Bible

 

Izlazak 36

Studie

   

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.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 1144

Prostudujte si tuto pasáž

  
/ 1232  
  

1144. And silk and scarlet.- That these signify truths and goods from a spiritual origin, profaned, is evident from the signification of silk, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of scarlet, which denotes good from a spiritual origin (concerning which see above, n. 1142) - this good coincides with truth from a celestial origin, and therefore this is also signified in the Word by scarlet. But silk and scarlet here signify those truths and goods profaned by Babylon; and they are profaned in this way, that they have perverted spiritual love, which is love towards the neighbour. For those who are in the love of self, such as the Babylonians, cannot have any love for their neighbour; if they do love him it is for the sake of themselves, so that the end is still the man himself and the love of the neighbour the means; and the end loves the means so far as they are subservient to itself, and if they are not subservient it rejects them; this is also evident from every one of their works. The love of the neighbour, in the spiritual sense, is the love of uses; and when uses are for the sake of self, then it is not a love of uses, but a love of self. That silk signifies truth from a spiritual origin, is evident from the passage in Ezekiel (16:10, 13), explained just above (n. 1143). It derives this signification from its shining quality; for silk shines with light, and light signifies Divine Truth, which is also called the spiritual Divine.

[2] Continuation concerning the Athanasian Creed.- We have said that the love of self and the love of the world constitute hell; the origin of those loves shall now be shown. Man was created to love himself and the world, his neighbour and heaven, and also the Lord. For this reason, when he is born, he first loves himself and the world, then as he grows wise, he loves his neighbour and heaven, and as he grows still wiser, he loves the Lord. When this is the case, he is then in Divine Order, and is led by the Lord actually, and by himself apparently. So far, however, as he is not wise, so far does he stop short in the first degree, which is that of loving himself and the world; and if he loves his neighbour, heaven, and the Lord, it is for the sake of himself in the eyes of the world. But if he is altogether without wisdom, he then loves himself alone, and the world and his neighbour for the sake of himself; and with respect to heaven and the Lord, he either makes light of them, denies them, or even hates them, if not in words, still in heart. These are the sources of the love of self and of the love of the world, and because these loves are hell, the origin of hell is evident.

[3] When a man has become a hell, he is then like a tree cut down, or like a tree whose fruits are hurtful; he is also like sandy soil, in which no seed will strike its root, or like soil out of which springs nothing but the prickly thorn and the stinging nettle. When a man has become a hell, then the interior or higher things of his mind are closed, and the exterior and lower opened; and because the love of self directs everything of thought and will to itself, and immerses them in the body, it therefore inverts and twists back the exteriors of the mind, which, as was observed, are open; for this reason they incline, tend, and are borne downwards, that is, to hell.

[4] But because a man has still the faculty of thinking, willing, speaking, and acting - a faculty which is in no case taken from him, since he is born a man - and is at the same time in this inverted state, receiving no longer any good or truth from heaven, but only evil and falsity from hell, he therefore procures for himself a kind of light (lumen) by confirmations of evil from falsity, and of falsity from evil, in order that he may be pre-eminent above others. He imagines that this is rational light (lumen), although it is nevertheless infernal light, in itself full of foolish delusions, producing a vision like that of a dream in the night, or a craziness of imagination, by reason of which, things which are appear as if they were not, and things which are not, as if they were. But these things will be more clearly seen from a comparison between a man-angel and a man-devil.

  
/ 1232  
  

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