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Izlazak 36

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1 I stade raditi Veseleilo i Elijav i svi ljudi vešti, kojima beše Gospod dao mudrost i razum da umeju raditi svaki posao za službu u svetinji, i sve što je zapovedio Gospod.

2 I pozva Mojsije Veseleila i Elijava i sve ljude vešte, kojima Gospod dade mudrost u srce, koje god podiže srce njihovo da dođu da rade taj posao.

3 I uzeše od Mojsija sve priloge, koje donesoše sinovi Izrailjevi da se uradi delo za službu u svetinji. Ali još donošahu k njemu dragovoljne priloge svako jutro.

4 Tada dođoše svi vešti ljudi, koji rađahu delo za svetinju, svaki od svog posla, koji rađahu,

5 I rekoše Mojsiju govoreći: Više donosi narod nego što treba da se uradi delo, koje je Gospod zapovedio da se uradi.

6 I zapovedi Mojsije da se oglasi po logoru govoreći: Ni čovek ni žena da ne donosi više priloge za svetinju. I zabrani se narodu da ne donosi.

7 Jer beše svega dosta da se uradi sve delo, i još pretecaše.

8 I ljudi vešti između onih, koji radiše ovo delo, načiniše šator od deset zavesa od tankog platna uzvedenog i od porfire i od skerleta i od crvca, s heruvimima, vešto vezenim načiniše.

9 U dužinu beše jedan zaves od dvadeset i osam lakata a u širinu od četiri lakta; svi zavesi behu jedne mere.

10 I sastaviše pet zavesa jedan s drugim, i pet drugih zavesa sastaviše jedan s drugim.

11 I načiniše petlje od porfire po kraju prvog zavesa na onoj strani gde će se sastaviti s drugim; i tako načiniše na svakom zavesu po kraju gde će se sastaviti s drugim.

12 Pedeset petalja načiniše na prvom zavesu, i Pedeset petalja načiniše na kraju svakog zavesa gde se sastavlja s drugim; petlje behu jedna prema drugoj.

13 I načiniše pedeset zlatnih kuka, i sastaviše kukama zavese jedan s drugim; tako se šator sastavi.

14 I načiniše zavese od kostreti za naslon nad šatorom; jedanaest takvih zavesa načiniše.

15 U dužinu beše jedan zaves od trideset lakata a u širinu od četiri lakta; jedne mere beše svih jedanaest zavesa.

16 I sastaviše pet zavesa zajedno, a drugih šest zavesa zajedno.

17 I načiniše pedeset petalja po kraju jednog zavesa gde se sastavlja sa drugim, i pedeset petalja načiniše po kraju drugog zavesa da se sastavi.

18 I načiniše pedeset kuka od bronze da se sastavi naslon.

19 I načiniše pokrivač na naslon od koža ovnujskih crvenih obojenih, i pokrivač od koža jazavičijih ozgo.

20 I načiniše daske šatoru od drveta sitima, koje će stajati pravo.

21 Daska beše duga deset lakata a podrug lakta široka svaka daska.

22 Po dva čepa behu na dasci, jedan prema drugom; tako načiniše na svim daskama za šator.

23 A ovih dasaka za šator načiniše dvadeset dasaka za južnu stranu;

24 I četrdeset stopica srebrnih načiniše pod dvadeset dasaka, dve stopice pod jednu dasku za dva čepa njena, a dve stopice pod drugu dasku za dva čepa njena.

25 Tako i na drugoj strani šatora, prema severu, načiniše dvadeset dasaka,

26 I četrdeset stopica srebrnih pod njih, dve stopice pod jednu dasku a dve stopice pod drugu dasku.

27 A na zapadnoj strani šatora načiniše šest dasaka;

28 I još dve daske načiniše na uglove šatoru s obe strane;

29 One behu sastavljene ozdo, i behu sastavljene ozgo biočugom; tako načiniše s obe strane na dva ugla.

30 I tako beše osam dasaka i šesnaest stopica njihovih srebrnih, po dve stopice pod svaku dasku.

31 I načiniše prevornice od drveta sitima: pet za daske na jednoj strani šatora,

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

33 I načiniše prevornicu srednju da ide preko srede dasaka od jednog kraja do drugog.

34 A daske okovaše zlatom, i biočuge na njih načiniše od zlata, da u njima stoje prevornice, i okovaše zlatom prevornice.

35 I načiniše zaves od porfire i od skerleta i od crvca i od tankog platna uzvedenog, s heruvimima vešto vezenim načiniše ga.

36 I načiniše za nj četiri stupa od drveta sitima, i okovaše ih zlatom, a kuke na njima behu od zlata, i sališe im četiri stopice od srebra.

37 I načiniše zaves na vrata naslonu od porfire i od skerleta i od crvca i od tankog platna uzvedenog vezen,

38 I pet stupova za nj s kukama njihovim, i vrhove im i pojase okovaše zlatom, i pet stopica pod njih od bronze.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3519

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3519. And take me from thence two good kids of the she-goats. That this signifies the truths of this good, is evident from the signification of “kids of the she-goats,” as being the truths of good, concerning which in what follows. The reason there were two, is that as in the rational, so in the natural, there are things which are of the will and things which are of the understanding. The things in the natural that have relation to the will are delights, and those which have relation to the understanding are memory-knowledges, and in order to be something these two must be conjoined together.

[2] That “kids of the she-goats” signify the truths of good, may be seen from those passages of the Word where “kids” and “she-goats” are mentioned. Be it known that in the genuine sense all the tame and useful beasts mentioned in the Word signify the celestial things of good and the spiritual things of truth (see n. 45, 46, 142, 143, 246, 714, 715, 2180, 2781, 3218); and because there are various kinds of celestial things or goods, and consequently various kinds of spiritual things or truths, one kind is signified by one beast, and another by another; thus one kind is signified by a “lamb,” another by a “kid,” another by a “sheep,” by a “she-goat,” a “ram,” a “he-goat,” a “bullock,” an “ox;” another also by a “horse” and by a “camel;” another likewise by birds; and also another by the beasts of the sea, as by “whales” and “fishes.” There are more genera of celestial and spiritual things than can be enumerated, consequently of goods and truths, although when the celestial or good is mentioned, and also the spiritual or truth, it appears as if it were not manifold, but only one. But how manifold they both are, or how innumerable their genera are, may be seen from what has been said concerning heaven (n. 3241), namely, that it is distinguished into innumerable societies, and this according to the genera of celestial and spiritual things, or of the goods of love and thence of the truths of faith; and moreover every single genus of good, and every single genus of truth, has innumerable species into which the societies of each genus are distinguished, and every species in like manner.

[3] The most universal genera of good and truth are what were represented by the animals that were offered in the burnt-offerings and sacrifices; and because the genera are most distinct from one another it was expressly enjoined that such and no other should be offered-in some cases, for instance, male and female lambs, also male and female kids; in some cases rams and sheep, and also he-goats; but in others, calves, bullocks, and oxen; also pigeons and turtle-doves (n. 922, 1823, 2180, 2805, 2807, 2830, 3218). What was signified by “kids” and “she-goats” may be seen both from the sacrifices in which they were offered, and also from other passages in the Word; whence it is evident that male and female “lambs” signified the innocence of the internal or rational man, and that “kids” and “she-goats” signified the innocence of the external or natural man, thus the truth and good thereof.

[4] That the truth and good of the innocence of the external or natural man is signified by “kids” and “she-goats” is evident from the following passages in the Word.

In Isaiah:

The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the sheep 1 together; and a little child shall lead them (Isaiah 11:6); where the Lord’s kingdom is treated of, and a state of no fear from evil, or of no dread on account of hell, because one of presence with the Lord. The “lamb” and the “kid” denote those who are in innocence, and because these are the safest of all, they are mentioned first.

[5] When all the firstborn of Egypt were smitten, it was commanded that they should slay perfect and male young of the flock, of lambs or of kids, and should put some of the blood on the door-posts and on the lintel of the houses, and thus there should not be a plague on them from the destroyer (Exodus 12:5, 7, 13). The “firstborn of Egypt” denotes the good of love and charity extinct (n. 3325); “lambs” and “kids” are states of innocence; and those who are in these states are safe from evil, for all in heaven are protected by the Lord through states of innocence; and this protection was represented by the slaying of a lamb or kid, and by the blood upon the door-posts and lintel of the houses.

[6] When Jehovah appeared to anyone through an angel, a kid of the goats was sacrificed, lest the man should die-as when he appeared to Gideon (Judges 6:19), and to Manoah (13:15-16, 19). The reason was that Jehovah or the Lord cannot appear to anyone, not even to an angel, unless he to whom He appears is in a state of innocence; and therefore as soon as the Lord is present with anyone he is let into a state of innocence; for the Lord enters through innocence, even with the angels in heaven. On this account no one can come into heaven unless he has somewhat of innocence, according to the words of the Lord in Matthew 18:3; Mark 10:15; Luke 18:17. That men believed they should die when Jehovah appeared, unless they offered such a burnt-offering may be seen in Judges 13:22-23.

[7] Inasmuch as genuine conjugial love is innocence (see n. 2736), it was customary in the representative church to enter in unto a wife by a present of a kid of the she-goats; as we read of Samson (Judges 15:1); likewise of Judah when he went in unto Tamar (Genesis 38:17, 20, 23). That a “kid” and a “she-goat” signified innocence, is also evident from the sacrifices of guilt, which they were to offer when anyone had sinned through error (Leviticus 1:10; 4:28; 5:6); sin through error is a sin of ignorance in which is innocence. The same is evident from the following Divine command in Moses:

The first of the first-fruits of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in its mother’s milk (Exodus 23:19; 34:26); where by the “first-fruits of the ground, which they were to bring into the house of Jehovah,” is signified the state of innocence which is in infancy; and by “not seething a kid in its mother’s milk,” that they should not destroy the innocence of infancy. Because these things are signified, in both passages the one command follows the other without a break; and yet in the literal sense they appear to be altogether different; but in the internal sense they cohere together.

[8] Because as before said “kids” and “she-goats” signified innocence, it was also commanded that the curtain of the tent over the tabernacle should be made of the wool of she-goats (Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14), for a sign that all the holy things therein represented derived their essence from innocence. By the “wool of she-goats” is signified the ultimate or outermost of the innocence that is in ignorance, such as exists with the Gentiles; and who in the internal sense are the “curtains” of the tabernacle. From all this it is evident what and of what quality are the truths of good that are signified by the “two good kids of the she-goats” concerning which Rebekah his mother spoke unto Jacob her son, namely, that they are those of innocence or of infancy, being in fact those which Esau was to bring to his father Isaac; concerning which above (n. 3501, 3508); and which indeed were not these truths of good, but at first appeared as if they were; and it is for this reason that by means of these Jacob simulated Esau.

Poznámky pod čarou:

1. The Hebrew for “sheep” (ovis) here is meri, which in the A. V. is rendered “fatling” three times, “fat cattle” twice, “fat beast” once, “fed beast” once. By Swedenborg it is rendered saginatum seven times, pinguis once, pingue pecus once, and ovis once. In the passage before us he has rendered it saginatum in n. 10132; True Christian Religion789; Apocalypse Explained514, 780, 781; pingue pecus in n. 430 and ovis here in n. 3519 of the same work. The commentators usually understand by it a fattened calf; some rabbis a wild ox (buffalo or bubalus); none have “sheep.”

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

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Judges 13:15-16

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15 Manoah said to the angel of Yahweh, "Please, let us detain you, that we may make a young goat ready for you."

16 The angel of Yahweh said to Manoah, "Though you detain me, I won't eat of your bread; and if you will prepare a burnt offering, you must offer it to Yahweh." For Manoah didn't know that he was the angel of Yahweh.