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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 #2833

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2833. 'And Abraham went and took the ram' means their release effected by the Lord's Divine Human. This is clear from the representation of 'Abraham' as the Lord, here the Lord as to the Divine Human - for when Jehovah or the angel of Jehovah speaks to Abraham, Jehovah or the angel of Jehovah in that case means the Divine itself, and 'Abraham' the Divine Human; and from the meaning of 'a ram' as those who are spiritual, 2830. From this it is evident that 'Abraham went and took the ram caught in a thicket by its horns' means the release of those who are spiritual effected by the Lord's Divine Human. As regards the fact that but for the Lord's Coming into the world spiritual people could not possibly have been saved, see 2661, 2716, and that their salvation and release was effected by the Lord's Divine Human, 2716.

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

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Arcana Coelestia #2417

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2417. 'Do not look back behind you' means that he was not to look to matters of doctrine. This is clear from the meaning of 'looking back behind him' when the city was behind him and the mountain in front of him; for 'a city' means doctrinal teaching, 402, 2268, 2451, while 'a mountain' means love and charity, 795, 1430. That this is the meaning will be evident in the explanation at verse 26, where it is said that his wife looked back behind him and she became a pillar of salt. Anyone may recognize that these words - 'looking back behind him' - have some Divine arcanum within them and that this lies too far down to be visible. For looking back behind him seems to involve nothing reprehensible at all, and yet it is of such great importance that it is said that he was to escape for his life, that is, he was to be concerned about his life to eternity by not looking back behind him. What is meant by looking to matters of doctrine however will be seen in what follows.

[2] Here let it be merely stated what doctrinal teaching is. Such teaching is twofold: one kind has to do with love and charity, the other with faith. Each of the Lord's Churches at the outset, while still very young and virginal, neither possesses nor desires any other doctrinal teaching than that which has to do with charity, for this has to do with life. In course of time however a Church turns away from this kind of teaching until it starts to despise it and at length to reject it, at which point it acknowledges no other kind of teaching than that called the doctrine of faith. And when it separates faith from charity such doctrinal teaching colludes with a life of evil.

[3] This was so with the Primitive or gentile Church after the Lord's Coming. At the outset it possessed no other doctrinal teaching than that which had to do with love and charity, for such is what the Lord Himself taught, see 2371 (end). But after His time, as love and charity started to grow cold, doctrinal teaching regarding faith gradually crept in, and with it disagreements and heresies which increased as men leant more and more towards that kind of teaching.

[4] Something similar had happened to the Ancient Church which came after the Flood and which was spread throughout so many kingdoms, 2385. This Church at the outset knew no other teaching than that which had to do with charity, for that teaching looked towards and permeated life; and so they were concerned about their eternal welfare. After a time however some people started to foster doctrinal teaching about faith which they at length separated from charity. Members of this Church called such people 'Ham' however because they led a life of evil, see 1062, 1063, 1076.

[5] The Most Ancient Church which existed before the Flood and which was pre-eminently called Man enjoyed the perception itself of love to the Lord and charity towards the neighbour, and so had teaching about love and charity inscribed within them. But there also existed at that time those who fostered faith, and when these at length separated it from charity they were called Cain, for Cain means such faith, and Abel whom he killed means charity; see the explanation to Genesis 4.

[6] From this it becomes clear that doctrinal teaching is twofold, one kind having to do with charity, the other with faith, although in themselves the two are one, for teaching to do with charity includes everything to do with faith. But when doctrinal teaching comes to be drawn solely from things to do with faith, such teaching is said to be twofold because faith is separated from charity. Their separation at the present day becomes clear from the consideration that what charity is, and what the neighbour, is utterly unknown. People whose teaching is solely about faith know of charity towards the neighbour as nothing other than giving what is their own to others and taking pity on everyone, for they call everyone their neighbour indiscriminately, when in fact charity consists in all the good residing with the individual - in his affection, and in his ardent zeal, and consequently in his life - while the neighbour consists in all the good residing with people which affects the individual. Consequently the neighbour consists in people with whom good resides - and quite distinctly and separately from one person to the next.

[7] For example, charity and mercy are present with him who exercises righteousness and judgement by punishing the evil and rewarding the good. Charity resides within the punishment of the evil, for he who imposes the punishment is moved by a strong desire to correct the one who is punished and at the same time to protect others from the evil he may do to them. For when he imposes it he is concerned about and desires the good of him who does evil or is an enemy, as well as being concerned about and desiring the good of others and of the state, which concern and desire spring from charity towards the neighbour. The same holds true with every other kind of good of life, for such good cannot possibly exist if it does not spring from charity towards the neighbour, since this is what charity looks to and embodies within itself.

[8] There being so much obscurity, as has been stated, as to what charity is and what the neighbour, it is plain that after doctrinal teaching to do with faith has seized the chief position, teaching to do with charity is then one of those things that have been lost. Yet it was the latter teaching alone that was fostered in the Ancient Church. They went so far as to categorize all kinds of good that flow from charity towards the neighbour, that is, to categorize all in whom good was present. In doing so they made many distinctions to which they gave names, calling them the poor, the wretched, the oppressed, the sick, the naked, the hungry, the thirsty, the prisoners or those in prison, the. sojourners, the orphans, and the widows. Some they also called the lame, the blind, the deaf, the dumb, and the maimed, and many other names besides these. It was in accordance with this kind of teaching that the Lord spoke in the Old Testament Word, and it explains why such expressions occur so frequently there; and it was in accordance with the same that the Lord Himself spoke, as in Matthew 25:35-36, 38-40, 42-45; Luke 14:13, 21; and many times elsewhere. This is why those names have quite a different meaning in the internal sense. So that doctrinal teaching regarding charity may be restored therefore, some discussion will in the Lord's Divine mercy appear further on as to who such people are, and what charity is, and what the neighbour, generally and specifically.

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