बाइबल

 

Izlazak 36

पढाई करना

   

1 Stoga neka Besalel, Oholiab i svi vještaci koje je Jahve obdario vještinom i sposobnošću da vješto izvedu sve poslove oko podizanja Svetišta obave sve kako je Jahve naredio."

2 Mojsije onda pozva Besalela, Oholiaba i sve one što ih je Jahve obdario vještinom; sve koje je srce poticalo da se prihvate posla i izvedu ga.

3 Oni preuzmu od Mojsija sve prinose koje Izraelci bijahu donijeli da se izvedu poslovi oko podizanja Svetišta. Ali kako su oni i dalje donosili prinose jutro za jutrom,

4 svi majstori koji su gradili Svetište dođu - svaki s posla na kojem je radio -

5 i reknu Mojsiju: "Svijet donosi mnogo više nego što je potrebno za izvođenje posla koji nam je Jahve naredio da izvedemo."

6 Zato Mojsije izda naredbu koju po taboru proglase: "Neka više nijedan čovjek ni žena ne donosi nikakva priloga za Svetište!" Tako ustave narod te nije donosio novih darova.

7 Što imahu bijaše dosta da se izvede sve djelo; i još je pretjecalo.

8 I tako najvještiji ljudi među radnicima naprave Prebivalište. Načine ga od deset zavjesa od prepredenog lana i ljubičastog, crvenog i tamnocrvenog prediva. Na njima bijahu izvezeni likovi kerubina.

9 Dužina je svake zavjese iznosila dvadeset osam lakata, a širina svake zavjese četiri lakta. Sve su zavjese bile iste mjere.

10 Pet zavjesa sastave jednu s drugom, a pet drugih zavjesa sastave opet jednu s drugom.

11 Na rubu posljednje od zavjesa sastavljenih u jedno načine petlje od modre vune; jednako ih načine i na rubu posljednje zavjese drugoga dijela;

12 načine pedeset petlji na jednome komadu, a pedeset na rubu zavjese drugoga komada. Petlje su stajale jedna spram druge.

13 Onda naprave pedeset zlatnih kopča pa sastave zavjese kopčama jednu s drugom. Tako je Prebivalište bilo kao jedna cjelina.

14 Zatim za Šator povrh Prebivališta načine zavjese od kostrijeti; načine ih jedanaest.

15 Dužina svake zavjese bila je trideset lakata, a širina četiri lakta. Tih jedanaest zavjesa bilo je iste mjere.

16 Sastave pet zavjesa za se, a šest drugih opet za se.

17 Naprave pedeset petlji na rubu zavjese jednoga komada, a pedeset načine na rubu drugoga komada.

18 Načine i pedeset kopča od tuča da sastave Šator zajedno, tako da bude jedna cjelina.

19 Zatim naprave pokrov za Šator od učinjenih ovnujskih koža, a povrh njega drugi, od finih koža.

20 Trenice nauzgor za Prebivalište izrade od bagremova drva.

21 Duljina je svake trenice bila deset lakata, a širina lakat i pol.

22 Svaka je trenica imala dva klina da je drže uspravno. To su napravili na svakoj trenici za Šator.

23 Trenice za Prebivalište napravili su ovako: dvadeset trenica za južnu stranu;

24 napravili su četrdeset podnožja od srebra pod dvadeset trenica - dva podnožja pod prvu trenicu za njezina dva klina i dva podnožja pod svaku slijedeću trenicu za njezina dva klina.

25 Za drugu, sjevernu, stranu Prebivališta naprave dvadeset trenica

26 i za njih četrdeset podnožja od srebra - dva podnožja pod prvu trenicu, a po dva podnožja pod svaku slijedeću trenicu.

27 Prebivalištu straga, prema zapadu, napraviše šest trenica.

28 Naprave i dvije trenice za uglove Prebivališta straga.

29 Pri dnu su bile rastavljene, ali su se pri vrhu, kod prvoga koluta, sastajale. Tako su ih obje postavili za dva ugla.

30 Bilo je osam trenica s njihovim podnožjima od srebra: šesnaest podnožja, pod svakom trenicom dva.

31 Načine priječnice od bagremova drva: pet njih za trenice s jedne strane Prebivališta,

32 a pet opet priječnica za trenice s druge strane Prebivališta te pet priječnica za trenice Prebivalištu straga, prema zapadu.

33 Onda načine središnju priječnicu što je prolazila sredinom trenica s kraja na kraj.

34 Trenice oblože zlatom, a njihove kolutove, kroz koje su priječnice bile provučene, načine od zlata. I priječnice oblože zlatom.

35 Naprave zavjesu od ljubičastog, crvenog i tamnocrvenog prediva i prepredenog lana; načine je s izvezenim kerubinima.

36 Za nju naprave četiri stupa od bagremova drva i oblože ih zlatom. Kuke su im bile od zlata, a saliju im i četiri podnožja od srebra.

37 Na ulazu u Šator naprave zavjesu od ljubičastog, crvenog i tamnocrvenog prediva i prepredenog lana, umjetnički protkanu, i za nju pet stupčića s njihovim kukama. Vrhove stupčića i njihove šipke oblože zlatom, dok im pet podnožja naprave od tuča.

   

टीका

 

Command

  
Washington Crossing the Delaware by Emanuel Leutze

To command is to give an order that something must be done, and is directed to an individual, or a group. It is an imperative, not a suggestion. Commanding can be done in two ways, or from two differing motives. It often comes in an organization, where it is used to impose an order that is necessary to do the organization's work, such as a business, or government or an army, and can be legitimate, or is used in a family by parents to maintain an orderly home. But it can also be used by a person who loves power and having gotten it in some way, loves to impose his or her will on others for selfish gratification. So one motive is love of a use, or of good, and the other is for the love of self, or possessions. The Lord, from His infinite love, has given mankind commandments because He is order itself, and knows that our happiness to eternity depends on our acceptance of His order of creation, which ultimately is the only order that exists.

स्वीडनबॉर्ग के कार्यों से

 

Apocalypse Explained #1187

इस मार्ग का अध्ययन करें

  
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1187. And the voice of the millstone shall not be heard in thee any more signifies no more any understanding of truth from the will of good. This is evident from the signification of "millstone," as being the production of truth from good (See n. 1182); thus also the understanding of truth from the will of good, since the understanding is the recipient of truth, and the will the recipient of good.

(Continuation)

Now as the end, which is the love of man's will, provides or acquires for itself through the understanding the means through which the final end may exist, to which the first end advances through the means, and this is the end coming into existence, which is the use, it follows that the end loves the means when they promote that use, and does not love them when they do not promote it, but then rejects them, and through the understanding provides or acquires for itself other means. This makes clear the quality of a man whose chief end is the love of eminence, or the love of glory and honor, or whose chief end is the love of wealth, or love of money or possessions, namely, that he regards all means as servants that are serviceable to him for his final end, which is love coming into existence, and this love is use to himself.

[2] Take, for example, a priest whose chief end is love of money or possessions, his means are the ministerial office, the Word, doctrine, learning, preaching from these, and instruction of men of the church and their reformation and salvation by means of these. These means are valued by him according to the end and for the sake of the end, and yet they are not loved, although with some they appear to be loved; for wealth is what is loved, since this is the first and the final end, and that end, as has been said, is everything in the means. Such assert, indeed, that their desire is that men of their church be taught, reformed, and saved; but as wealth is the end from which this is said, it is not said from their love, but only as means of acquiring reputation and gain for the sake of the end.

[3] The same is true of a priest whose chief end is a love of eminence over others, as will be seen if gain or honor is separated from the means. It is wholly different when instruction, reformation, and salvation of souls is the chief end, and wealth and eminence are the means; for a priest is then a wholly different man, for he is a spiritual man, while the former is a natural man. With a spiritual priest wealth and eminence are blessings, but with a natural priest wealth and eminence are curses. This has been made evident by much experience in the spiritual world. Many have been seen and heard there who asserted that they had taught, had written, and had reformed men; but when the end or love of their will was disclosed, it was clear that they had done all things for the sake of self and the world, and nothing for the sake of God and the neighbor, and that they even cursed God and did evil to the neighbor. Such are meant in Matthew 7:22-23; and in Luke 13:26-27.

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