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Išėjimas 36

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1 Tai ėmėsi darbo Becalelis, Oholiabas ir kiti sumanūs vyrai, kuriems Viešpats davė išminties ir supratimo, kaip padaryti įvairius reikmenis šventyklai pagal visus Viešpaties nurodymus.

2 Mozė pasišaukė Becalelį, Oholiabą ir visus sumanius vyrus, kurie savo noru sutiko dirbti prie šventyklos darbų.

3 Mozė atidavė jiems visas aukas, kurias Izraelio vaikai atnešė šventyklos darbams. Tauta kas rytą vis dar nešė laisvos valios aukas.

4 Visi sumanūs vyrai, kurie darė šventyklos darbus, atėjo nuo savo darbų ir kalbėjo Mozei:

5 “Tauta aukoja daugiau negu reikia, kad įvykdytume šį Viešpaties įsakytą darbą”.

6 Tada Mozė liepė paskelbti, kad nei vyras, nei moteris nieko daugiau nebeaukotų šventyklos statybai. Tada žmonės nustojo aukoti,

7 nes visko, kas buvo sunešta, užteko visiems darbams padaryti ir dar liko.

8 Sumanūs vyrai, kurie darė palapinę, padarė iš plonos suktų siūlų drobės ir mėlynų, raudonų ir violetinių siūlų dešimt uždangalų su išsiuvinėtais cherubų vaizdais.

9 Kiekvienas jų buvo dvidešimt aštuonių uolekčių ilgio ir keturių uolekčių pločio­visi uždangalai buvo vienodo dydžio.

10 Jie sujungė penkis uždangalus vieną su kitu ir likusius penkis sujungė vieną su kitu.

11 Be to, padarė mėlynas kilpas vienam ir antram uždangalui,

12 po penkiasdešimt kilpų, kad kilpos būtų viena prieš kitą ir uždangalai galėtų būti sukabinti.

13 Nuliejo taip pat penkiasdešimt auksinių kabių, kuriomis sukabino abu uždangalus taip, kad pasidarė viena palapinė.

14 Padarė ir vienuolika uždangalų iš ožkų plaukų palapinės viršui apdengti.

15 Kiekvienas uždangalas buvo trisdešimties uolekčių ilgio ir keturių uolekčių pločio­visi vienuolika uždangalų buvo vienodo dydžio.

16 Penkis jų sujungė į vieną, kitus šešis taip pat sujungė.

17 Padarė penkiasdešimt kilpų vieno sujungto uždangalo šone ir penkiasdešimt kito šone, kad abu būtų galima sukabinti.

18 Taip pat padarė ir penkiasdešimt varinių kabių, kuriomis būtų sukabinti abu sujungti uždangalai, kad susidarytų vienas uždangalas.

19 Dar padarė palapinės uždangalą iš raudonai dažytų avinų kailių ir uždangalą iš opšrų kailių.

20 Iš akacijos medžio padarė lentas palapinei, kad jas būtų galima pastatyti.

21 Kiekviena lenta buvo dešimties uolekčių ilgio ir pusantros uolekties pločio.

22 Jos turėjo po du išsikišimus, kad vieną lentą su kita būtų galima sukabinti. Taip buvo padarytos visos palapinės lentos.

23 Ir padarė lentas palapinei: dvidešimt lentų šonui, atgręžtam į pietus,

24 su keturiasdešimt sidabrinių pakojų­kiekviena lenta turėjo po du pakojus savo apačioje.

25 Taip pat į šiaurę atgręžtam šonui buvo padaryta dvidešimt lentų

26 su keturiasdešimt sidabrinių pakojų, po du pakojus kiekvienai lentai.

27 Palapinės šonui, atgręžtam į vakarus, padarė šešias lentas

28 ir dvi lentas palapinės kampams iš abiejų pusių.

29 Jos buvo sujungtos apačioje ir viršuje ir sudarė vieną sunėrimą. Taip jis padarė abiejuose kampuose.

30 Ir buvo iš viso aštuonios lentos ir šešiolika sidabrinių pakojų, po du pakojus kiekvienai lentai.

31 Ir padarė užkaiščius iš akacijos medžio. Penkis užkaiščius vienos palapinės pusės lentoms,

32 penkis užkaiščius kitos palapinės pusės lentoms ir penkis užkaiščius palapinės galui vakarų pusėje.

33 Ir padarė vidinį užkaištį, kuris eitų per lentas nuo vieno galo iki kito.

34 Aptraukė lentas auksu, nuliejo auksines grandis užkaiščiams ir užkaiščius aptraukė auksu.

35 Padarė uždangą iš mėlynų, raudonų, violetinių siūlų ir plonos suktų siūlų drobės ir ant jos išsiuvinėjo cherubus.

36 Jai pakabinti padarė keturis stulpus iš akacijos medžio, aptrauktus auksu, su auksiniais kabliais ir sidabriniais pakojais.

37 Palapinės įėjimui padarė užuolaidą iš mėlynų, raudonų, violetinių siūlų ir plonos suktų siūlų drobės, visą išsiuvinėtą,

38 ir penkis stulpus su jų kabliais. Jų pagrindus ir skersinius aptraukė auksu, bet jų penki pakojai buvo variniai.

   

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Apocalypse Explained # 1186

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1186. And no craftsman of whatsoever craft shall be found in thee any more, signifies no more wisdom, intelligence, or knowledge. This is evident from the signification of "craftsman of whatsoever craft," as being everything belonging to the understanding, consequently wisdom, intelligence, and knowledge, for these belong to the understanding, the inmost of which is wisdom, the middle intelligence, and the lowest is knowledge. This is the signification of "craftsman of whatsoever craft," because these are endowments of the understanding, and its endowments are signified by "crafts." As these are signified by "crafts," so in the Word where the construction of the tabernacle is treated of, also the garments of Aaron, which were of gold, blue, purple, scarlet double-dyed, and fine twined linen, it is said that they were to be the work of the "craftsman," elsewhere "a work of a contriver" (Exodus 26:1, 31; 28:6; 39:8; and elsewhere). The things of which these were made, and which are here mentioned, signify things of wisdom, intelligence, and knowledge; therefore of Bezaleel and Oholiab, who were the craftsmen, and who made these things, it is said:

They were filled with wisdom, intelligence, and knowledge (Exodus 31:3; 36:1-2).

[2] That "craftsman" signifies intelligence from what is one's own [proprium] is evident in Hosea:

They make them a molten image of their silver, and idols in their intelligence, all of it the work of the craftsmen (Hosea 13:2).

"Molten image" and "idol" signify worship according to doctrine that is from self-intelligence; "silver" signifies the falsity from which such doctrine comes; therefore it is said "that in their intelligence they make them an idol, all of it the work of craftsmen." So in Isaiah:

The craftsman melteth a graven image, and the goldsmith spreadeth it over with gold, and casteth chains of silver; he seeketh a wise craftsman (Isaiah 40:19-20).

And in Jeremiah:

Silver spread into plates is brought from Tarshish, and gold from Uphaz, the work of the craftsman and of the hands of the founder, hyacinthine and garments, all of it the work of the wise (Jeremiah 10:3, 9).

Here and in many passages elsewhere self-intelligence is described by "idols," and "sculptured and molten images" (See n. 587, 827).

(Continuation)

[3] End, mediate causes, and effect, are called also the chief end, intermediate ends, and the final end. Intermediate and final ends are called ends, because the chief end produces them, is everything in them, is their esse and is their soul. The chief end is the will's love in man, the intermediate ends are subordinate loves, and the final end is the love of the will existing as it were in its effigy. As the chief end is the love of the will it follows that intermediate ends, being subordinate loves, are foreseen, provided, and produced through the understanding, and that the final end is the use foreseen, provided, and produced by the love of the will through the understanding, for everything that love produces is a use. This must be premised in order that what has just been said may be perceived, namely, that eminence and riches may be blessings or that they may be curses.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Apocalypse Explained # 828

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828. Love to the Lord, in which love are the angels that are in the third heaven, has been treated of above; it now remains to say something about the love towards the neighbor with those angels. By the "neighbor" they mean uses, which indeed 1 are works; but with those angels uses are all things that are done with them from the Lord, and these have relation especially to the worship of the Lord, to His church, to the implantation of its holy things, especially with little children, with whom they have conjunction, and whom they inspire with innocence and its affections; also to the good of society in general and also in particular. These are the things that chiefly belong to their love, because they belong to the Lord's love. The Lord operates these things with them by means of the love that is implanted in their life, which is such that they perceive in these things the delight of their life. Such things are the neighbor to them, because they do not regard persons, but such things as are with persons; for they have more wisdom than other angels, and it is wisdom to regard others from such things as are with them and which constitute them. For every angel, spirit, and man is his love and his affection, thus his good and his truth therefrom; and as these are what constitute them, and as they are wise, they must needs regard others according to what constitutes them. This to them is the neighbor, or the brother and companion, which are often mentioned in the Word, "brother" meaning to them good, and "companion" truth. Thence it is clear what love towards the neighbor is in the third heaven.

[2] As to the other things that relate to moral, civil, and domestic life, these, too, are works done by them from affection, but they are not such works as they mean by "neighbor," or "brother and companion;" for they derive somewhat from the world, and also from what is useful to themselves and their own. These works are derivations and productions of the uses before mentioned, and are such things as proceed from their thought, therefore they can discourse about them. These works keep the life of their body in such a state that the life of their love can dwell in it and perform its uses. These angels, being such, do not know what is meant by charity, or what is meant by faith; but they have the love of good in place of charity, and the love of truth in place of faith. Moreover, they are continually in the love of good and truth because their life is the affection of good, in which and from which is the perception of truth. When, therefore, charity from which is faith, or faith which is from charity, is mentioned, they do not know what is meant. As the angels of the third heaven are such they appear before the angels of the lower heavens like infants, some like boys, and all of them, as it were simple; moreover, they go naked. They appear like infants and like boys because they are in innocence; and love to the Lord from the Lord is innocence; and this is also why infants and boys signify in the Word innocence and also love to the Lord.

[3] They appear simple because they cannot talk about the holy things of heaven and the church; for with them these things are not in the memory, from which all speech comes, but in the life; and from that in the understanding, not as thought but as the affection of good in its form, which does not descend into speech; and if it were to descend it would not be spoken, but only sounded; and those who cannot speak about such things appear to themselves and others as if simple. A further reason is that they are in humility of heart, knowing that wisdom consists in perceiving that the things in which they are wise are scarcely anything in comparison with the things in which they are not wise. They go naked because "nakedness" means in the spiritual sense innocence, and because "garments" signify truths clothing good, and the truths that clothe are in the memory, and from that in the thought; while with them truths are in the life, that is, are hidden, and manifest themselves only before the perception when others are uttering them, or their ministers are preaching them from the Word. Again, they are perfected by the conversation of those who are in the understanding of truth, and by preachings, and also by books. And they write not by letters, like the other angels, but by curves and inflexions that contain arcana that transcend the understanding of the angels in the lower heavens. Furthermore, they dwell in expanses above the others, and in gardens there in which there are shrubberies and beds of flowers, and thus they are in perpetual representatives of heavenly things; and what is wonderful, not a stone is found there; because "stone" signifies natural truth, while "wood" signifies good; a "tree" perception, and a "flower" implantation. Thus much respecting love to the Lord and love towards the neighbor, that is, respecting celestial love. Hereafter spiritual love shall be described, also charity and faith.

Poznámky pod čarou:

1. The Latin has "in quidem" for "quidem."

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.