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Skaičiai 7

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1 dieną, kai pabaigė statyti palapinę ir Mozė patepė ir pašventino ją ir visus jos reikmenis, taip pat aukurą ir visus jo daiktus,

2 Izraelio giminių kunigaikščiai aukojo

3 Viešpačiui šešis dengtus vežimus ir dvylika jaučių. (Po vežimą nuo dviejų kunigaikščių ir nuo kiekvieno po jautį.) Visa tai jie atgabeno prie palapinės.

4 Viešpats sakė Mozei:

5 “Imk tas aukas palapinės reikalams ir skirstyk levitams pagal jų pareigas”.

6 Mozė paskirstė vežimus ir jaučius levitams.

7 Du vežimus ir keturis jaučius jis davė Geršono sūnums.

8 Keturis vežimus ir aštuonis jaučius davė Merario sūnums. Jų vyresnysis buvo kunigo Aarono sūnus Itamaras.

9 Kehato sūnums nedavė vežimų nei jaučių, nes jiems patikėta Švenčiausioji turi būti nešama ant pečių.

10 Aukuro patepimo dieną giminių kunigaikščiai aukojo aukuro reikalams.

11 Viešpats tarė Mozei: “Kunigaikščiai kiekvienas savo dieną teaukoja aukuro pašventimui skirtas aukas”.

12 Pirmą dieną aukojo Aminadabo sūnus Naasonas iš Judo giminės.

13 Tai buvo sidabrinis dubuo, sveriąs šimtą trisdešimt šekelių, ir sidabrinė taurė, sverianti septyniasdešimt šekelių pagal šventyklos šekelį,­abu indai buvo pilni smulkių, aliejumi apšlakstytų miltų duonos aukai;

14 be to, auksinis indelis, sveriąs dešimt šekelių, pilnas smilkalų;

15 jautis, avinas ir metinis avinėlis deginamajai aukai;

16 ožys aukai už nuodėmę;

17 du jaučiai, penki avinai, penki ožiai ir penki metiniai avinėliai padėkos aukai. Tai buvo Aminadabo sūnaus Naasono auka.

18 Antrą dieną aukojo Cuaro sūnus Netanelis, Isacharo giminės kunigaikštis:

19 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

20 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

21 jautį, aviną ir metinį avinėlį deginamajai aukai;

22 ožį aukai už nuodėmę;

23 padėkos aukai du jaučius, penkis avinus, penkis ožius ir penkis metinius avinėlius. Tai buvo Cuaro sūnaus Netanelio auka.

24 Trečią dieną aukojo Zabulono sūnų kunigaikštis, Helono sūnus Eliabas:

25 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

26 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

27 jautį, aviną ir metinį avinėlį deginamajai aukai;

28 ožį aukai už nuodėmę;

29 padėkos aukai du jaučius, penkis avinus, penkis ožius, penkis metinius avinėlius. Tai buvo Helono sūnaus Eliabo auka.

30 Ketvirtą dieną aukojo ubeno sūnų kunigaikštis, Šedeūro sūnus Elicūras:

31 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

32 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

33 jautį, aviną ir metinį avinėlį deginamajai aukai;

34 ožį aukai už nuodėmę;

35 padėkos aukai du jaučius, penkis avinus, penkis ožius ir penkis metinius avinėlius. Tai buvo Šedeūro sūnaus Elicūro auka.

36 Penktą dieną aukojo Simeono sūnų kunigaikštis, Cūrišadajo sūnus Šelumielis:

37 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

38 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

39 jautį, aviną ir metinį avinėlį deginamajai aukai;

40 ožį aukai už nuodėmę;

41 padėkos aukai du jaučius, penkis avinus, penkis ožius ir penkis metinius avinėlius. Tai buvo Cūrišadajo sūnaus Šelumielio auka.

42 Šeštą dieną aukojo Gado sūnų kunigaikštis, Deuelio sūnus Elja-safas:

43 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

44 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

45 jautį, aviną ir metinį avinėlį deginamajai aukai;

46 ožį aukai už nuodėmę;

47 padėkos aukai du jaučius, penkis avinus, penkis ožius ir penkis metinius avinėlius. Tai buvo Deuelio sūnaus Eljasafo auka.

48 Septintą dieną aukojo Efraimo sūnų kunigaikštis, Amihudo sūnus Elišama:

49 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

50 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

51 jautį, aviną ir metinį avinėlį deginamajai aukai;

52 ožį aukai už nuodėmę;

53 padėkos aukai du jaučius, penkis avinus, penkis ožius ir penkis metinius avinėlius. Tai buvo Amihudo sūnaus Elišamos auka.

54 Aštuntą dieną aukojo Manaso sūnų kunigaikštis, Pedacūro sūnus Gamelielis:

55 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

56 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

57 jautį, aviną ir metinį avinėlį deginamajai aukai;

58 ožį aukai už nuodėmę;

59 padėkos aukai du jaučius, penkis avinus, penkis ožius ir penkis metinius avinėlius. Tai buvo Pedacūro sūnaus Gamelielio auka.

60 Devintą dieną aukojo Benjamino sūnų kunigaikštis, Gideonio sūnus Abidanas:

61 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

62 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

63 jautį, aviną ir metinį avinėlį deginamajai aukai;

64 ožį aukai už nuodėmę;

65 padėkos aukai du jaučius, penkis avinus, penkis ožius ir penkis metinius avinėlius. Tai buvo Gideonio sūnaus Abidano auka.

66 Dešimtą dieną aukojo Dano sūnų kunigaikštis, Amišadajo sūnus Ahiezeras:

67 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

68 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

69 jautį, aviną ir metinį avinėlį deginamajai aukai;

70 ožį aukai už nuodėmę;

71 padėkos aukai du jaučius, penkis avinus, penkis ožius ir penkis metinius avinėlius. Tai buvo Amišadajo sūnaus Ahiezero auka.

72 Vienuoliktą dieną aukojo Ašero sūnų kunigaikštis, Ochrano sūnus Pagielis:

73 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

74 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

75 jautį, aviną ir metinį avinėlį deginamajai aukai;

76 ožį aukai už nuodėmę;

77 padėkos aukai du jaučius, penkis avinus, penkis ožius ir penkis metinius avinėlius. Tai buvo Ochrano sūnaus Pagielio auka.

78 Dvyliktą dieną aukojo Neftalio sūnų kunigaikštis, Enano sūnus Ahyra:

79 sidabrinį dubenį, sveriantį šimtą trisdešimt šekelių, sidabrinę taurę, sveriančią septyniasdešimt šekelių,­abu pilnus smulkių, aliejumi apšlakstytų miltų duonos aukai;

80 auksinį indelį, sveriantį dešimt šekelių, pilną smilkalų;

81 jautį, aviną ir metinį avinėlį deginamajai aukai;

82 ožį aukai už nuodėmę;

83 padėkos aukai du jaučius, penkis avinus, penkis ožius ir penkis metinius avinėlius. Tai buvo Enano sūnaus Ahyros auka.

84 Tos buvo Izraelio kunigaikščių aukos aukuro pašventinimo proga: dvylika sidabrinių dubenių, dvylika sidabrinių taurių, dvylika auksinių indelių.

85 Kadangi dubuo svėrė šimtą trisdešimt šekelių sidabro ir kiekviena taurė septyniasdešimt šekelių, tai visi sidabriniai indai svėrė du tūkstančius keturis šimtus šekelių pagal šventyklos šekelį.

86 Dvylika auksinių indelių, kurie buvo pilni smilkalų, kiekvienas svėrė po dešimt šekelių; viso aukso buvo šimtas dvidešimt šekelių.

87 Jaučių deginamajai aukai buvo dvylika, avinų dvylika, metinių avinėlių dvylika kartu su duonos auka; aukai už nuodėmę buvo dvylika ožių.

88 Padėkos aukai buvo dvidešimt keturi jaučiai, šešiasdešimt avinų, šešiasdešimt ožių ir šešiasdešimt metinių avinėlių. Tos aukos buvo duotos aukuro pašventinimui po to, kai jis buvo pateptas.

89 Kai Mozė įėjo į Susitikimo palapinę kalbėtis su Dievu, jis girdėjo balsą nuo dangčio, kuris buvo ant Sandoros skrynios tarp dviejų cherubų. Iš ten Dievas kalbėjo su juo.

   

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Apocalypse Explained # 277

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277. And in the midst of the throne and around the throne were four animals, full of eyes before and behind, signifies the Lord's guard and providence that the interior heavens be not approached except by the good of love and charity, that lower things depending thereon may be in the order. This is evident from the signification of "out of the midst of the throne," as being from the Lord, for the "One sitting upon the throne" was the Lord (See above, n. 268); also from the signification of "around the throne," as being the interior or higher heavens, for these are most nearly around the Lord; also from the signification of "four animals," which were cherubim, as being the Divine guard and providence that the interior or higher heavens be not approached except from the good of love and charity (of which in what follows); also from the signification of "eyes," of which they were full before and behind, as being the Lord's Divine Providence; for "eyes," in reference to man, signify the understanding, which is his internal sight; but when "eyes" are predicated of God, they signify the Divine Providence (See above, n. 68, 152). And since "eyes" here signify the Lord's Divine Providence that the higher heavens be not approached except from the good of love and of charity, therefore these cherubim were seen "full of eyes before and behind."

On this providence of the Lord, lower things, which are the lower heavens and also the church on earth, depend, that they may be in order, because the influx of the Lord is both immediate from Himself, and also mediate through the higher heavens into the lower heavens and into the church; consequently unless the higher heavens were in order the lower could not be in order. (On this influx see The Doctrine of the New Jerusalem 277-278.)

[2] That by "the four animals" here cherubim are meant is evident in Ezekiel, by whom like things were seen at the river Chebar, which are described by him in chap. 1 and in chap. 10, and in the latter called "cherubim" (Ezekiel 10:1-2, 4-9, 14, 16, 18-19), and it is said of them:

The cherubim mounted up; these are the animals that I saw by the river Chebar. These are the animals that I saw under the God of Israel by the river Chebar; and I knew that they were the cherubim (Ezekiel 10:15, 20).

These "four animals, that were cherubim," are thus described by that prophet:

Near the river Chebar appeared the likeness of four animals. This was their aspect: they had the likeness of a man, and each one had four faces, and each one of them had four wings. This was the likeness of their faces: the four of them had the face of a man and the face of a lion on the right side, and the four of them had the face of an ox on the left side, and the four of them had the face of an eagle. Their appearance was like burning coals of fire, like the appearance of lamps; the same went up and down among the animals, so that the fire was bright, and out of the fire went forth lightning. Over the heads of the animals was an expanse of the appearance of a wonderful crystal. Above the expanse which was over their head was as it were the appearance of a sapphire stone, the likeness of a throne; and upon the likeness of the throne was the likeness as the appearance of a man upon it. From the appearance of his loins and downwards I saw as it were an appearance of fire, and it had brightness round about, as the appearance of the bow that is in the cloud; so was the appearance of the brightness of Jehovah round about; this appearance was the likeness of the glory of Jehovah (Ezekiel 1:5-6, 10, 13, 22, 26-28).

By these representatives the Divine of the Lord in the higher heavens, and His Providence that they be not approached except from the good of love and charity, are described; and in this description are contained all the things that are mentioned in this chapter of Revelation respecting the arrangement of the heavens, and signified by "the throne on which was One sitting in aspect like a jasper stone and a sardius;" also by the "rainbow round about the throne," by the "lamps of fire burning before the throne," and the other things which it is not necessary therefore to explain here singly.

[3] It shall now be shown merely that "cherubim" in the Word signify the guard and providence of the Lord that the higher heavens be not approached except from the good of love and charity, that lower things may be in order. This is plainly seen by the cherubim placed before the garden of Eden, when man was driven from it, which are thus described in Moses:

When Jehovah God had driven out the man, He made to dwell on the east of Eden the cherubim, and the flame of a sword turning hither and thither, to guard the way of the tree of life (Genesis 3:24).

What is meant by the "man" and "his wife" in these chapters may be seen explained in the Arcana Coelestia, namely, that "man" here means the Most Ancient Church, which was a celestial church; and the celestial is distinguished from the spiritual church in this, that the celestial church is in the good of love to the Lord, but the spiritual in the good of charity towards the neighbor (See in the work onHeaven and Hell 20-28). Of the men who constitute these two churches on the earth the two higher heavens are formed. When, therefore, the celestial church, which was the most ancient and primary church on this earth, declined and began to recede from the good of love, it is said that "cherubim were made to dwell on the east of Eden, and the flame of a sword turning hither and thither, to guard the way of the tree of life." The "east of Eden" signifies where the good of celestial love enters; "the flame of a sword turning hither and thither" signifies truth from that good, protecting; and "the tree of life" signifies the Divine that is from the Lord in the higher heavens, which is the good of love and charity and heavenly joy therefrom. From this it is clear that "cherubim" signify guards that these heavens be not approached except through the good of love and charity; for this reason they are also said "to guard the way of the tree of life." (That the "east" signifies the good of love, see Arcana Coelestia 1250, 3708; that "Eden" signifies wisdom therefrom, n. 99, 100; that "sword" signifies truth combating against falsity and dispersing it, thus truth protecting, above, n. 73, 131; that "flame" signifies truth from celestial good, Arcana Coelestia 3222, 6832, 9570; that "the tree of life" signifies the good of love from the Lord and the heavenly joy therefrom, see above, n. 109, 110.)

[4] Because of this signification of "cherubim," two cherubim of solid gold were placed upon the mercy-seat which was upon the ark, thus described in Moses:

Thou shalt make cherubim, of solid gold thou shalt make them, from the two ends of the mercy-seat; out of the mercy-seat thou shalt make the cherubim. And the cherubim shall spread out their wings upwards, covering the mercy-seat with their wings; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat upon the ark. And there I will meet with thee, and I will speak with thee between the two cherubim (Exodus 25:18-22; 37:7-9).

The "ark" and the "tent" represented the higher heavens; the "ark," in which was the testimony or law, represented the inmost or third heaven; the "tabernacle," which was without the veil, the middle or second heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love and charity; the "cherubim" guards; and the "gold," of which they were made the good of love. From this it is also clear that the "two cherubim" represented guards that the higher heavens be not approached except through the good of love and charity. (That the "tabernacle" in general represented heaven where the Lord is, see Arcana Coelestia 9457, 9481, 10545; the "ark" the inmost or third heaven, n. 3478, 9485; the "testimony or law in the ark," the Lord in respect to the Word, n. 3382, 6752, 7463; the "habitation," that was without the veil, the middle or second heaven, n. 3478, 9457, 9481, 9485, 9594, 9596, 9632; the "mercy-seat," the hearing and reception of all things of worship that are from the good of love and charity from the Lord, n. 9506; and "gold" the good of love, n. 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881)

[5] Because "cherubim" signified those guards:

There were cherubim also upon the curtains of the tabernacle and upon the veil (Exodus 26:1, 31).

And for the same reason Solomon made in the oracle of the temple cherubim of olive wood, and set them in the midst of the interior house, and overlaid them with gold, and also carved all the walls of the house round about with carved figures of cherubim, and also the doors (1 Kings 6:23-29, 32-35).

The "temple" also signified heaven and the church, and its "oracle" the inmost of heaven and the church. The "olive wood," of which the cherubim were made, signifies the good of love; likewise the "gold" with which they were overlaid. The "walls" on which the cherubim were engraved, signify the ultimates of heaven and of the church, and the "cherubim" thereon signify guards. The "doors," on which also there were cherubim, signify entrance into heaven and the church. From this it is clear that "cherubim" signified guards that heaven be not approached except through the good of love and charity. And as "cherubim" signified such guards they also signify the Lord's Divine Providence, for these guards are from the Lord, and are His Divine Providence. (That the "temple" and the "house of God" signify heaven and the church, see above, n. 220; the "oracle" therefore signifies the inmost of these. That "olive wood" signifies the good of love, see Arcana Coelestia 886[1-2], 3728, 4582, 9780, 9954, 10261; likewise "gold," see above, n. 242. That "doors" signify approach and admission, see also above, n. 248)

[6] The new temple is likewise described as ornamented with cherubim, of which in Ezekiel:

There were made cherubim and palm-trees, so that a palm-tree was between a cherub and a cherub; thus it was made for all the house round about, from the ground unto above the door were cherubim and palm-trees made; and the wall of the temple (Ezekiel 41:18-20).

"Palm tree" signifies spiritual good which is the good of charity (See Arcana Coelestia 8369).

[7] Since Divine truth from Divine good is what protects, therefore the king of Tyre is called a "cherub;" for "king" signifies Divine truth, and "Tyre" knowledges; and therefore the "king of Tyre" signifies intelligence, of whom it is thus written in Ezekiel:

Thou, King of Tyre, hast been in Eden the garden of God; every precious stone was thy covering. Thou cherub, the spreading out of one that protects, I have set thee, on God's mountain of holiness wast thou; thou hast walked in the midst of the stones of fire. Thou wast perfect in thy ways in 1 the day that thou wast created (Ezekiel 28:12-16).

(That "king" signifies Divine truth, see above, n. 31; and "Tyre" knowledges, Arcana Coelestia 1201. That "precious stones" signify the truths and goods of heaven and the church, see n. 9863, 9865, 9868, 9873, 9905, which are called "stones of fire" because "fire" signifies the good of love, see n. 934, 4906, 5215, 6314, 6832.) Because the "king of Tyre" signifies intelligence from Divine truth, and this guards or protects, therefore the king of Tyre is called "a cherub, the spreading out of one that protects."

[8] Since the higher heavens cannot be approached except through the good of love and charity, that is, cannot be approached through worship and through prayers, except such as proceed from that good, therefore the Lord spoke with Moses and Aaron when they entered the habitation between the two cherubim that were upon the ark (Exodus 25:22). This also is made evident in Moses:

When Moses went into the tent of meeting, he heard the Voice speaking unto him from above the mercy-seat that was upon the ark of the Testimony, from between the two cherubim (Numbers 7:89).

Because it is the Divine proceeding from the Lord that provides and guards, therefore it is said of the Lord that:

He sitteth upon the cherubim (Isaiah 37:16; Psalms 18:9-10; 80:1; 99:1; 1 Samuel 4:4; 2 Samuel 6:2).

[9] Since the arrangement of all things for judgment is treated of in this chapter, the cherubim also are here treated of, that is, the Lord's guard and providence that the higher heavens be not approached except through the good of love and charity; for unless this had been done before the judgment, the veriest heavens, in which the true angels are, would have been endangered, because those heavens that were about to perish (See Revelation 21:1) were not in the good of love and charity, but only in some truths. For there were there from the Christian world those who were in the doctrine of faith alone, which some had confirmed by a number of passages from the Word, and thus obtained some conjunction with the ultimate heaven; but this conjunction was broken when the heaven called the former heaven (Revelation 21:1) was dissipated; and it was then ordered by the Lord that hereafter no one shall be conjoined with the heavens unless he be in the good of love to the Lord and in charity towards the neighbor. This is what is specifically meant by the things that now follow in this chapter. Whoever, therefore, believes that the heavens can hereafter be approached through the worship and prayers of those who are in faith alone, and not at the same time in the good of charity, is much mistaken. The worship of such is no longer received, nor are their prayers heard, but attention is directed only to their life's love. Those, therefore, in whom the love of self and the world rules, no matter in what external worship they may have been, are conjoined to the hells, and are also taken there after death, and not previously to any heaven that is to perish, as was the case hitherto.

Poznámky pod čarou:

1. For "in the day" the Hebrew has "from the day," as also found in Arcana Coelestia 114.

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

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1 Kings 7

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1 Solomon was building his own house thirteen years, and he finished all his house.

2 For he built the house of the forest of Lebanon; its length was one hundred cubits, and its breadth fifty cubits, and its height thirty cubits, on four rows of cedar pillars, with cedar beams on the pillars.

3 It was covered with cedar above over the forty-five beams, that were on the pillars; fifteen in a row.

4 There were beams in three rows, and window was over against window in three ranks.

5 All the doors and posts were made square with beams: and window was over against window in three ranks.

6 He made the porch of pillars; its length was fifty cubits, and its breadth thirty cubits; and a porch before them; and pillars and a threshold before them.

7 He made the porch of the throne where he was to judge, even the porch of judgment: and it was covered with cedar from floor to floor.

8 His house where he was to dwell, the other court within the porch, was of the like work. He made also a house for Pharaoh's daughter (whom Solomon had taken as wife), like this porch.

9 All these were of costly stones, even of cut stone, according to measure, sawed with saws, inside and outside, even from the foundation to the coping, and so on the outside to the great court.

10 The foundation was of costly stones, even great stones, stones of ten cubits, and stones of eight cubits.

11 Above were costly stones, even cut stone, according to measure, and cedar wood.

12 The great court around had three courses of cut stone, and a course of cedar beams; like as the inner court of the house of Yahweh, and the porch of the house.

13 King Solomon sent and fetched Hiram out of Tyre.

14 He was the son of a widow of the tribe of Naphtali, and his father was a man of Tyre, a worker in brass; and he was filled with wisdom and understanding and skill, to work all works in brass. He came to king Solomon, and performed all his work.

15 For he fashioned the two pillars of brass, eighteen cubits high apiece: and a line of twelve cubits encircled either of them about.

16 He made two capitals of molten brass, to set on the tops of the pillars: the height of the one capital was five cubits, and the height of the other capital was five cubits.

17 There were nets of checker work, and wreaths of chain work, for the capitals which were on the top of the pillars; seven for the one capital, and seven for the other capital.

18 So he made the pillars; and there were two rows around on the one network, to cover the capitals that were on the top of the pillars: and so did he for the other capital.

19 The capitals that were on the top of the pillars in the porch were of lily work, four cubits.

20 There were capitals above also on the two pillars, close by the belly which was beside the network: and the pomegranates were two hundred, in rows around on the other capital.

21 He set up the pillars at the porch of the temple: and he set up the right pillar, and called its name Jachin; and he set up the left pillar, and called its name Boaz.

22 On the top of the pillars was lily work: so was the work of the pillars finished.

23 He made the molten sea of ten cubits from brim to brim, round in compass, and its height was five cubits; and a line of thirty cubits encircled it.

24 Under its brim around there were buds which encircled it, for ten cubits, encircling the sea: the buds were in two rows, cast when it was cast.

25 It stood on twelve oxen, three looking toward the north, and three looking toward the west, and three looking toward the south, and three looking toward the east; and the sea was set on them above, and all their hinder parts were inward.

26 It was a handbreadth thick: and its brim was worked like the brim of a cup, like the flower of a lily: it held two thousand baths.

27 He made the ten bases of brass; four cubits was the length of one base, and four cubits its breadth, and three cubits its height.

28 The work of the bases was like this: they had panels; and there were panels between the ledges;

29 and on the panels that were between the ledges were lions, oxen, and cherubim; and on the ledges there was a pedestal above; and beneath the lions and oxen were wreaths of hanging work.

30 Every base had four bronze wheels, and axles of brass; and the four feet of it had supports: beneath the basin were the supports molten, with wreaths at the side of each.

31 The mouth of it within the capital and above was a cubit: and its mouth was round after the work of a pedestal, a cubit and a half; and also on its mouth were engravings, and their panels were foursquare, not round.

32 The four wheels were underneath the panels; and the axles of the wheels were in the base: and the height of a wheel was a cubit and half a cubit.

33 The work of the wheels was like the work of a chariot wheel: their axles, and their rims, and their spokes, and their naves, were all molten.

34 There were four supports at the four corners of each base: its supports were of the base itself.

35 In the top of the base was there a round compass half a cubit high; and on the top of the base its stays and its panels were of the same.

36 On the plates of its stays, and on its panels, he engraved cherubim, lions, and palm trees, according to the space of each, with wreaths all around.

37 In this way, he made the ten bases: all of them had one casting, one measure, and one form.

38 He made ten basins of brass: one basin contained forty baths; and every basin was four cubits; and on every one of the ten bases one basin.

39 He set the bases, five on the right side of the house, and five on the left side of the house: and he set the sea on the right side of the house eastward, toward the south.

40 Hiram made the basins, and the shovels, and the basins. So Hiram made an end of doing all the work that he worked for king Solomon in the house of Yahweh:

41 the two pillars, and the two bowls of the capitals that were on the top of the pillars; and the two networks to cover the two bowls of the capitals that were on the top of the pillars;

42 and the four hundred pomegranates for the two networks; two rows of pomegranates for each network, to cover the two bowls of the capitals that were on the pillars;

43 and the ten bases, and the ten basins on the bases;

44 and the one sea, and the twelve oxen under the sea;

45 and the pots, and the shovels, and the basins: even all these vessels, which Hiram made for king Solomon, in the house of Yahweh, were of burnished brass.

46 In the plain of the Jordan did the king cast them, in the clay ground between Succoth and Zarethan.

47 Solomon left all the vessels [unweighed], because they were exceeding many: the weight of the brass could not be found out.

48 Solomon made all the vessels that were in the house of Yahweh: the golden altar, and the table whereupon the show bread was, of gold;

49 and the lampstands, five on the right side, and five on the left, before the oracle, of pure gold; and the flowers, and the lamps, and the tongs, of gold;

50 and the cups, and the snuffers, and the basins, and the spoons, and the fire pans, of pure gold; and the hinges, both for the doors of the inner house, the most holy place, and for the doors of the house, [to wit], of the temple, of gold.

51 Thus all the work that king Solomon worked in the house of Yahweh was finished. Solomon brought in the things which David his father had dedicated, [even] the silver, and the gold, and the vessels, and put them in the treasuries of the house of Yahweh.