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2 Mose 35

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1 Und Mose versammelte die ganze Gemeine der Kinder Israel und sprach zu ihnen: Das ist's, das der HERR geboten hat, das ihr tun sollt:

2 Sechs Tage sollt ihr arbeiten; den siebenten Tag aber sollt ihr heilig halten, einen Sabbat der Ruhe des HERRN. Wer darinnen arbeitet, soll sterben.

3 Ihr sollt kein Feuer anzünden am Sabbattage in allen euren Wohnungen.

4 Und Mose sprach zu der ganzen Gemeine der Kinder Israel: Das ist's, das der HERR geboten hat:

5 Gebt unter euch Hebopfer dem HERRN, also daß das Hebopfer des HERRN ein jeglicher williglich bringe, Gold, Silber, Erz,

6 gelbe Seide, Scharlaken, Rosinrot, weiße Seide und Ziegenhaar,

7 rötlich Widderfell, Dachsfell und Föhrenholz,

8 Öl zur Lampe und Spezerei zur Salbe und zu gutem Räuchwerk,

9 Onyx und eingefaßte Steine zum Leibrock und zum Schildlein.

10 Und wer unter euch verständig, ist, der komme und mache, was der HERR geboten hat:

11 nämlich die Wohnung mit ihrer Hütte und Decke, Rinken, Brettern, Riegeln, Säulen und Füßen;

12 die Lade mit ihren Stangen, den Gnadenstuhl und Vorhang;

13 den Tisch mit seinen Stangen und alle seinem Geräte und die Schaubrote;

14 den Leuchter, zu leuchten, und sein Gerät und seine Lampen und das Öl zum Licht;

15 den Räuchaltar mit seinen Stangen, die Salbe und Spezerei zum Räuchwerk; das Tuch vor der Wohnung Tür;

16 den Brandopferaltar mit seinem ehernen Gitter, Stangen und alle seinem Gerät; das Handfaß mit seinem Fuße;

17 den Umhang des Vorhofs mit seinen Säulen und Füßen und das Tuch des Tors am Vorhof;

18 die Nägel der Wohnung und des Vorhofs mit ihren Säulen

19 die Kleider des Amts zum Dienst im Heiligen, die heiligen Kleider Aarons, des Priesters, mit den Kleidern seiner Söhne zum Priestertum.

20 Da ging die ganze Gemeine der Kinder Israel aus von Mose.

21 Und alle, die es gerne und williglich gaben, kamen und brachten das Hebopfer dem HERRN zum Werk der Hütte des Stifts und zu alle seinem Dienst und zu den heiligen Kleidern.

22 Es brachten aber beide, Mann und Weib, wer es williglich tat, Hefte, Ohrenrinken, Ringe und Spangen und allerlei gülden Gerät. Dazu brachte jedermann Gold zur Webe dem HERRN.

23 Und wer bei ihm fand gelbe Seide, Scharlaken, Rosinrot, weiße Seide, Ziegenhaar, rötlich Widderfell und Dachsfell, der brachte es.

24 Und wer Silber und Erz hub, der brachte es zur Hebe dem HERRN. Und wer Föhrenholz bei ihm fand, der brachte es zu allerlei Werk des Gottesdienstes.

25 Und welche verständige Weiber waren, die wirkten mit ihren Händen und brachten ihr Werk von gelber Seide, Scharlaken, Rosinrot und weißer Seide.

26 Und welche Weiber solche Arbeit konnten und willig dazu waren, die wirkten Ziegenhaar.

27 Die Fürsten aber brachten Onyx und eingefaßte Steine zum Leibrock und zum Schildlein

28 und Spezerei und Öl zu den Lichtern und zur Salbe und zu gutem Räuchwerk.

29 Also brachten die Kinder Israel williglich, beide Mann und Weib, zu allerlei Werk, das der HERR geboten hatte durch Mose, daß man's machen sollte.

30 Und Mose sprach zu den Kindern Israel: Sehet, der HERR hat mit Namen berufen den Bezaleel, den Sohn Uris, des Sohns Hurs, vom Stamm Juda,

31 und hat ihn erfüllet mit dem Geist Gottes, daß er weise, verständig, geschickt sei zu allerlei Werk,

32 künstlich zu arbeiten am Gold, Silber und Erz,

33 Edelstein schneiden und einsetzen, Holz zimmern, zu machen allerlei künstliche Arbeit.

34 Und hat ihm sein Herz unterweiset samt Ahaliab, dem Sohne Ahisamachs, vom Stamm Dan.

35 Er hat ihr Herz mit Weisheit erfüllet, zu machen allerlei Werk, zu schneiden, wirken und zu sticken mit gelber Seide, Scharlaken, Rosinrot und weißer Seide und mit Weben, daß sie machen allerlei Werk und künstliche Arbeit erfinden.

   

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Apocalypse Explained # 1170

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1170. Verse 17. And every pilot, and all that are employed on ships, and sailors, and as many as work at sea, signifies all that have believed themselves to be in wisdom, intelligence, and knowledge, and have confirmed the falsities of that doctrine and religious persuasion by reasonings from the natural man. This is evident from the signification of "ships" as being the knowledges of truth and good, also doctrinals in both senses (See n. 514); and as wisdom, intelligence and knowledge are from the knowledges of truth and good, so a "pilot or ship master" signifies those who are in wisdom. "Those employed on ships" signify those who are in intelligence; and "sailors" signify those who are in knowledge. Wisdom, intelligence, and knowledge are mentioned, because they follow in that order with those who from knowledges become wise. Wisdom is in the third degree, intelligence in the second, and knowledge in the first or ultimate, and this is why they are mentioned in that order in the Word, as in Moses:

I have filled Bezaleel with the spirit of God, in wisdom, in intelligence, and in knowledge (Exodus 31:3; 35:31).

The above is evident also from the signification of "working at sea," as being to confirm by reasonings from the natural man, and here to confirm the falsities of that doctrine and religious persuasion, for "the sea" signifies the natural man, and "working" there signifies to reason, and by reasonings to confirm. Strictly, "to work at sea" signifies to acquire the things by which they may make gain, also to sell such things, and thus to make gain. But as gains were described above by "merchants and their merchandise," here "working at sea" has another signification, namely, to confirm by reasonings. That "pilots or ship masters" signify those who are wise can be seen in Ezekiel:

The wise men of Zidon and Arvad were thy pilots. The elders of Gebal and the wise men thereof were thy caulkers (Ezekiel 27:8, 9).

But these things may be seen explained above (n. 514).

(Continuation)

[2] There are two faculties of life in man, one called the understanding and the other the will. These faculties are entirely distinct from each other; but they were created to make one, and when they make one they are called one mind; but with man they are at first divided, and afterwards united.

They are distinct just as light and heat are. For the understanding is from the light of heaven which in its essence is the Divine truth or the Divine wisdom; and while man is in the world the understanding in him sees, thinks, reasons, and concludes from that light. Yet man is ignorant of this fact, since he knows nothing about that light or its origin. The will is from the heat of heaven, which in its essence is the Divine good or the Divine love; and while man is in the world the will in him loves from that heat, and has from it all its pleasure and delight. Of this fact also man is ignorant, since he knows nothing about that heat or its origin. Since, then, the understanding sees from the light of heaven, it is evidently the subject and receptacle of that light, and thus the subject and receptacle of truth and of wisdom therefrom. And since the will loves from the heat of heaven, it is evidently the subject and receptacle of that heat, and thus the subject and receptacle of good, that is, of love. From all this it can be clearly seen that these two faculties of man's life are distinct, as light and heat are, also as truth and good are, and as wisdom and love are.

[3] That these two faculties are at first divided in man, is plainly perceptible from the fact that man is capable of understanding truth, and good from truth, and of accepting it as good, even though he does not will it and from willing do it; for he understands what is true and thus what is good when he hears and reads about it, and understands so fully as to be able afterwards to teach it by preaching and writing. But when alone and thinking from his spirit he can apprehend that he does not will the truth, and even that he wills to act contrary to it, and does act contrary to it when not restrained by fears. Such are those who are able to speak intelligently, and yet live otherwise. This is "seeing one law in the spirit, and another in the flesh," "spirit" being the understanding, and "flesh" the will. This division between the understanding and the will is perceived especially by those who wish to be reformed, and but little by others.

[4] This division is possible because the understanding with man has not been destroyed, but the will has been destroyed. For the understanding is comparatively like the light of the world by which man is able to see with equal clearness in the winter season and summer season; while the will is comparatively like the heat of the world, which may be absent from the light or be present in the light. It is absent in the winter season and present in the summer season. But the fact is this, that nothing except the will destroys the understanding, as nothing except the absence of heat destroys the germinations of the earth. The understanding is destroyed by the will in those who are in evils of life when the two act as one, and not when they do not act as one. They act as one when man thinks by himself from his love, but they do not act as one when he is with others. When he is with others he conceals and thus sets aside his will's own love; and when this is set aside the understanding is raised up into higher light.

[5] This shall be shown by experience. I have occasionally heard spirits talking with one another and also with myself so wisely that an angel could scarcely have talked more wisely; and I was in consequence led to believe that they would soon be raised up into heaven; but after a while I saw them with the evil in hell, at which I wondered. But I was then permitted to hear them talking in a wholly different way, not in favor of truths as before, but against them, because they were now in the love of their own will and likewise of their own understanding, while before they were not in that love. It has also been granted me to see how what is man's own [proprium] is distinguished from what is not his own; for this may be seen in the light of heaven. What is man's own has its seat within, and what is not his own has its seat without; and the latter veils and conceals the former, and the former does not appear until this veil is taken away, as takes place with all after death. I have noticed also that many were amazed at what they saw and heard; but these were such as judge of the state of a man's soul from his conversation and writings, and not also from his acts which are from his own will. All this makes clear that these two faculties of life in man are at first divided.

[6] Something shall now be said about their union. They are united in those who are reformed, which is effected by combat against the evils of the will. When these evils have been removed the will of good acts as one with the understanding of truth. From this it follows that such as the will is such is the understanding, or, what is the same, such as the love is such is the wisdom. The wisdom is such as the love is because the love belonging to the will is the esse of man's life, and the wisdom belonging to the understanding is the existere of life therefrom; therefore the love, which belongs to the will, forms itself in the understanding, and the form it there takes on is what is called wisdom; for as love and wisdom have one essence it is clear that wisdom is the form of love, or love in form. When these faculties have thus been united by reformation the will's love increases daily, and it increases by spiritual nourishment in the understanding; for it has there its affection for truth and good, which is like an appetite that hungers and desires. From all this it is clear that it is the will that must be reformed, and as it is reformed the understanding sees, that is, grows wise; for as has been said, the will has been destroyed, but the understanding has not. The will and the understanding also make one with those who are not reformed, that is, in the evil, if not in the world yet after death; for after death man is not permitted to think from his understanding except in accordance with the love of his will. To this everyone is finally brought; and when he is brought to this condition the evil love of the will has its own form in the understanding, and as this form is from the falsities of evil it is insanity.

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