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Izlazak 26

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1 A šator ćeš načiniti od deset zavesa od tankog platna uzvedenog i od porfire i od skerleta i od crvca; i po njima da budu vezeni heruvimi.

2 Jedan zaves neka bude dvadeset i osam lakata dug i četiri lakta širok; svi zavesi da budu jedne mere.

3 Pet zavesa neka se sastavljaju jedan s drugim, i pet drugih zavesa neka se sastavljaju jedan s drugim.

4 I načini petlje od porfire po kraju jednog zavesa, gde će se krajevi sastavljati, i tako načini po kraju drugog zavesa, gde će se krajevi sastavljati.

5 Pedeset petalja načini na jednom zavesu, a Pedeset petalja načini na kraju drugog zavesa, gde će se sastavljati s drugim, a petlje da budu jedna prema drugoj.

6 I načini pedeset kuka od zlata, da zapneš zavese jedan za drugi kukama, i tako će biti šator jedan.

7 I načini zavese od kostreti za naslon nad šatorom; jedanaest takvih zavesa načini.

8 Zaves jedan neka bude trideset lakata dug, a širok četiri lakta; tih jedanaest zavesa da su jedne mere.

9 I sastavi pet zavesa zajedno, a šest ostalih zajedno, na dvoje ćeš previti šesti zaves s prednje strane naslonu.

10 I načini pedeset petalja na stražnjem kraju prvog zavesa, gde će se sastavljati, a pedeset petalja na kraju drugog zavesa, gde će se sastavljati.

11 I načini kuka bronzanih pedeset, i zapni kuke na petlje, i sastavi naslon, da bude jedno.

12 A što je više u zavesa na naslonu, polovina zavesa što pretiče, neka visi na stražnjoj strani šatoru.

13 I lakat s jedne strane a lakat s druge strane što ima više u dužinu u zavesa na naslonu, neka visi šatoru sa strane i tamo i amo, da ga zaklanja.

14 I načini pokrivač naslonu od koža ovnujskih crvenih obojenih, i svrh njega pokrivač od koža jazavičijih.

15 I načini za šator daske od drveta sitima, koje će stajati pravo.

16 Deset lakata neka bude svaka daska duga a podrug lakta široka.

17 Dva čepa neka budu na dasci, jedan prema drugom najednako; tako načini na svakoj dasci za šator.

18 Tako načini daske za šator, dvadeset dasaka na južnoj strani.

19 A pod dvadeset dasaka načini četrdeset stopica od srebra: dve stopice pod jednu dasku za dva čepa njena, i dve stopice pod drugu dasku za dva čepa njena.

20 A na drugoj strani šatora prema severu dvadeset dasaka.

21 Sa četrdeset stopica srebrnih, dve stopice pod jednu dasku i dve stopice pod drugu dasku.

22 A na zapadnoj strani šatora načini šest dasaka,

23 I dve daske na dva ugla od šatora.

24 I one neka se sastavljaju ozdo i neka se sastavljaju ozgo biočugom; tako neka bude u obe koje će biti na oba ugla.

25 Tako će biti osam dasaka sa stopicama srebrnim, sa šesnaest stopica, dve stopice pod jednu dasku, a dve stopice pod drugu dasku.

26 I načini prevornice od drveta sitima, pet za daske na jednoj strani šatora,

27 I pet prevornica za daske na drugoj strani šatora, i pet prevornica za daske na zapadnoj strani šatora do oba ugla.

28 A srednja prevornica da ide preko srede dasaka od jednog kraja do drugog.

29 A daske okuj zlatom, i biočuge im načini od zlata, da se kroz njih provuku prevornice, a i prevornice okuj zlatom.

30 Tako ćeš podignuti šator po slici koja ti je pokazana na gori.

31 I načini zaves od porfire i od skerleta i od crvca i od tankog platna uzvedenog, i po njemu neka budu vezeni heruvimi.

32 I obesi ga o četiri stupa od drveta sitima, okovana zlatom, sa kukama zlatnim, na četiri stopice srebrne.

33 I obesi zaves o kuke, i unesi za zaves kovčeg od svedočanstva, da vam zaves rastavlja svetinju od svetinje nad svetinjama.

34 I metni zaklopac na kovčeg od svedočanstva u svetinji nad svetinjama.

35 I namesti sto pred zaves a svećnjak prema stolu na južnoj strani šatora, da sto stoji na severnoj strani.

36 I na vrata naslonu načinićeš zaves od porfire i od skerleta i od crvca i od tankog platna uzvedenog, vezen;

37 I za taj zaves načinićeš pet stupova od drveta sitima, koje ćeš okovati zlatom, sa kukama zlatnim, i salićeš za njih pet stopica od bronze.

   

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Arcana Coelestia # 9509

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9509. And thou shalt make two cherubs. That this signifies no admission and approach to the Lord except through the good of love, is evident from the signification of “cherubs,” as being guard and providence lest the Lord should be approached except through the good of love. As this was signified by the “cherubs,” they were placed over the propitiatory [mercy seat] that was upon the ark, and therefore they were made of solid gold; for by the “ark” is signified heaven where the Lord is (see n. 9485), and by “gold,” the good of love (n. 9490). That there is no approach to the Lord except through the good of love, is because love is spiritual conjunction, and all good is of love. Therefore those who are in the good of love to the Lord are brought in to Him in heaven, because they are conjoined with Him; and so are those who are in the good of love toward the neighbor, for the neighbor is the good of one’s fellow citizen, the good of our country, the good of the church, the good of the whole kingdom of the Lord, and in the supreme sense, the Lord Himself, because from Him is this good with man.

[2] During regeneration man has two states, one after the other. The first one is when the man is led by means of the truths of faith to the good of love. The second is when he is in the good of love; and when he is in this, he is in heaven with the Lord. From this it is evident that this good is heaven itself with man, because this good is the Lord with him, for it is from the Lord. (Concerning these two successive states with the man who is being regenerated, see n. 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227, 9230, 9274; and that a man comes into heaven when he is in good, that is, when he is led by the Lord by means of good, n. 8516, 8539, 8722, 8772, 9139)

[3] That the “cherubs” signify guard and providence lest the Lord and also heaven be approached except through the good of love, that is, except by those who are in the good of love; and also lest the good which is from the Lord in heaven and with man be injured; is evident from the passages in the Word where “cherubs” are mentioned; as in Genesis:

And He cast out the man; and He caused to dwell at the east of the garden of Eden cherubs, and the flame of a sword that turned itself, to guard the way of the tree of lives (Genesis 3:24).

That “the cherubs” here are guards is evident, for it is said “to guard the way of the tree of lives.” “The tree of lives” denotes the good of love which is from the Lord, thus the Lord; and it is guarded by its not being approached except through the good of love.

[4] It is believed that the Lord can be approached through the truths of faith; but He cannot be approached through these truths when they are separated from the good of love; nor indeed can heaven; but as soon as truths separated wish to enter, heaven is closed against them, thus the way to the Lord; and as truth cannot enter by virtue of itself, unless good is in it, and it thereby becomes the truth of good, so neither can the understanding, and still less can memory-knowledges separated from the good of the will.

[5] As guard and providence lest the Lord be approached, and also heaven, except through the good of love, is signified by “the cherubs,” therefore in the Word Jehovah is said “to sit on the cherubs,” and also “to ride” and “to dwell upon the cherubs,” as in David:

Give ear, O Shepherd of Israel, Thou that sittest upon the cherubs, shine forth (Psalms 80:1).

Jehovah shall reign; the peoples shall shake. He sitteth on the cherubs (Psalms 99:1).

Jehovah rode upon a cherub, and did fly (Psalms 18:10).

Jehovah Zebaoth, that dwellest on the cherubs (Isaiah 37:16).

And for this reason there were cherubs on the curtains of the Habitation, and on the veil (Exodus 26:1, 31; 36:35); and also upon the walls of the temple round about, and upon the doors thereof (1 Kings 6:23-29, 31-35); and in like manner in the new temple described in Ezekiel (41:18-20). That there were cherubs upon the curtains of the Habitation, upon the veil, upon the walls of the temple, and upon the doors of it, signified the guard of the Lord lest the holy Divine should be approached except through the good of love; and that there were cherubs upon the ark signified that the Lord Himself was not to be approached except through this good. Therefore also the cherubs were made of solid gold, and in the temple at Jerusalem were made of wood of oil, for by “gold” and by “oil” is signified the good of love.

[6] This guard and providence of the Lord is described by the four animals, each of which had four faces, under the throne on which the Lord was, in Ezekiel (1, 10); and also by the four animals round about the throne on which the Lord was, in Revelation (4:6-10; 5:6, 8-9, 14). By “the four animals” is signified under various aspects the good that proceeds from the Lord, and guarding and protecting lest there be admitted anything else except the good of love to the Lord, and the good of love toward the neighbor; by the “throne” upon which the Lord was, is signified heaven.

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