----中文待译----
1186. "And no craftsman of whatsoever craft shall be found in thee any more."- That this signifies no longer any wisdom, intelligence, and knowledge (scientia), is evident from the signification of craftsman of whatsoever craft, as denoting all that pertains to the understanding, consequently wisdom, intelligence, and knowledge (scientia); for these belong to the understanding, wisdom being the inmost, intelligence the middle, and knowledge (scientia) the ultimate thereof. The reason why these things are signified by the craftsmen of whatsoever craft is, that they are endowments of the understanding, and such endowments are signified by crafts. Since these are signified by crafts, therefore in those parts of the Word where the construction of the tabernacle is described and also the garments of Aaron which were of gold, purple, crimson (purpura), scarlet double-dyed, and fine twined linen, it is said that they were to be the work of the craftsman, and elsewhere the work of the designer (Exodus 26:1, 31; 28:6; 39:8; and other passages). By those things, now mentioned, of which they are made, are signified such things as pertain to wisdom, intelligence, and knowledge (scientia); it is therefore said of Bezeleel and Oholiab, the craftsmen who made them, that "they were filled with wisdom, intelligence, and knowledge (scientia)" (Exodus 31:3, and following verses; 36:1, 2, and following verses).
[2] That a craftsman signifies intelligence from man's proprium is plain in Hosea:
"They make to themselves a molten image of their silver, and idols in their intelligence, all of it the work of the craftsmen" (587, 827).
[3] Continuation.- The end, middle causes, and effects are called also the principal end, the intermediate ends, and the ultimate end. These latter are called ends, because the principal end, which is everything in them - both their esse and soul - produces them. The principal end is the love of man's will, the intermediate ends are subordinate loves, and the ultimate end is the love of the will, existing, as it were, in its effigy. Since the principal end is the love of the will, it follows that the intermediate ends, because they are subordinate loves, are foreseen, provided, and produced through the understanding, and that the ultimate end is the use foreseen, provided, and produced by the love of the will through the understanding, for everything that love produces is use. It is necessary for this to be stated in order that the assertion just made may be understood, namely, that eminence and opulence may be blessings, and also that they may also be curses.
1186. And no craftsman of whatsoever craft shall be found in thee any more, signifies no more wisdom, intelligence, or knowledge. This is evident from the signification of "craftsman of whatsoever craft," as being everything belonging to the understanding, consequently wisdom, intelligence, and knowledge, for these belong to the understanding, the inmost of which is wisdom, the middle intelligence, and the lowest is knowledge. This is the signification of "craftsman of whatsoever craft," because these are endowments of the understanding, and its endowments are signified by "crafts." As these are signified by "crafts," so in the Word where the construction of the tabernacle is treated of, also the garments of Aaron, which were of gold, blue, purple, scarlet double-dyed, and fine twined linen, it is said that they were to be the work of the "craftsman," elsewhere "a work of a contriver" (Exodus 26:1, 31; 28:6; 39:8; and elsewhere). The things of which these were made, and which are here mentioned, signify things of wisdom, intelligence, and knowledge; therefore of Bezaleel and Oholiab, who were the craftsmen, and who made these things, it is said:
They were filled with wisdom, intelligence, and knowledge (Exodus 31:3; 36:1-2).
[2] That "craftsman" signifies intelligence from what is one's own [proprium] is evident in Hosea:
They make them a molten image of their silver, and idols in their intelligence, all of it the work of the craftsmen (587, 827).
(Continuation)
[3] End, mediate causes, and effect, are called also the chief end, intermediate ends, and the final end. Intermediate and final ends are called ends, because the chief end produces them, is everything in them, is their esse and is their soul. The chief end is the will's love in man, the intermediate ends are subordinate loves, and the final end is the love of the will existing as it were in its effigy. As the chief end is the love of the will it follows that intermediate ends, being subordinate loves, are foreseen, provided, and produced through the understanding, and that the final end is the use foreseen, provided, and produced by the love of the will through the understanding, for everything that love produces is a use. This must be premised in order that what has just been said may be perceived, namely, that eminence and riches may be blessings or that they may be curses.
1186. "Et omnis artifex omnis artis non invenietur in te amplius." - Quod significet quod nulla amplius sapientia, intelligentia et scientia, constat ex significatione "artificis omnis artis", quod sit omne quod intellectus est, inde sapientia, intelligentia et scientia, hae enim intellectus sunt, cujus intimum est sapientia, medium est intelligentia, et ultimum est scientia.
Quod "artifex omnis artis" illa significet, est quia illae sunt dotes intellectus, et dotes ejus significantur per "artes." Quoniam illae per "artes" significantur, ideo in Verbo ubi agitur de constructione Tabernaculi, tum ubi agitur de vestibus Aharonis, quae erant ex auro, hyacinthino, purpura, coccineo dibapho et xylino intertexto,
dicitur quod "facienda sint opere artificis", et alibi "opere excogitationis" (Exodus 26:1, 31 cap. 28:6; 39:8: et alibi):
per illa ex quibus facta sunt, et nunc recensita, significantur illa quae sapientiae; intelligentiae et scientiae sunt: quapropter de Bezaleele et de Oholiabo, qui erant artifices, et illa faciebant, dicitur, quod
Impleti sint sapientia, intelligentia et scientia (Exod 31:3, seq.; cap. 36:1, 2, seq.).
[2] Quod per "artificem" significetur intelligentia ex proprio, constat apud Hoscheam,
"Faciunt sibi fusile ex argento suo, et in intelligentia sua idola, opus artificum totum" (13:2):
per "fusile" et per "idolum" significatur cultus secundum doctrinam quae ex propria intelligentia est; per "argentum" significatur falsum ex quo; inde dicitur quod "in intelligentia faciant sibi idolum, opus artificum totum." Similiter apud Esaiam,
"Sculptile fundit artifex, et conflator auro obducit illud, et catenas argenti conflat;.... artificem sapientem quaerit" (40:19, 20);
et apud Jeremiam,
"Argentum extensum ex Tharschish adfertur, ..aurum ex Uphaso, opus artificis et manuum conflatoris, hyacinthinum et..vestis.., opus sapientum tota" (10:3, 9 1
):
hic et ibi describitur propria intelligentia, ut quoque plurimis in locis alibi, per "idola", "sculptilia" et "fusilia" (videatur [supra,] n. 587 [b] 827 [a]).
[3] (Continuatio.)
Finis, causae mediae, et effectus, vocantur etiam finis principalis, fines intermedii, et finis ultimus; hi vocantur fines, quia finis principalis producit illos, et est omne in illis, et est esse illorum, et anima illorum. Finis principalis est amor voluntatis hominis, fines intermedii sunt amores subordinati, et finis ultimus est amor voluntatis existens sicut in sua effigie. Quia finis principalis est amor voluntatis, sequitur quod fines intermedii, quia sunt amores subordinati, praevideantur, provideantur et producantur per intellectum, et quod finis ultimus sit usus ab amore voluntatis per intellectum praevisus, provisus et productus; omne enim quod amor producit est usus. Haec praemittenda sunt, ut percipiatur res modo dicta, quod eminentia et opulentia possint esse benedictiones, et quoque quod possint esse maledictiones.
Footnotes:
1. The editors made a correction or note here.