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Exodus第36章

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1 Derfor skal Bezal'el og Oholiab og alle andre kunstforstandige Mænd, hvem HE EN har givet Kunstsnilde og Kløgt, så de forstår sig på Arbejdet, udføre alt Arbejdet ved Helligdommens Opførelse i Overensstemmelse med alt, hvad HE EN har påbudt.

2 Derpå tilkaldte Moses Bezal'el og Oholiab og alle de kunstforstandige Mænd, hvem HE EN havde givet Kunstsnilde, alle dem, som i deres Hjerte følte sig tilskyndet til at give sig i Lag med Udførelsen af Arbejdet.

3 Og de modtog af Moses hele den Offerydelse, Israeliterne var kommet med til Arbejdet med Helligdommens Opførelse, for at det kunde blive udført. Men de blev ved at komme med frivillige Gaver til ham, Morgen efter Morgen.

4 Da kom alle de kunstforstandige Mænd, der udførte alt Arbejdet ved Helligdommen, hver fra den Del af Arbejdet, han var beskæftiget med,

5 og sagde til Moses: "Folket kommer med mere, end der kræves til Udførelsen af det Arbejde, HE EN har påbudt!"

6 Da bød Moses, at følgende Kundgørelse skulde udråbes i Lejren: "Hverken Mænd eller Kvinder skal yde mere som Offergave til Helligdommen!" Så hørte Folket op med at komme med Gaver.

7 Og det, der var ydet, var dem nok til at udføre hele Arbejdet, ja mer end nok.

8 Så lavede alle de kunstforstandige Mænd blandt dem, der deltog i Arbejdet, Boligen, ti Tæpper af tvundet Byssus, violet og rødt Purpurgarn og karmoisinrødt Garn; han lavede dem med Keruber på i Kunstvævning,

9 hvert Tæppe otte og tyve Alen langt og fire Alen bredt; alle Tæpperne havde samme Mål.

10 Han syede Tæpperne sammen, fem og fem.

11 I Kanten af det ene Tæppe, det yderste i det ene sammensyede Stykke, satte han Løkker af violet Purpurgarn, og ligeledes satte han Løkker i Kanten af det yderste Tæppe i det andet sammensyede Stykke;

12 han satte halvtredsindstyve Løkker på det ene Tæppe og halvtredsindstyve Løkker i Kanten af det tilsvarende Tæppe i det andet sammensyede Stykke, Løkke lige over for Løkke.

13 Derpå lavede han halvtredsindstyve Guldkroge til at forbinde Tæpperne med hinanden, så at Boligen udgjorde et Hele.

14 Fremdeles lavede han Tæpper af Gedehår til et Teltdække uden om Boligen, og her lavede han elleve Tæpper,

15 hvert Tæppe tredive Alen langt og fire Alen bredt; alle Tæpperne havde samme Mål.

16 De fem af Tæpperne syede han sammen for sig og de seks for sig,

17 og han satte halvtredsindstyve Løkker i Kanten af det yderste Tæppe i det ene sammensyede Stykke og halvtredsindstyve Løkker i Kanten af det tilsvarende Tæppe i det andet sammensyede Stykke.

18 Og han lavede halvtredsindstyve Kobberkroge til at sammenføje Teltdækket med, så det udgjorde et Hele.

19 Fremdeles lavede han over Teltdækket et Dække af rødfarvede Væderskind og derover endnu et Dække af Tahasjskind.

20 Derpå lavede han Brædderne til Boligen af Akacietræ til at stå op,

21 hvert Bræt ti Alen højt og halvanden Alen bredt,

22 og på hvert Bræt to indbyrdes forbundne Tapper; således indrettede han det ved alle Boligens Brædder.

23 Af Brædderne, som han lavede til Boligen, var tyve til Sydsiden,

24 og til de tyve Brædder lavede han fyrretyve Fodstykker af Sølv, to Fodstykker til de to Tapper på hvert Bræt.

25 Andre tyve Brædder lavede han til Boligens anden Side, som vendte mod Nord,

26 med fyrretyve Fodstykker af Sølv, to Fodstykker til hvert Bræt.

27 Og til Bagsiden, som vendte mod Vest, lavede han seks Brædder.

28 Til Boligens Baghjørner lavede han to Brædder,

29 der bestod af to Stykker forneden og ligeledes af to Stykker foroven, indtil den første ing; således indrettede han dem begge for at danne de to Hjørner.

30 Altså blev der til Bagsiden otte Brædder med tilhørende seksten Fodstykker af Sølv, to til hvert Bræt.

31 Derpå lavede han Tværstænger af Akacietræ, fem til de Brædder, der dannede Boligens ene Side,

32 fem til de Brædder, der dannede Boligens anden Side, og fem til de Brædder, der dannede Boligens Bagside mod Vest;

33 den mellemste Tværstang lavede han således, at den midt på Brædderne nåede fra den ene Ende af Væggen til den anden.

34 Brædderne overtrak han med Guld, og deres inge, som Tværstængerne skulde stikkes i, lavede han af Guld, og Tværstængerne overtrak han med Guld.

35 Derpå lavede han Forhænget af violet og rødt Purpurgarn, karmoisinrødt Garn og tvundet Byssus, han lavede det i Kunstvævning med Keruber på,

36 og han lavede dertil fire Piller af Akacietræ, som han overtrak med Guld, og Knagerne derpå lavede han af Guld, og han støbte fire Fodstykker af Sølv til dem.

37 Derpå lavede han et Forhæng til Teltets Indgang af violet og rødt Purpurgarn, karmoisinrødt Garn og tvundet Byssus i broget Vævning

38 og dertil fem Piller med Knager, hvis Hoveder og Bånd han overtrak med Guld, og fem Fodstykker af Kobber.

   


The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

Arcana Coelestia#9509

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9509. 'And you shall make two cherubs' means that there is no admission or access to the Lord except through the good of love. This is clear from the meaning of 'cherubs' as watchfulness and providence, guarding against access to the Lord except through the good of love. Since this was meant by the cherubs, they were placed over the mercy-seat that was over the ark; and they were for the same reason made from solid gold. For 'the ark' means heaven where the Lord is, 9485, and 'gold' means the good of love, 9490. The reason why there is no access to the Lord except through the good of love is that love is spiritual togetherness, and all good belongs to love. Those therefore who are governed by the good of love to the Lord are brought to Him in heaven, because they have been joined together with Him. So too are those who are governed by the good of love towards the neighbour; for the neighbour is the good of a fellow-citizen, the good of one's country, the good of the Church, the good of the whole of the Lord's kingdom, and in the highest sense the Lord Himself since He is the source of that good present with a person.

[2] There are two states that a person passes through while being regenerated, one of which follows the other. The first is a state during which he is led by means of the truths of faith to the good of love; the other is one in which he is governed by the good of love, and when governed by it he is in heaven with the Lord. From this it is evident that this good is heaven itself present with the person, that good being the Lord present with him because its source is the Lord. Regarding these two states that a person who is being regenerated passes through, one of which follows the other, see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227, 9230, 9274; and the fact that a person comes into heaven when governed by good, that is, when led by the Lord by means of good, 8516, 8539, 8722, 8772, 9139.

[3] It is clear from places in the Word where 'cherubs' are mentioned that they mean watchfulness and providence, guarding against access to the Lord or to heaven except through the good of love, that is, except by those governed by the good of love, and also guarding against any harm being done to the good from the Lord which is present in heaven and with a person, as for instance in Genesis,

And He expelled the man, and away from the east towards the garden of Eden He caused the cherubs to dwell, and the flame of a sword turning itself this way and that to guard the way to the tree of life. Genesis 3:24.

Here it is self-evident that things which serve as guards are meant by 'the cherubs', since it says 'to guard the way to the tree of life'. 'The tree of life' is the good of love, which comes from the Lord and for that reason is the Lord; and it is guarded by the prevention of any access except through the good of love.

[4] It is thought that the Lord is accessible through the truths of faith. But there can be no access to Him, nor even to heaven, through those truths if they have been separated from the good of love. As soon as separated truths wish to enter, heaven, which is the way to the Lord, is closed. And since truth cannot enter by itself unless it has good within it, and by virtue of this has come to consist of good, neither can understanding do so, still less factual knowledge, if separated from good desired by the will.

[5] Because watchfulness and providence guarding against access to the Lord, or for that reason to heaven, except through the good of love is meant by 'the cherubs', the Word says that Jehovah is seated on the cherubs, also rides and dwells upon the cherubs, as in David,

Turn Your ears, O Shepherd of Israel; You who are seated upon the cherubs, shine forth. Psalms 80:1.

In the same author,

Jehovah will reign, the peoples will be shaken. He is seated on the cherubs. Psalms 99:1.

In the same author,

Jehovah rode on a cherub, and flew. Psalms 18:10.

And in Isaiah,

Jehovah Zebaoth is dwelling on the cherubs. Isaiah 37:16.

For the same reasons there were cherubs upon the curtains of the dwelling-place, and upon the veil, Exodus 26:1, 31; 36:35; they were also upon the walls of the temple round about and upon the doors there, 1 Kings 6:23-29, 31-35, and similarly in the new temple, as described in Ezekiel 41:18-20. The presence of the cherubs on the curtains of the dwelling-place, on the veil, on the walls of the temple, and on the doors there, was a sign of the Lord's watchfulness, guarding against access to Divine Holiness except through the good of love; and the presence of the cherubs over the ark was a sign that no one should gain access to the Lord Himself except through that good. This also explains why the cherubs were made from solid gold, and in the Jerusalem temple from olive wood; for 'gold' and 'olive oil' mean the good of love.

[6] That watchfulness and providence of the Lord is described in Ezekiel by 'the four living creatures', each of which had four faces, under the throne where the Lord was, Ezekiel 1:1-end; 10:1-end, and also in John by 'four living creatures' around the throne where the Lord was, 10:Revelation 4:6-10; 5:6, 8-9, 14. By 'the four living creatures' is meant the good, varying in appearance, which emanates from the Lord, and which watches and guards against the letting in of anything other than the good of love to the Lord and the good of love towards the neighbour. By 'the throne' on which the Lord was seated heaven is meant, 5313.

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