ბიბლია

 

Izlazak 38

Სწავლა

   

1 Od bagremova drva napravi žrtvenik za žrtve paljenice, pet lakata dug, pet lakata širok - u četvorinu - a tri lakta visok.

2 Na njegova četiri ugla načini mu četiri roga. Rogovi su bili u jednom komadu s njim. Onda ga obloži tučem.

3 A načini i sav pribor za žrtvenik: lonce, strugače, kotliće, viljuške i kadionike; sav mu je ovaj pribor načinio od tuča.

4 Za žrtvenik zatim načini rešetku u obliku mrežice od tuča ispod izbočine; zahvaćala mu je do sredine.

5 Salije četiri koluta na četiri ugla tučane rešetke da služe kao kvake za motke.

6 Motke načini od bagremova drva pa ih obloži tučem.

7 Onda provuče motke kroz kolutove na objema stranama žrtvenika da se na njima nosi. Napravio ga je šuplja - od dasaka.

8 A zatim, od zrcala žena koje su posluživale na vratima Šatora sastanka, načini tučani umivaonik i tučani stalak za nj.

9 Onda načini dvorište. Na južnoj strani dvorišta bijahu zavjese od prepredenog lana, stotinu lakata duge.

10 Njihovih dvadeset stupova sa dvadeset podnožja bilo je od tuča, dok su kuke na stupovima i njihove šipke bile od srebra.

11 Od stotinu lakata bile su zavjese i sa sjeverne strane. Njihovih dvadeset stupova sa dvadeset podnožja bilo je od tuča, dok su kuke na stupovima i njihove šipke bile od srebra.

12 Sa zapadne strane bijahu zavjese od pedeset lakata, sa deset stupova i deset njihovih podnožja. Kuke su na stupovima i njihove šipke bile od srebra.

13 Sprijeda, s istoka, zavjese od pedeset lakata.

14 S jedne strane vrata zavjese su bile petnaest lakata, sa tri stupca i njihova tri podnožja.

15 Tako i s druge strane - dakle, na obje strane dvorišnih vrata - bile su zavjese od petnaest lakata, sa tri stupca i njihova tri podnožja.

16 Sve su zavjese oko dvorišta bile od prepredenog lana.

17 Podnožja za stupove bila su od tuča, a kuke na stupovima i njihove šipke od srebra. Vrhovi stupova bili su srebrom obloženi. Sve šipke na dvorišnim stupovima bijahu od srebra.

18 Zavjesa na dvorišnim vratima - izvezena - bila je od ljubičastog, crvenog i tamnocrvenog prediva i prepredenog lana. Dvadeset je lakata bila duga; visoka, po širini, pet lakata kao i dvorišne zavjese.

19 Bila su četiri njihova stupa sa četiri podnožja od tuča. Kuke na stupovima bile su od srebra. Vrhovi stupova bili su srebrom obloženi, a njihove šipke bile su srebrne.

20 Svi kočići unutar Prebivališta bili su od tuča.

21 To je popis stvari za Prebivalište - Prebivalište Svjedočanstva, koji je sastavljen na zapovijed Mojsijevu trudom levita pod vodstvom Itamara, sina svećenika Arona.

22 Besalel, Urijev sin, iz koljena Hurova od plemena Judina napravio je sve što je Jahve Mojsiju naredio.

23 S njim je bio Oholiab, sin Ahisamakov, iz plemena Danova, rezbar, krojač i vezilac za ljubičasto, crveno i tamnocrveno predivo i prepredeni lan.

24 Sve zlato što je utrošeno u radove oko Svetišta - zlato posvećeno prinosom - iznosilo je: dvadeset i devet talenata i sedam stotina trideset šekela u hramskim šekelima.

25 A srebro, sabrano prigodom upisivanja zajednice -

26 to jest beku po glavi, odnosno pola šekela prema hramskom šekelu, od svakoga koji je bio upisan, od dvadeset godina pa naprijed - iznosilo je: stotinu talenata i tisuću sedam stotina sedamdeset i pet šekela u hramskim šekelima. Bilo je upisanih: šest stotina tri tisuće i petsto pedeset.

27 Stotinu talenata srebra otišlo je za salijevanje podnožja Svetištu i zavjesi: sto podnožja od sto talenata - talenat za podnožje.

28 A od tisuću sedam stotina sedamdeset i pet šekela načinio je kuke za stupove, obložio njihove vrhove i napravio šipke za njih.

29 Tuč od žrtve prikaznice iznosio je sedamdeset talenata i dvije tisuće četiri stotine šekela.

30 Od njega je načinio: podnožja za ulaz u Šator sastanka, žrtvenik od tuča s njegovom tučanom rešetkom i sav pribor za žrtvenik;

31 dalje, podnožja oko dvorišta, podnožja za dvorišni ulaz; sve kočiće za Prebivalište i sve kočiće oko dvorišta.

   

სვედენბორგის ნაშრომებიდან

 

Apocalypse Explained # 416

შეისწავლეთ ეს პასაჟი.

  
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416. Verse 1. And after these things I saw, signifies a new perception as to the state of heaven before the Last Judgment. This is evident from what follows in this chapter, which treats of the separation of the good from the evil; for before the Last Judgment occurs the good are separated from the evil by the Lord, and are led away; and because this is involved in the things that were seen, so all this is here signified by "after these things I saw."

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

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 2776

შეისწავლეთ ეს პასაჟი.

  
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2776. 'Offer him as a burnt offering' means that He was to sanctify Himself to the Divine. This is clear from the representation of 'a burnt offering' among the Hebrew nation, and in the Jewish Church, as the holiest act of their worship. There were burnt offerings and there were sacrifices, and as regards what these represented, see 922, 923, 1823, 2180. Sanctifications were effected by means of burnt offerings and sacrifices, and that is why in this verse 'offering a burnt offering' means being sanctified to the Divine. For the Lord sanctified Himself to the Divine, that is, He united the Human to the Divine by means of the conflicts brought about by temptations, and by means of the victories in these, see 1663, 1690, 1692 (end), 1692, 1737, 1787, 1812, 1813, 1820.

[2] It is generally believed at the present day that the burnt offerings and sacrifices were signs of the Lord's passion, and that by His passion the Lord atoned for the iniquities of all. Indeed it is believed that He drew away those iniquities on to Himself, and thus bore them Himself, so that those who believe are made righteous and are saved, if only they think, even in the last hour prior to death, that the Lord suffered on their behalf, no matter how they may have lived throughout the whole course of their lives. But such beliefs are mistaken. The passion of the Cross was the utmost degree of temptation endured by the Lord, by means of which He fully united the Human to the Divine and the Divine to the Human, and by doing this glorified Himself. That union itself is the means by which people possessing faith in Him that is grounded in charity are able to be saved. For the Supreme Divine Itself was no longer able to reach the human race which had removed itself so far away from the celestial things of love, and from the spiritual things of faith, that people did not even recognize them any more, let alone perceive them. Consequently to enable the Supreme Divine to come down to all such as this, the Lord came into the world and united the Human to the Divine within Himself. This union could not have been effected except by means of the very severe conflicts brought about by temptations and by means of victories in these, and at length by means of the final temptation, which was that of the Cross.

[3] As a result of this the Lord is able from the Divine Human to enlighten human minds, even those that are quite remote from the celestial things of love, provided that faith grounded in charity is present in them. For in the next life the Lord appears to celestial angels as the Sun, and to spiritual angels as the Moon, 1053, 1521, 1529, 1530, 2441, 2495 - all the light of heaven flowing from Him. The light of heaven is such that when it enlightens the eyes of spirits and angels it also at the same time enlightens their understanding. This ability to enlighten the understanding also exists inherently within that light, so that the amount of internal light, that is, of understanding, which anyone possesses in heaven is the same as the amount of external light he has. This shows the way in which the light of heaven is different from the light of the world. It is the Lord's Divine Human that enlightens both the eyes and the understanding of those who are spiritual, but this could never be done unless the Lord had united the Human Essence to the Divine Essence. And unless He had united them neither men in the world, nor indeed any spiritual angel in heaven, would any longer have possessed any ability to understand or to perceive that which is good or true. Nor thus would they have possessed any blessedness and happiness at all, nor consequently any salvation at all. From this it becomes clear that the human race could not have been saved unless the Lord had assumed the Human and glorified it.

[4] From what has now been stated anyone may decide for himself the truth or otherwise of the idea that people are saved, no matter how they may have lived, if only they think from some inner emotion that the Lord suffered on their behalf and bore their sins. But in reality the light of heaven received from the Lord's Divine Human is able to reach none except those with whom there exists the good that accompanies faith, that is, who lead charitable lives, or what amounts to the same, who possess conscience. The level itself into which that light can operate, that is, the receptacle for that light, is the good that accompanies faith, which is charity and thus conscience. That those who are spiritual have salvation from the Lord's Divine Human, see 1043, 2661, 2716, 2718.

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