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Exodus 40

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1 And the Lord spoke to Moses, saying:

2 The first month, The first day of the month, thou shalt set up the tabernacle of the testimony,

3 And shalt put the ark in it, and shalt let down the veil before it:

4 And thou shalt bring in the table, and set upon it the things that are commanded according to the rite. The candlestick shall stand with its lamps,

5 And the altar of gold whereon the incense is burnt, before the ark of the testimony. Thou shalt put the hanging in the entry of the tabernacle,

6 And before it the altar of holocaust:

7 The laver between the altar and the tabernacle, and thou shalt fill it with water.

8 And thou shalt encompass the court with hangings, and the entry thereof.

9 And thou shalt take the oil of unction and anoint the tabernacle with its vessels, that they may be sanctified:

10 The altar of holocaust and all its vessels:

11 The laver with its foot: thou shalt consecrate all with the oil of unction, that they may be most holy.

12 And thou shalt bring Aaron and his sons to the door of the tabernacle of the testimony, and having washed them with water,

13 Thou shalt put on them the holy vestments, that they may minister to me, and that the unction of them may prosper to an everlasting priesthood.

14 And Moses did all that the Lord had commanded.

15 So in the first month of the second year, the first day of the month, the tabernacle was set up.

16 And Moses reared it up, and placed the boards and the sockets and the bars, and set up the pillars,

17 And spread the roof over the tabernacle, putting over it a cover, as the Lord had commanded.

18 And he put the testimony in the ark, thrusting bars underneath, and the oracle above.

19 And when he had brought the ark into the tabernacle, he drew the veil before it to fulfil the commandment of the Lord.

20 And he set the table in the tabernacle of the testimony at the north side without the veil,

21 Setting there in order the loaves of proposition, as the Lord had commanded Moses.

22 He set the candlestick also in the tabernacle of the testimony over against the table on the south side,

23 Placing the lamps in order, according to the precept of the Lord.

24 He set also the altar of gold under the roof of the testimony over against the veil,

25 And burnt upon it the incense of spices, as the Lord had commanded Moses.

26 And he put also the hanging in the entry of the tabernacle of the testimony,

27 And the altar of holocaust of the entry of the testimony, offering the holocaust, and the sacrifices upon it, as the Lord had commanded.

28 And he set the laver between the tabernacle of the testimony and the altar, filling it with water.

29 And Moses and Aaron, and his sons washed their hands and feet,

30 When they went into the tabernacle of the covenant, and went to the altar, as the Lord had commanded Moses.

31 He set up also the court round about the tabernacle and the altar, drawing the hanging in the entry thereof. After all things were perfected,

32 The cloud covered the tabernacle of the testimony, and the glory of the Lord filled it.

33 Neither could Moses go into the tabernacle of the covenant, the cloud covering all things and the majesty of the Lord shining, for the cloud had covered all.

34 If at any time the cloud removed from the tabernacle, the children of Israel went forward by their troops:

35 If it hung over, they remained in the same place.

36 For the cloud of the Lord hung over the tabernacle by day, and a fire by night, in the sight of all the children of Israel throughout all their mansions.

   

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Remove

  

As with many verbs, the meaning of "remove" in the Bible varies a good bit depending on context. It generally involves a separation of spiritual states, and in most cases specifically refers to a kind of sorting-out process to separate true ideas from false ones.

(Odkazy: Arcana Coelestia 932, 3993, 4544, 6371, 7392, 9258; The Apocalypse Explained 811 [6])

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Arcana Coelestia # 7392

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7392. 'To remove the frogs from me, and from my people' means in order that they might not be compelled to use reasonings arising from utter falsities. This is clear from the meaning of 'removing' as not being compelled, for what caused the pleading was weariness resulting from their being compelled to use reasonings arising from utter falsities; from the meaning of 'the frogs' as reasonings arising from utter falsities, dealt with in 7351, 7352; and from the representation of Pharaoh, and also of the Egyptians, as those who are steeped in falsities and engage in molestation, dealt with often.

[2] With regard to that weariness which is the cause of the pleading or self-abasement in those who engage in molestation, it should be recognized that those people find this undelightful; for they are unable to do evil by the use of reasonings that arise from utter falsities, since the upright - who at this point are those members of the Lord's spiritual Church whom they were molesting - laugh at utter falsities, which are contradictions of the truth. But they were able to do evil through their use of falsities based on illusions and appearances, by which they falsify truths, such truths being meant by 'the blood' into which the waters of Egypt were turned, 7317, 7326; for illusions and appearances mislead people since they cast a sort of shadow or veil over truths. Because they are unable to do any evil through their use of reasonings arising from utter falsities, that is, arising from total contradictions of the truth, they have found them to be undelightful and therefore beg to have them taken away. For nothing delights those in hell except doing evil, in whatever possible way. Indeed doing evil is the very delight of their life; so great is it that it constitutes their whole life. When therefore they are not allowed to do it weariness overtakes them. This is the reason why Pharaoh begged to have the plague of frogs taken away, but not that of blood described above, nor that of the lice described below. For 'the plague of frogs' means molestation through the use of reasonings arising from utter falsities, by the use of which however they are unable to do any evil; but 'the plague of blood' means molestation by the use of falsities arising from illusions and appearances, a molestation which gives them delight because they are able to do ill by means of it. And 'the plague of lice' means evils which give them delight because they are evils.

[3] A feeling of delight in doing evil exists in the next life with all those who in the world do not do good to their neighbour for their neighbour's sake, to their country for their country's sake, or to the Church for the Church's sake, but for their own sake. Consequently they do not do what is true and good for the sake of what is true and good. The fact that their delight consists in doing evil is not evident in the world because the external man conceals it. But in the next life, when superficial things are taken away and a person is left with what he is inwardly, that delight then emerges and reveals itself. So it is that such people are in hell; for those who are there all love to do evil, whereas those in heaven all love to do good.

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