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Izlazak 36

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1 Stoga neka Besalel, Oholiab i svi vještaci koje je Jahve obdario vještinom i sposobnošću da vješto izvedu sve poslove oko podizanja Svetišta obave sve kako je Jahve naredio."

2 Mojsije onda pozva Besalela, Oholiaba i sve one što ih je Jahve obdario vještinom; sve koje je srce poticalo da se prihvate posla i izvedu ga.

3 Oni preuzmu od Mojsija sve prinose koje Izraelci bijahu donijeli da se izvedu poslovi oko podizanja Svetišta. Ali kako su oni i dalje donosili prinose jutro za jutrom,

4 svi majstori koji su gradili Svetište dođu - svaki s posla na kojem je radio -

5 i reknu Mojsiju: "Svijet donosi mnogo više nego što je potrebno za izvođenje posla koji nam je Jahve naredio da izvedemo."

6 Zato Mojsije izda naredbu koju po taboru proglase: "Neka više nijedan čovjek ni žena ne donosi nikakva priloga za Svetište!" Tako ustave narod te nije donosio novih darova.

7 Što imahu bijaše dosta da se izvede sve djelo; i još je pretjecalo.

8 I tako najvještiji ljudi među radnicima naprave Prebivalište. Načine ga od deset zavjesa od prepredenog lana i ljubičastog, crvenog i tamnocrvenog prediva. Na njima bijahu izvezeni likovi kerubina.

9 Dužina je svake zavjese iznosila dvadeset osam lakata, a širina svake zavjese četiri lakta. Sve su zavjese bile iste mjere.

10 Pet zavjesa sastave jednu s drugom, a pet drugih zavjesa sastave opet jednu s drugom.

11 Na rubu posljednje od zavjesa sastavljenih u jedno načine petlje od modre vune; jednako ih načine i na rubu posljednje zavjese drugoga dijela;

12 načine pedeset petlji na jednome komadu, a pedeset na rubu zavjese drugoga komada. Petlje su stajale jedna spram druge.

13 Onda naprave pedeset zlatnih kopča pa sastave zavjese kopčama jednu s drugom. Tako je Prebivalište bilo kao jedna cjelina.

14 Zatim za Šator povrh Prebivališta načine zavjese od kostrijeti; načine ih jedanaest.

15 Dužina svake zavjese bila je trideset lakata, a širina četiri lakta. Tih jedanaest zavjesa bilo je iste mjere.

16 Sastave pet zavjesa za se, a šest drugih opet za se.

17 Naprave pedeset petlji na rubu zavjese jednoga komada, a pedeset načine na rubu drugoga komada.

18 Načine i pedeset kopča od tuča da sastave Šator zajedno, tako da bude jedna cjelina.

19 Zatim naprave pokrov za Šator od učinjenih ovnujskih koža, a povrh njega drugi, od finih koža.

20 Trenice nauzgor za Prebivalište izrade od bagremova drva.

21 Duljina je svake trenice bila deset lakata, a širina lakat i pol.

22 Svaka je trenica imala dva klina da je drže uspravno. To su napravili na svakoj trenici za Šator.

23 Trenice za Prebivalište napravili su ovako: dvadeset trenica za južnu stranu;

24 napravili su četrdeset podnožja od srebra pod dvadeset trenica - dva podnožja pod prvu trenicu za njezina dva klina i dva podnožja pod svaku slijedeću trenicu za njezina dva klina.

25 Za drugu, sjevernu, stranu Prebivališta naprave dvadeset trenica

26 i za njih četrdeset podnožja od srebra - dva podnožja pod prvu trenicu, a po dva podnožja pod svaku slijedeću trenicu.

27 Prebivalištu straga, prema zapadu, napraviše šest trenica.

28 Naprave i dvije trenice za uglove Prebivališta straga.

29 Pri dnu su bile rastavljene, ali su se pri vrhu, kod prvoga koluta, sastajale. Tako su ih obje postavili za dva ugla.

30 Bilo je osam trenica s njihovim podnožjima od srebra: šesnaest podnožja, pod svakom trenicom dva.

31 Načine priječnice od bagremova drva: pet njih za trenice s jedne strane Prebivališta,

32 a pet opet priječnica za trenice s druge strane Prebivališta te pet priječnica za trenice Prebivalištu straga, prema zapadu.

33 Onda načine središnju priječnicu što je prolazila sredinom trenica s kraja na kraj.

34 Trenice oblože zlatom, a njihove kolutove, kroz koje su priječnice bile provučene, načine od zlata. I priječnice oblože zlatom.

35 Naprave zavjesu od ljubičastog, crvenog i tamnocrvenog prediva i prepredenog lana; načine je s izvezenim kerubinima.

36 Za nju naprave četiri stupa od bagremova drva i oblože ih zlatom. Kuke su im bile od zlata, a saliju im i četiri podnožja od srebra.

37 Na ulazu u Šator naprave zavjesu od ljubičastog, crvenog i tamnocrvenog prediva i prepredenog lana, umjetnički protkanu, i za nju pet stupčića s njihovim kukama. Vrhove stupčića i njihove šipke oblože zlatom, dok im pet podnožja naprave od tuča.

   

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Command

  
Washington Crossing the Delaware by Emanuel Leutze

To command is to give an order that something must be done, and is directed to an individual, or a group. It is an imperative, not a suggestion. Commanding can be done in two ways, or from two differing motives. It often comes in an organization, where it is used to impose an order that is necessary to do the organization's work, such as a business, or government or an army, and can be legitimate, or is used in a family by parents to maintain an orderly home. But it can also be used by a person who loves power and having gotten it in some way, loves to impose his or her will on others for selfish gratification. So one motive is love of a use, or of good, and the other is for the love of self, or possessions. The Lord, from His infinite love, has given mankind commandments because He is order itself, and knows that our happiness to eternity depends on our acceptance of His order of creation, which ultimately is the only order that exists.

Ze Swedenborgových děl

 

Arcana Coelestia # 3720

Prostudujte si tuto pasáž

  
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3720. 'This is nothing other than the house of God' means the Lord's kingdom as it exists in the ultimate degree of order. This is clear from the meaning of 'the house of God'. In the Word 'the house of God' is referred to in many places, and in the external sense, that is, literally, it means a building where holy worship takes place. But in the internal sense it means the Church, in the more universal sense it means heaven, and in the most universal the Lord's kingdom. In the highest sense however it means the Lord Himself as regards the Divine Human. But in the Word sometimes the expression 'House of God' is used and sometimes 'Temple'. The two are similar in meaning, the difference being that the expression 'House of God' is used when the subject is good but 'temple' when the subject is truth. From this it is evident that 'the House of God' means the Lord's celestial Church, and in the more universal sense the heaven of celestial angels, in the most universal the Lord's celestial kingdom, and in the highest sense the Lord as regards Divine Good; whereas 'the Temple' means the Lord's spiritual Church, and in the more universal sense the heaven of spiritual angels, in the most universal the Lord's spiritual kingdom, and in the highest the Lord as regards Divine Truth, see 2048. The reason why 'the House of God' means that which is celestial and the dwelling-place of good, while 'the Temple' means that which is spiritual and the dwelling-place of truth, is that 'a house' in the Word means good, see 710, 2233, 2559, 3128, 3652, and among the most ancient people used to be built of pieces of wood for the reason that 'wood' meant good, 643, 1110, 2784, 2812, whereas 'the Temple' means truth because it was built of stones - 'stones' meaning truths, see 643, 1296, 1298.

[2] These meanings that 'pieces of wood' and 'stones' possess are clear not only from the Word where they are mentioned but also from representatives in the next life. For people who assume that merit lies in good works seem to themselves to be cutting wood, and those who assume that it lies in truths, that is to say, people who have believed that they knew more truths than anybody else and yet have lived wickedly, seem to themselves to be breaking up stones. I have often seen such people wood-cutting or stone-breaking, from which the meaning of 'wood' and of 'stone' was made clear to me - that good is meant by 'wood' and truth by 'stone'. It has in like manner been made clear to me from the fact that when I have seen a wooden house the concept of good has instantly presented itself, and when I have seen a stone house the concept of truth has done so. And I have also learned from angels about this matter. This is why, when in the Word 'the House of God' is mentioned, the concept of good presents itself to angels, the kind of good depending on the nature of the subject that is being dealt with. And when 'the Temple' is mentioned, the concept of truth presents itself, the kind of truth depending on the subject that is being dealt with. From this one may also deduce how deeply and inwardly concealed the heavenly arcana lie in the Word.

[3] The reason 'the House of God' here means the Lord's kingdom as it exists in the ultimate degree of order is that the subject is Jacob who, as often shown already, represents the Lord's Divine Natural. The natural exists in the ultimate degree of order, for the natural encompasses all interior degrees and includes them all together within itself. And since they are included all together within the natural, and so countless things are beheld as a single whole, obscurity exists there compared with other degrees. This obscurity too has been dealt with frequently.

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