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2 Mose 36

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1 Da arbeiteten Bezaleel und Ahaliab und alle weisen Männer, denen der HERR Weisheit und Verstand gegeben hatte, zu wissen, wie sie allerlei Werk machen sollten, zum Dienst des Heiligtums nach allem, das der HERR geboten hatte.

2 Und Mose rief dem Bezaleel und Ahaliab und allen weisen Männern, denen der HERR Weisheit gegeben hatte in ihr Herz, nämlich allen, die sich willig darerboten und hinzutraten, zu arbeiten an dem Werke.

3 Und sie nahmen zu sich von Mose alle Hebe, die die Kinder Israel brachten zu dem Werk des Dienstes des Heiligtums, daß es gemacht würde. Denn sie brachten alle Morgen ihre willige Gabe zu ihm.

4 Da kamen alle Weisen, die am Werk des Heiligtums arbeiteten, ein jeglicher seines Werks, das sie machten,

5 und sprachen zu Mose: Das Volk bringet zu viel, mehr denn zum Werk dieses Dienstes not ist, das der HERR zu machen geboten hat.

6 Da gebot Mose, daß man rufen ließ durchs Lager: Niemand tue mehr zur Hebe des Heiligtums! Da hörete das Volk auf zu bringen.

7 Denn des Dinges war genug zu allerlei Werk, das zu machen war, und noch übrig.

8 Also machten alle weisen Männer unter den Arbeitern am Werk die Wohnung, zehn Teppiche von gezwirnter weißer Seide, gelber Seide, Scharlaken, Rosinrot, Cherubim, künstlich.

9 Die Länge eines Teppichs war achtundzwanzig Ellen und die Breite vier Ellen, und waren alle in einem Maß.

10 Und er heftete je fünf Teppiche zusammen, einen an den andern.

11 Und machte gelbe Schläuflein an eines jeglichen Teppichs Ort, da sie zusammengefüget werden.

12 je fünfzig Schläuflein an einen Teppich, damit einer den andern faßte.

13 Und machte fünfzig güldene Häklein; und fügte die Teppiche mit den Häklein einen an den andern zusammen, daß es eine Wohnung würde.

14 Und er machte elf Teppiche von Ziegenhaaren zur Hütte üben die Wohnung,

15 dreißig Ellen lang und vier Ellen breit, alle in einem Maß.

16 Und fügte ihrer fünf zusammen auf ein Teil und sechs zusammen aufs andere Teil.

17 Und machte je fünfzig Schläuflein an jeglichen Teppich am Ort, damit sie zusammengeheftet würden.

18 Und machte je fünfzig eherne Häklein, damit die Hütte zusammen in eins gefüget würde.

19 Und machte eine Decke über die Hütte von rötlichen Widderfellen und über die noch eine Decke von Dachsfellen.

20 Und machte Bretter zur Wohnung von Föhrenholz, die stehen sollten,

21 ein jegliches zehn Ellen lang und anderthalb Ellen breit,

22 und an jeglichem zween Zapfen, da mit eins an das andere gesetzt würde. Also machte er alle Bretter zur Wohnung,

23 daß derselben Bretter zwanzig gegen Mittag stunden;

24 und machte vierzig silberne Füße drunter, unter jeglich Brett zween Füße an seinen zween Zapfen.

25 Also zur andern Seite der Wohnung, gegen Mitternacht, machte er auch zwanzig Bretter

26 mit vierzig silbernen Füßen, unter jeglich Brett zween Füße.

27 Aber hinten an der Wohnung gegen den Abend machte er sechs Bretter,

28 und zwei andere hinten an den zwo Ecken der Wohnung,

29 daß ein jegliches der beiden sich mit seinem Ortbrett von unten auf gesellete und oben am Haupt zusammenkäme mit einer Klammer,

30 daß der Bretter acht würden und sechzehn silberne Füße, unter jeglichem zween Füße.

31 Und er machte Riegel von Föhrenholz, fünf zu den Brettern auf der einen Seite der Wohnung

32 und fünf auf der andern Seite und fünf hinten an, gegen den Abend.

33 Und machte die Riegel, daß sie mitten an den Brettern durchhingestoßen würden, von einem Ende zum andern.

34 Und überzog die Bretter mit Golde; aber ihre Rinken machte er von Gold zu den Riegeln und überzog die Riegel mit Golde.

35 Und machte den Vorhang mit den Cherubim dran künstlich mit gelber Seide, Scharlaken, Rosinrot und gezwirnter weißer Seide.

36 Und machte zu demselben vier Säulen von Föhrenholz und überzog sie mit Gold und ihre Köpfe von Golde; und goß dazu vier silberne Füße.

37 Und machte ein Tuch in der Tür der Hütte; von gelber Seide, Scharlaken, Rosenrot und gezwirnter weißer Seide gestickt,

38 und fünf Säulen dazu mit ihren Köpfen und überzog ihre Köpfe und Reife mit Golde; und fünf eherne Füße dran.

   

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Apocalypse Explained # 1143

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1143. And of fine linen and of purple, signifies truths and goods from a celestial origin that have been profaned. This is evident from the signification of "fine linen," as being truths from a celestial origin (of which presently); also from the signification of "purple," as being goods from a celestial origin (of which above, n.1042. But here such truths and goods profaned are meant, because the fine linen and purple are called "merchandise of Babylon," and "Babylon," as "a harlot and the mother of whoredoms and of the abominations of the earth," signifies profanations of truth and good. Truths and goods from a celestial origin are truths and goods with those who are in love to the Lord; these are called celestial, and are distinguished from the truths and goods from a spiritual origin, which are signified by "silk and scarlet," which will be spoken of presently. Truths and goods from a celestial origin are profaned by their transferring to themselves the Lord's Divine power of saving the human race, thus transferring their love to the Lord to the Pope as a vicar and to his ministers. And yet the Lord cannot be loved when He has no power to save; but the man is loved who is put in the Lord's place. They say that the Lord is loved because He has given that power to a man, and that He is loved and is held in holy respect by those who have received that power, and is worshipped by the rest. But love to the Lord cannot exist with them, because the love of having dominion over heaven and over the church is wholly contrary to it; for such love is love of self, which is a diabolical love, from which the Lord cannot be loved. Such love regarded in itself is rather hatred against the Lord, and it is turned into hatred when they become spirits and dominion is taken away from them. Then they persecute all who are in love to the Lord. All this makes clear how they profane truths and goods which are from a celestial origin.

[2] That "fine linen" signifies truths from a celestial origin can be seen from the following passages. In Ezekiel:

I clothed thee with embroidered work, I shod thee with the skin of the badger, and I girded thee with fine linen, and covered thee with silk. Thus wast thou adorned with gold and silver, and thy garments were fine linen, and silk, and embroidered work (Ezekiel 16:10, 13).

This is said of Jerusalem, which means the church, here in its first establishment. "Embroidered work and the skin of the badger" here signify the knowledges of truth and good from the Word; "fine linen and silk" signify truths from a celestial origin and truths from a spiritual origin. These are said to be "garments," because "garments" signify the truths with which good is clothed. In the same:

Fine linen in embroidered work was thy spreading forth, and purple from the isles of Elishah was thy covering (Ezekiel 27:7).

This is said of Tyre, which signifies the church as to the knowledges of good and truth. These knowledges are signified by "embroidered work from Egypt," truths by "fine linen," and good by "purple," both from a celestial origin. In Luke:

There was a certain rich man who was clothed in purple and fine linen, and indulged in luxuries every day splendidly (Luke 16:19).

The "rich man" means the Jewish nation, which is said to be "clothed in purple and fine linen," because they have the Word from which they might have goods and truths; goods are here meant by "purple," and truths by "fine linen," both from a celestial origin. "Lazarus lying at the rich man's porch" means the Gentiles that did not have the Word.

[3] Since "fine linen" [byssus] which is also called cotton [xylinum] signified truths from a celestial origin, and the garments of Aaron represented Divine truths, because he represented the Lord, therefore:

His miter and belt were woven of fine linen and cotton (Exodus 28:39; 39:27).

And because the curtains and hangings of the tabernacle represented those things of the church that cover, and these are truths, therefore:

These were woven of cotton or fine linen (Exodus 26:1; 27:9, 18; 36:8; 38:9, 16).

"Fine linen" has the same signification in the following passages of Revelation:

The time of the marriage of the Lamb is come, and his wife hath made herself ready; and it was given to her that she should be clothed in fine linen, clean and bright (Revelation 19:7-8).

The armies of Him that sat upon the white horse followed him upon white horses, clothed in fine linen, white and clean (Revelation 19:14).

"Fine linen" signifies truth from a celestial origin because fine linen was a kind of very shining flax of which garments were made; "flax," and also "whiteness," signify truth, and "a garment" made of it signifies truth that is clean and pure according to the shining.

(Continuation respecting the Athanasian Faith)

[4] The hell where those are who are called devils is the love of self; and the hell where those are who are called satans is the love of the world. The diabolical hell is the love of self because that love is the opposite of celestial love which is love to the Lord; and the satanic hell is the love of the world because that love is the opposite of spiritual love, which is love towards the neighbor. Now as the two loves of hell are opposites of the two loves of heaven, hell and the heavens are in opposition to each other; for all who are in the heavens look to the Lord and to the neighbor, but all who are in the hells look to self and the world. All who are in the heavens love the Lord and the neighbor, and all who are in the hells love self and the world, and consequently hate the Lord and the neighbor. All who are in the heavens think what is true and will what is good, because they think and will from the Lord; but all who are in the hells think what is false and will what is evil, because they think and will from self. From this it is that all who are in the hells appear turned backward, with the face turned away from the Lord; they also appear turned upside down, with the feet upwards and the head downwards. They so appear in accordance with their loves, which are opposite to the loves of heaven.

[5] As hell is the love of self it is also fire, for all love corresponds to fire, and in the spiritual world is so presented as to appear like a fire at a distance, although it is not fire but love; and thus the hells appear within to be on fire, and without like outbursts of fire in smoke from furnaces or from conflagrations; and sometimes the devils themselves appear like fires of coals. Their heat from that fire is like a boiling up from impurities, which is lust, and their light from that fire is only an appearance of light from fantasies and from confirmations of evil by falsities, but still it is not light, for when the light of heaven flows in it becomes to them thick darkness, and when the heat of heaven flows in it becomes to them cold; nevertheless, they see from their light, and live from their heat; but they see like owls, birds of night, and bats, whose eyes are blinded in the light of heaven, and they live half dead. The living principle in them is from the ability to think, to will, to speak, to do, and in consequence to see, to hear, to taste, to smell, and to feel; and this living principle is merely the ability arising from action upon them from without of the life which is God, according to order, and continually impelling them towards order. It is from that power that they live to eternity. Their dead principle is from the evils and falsities that spring from their loves. Consequently their life viewed from their loves is not life but death; and this is why in the Word hell is called "death," and those who are there are called "the dead."

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