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Exodus 36

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1 Then wrought Bezaleel and Aholiab, and every man that was wise-hearted, in whom Jehovah had put wisdom and understanding to know how to work all manner of work of the service of the sanctuary -- according to all that Jehovah had commanded.

2 And Moses called Bezaleel and Aholiab, and every man that was wise-hearted, in whose heart God had put wisdom, every one whose heart moved him to come to the work to do it.

3 And they took from Moses every heave-offering that the children of Israel had brought for the work of the service of the sanctuary, to make it. And they still brought him voluntary offerings morning by morning.

4 And all the wise men that wrought all the work of the sanctuary came, every man from his work which they wrought,

5 and spoke to Moses, saying, The people bring much more than enough for the service of the work that Jehovah commanded to be done.

6 Then Moses gave commandment, and they caused it to be proclaimed through the camp, saying, Let neither man nor woman make any more work for the heave-offering of the sanctuary! So the people were restrained from bringing;

7 for the work they had was sufficient for all the work to do it, and it was too much.

8 And every wise-hearted man among those that wrought the work of the tabernacle made ten curtains of twined byssus, and blue, and purple, and scarlet: [with] cherubim of artistic work did he make them.

9 The length of one curtain was twenty-eight cubits, and the breadth of one curtain four cubits -- one measure for all the curtains.

10 And he coupled five of the curtains one to another, and [the other] five curtains coupled he one to another.

11 And he made loops of blue on the edge of one curtain at the edge of the coupling; he did likewise in the edge of the outermost curtain in the other coupling.

12 He made fifty loops in one curtain, and he made fifty loops at the end of the curtain that was in the other coupling: the loops were opposite to one another.

13 And he made fifty clasps of gold, and coupled the curtains together with the clasps, so that the tabernacle became one.

14 And he made curtains of goats' [hair] for the tent over the tabernacle: eleven curtains did he make them.

15 The length of one curtain was thirty cubits, and four cubits the breadth of one curtain -- one measure for the eleven curtains.

16 And he coupled five of the curtains by themselves, and six of the curtains by themselves.

17 And he made fifty loops on the edge of the outermost curtain in the coupling, and fifty loops made he on the edge of the curtain in the other coupling.

18 And he made fifty clasps of copper to couple the tent, that it might be one.

19 And he made a covering for the tent [of] rams' skins dyed red, and a covering of badgers' skins above [that].

20 And he made the boards for the tabernacle of acacia-wood, standing up;

21 ten cubits the length of the boards, and one cubit and a half the breadth of one board;

22 two tenons in one board, connected one with the other: thus did he make for all the boards of the tabernacle.

23 And he made the boards for the tabernacle: twenty boards for the south side southward;

24 and he made forty bases of silver under the twenty boards, two bases under one board, for its two tenons, and two bases under another board for its two tenons.

25 And for the other side of the tabernacle, on the side toward the north, he made twenty boards,

26 and their forty bases of silver, two bases under one board, and two bases under another board.

27 And at the rear of the tabernacle, westward, he made six boards;

28 and he made two boards for the corners of the tabernacle at the rear;

29 and they were joined beneath, and were coupled together at the top thereof into one ring: thus he did to both of them in both the corners;

30 and there were eight boards, and their silver bases: sixteen bases, under every board two bases.

31 -- And he made bars of acacia-wood: five for the boards of the one side of the tabernacle,

32 and five bars for the boards of the other side of the tabernacle, and five bars for the boards of the tabernacle at the rear, westward.

33 And he made the middle bar in the midst of the boards reach from one end to the other.

34 And he overlaid the boards with gold; and made their rings of gold [as] receptacles for the bars; and overlaid the bars with gold.

35 And he made the veil of blue, and purple, and scarlet, and twined byssus: of artistic work he made it [with] cherubim.

36 And he made four pillars of acacia[-wood] for it, and overlaid them with gold; their hooks were of gold; and he cast for them four bases of silver.

37 And he made a curtain for the entrance of the tent of blue, and purple, and scarlet, and twined byssus, of embroidery;

38 and its five pillars with their hooks; and he overlaid their capitals and their connecting-rods with gold; and their five bases were of copper.

   

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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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Arcana Coelestia # 4001

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4001. 'And black among the lambs' means the first state of innocence. This is clear from the meaning of 'black' as the proprium, and from the meaning of 'a lamb' as innocence, dealt with just above in 3994. The reason why 'black among the lambs' at this point means the first state of innocence is that the proprium of a person who is being regenerated rules at first, for he imagines that he does good from his proprium, and also, so that he can be granted a heavenly proprium, he must do it as if from his proprium, see 1712, 1937, 1947, 2882, 2883, 2891. This is why 'black among the lambs' here means the first state of innocence.

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