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Exodus 35

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1 And Moses collected all the assembly of the children of Israel, and said to them, These are the things which Jehovah has commanded, to do them.

2 Six days shall work be done, but on the seventh day there shall be to you a holy day, a sabbath of rest to Jehovah: whoever does work on it shall be put to death.

3 Ye shall kindle no fire throughout your dwellings upon the sabbath day.

4 And Moses spoke to all the assembly of the children of Israel, saying, This is the word which Jehovah has commanded, saying,

5 Take from among you a heave-offering to Jehovah: every one whose heart [is] willing, let him bring it, Jehovah's heave-offering -- gold, and silver, and copper,

6 and blue, and purple, and scarlet, and byssus, and goats' [hair],

7 and rams' skins dyed red, and badgers' skins, and acacia-wood,

8 and oil for the light, and spices for the anointing oil, and for the incense of fragrant drugs;

9 and onyx stones, and stones to be set for the ephod, and for the breastplate.

10 And all who are wise-hearted among you shall come and make all that Jehovah has commanded:

11 the tabernacle, its tent, and its covering, its clasps, and its boards, its bars, its pillars, and its bases;

12 the ark, and its staves; the mercy-seat, and the veil of separation;

13 the table and its staves, and all its utensils, and the shewbread;

14 and the lamp-stand for the light, and its utensils, and its lamps, and the oil for the light;

15 and the altar of incense, and its staves; and the anointing-oil, and the incense of fragrant drugs; and the entrance-curtain at the entrance of the tabernacle;

16 the altar of burnt-offering, and the copper grating for it, its staves, and all its utensils; the laver and its stand;

17 the hangings of the court, its pillars, and its bases, and the curtains of the gate of the court;

18 the pegs of the tabernacle, and the pegs of the court, and their cords;

19 the garments of service, to do service in the sanctuary, the holy garments for Aaron the priest, and the garments of his sons, to serve as priests.

20 And all the assembly of the children of Israel departed from before Moses.

21 And they came, every one whose heart moved him, and every one whose spirit prompted him; they brought Jehovah's heave-offering for the work of the tent of meeting, and for all its service, and for the holy garments.

22 And they came, both men and women; every one who was of willing heart brought nose-rings, and earrings, and rings, and bracelets, all kinds of utensils of gold: every man that waved a wave-offering of gold to Jehovah.

23 And every man with whom was found blue, and purple, and scarlet, and byssus, and goats' [hair], and rams' skins dyed red, and badgers' skins, brought [them].

24 All they that offered a heave-offering of silver and copper brought Jehovah's heave-offering. And every one with whom was found acacia-wood for all manner of work of the service, brought [it].

25 And every woman that was wise-hearted spun with her hands, and brought what she had spun: the blue, and the purple, and the scarlet, and the byssus.

26 And all the women whose heart moved them in wisdom spun goats' [hair].

27 And the principal men brought the onyx stones, and the stones to be set, for the ephod, and for the breastplate;

28 and the spice, and the oil for the light, and for the anointing oil, and for the incense of fragrant drugs.

29 The children of Israel brought a voluntary offering to Jehovah, every man and woman whose heart prompted them to bring for all manner of work, which Jehovah, by the hand of Moses, had commanded to be done.

30 And Moses said to the children of Israel, See, Jehovah has called by name Bezaleel the son of Uri, the son of Hur, of the tribe of Judah,

31 and he has filled him with the spirit of God, in wisdom, in understanding, and in knowledge, and in all manner of workmanship,

32 and to devise artistic things: to work in gold, and in silver, and in copper,

33 and in cutting of stones, for setting, and in carving of wood, to execute all artistic work;

34 and he has put in his heart to teach, he and Aholiab, the son of Ahisamach, of the tribe of Dan:

35 he has filled them with wisdom of heart, to work all manner of work of the engraver, and of the artificer, and of the embroiderer, in blue, and in purple, in scarlet, and in byssus, and of the weaver, [even] of them that do every kind of work, and of those that devise artistic work

   

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Arcana Coelestia # 1947

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1947. 'Because Jehovah has hearkened to your affliction' means since it was submitting itself. This is clear from what has been stated above in 1937 about 'humiliating oneself and flinging oneself down' as meaning submitting oneself beneath the controlling power of the internal man, which submission was discussed there and was shown to consist in self-compulsion. It was also shown that in self-compulsion there is freedom, that is, what is willing and spontaneous, and that this distinguishes self-compulsion from being compelled. It was also shown that without this freedom, or willingness and spontaneity, a person cannot possibly be reformed and receive any heavenly proprium; also that though the contrary seems to be the case, there is more freedom in times of temptation than there is outside of them. Indeed at such times freedom increases as assaults are made by evils and falsities and it is consolidated by the Lord in order that a heavenly proprium may be given to the person. For that reason also the Lord is closer in times of temptation. It was shown as well that the Lord in no way compels anybody. No one who is compelled to think that which is true and to do that which is good is reformed, but instead thinks all the more what is false and wills all the more what is evil. This is so with all compulsion, as may also become clear from all the experience and lessons of life, which when learned prove two things - first, that human consciences will not allow themselves to be coerced, and second, that we strive after the forbidden.

[2] Furthermore everyone who is not free desires to become so, for this is his life. From this it is evident that nothing is in any way pleasing to the Lord that is not done in freedom, that is, spontaneously or willingly. For when anyone worships the Lord under circumstances in which he is not free he worships Him with nothing of himself. In his case that which moves the external is the external, that is, it is moved under compulsion - the internal being non-existent, or else incompatible, and even contradictory. When a person is being regenerated he compels himself from the freedom the Lord imparts to him, and humbles, and indeed afflicts, his rational, so that it may submit itself, and in consequence he receives a heavenly proprium. This proprium is then gradually perfected by the Lord and it becomes more and more free, so that as a result it becomes the affection for good and for truth deriving from that good, and possesses delight. And in that affection and delight there is happiness such as the angels experience. This freedom is what the Lord Himself is referring to in John.

The truth makes you free. If the Son makes you free, you are truly free. John 8:32, 36. 1

[3] What this freedom is, is totally unknown to those who do not have conscience, for they identify freedom with feelings of being at liberty and without restraint to think and utter what is false, and to will and do what is evil, and not to control and humble, still less to afflict, those feelings. Yet this is the complete reverse of freedom, as the Lord again teaches in the same place,

Everyone who commits sin is a slave of sin. John 8:34.

People acquire this slave-like freedom from the hellish spirits who reside with them and who inject it into them. When the life of those hellish spirits takes possession of them so do the loves and desires of those same spirits; for an unclean and utterly disgusting delight blows upon them, and being carried away so to speak in a stream they imagine themselves to be in freedom; but it is hellish freedom. The difference between this hellish freedom and heavenly freedom is that the former spells death and drags them down into hell, while the latter, that is, heavenly freedom, promises life and lifts them up to heaven.

[4] That all true internal worship springs from freedom, not from compulsion, and that unless it springs from freedom it is not internal worship, is clear from the Word, from the sacrifices - free-will, votive, and peace or eucharistic - which were called offerings and oblations, mentioned in Numbers 15:3 and following verses; Deuteronomy 12:6; 16:10-11; 23:23; and elsewhere. In David,

With a free-will offering I will sacrifice to You; I will confess Your name, O Jehovah, for it is good. Psalms 54:6.

From the thruma, 2 or the collection which the people were to contribute towards the Tabernacle and sacred vestments, referred to in Moses,

Speak to the children of Israel and let them receive for Me a collection; from every man whose heart makes him willing you shall receive My collection. Exodus 25:2.

And elsewhere in Moses,

Everyone who is willing in heart shall bring it, Jehovah's collection. Exodus 35:5.

[5] The humbling of the rational man, or affliction of it - as stated, from freedom - was also represented by the affliction souls underwent during festivals, referred to in Moses,

It shall be a statute to you for ever: in the seventh month, on the tenth day of the month, you shall afflict your souls. Leviticus 16:29.

And elsewhere in Moses,

On the tenth day of the seventh month is the day of atonement; it shall be a holy convocation for you, and you shall afflict your souls. Every soul who does not afflict himself on that very day shall be cut off from his peoples. Leviticus 23:27, 29.

It is for this reason that unleavened bread in which no fermentation has taken place is called the bread of affliction in Deuteronomy 16:2-3. Affliction is referred to in David in the following way,

O Jehovah, who will sojourn in Your tent? Who will dwell on Your holy mountain? He who walks blameless and performs righteousness, who swears to the affliction of himself and changes not. Psalms 15:1-2, 4.

[6] That 'affliction' is the taming and subduing of evils and falsities rising up from the external man into the rational man may become clear from what has been stated. Thus it is not any reduction of oneself to poverty and misery - not a renunciation of bodily enjoyments - that is meant by affliction. No taming and subduing of evil can result from doing that; indeed it may give rise to an additional evil, namely the desire to receive merit for such a renunciation; and what is more, man's freedom suffers, in which alone, as its ground, the good and truth of faith is able to be sown. Affliction also means temptation; see what has been said already in 1846.

Poznámky pod čarou:

1. In 9096, where this verse is quoted, the verbs are future tense, as in the Greek.

2. A Hebrew word meaning an offering

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

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The New Jerusalem and its Heavenly Doctrine # 276

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276. Of Providence.

Providence is the government of the Lord in the heavens and on the earth (n. 10773). The Lord, from providence, rules all things according to order, and thus providence is government according to order (n. 1755, 2447). And He rules all things either from will or from leave, or from permission; thus in various respects according to man's quality (n. 1755, 2447, 3704, 9940). Providence acts invisibly (n. 5508). Most things which are done from providence appeal to man as contingencies (n. 5508). Providence acts invisibly, in order that man may not be compelled to believe from visible things, and thus that his free-will may not be injured; for unless man has freedom he cannot be reformed, thus he cannot be saved (n. 1937, 1947, 2876, 2881, 3854, 5508, 5982, 6477, 8209, 8987, 9588, 10409, 10777). The Divine providence does not regard temporary things which soon pass away, but eternal things (n. 5264, 8717, 10776; illustrated n. 6491).

They who do not comprehend this, believe that opulence and eminence in the world are the only things to be provided, and call such things blessings from the Divine, when nevertheless they are not regarded as blessings by the Lord, but only as means conducive to the life of man in the world; but that those things are regarded by the Lord which conduce to man's eternal happiness (n. 10409, 10776). They who are in the Divine providence of the Lord, are led in each and all things to eternal happiness (n. 8478, 8480). They who ascribe all things to nature and man's own prudence, and nothing to the Divine, do not think or comprehend this (n. 6481, 10409, 10775).

The Divine providence of the Lord is not, as believed in the world, universal only, and the particulars and single things 1 dependent on man's prudence (n. 8717, 10775). No universal exists but from and with single things, because single things taken together are called a universal, as particulars taken together are called a general (n. 1919, 6159, 6338, 6482-6484). Every universal is such as the single things of which it is formed, and with which it is (n. 917, 1040, 6483, 8857). The providence of the Lord is universal, because existing in the most single things (n. 1919, 2694, 4329, 5122, 5904, 6058, 6481-6486, 6490, 7004, 7007, 8717, 10774); confirmed from heaven (n. 6486). Unless the Divine providence of the Lord were universal, from and in the most single things, nothing could subsist (n. 6338). All things are disposed by it into order, and kept in order both in general and in particular (n. 6338). How the case herein is comparatively with that of a king on earth (n. 6482, 10800). Man's own proper prudence is like a small speck of dirt in the universe, whilst the Divine providence is respectively as the universe itself (n. 6485). This can hardly be comprehended by men in the world (n. 8717, 10775, 10780). Because many fallacies assail them, and induce blindness (n. 6481). Of a certain person in the other life, who believed from confirmation in the world, that all things were dependent on man's own prudence, and nothing on the Divine providence; the things belonging to him appeared infernal (n. 6484).

The quality of the Lord's providence with respect to evils (n. 6481, 6495, 6574, 10777, 10779). Evils are ruled by the Lord by the laws of permission, and they are permitted for the sake of order (n. 8700, 10778). The permission of evil by the Lord is not that of one who wills, but of one who does not will, but who cannot bring aid on account of the urgency of the end, which is salvation (n. 7887). To leave man from his own freedom to think and will evil, and so far as the laws do not forbid, to do evil, is to permit (n. 10778). Without freedom, thus without this permission, man could not be reformed, thus could not be saved, may be seen above in the doctrine of Freedom (n. 141-149).

The Lord has providence and foresight, and the one does not exist without the other (n. 5195, 6489). Good is provided by the Lord, and evil foreseen (n. 5155, 5195, 6489, 10781).

There is no such thing as predestination or fate (n. 6487). All are predestined to heaven, and none to hell (n. 6488). Man is under no absolute necessity from providence but has full liberty, illustrated by comparison (n. 6487). The "elect" in the Word are they who are in the life of good, and thence of truth (n. 3755, 3900, 5057-5058). How it is to be understood that "God would deliver one man into another's hand" (Exod. 21:13) (n. 9010).

Fortune, which appears in the world wonderful in many circumstances, is an operation of the Divine providence in the ultimate of order, according to the quality of man's state; and this may afford proof, that the Divine providence is in the most single of all things (n. 5049, 5179, 6493-6494). This operation and its variations are from the spiritual world, proved from experience (n. 5179, 6493-6494).

Poznámky pod čarou:

1. The word "things" is plural in the Latin and appears to be singular due to a printing error.

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