13:18).

Here by crown of comeliness is signified the wisdom which belongs to good, for comeliness is the Divine truth of the church (see Arcana Coelestia 9815).

[7] Again:

"The joy of our hearts is ceased: our dance is turned into mourning. The crown of our head hath fallen" (Lamentations 5:15, 16).

By the crown of the head which is said to have fallen is signified the wisdom of those who belong to the church by means of Divine truth, which wisdom has ceased, together with internal blessedness.

[8] In Ezekiel:

"He put a jewel upon thy nose and earrings upon thine ears, and a crown of ornament upon thy head" (16:12).

By Jerusalem, which is here treated of, is signified the church at its first establishment. By a jewel upon the nose is signified the perception of good; by earrings upon the ears are meant the perception of truth and obedience; and by a crown upon the head is signified wisdom therefrom. In Job:

"He has stripped me of my glory, and taken away the crown from my head" (19:9).

Here also by glory is meant intelligence derived from Divine truth, and by a crown wisdom therefrom.

[9] Also, in the Apocalypse:

"I saw, and, behold, a white horse; and he that sat on him had a bow, and a crown was given unto him; he went forth conquering and to conquer" (6:2).

The white horse and He that sat on him is the Lord as to the Word; the bow signifies the doctrine of truth by which He fought. It is therefore evident that the crown, as being said of the Lord, is the Divine good which He also put on as to the Human as the reward of victory.

[10] And in another place:

"Afterwards I looked, when, behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle" (14:14).

A white cloud signifies the Word in its literal sense (see Arcana Coelestia 4060, 4391, 5922, 6343, 6752, 8281); the Son of man denotes the Lord as to Divine truth; a golden crown, the Divine good from which the Divine truth is: and the sharp sickle denotes the dissipation of evil and falsity.

[11] That a crown denotes Divine good from which is the Divine truth, was represented by the plate of gold upon the front of the mitre which was upon Aaron, which plate was also called a crown and a coronet, concerning which it is thus written in Exodus:

"Thou shalt make a plate of pure gold, and grave upon it the engravings of a signet, Holiness to Jehovah; and thou shalt put it upon a thread of purple, and it shall be on thy mitre, over against the region of the face" (28:36, 37).

(That this plate was called a crown of holiness and a coronet, may be seen Exodus 29:6, 39:30; Leviticus 8:9; but what was specifically signified thereby may be seen in Arcana Coelestia 9930-9936, where the terms are explained.)

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

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Arcana Coelestia#3670

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3670. 'And He will give you the blessing of Abraham' means the joining of the Divine itself to the good and truth of the natural. This is clear from the meaning of 'blessing' as a joining together, dealt with above in 3660, 3667, and from the representation of 'Abraham' as the Lord's Divine itself, which is called the Father, dealt with in 2011, 3251, 3439. And as these words are addressed to Jacob, who is to represent the Divine Good and Truth of the Lord's Divine Natural, it is a joining together of the Divine itself to the good and truth of the Natural - this joining together being meant in the internal sense by 'He will give you the blessing of Abraham'. In the sense of the letter it is possession of the land of Canaan that is meant by 'the blessing of Abraham', and also by the words that follow, 'to inherit the land of your sojournings, which God gave to Abraham'. This also is what these words are taken to mean by all who believe that the historical descriptions of the Word do not embody anything more heavenly and deeper than that. This is especially so with the Jewish nation, which also claims from that sense to hold a superior position to all other nations and peoples. Their forefathers understood those words in the same way, especially Jacob, who had that kind of disposition, as becomes clear from what has been stated just above in 3667. That is to say, he did not know Jehovah and was unwilling to acknowledge Him unless He conferred bodily and worldly benefits on him. The fact that neither Abraham, nor Isaac, nor Jacob were meant, but that Jacob represented the Lord's Natural which He was to make Divine is abundantly evident from the explanations given. The same applies to the character of any person who represents, whether evil or good; for the evil are no less able to represent, and have represented, the Lord's Divine, see 665, 1097, 1361.

[2] The same may be seen from the representatives which also exist at the present day. For all kings, no matter who they are or what they are like, represent the Lord through the kingly office itself residing with them; and in like manner all priests, no matter who they are or what they are like, do so through their priestly office. The kingly office itself and the priestly office itself are sacred, no matter who serves in them. Consequently the Word taught by someone evil is no less sacred; nor is the Sacrament of Baptism, or the Holy Supper, or similar ministrations any less so. From this it may also be seen that no king can possibly claim as his own the sacredness that goes with his kingly office, nor any priest the sacredness that goes with his priestly office. Insofar as he does claim it or attribute it to himself he brands himself with the sign of a spiritual thief, or the mark of spiritual theft. And insofar as he commits what is evil, that is, acts contrary to what is right and fair, and contrary to what is good and true, a king throws off his representation of the sacred kingly office, and a priest his representation of the sacred priestly office, and then represents the reverse of this. This explains why so many laws were laid down in the Jewish representative Church concerning the sacredness which was to be attached in particular to priests when ministering. More on this matter will in the Lord's Divine mercy be stated later on.

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