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Exodo 37

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1 At kahoy na akasia ang ginawang kaban ni Bezaleel: na may dalawang siko't kalahati ang haba niyaon, at may isang siko't kalahati ang luwang niyaon, at may isang siko't kalahati ang taas niyaon:

2 At kaniyang binalot ng taganas na ginto sa loob at sa labas, at iginawa ng isang kornisang ginto sa palibot.

3 At ipinagbubo niya ng apat na argolyang ginto, sa apat na sulok niyaon; sa makatuwid baga'y dalawang argolya sa isang tagiliran.

4 At siya'y gumawa ng mga pingga na kahoy na akasia, at pinagbalot ng ginto.

5 At isinuot ang mga pingga sa mga argolya, sa mga tagiliran ng kaban, upang mabuhat ang kaban.

6 At gumawa siya ng isang luklukan ng awa na taganas na ginto: na may dalawang siko at kalahati ang haba, at may isang siko't kalahati ang luwang.

7 At siya'y gumawa ng dalawang querubing ginto; na niyari niya sa pamukpok sa dalawang dulo ng luklukan ng awa;

8 Isang querubin sa isang dulo, at isang querubin sa kabilang dulo: na kaputol ng luklukan ng awa, ginawa niya ang mga querubin sa dalawang dulo.

9 At ibinubuka ng mga querubin ang mga pakpak na paitaas, na nalililiman ng kanilang mga pakpak ang luklukan ng awa, na nagkakaharap ang kanilang mga mukha; sa dakong luklukan ng awa nakaharap ang mga mukha ng mga querubin.

10 At ginawa rin niya ang dulang na kahoy na akasia; na may dalawang siko ang haba niyaon, at isang siko ang luwang niyaon, at isang siko't kalahati ang taas niyaon:

11 At binalot niya ng taganas na ginto, at iginawa niya ng isang kornisang ginto sa palibot.

12 At iginawa niya ng isang gilid na may isang kamay ang luwang sa palibot, at iginawa ng isang ginintong kornisa ang gilid sa palibot.

13 At ipinagbubo ng apat na argolyang ginto, at inilagay ang mga argolya sa apat na sulok na ukol sa apat na paa niyaon.

14 Malapit sa gilid ang mga argolya, na daraanan ng mga pingga, upang mabuhat ang dulang.

15 At ginawa niya ang mga pingga na kahoy na akasia, at pinagbalot ng ginto, upang mabuhat ang dulang.

16 At ginawa niyang taganas na ginto ang mga kasangkapang nasa ibabaw ng dulang, ang mga pinggan niyaon, at ang mga kutsara niyaon, at ang mga tasa niyaon, at ang mga kopa niyaon, na pagbubuhusan.

17 At kaniyang ginawa ang kandelero na taganas na ginto: niyari niya sa pamukpuk ang kandelero, ang tungtungan niyaon at ang haligi niyaon; ang mga kopa niyaon, ang mga globito niyaon, at ang mga bulaklak ay kaputol niyaon:

18 At may anim na sangang lumalabas sa dalawang tagiliran niyaon; tatlong sanga ng kandelero ay sa isang tagiliran, at tatlong sanga ng kandelero ay sa kabilang tagiliran:

19 Tatlong kopang anyong bulaklak ng almendro sa isang sanga, isang globito at isang bulaklak; at tatlong kopang anyong bulaklak ng almendro sa kabilang sanga, isang globito at isang bulaklak; gayon sa anim na sangang lumalabas sa kandelero.

20 At sa kandelero'y may apat na kopang anyong bulaklak ng almendro, sangpu ng mga globito niyaon, at ng mga bulaklak niyaon:

21 At may isang globito sa ilalim ng dalawa sa mga sanga na kaputol niyaon, at isang globito sa ilalim ng kabilang dalawa sa mga sanga na kaputol niyaon, at isang globito sa ilalim ng dalawang sanga na kaputol niyaon, sapagka't ang anim na sanga ay lumalabas doon.

22 Ang mga globito at ang mga sanga ay kaputol ng kandelero: ang kabuoa'y isa lamang putol na yari sa pamukpok, taganas na ginto.

23 At kaniyang ginawa ang mga ilawan niyaong pito, at ang mga pangipit niyaon, at ang mga pinggan niyaon, na taganas na ginto.

24 Na isang talento na taganas na ginto ginawa niya, at ang lahat ng mga kasangkapan niyaon.

25 At kaniyang ginawa ang dambanang suuban na kahoy na akasia: isang siko ang haba niyaon, at isang siko ang luwang niyaon, parisukat at dalawang siko ang taas niyaon; ang mga anyong sungay niyaon ay kaputol din.

26 At kaniyang binalot ng taganas na ginto ang ibabaw niyaon, at ang mga tagiliran niyaon sa palibot, at ang mga anyong sungay niyaon: at kaniyang iginawa ng isang kornisang ginto sa palibot.

27 At iginawa niya ng dalawang gintong argolya sa ilalim ng kornisa, sa dakong itaas ng dalawang panig, sa ibabaw ng dalawang panig, na pagsusuutan ng mga pingga upang mabuhat.

28 At kaniyang ginawa ang mga pingga na kahoy na akasia, at mga binalot na ginto.

29 At kaniyang ginawa ang banal na langis na pangpahid, at ang taganas na kamangyan na mainam na pabango ayon sa katha ng manggagawa ng pabango.

   

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Speak

  

Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones -- and ultimately from the Lord, who is in a sense the most internal spiritual level of all. This is generally called "influx" and "perception" in the Writings, meaning they are thoughts and feelings that flow in in a complete way from the Lord, rather than being things we have to think about and figure out. On a number of occasions "speak" and "say" are used together; in these cases "speak" refers more to intellectual instruction in matters of thought and "say" refers more to feelings and affections that flow in directly.

Ze Swedenborgových děl

 

Arcana Coelestia # 7270

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7270. 'You Shall speak all that I command you, [and Aaron your brother shall speak to Pharaoh,] means the reception of Divine influx, and communication. This is clear from the representation of 'Moses', who is to speak, as Divine Truth, and from the representation of 'Aaron as teachings derived from it, both dealt with in 7089; from the meaning of 'speaking' as influx and the reception of it, dealt with in 5797; and from the meaning of 'commanding' too as influx, dealt with in 5486, 5732, here the reception of influx. From all this it is evident that 'speaking' means the influx of Divine Truth in an indirect way into doctrinal teachings, that is, with the teacher, (for it is implied that Moses, representing Divine Truth, was to speak what Jehovah commanded to Aaron, who represents doctrinal teachings or the teacher, thus to him who was to communicate it) and that 'commanding' means a direct Divine influx into the Divine Law, which 'Moses' represents.

[2] How these matters are to be understood may be seen from what has been stated already in 7009, 7010, Where it is shown that 'Moses' represents truth that comes forth directly from the Divine, and that 'Aaron' represents the truth that comes forth in an indirect way. Anyone unacquainted with the nature of order consisting in consecutive degrees cannot be acquainted with the nature of influx either. Therefore let a brief statement be made on this subject. Since truth which comes forth directly from the Lord is from the Infinite and Divine Being Himself, it cannot be received at all by any living, finite substance, thus not by any angel. This being so, the Lord created degrees consecutively descending to serve as the means by which Divine Truth coming forth directly from Him could be communicated. But the first degree away from Him is still too full of the Divine to enable that Truth to be received by any living, finite substance, and so by any angel. On account of this the Lord created a further degree down, by which Divine Truth coming forth directly from Him was to some extent able to be received. This degree is God's truth which exists in heaven. These first two degrees are above the heavens; they are like belts, made radiant by a fiery source, which surround the Sun, which is the Lord. This is the nature of the consecutive degrees of order down to the heaven nearest to the Lord, which is the third heaven where the innocent and wise live. From there consecutive degrees continue down to the lowest heaven, and from the lowest heaven down to the degree of the senses and the body in man, the last in the series to receive influx.

[3] From all this it is clear that degrees one after another continue from Him who is the First, that is, the Lord, right down to the last and lowest present with man, indeed right down to the last and lowest present in the natural order. The last and lowest degrees present with man, like those in the natural order, are relatively unresponsive and consequently frigid; they are also relatively general and consequently obscure. From this it is also evident that through those consecutive degrees all things exist in a continuous chain linked to the First Being (Esse). And it is in accordance with those degrees that influx takes place; for Divine Truth coming forth directly from Divine Good flows into one degree after another. On the way down or with each new degree it becomes more general, and so grosser and more obscure, and becomes more sluggish, and so more unresponsive and frigid. All this clarifies the nature of Divine Order consisting of consecutive degrees and consequently of the nature of influx.

[4] But it should be fully recognized that God's truth, which flows into the third heaven nearest to the Lord, at the same time flows right down into the last and lowest degrees of order as well, without undergoing consecutive degrees of formation. Every single thing at that level is also directly governed and provided by Him who is the First. In this way the consecutive degrees are held together in their proper order and connection. The truth of this may also be recognized to some extent from the law not unknown to the learned in the world that there is only one substance which really is substance. Everything else is a formation from it, and that one and only substance reigns not solely as the form but as that too which is not the form, for instance, as that which gave rise to them. If this were not so, what has been formed could not remain in being and operate. But these matters are stated for him who may be able to understand them.

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