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Izlazak 38

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1 I načini od drveta sitima oltar za žrtve paljenice u dužinu od pet lakata, i u širinu od pet lakata, četvorouglast, visok tri lakta.

2 I načini mu na četiri ugla njegova rogove; iz njega izlažahu rogovi, i okova ga u bronzu.

3 I načini sve posuđe za oltar, lonce i lopatice i kotliće i viljuške i klešta; sve mu posuđe načini od bronze.

4 I načini oltaru rešetku kao mrežu od bronze ispod oltara unaokolo oda dna do sredine.

5 I sali četiri biočuga za četiri ugla rešetke bronzane, da se kroz njih provuku poluge.

6 A poluge načini od drveta sitima, i okova ih u bronzu.

7 I provuče poluge kroz biočuge s obe strane oltara, da se može nositi, od dasaka načini ga šupljeg.

8 I načini umivaonicu bronzanu i podnožje joj bronzano od ogledala koja donošahu gomilama žene dolazeći na vrata šatoru od sastanka.

9 I načini trem na južnoj strani, i zavese tremu od tankog platna uzvedenog od sto lakata,

10 I dvadeset stupova za njih i dvadeset stopica pod njih od bronze, a kuke na stupove i prevornice od srebra.

11 Tako i na severnoj strani zavese od sto lakata, dvadeset stupova za njih i dvadeset stopica pod njih od bronze; a kuke na stupove i prevornice njihove od srebra;

12 A na zapadnoj strani zavese od pedeset lakata, deset stupova za njih i deset stopica njihovih od bronze, kuke na stupovima i pojaseve njihove od srebra;

13 A na prednjoj strani prema istoku zavese od pedeset lakata;

14 S jedne strane zavese od petnaest lakata, tri stupa za njih i tri stopice pod njih;

15 A s druge strane, do vrata od trema i otuda i odovuda, zavese od petnaest lakata, tri stupa za njih i tri stopice pod njih.

16 Svi zavesi na tremu unaokolo behu od tankog platna uzvedenog;

17 A stopice pod stupovima od bronze, kuke na stupovima i pojasevi na njima od srebra; i vrhovi im behu srebrni; svi stupovi u tremu behu opasani srebrom.

18 A zaves na vratima od trema beše od porfire i od skerleta i od crvca i od tankog platna uzvedenog, vezen, u dužinu od dvadeset lakata a u visinu po širini pet lakata, kao i drugi zavesi u tremu.

19 I četiri stupa za nj, i četiri stopice pod njih od bronze, čepovi na njima od srebra i vrhovi im i pojasevi od srebra.

20 A sve kolje šatoru i tremu unaokolo beše od bronze.

21 Te su stvari prebrojane za šator, šator od svedočanstva, koje je prebrojao po zapovesti Mojsijevoj Itamar, sin Arona sveštenika za službu levitsku.

22 A Veseleilo, sin Urije sina Orovog od plemena Judinog, načini sve to što zapovedi Gospod Mojsiju,

23 I s njim Elijav, sin Ahisamahov od plemena Danovog, drvodelja i vešt tkati i vesti po porfiri, po skerletu, po crvcu i po tankom platnu.

24 A svega zlata što otide na ovo delo, na sve delo za svetinju, koje zlato beše priloženo, svega ga beše dvadeset i devet talanata, sedam stotina i trideset sikala, po svetom siklu;

25 A srebra što dođe od zbora, sto talanata, i hiljada sedam stotina i sedamdeset i pet sikala, po svetom siklu;

26 Pola sikla od glave, po siklu svetom, od svakog koji uđe u broj, od dvadeset godina i više, od šest stotina i tri hiljade i pet stotina i pedeset.

27 Od sto talanata srebra sališe se stopice za svetinju i stopice za zaves; sto stopica od sto talanata, talanat na stopicu.

28 A od hiljadu i sedam stotina i sedamdeset i pet sikala načini kuke na stupove, i okova im vrhove i opasa ih.

29 A bronze priložene beše sedamdeset talanata, i dve hiljade i četiri stotine sikala.

30 I od toga načini stopice na vratima šatora od sastanka, i bronzani oltar i rešetku bronzanu za nj, i sve sprave za oltar,

31 I stopice u tremu unaokolo, i stopice na vratima od trema, i sve kolje za šator i sve kolje za trem unaokolo.

   

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Arcana Coelestia # 8990

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8990. 'And his master shall pierce his ear with an awl' means a representative sign of obedience. This is clear from the meaning of 'ear' as obedience, dealt with in 2542, 3869, 4551, 4652-4660; and from the meaning of 'piercing it with an awl' - that is to say, onto the door or onto the doorpost - as affixing, or at this point pledging forever, since it refers to obedience; and this is why the words follow, 'he shall serve him forever', that is, be obedient to him forever. From this it is evident that his master's piercing his ear with an awl, fixing it to the door or to the doorpost, is representative of obedience.

[2] The implications of all this may become clear from matters stated previously, where it has been shown that those imbued solely with truths and not with complementary good, that is, with faith and not with charity, are not free but slaves. Those whose actions spring from good or charity are free. They act from themselves; for actions that spring from good or charity spring from the heart, that is, from the will, and so from what is a person's own, since what exists in a person's will is his own and a deed springing from the will is said to go out of the heart. But those who are imbued solely with the truths of faith and not with the good of charity are slaves in comparison. They do not act from themselves since they have no good within themselves for actions to spring from; instead good is outside them, and they base their actions on it as often as they call it to mind. Those who stay like this through to the end of their lives remain permanently in this state after death. They cannot be brought to a state in which their actions spring from charitable affection, that is, from good; they can act only in obedience. In the Grand Man, which is heaven, they constitute those parts that serve more internal ones, like membranes and skins, 8977, 8980.

[3] All this shows what the situation is with faith alone, that is, with those who doctrinally place faith first and the good of charity second, indeed last. Those who place them in this order in the actual lives they lead are 'Hebrew slaves' in the representative sense; but those who place charity first, in the actual lives they lead, are free or 'the children of Israel' in the representative sense. From all this one may also conclude what the situation is with those who make salvation rest entirely on the truths of faith and not at all on the good of charity, that is to say, not at all on the actual life they lead. One may conclude that they cannot enter heaven; for good reigns in heaven, not truth without good, and truth is not truth, nor is faith faith, except with those imbued with good

[4] That his master's piercing his ear with an awl, fixing it to the door, is representative of obedience is also evident from the consideration that fixing his ear to the door means causing him to attend to the things commanded by his master who is in the room, that is, to hear him at all times and obey his instructions. At this point the things which good wills and commands are meant in the spiritual sense, for spiritual good is represented by the slave's master, 8981, 8986. Since 'the ear' means the hearing of obedience, there flows into human speech from an origin in the spiritual world the expression to tweak the ear, which stands for causing a person to pay attention and remember, and in like manner the expressions to hear and to hearken to someone, which stands for obeying him. For the inner meaning that very many words possess has sprung from correspondences from the spiritual world, as with expressions such as spiritual light and being enlightened by it which people use when speaking about matters of faith, and also spiritual fire and being animated by it when speaking about matters of love.

[5] The reason why piercing the ear was done with an awl was that 'an awl' has the same meaning as a pin or peg, namely affixing and joining onto, and in the spiritual sense pledging something. But an awl was a tool used by a servant, and therefore it served to represent the pledge of everlasting obedience by a slave. The meaning of 'a pin' or 'a peg' as affixing and joining onto is clear from the places where this object is mentioned, as in Isaiah 22:23; 33:20; 41:7; 54:2; Jeremiah 10:4; Exodus 27:19; 38:31; Numbers 3:37; 4:32.

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