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2 Mose 35

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

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

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

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

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

6 blauen und roten Purpur, Scharlach, weiße Leinwand und Ziegenhaar,

7 rötliche Widderfelle, Dachsfelle und Akazienholz,

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

9 Onyxsteine und eingefaßte Steine zum Leibrock und zum Amtschild.

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, Haken, Brettern, Riegeln, Säulen und Füßen;

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

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

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

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

16 den Brandopferaltar mit seinem ehernen Gitter, Stangen und allem seinem Geräte; 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 Seilen;

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 Gemeinde der Kinder Israel aus von Mose.

21 Und alle, die es gern und willig gaben, kamen und brachten das Hebopfer dem HERRN zum Werk der Hütte des Stifts und zu allem ihren Dienst und zu den heiligen Kleidern.

22 Es brachten aber beide, Mann und Weib, wer's willig tat, Spangen, Ohrringe, Ringe und Geschmeide und allerlei goldenes Gerät. Dazu brachte jedermann Gold zum Webeopfer dem HERRN.

23 Und wer bei sich fand blauen und roten Purpur, Scharlach, weiße Leinwand, Ziegenhaar, rötliche Widderfelle und Dachsfelle, der brachte es.

24 Und wer Silber und Erz hob, der brachte es zur Hebe dem HERRN. Und wer Akazienholz bei sich fand, der brachte es zu allerlei Werk des Gottesdienstes.

25 Und welche verständige Weiber waren, die spannen mit ihren Händen und brachten ihr Gespinnst, blauen und roten Purpur, Scharlach und weiße Leinwand.

26 Und welche Weiber solche Arbeit konnten und willig dazu waren, die spannen Ziegenhaare.

27 Die Fürsten aber brachten Onyxsteine und eingefaßte Steine zum Leibrock und zum Schild

28 und Spezerei und Öl zu den Lichtern und zur Salbe und zum guten Räuchwerk.

29 Also brachte die Kinder Israel willig, 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 Sohnes Hur, vom Stamme Juda,

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

32 kunstreich zu arbeiten an Gold, Silber und Erz,

33 Edelsteine zu schneiden und einzusetzen, Holz zu zimmern, zu machen allerlei kunstreiche Arbeit.

34 Und hat ihm ins Herz gegeben, zu unterweisen, ihm und Oholiab, dem Sohn Ahisamachs, vom Stamme Dan.

35 Er hat ihr Herz mit Weisheit erfüllt, zu machen allerlei Werk, zu schneiden, zu wirken und zu sticken mit blauem und rotem Purpur, Scharlach und weißer Leinwand, und mit Weben, daß sie machen allerlei Werk und kunstreiche Arbeit erfinden.

   

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Arcana Coelestia # 9222

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9222. And a prince in thy people thou shall not execrate. That this signifies that neither are the doctrines of truth to be blasphemed, is evident from the signification of “a prince,” as being the primary truths of the church (see n. 5044); from the signification of “a people,” as being those who are in truths of doctrine (n. 1259, 1260, 2928, 3295, 3581, 7207); and from the signification of “execrating,” as being to blaspheme. How closely these things are connected, is evident from the internal sense; for by “not to curse God” is signified not to blaspheme truth Divine, and by “not to execrate a prince” is signified not to blaspheme the doctrine of truth. Truth Divine is the Word, and the doctrine of the church is the truth thence derived. A few words may be said about the blaspheming of truth Divine. Truth Divine is the Word, and is doctrine from the Word. Those blaspheme who at heart deny these, even though with the mouth they may praise the Word, and preach it. The blasphemy is hidden in the denial, and it emerges when they are left by themselves, especially in the other life; for there hearts speak, after outward things have been removed.

[2] Those who blaspheme, that is, deny the Word, are unable to receive anything of the truth and good of faith; for the Word teaches the existence of the Lord, of heaven and hell, of the life after death, of faith and charity, and of many other things, which without the Word, that is, without revelation, would be quite unknown (n. 8944); and therefore those who deny the Word cannot receive anything of what the Word teaches; for when they either read or hear it, a negative attitude presents itself, which either extinguishes the truth, or turns it into falsity.

[3] Wherefore the very first thing with the man of the church is to believe the Word; and this is the chief thing with him who is in the truth of faith and the good of charity. But with those who are in the evils of the love of self and of the world, the chief thing is not to believe the Word, for they reject it the moment they think about it, and likewise blaspheme it. If a man were to see the magnitude and the nature of the blasphemies against the Word that exist with those who are in the evils of these loves, he would be horrified. While the man himself is in the world he is not aware of this, because these blasphemies are hidden behind the ideas of that active thought which with men passes into speech. Nevertheless they are revealed in the other life, and appear horrible.

[4] Blasphemies are of two kinds; there are those which come forth from the understanding and not at the same time from the will; and those which come forth from the will through the understanding. It is these latter blasphemies which are so horrible; but not the former. Those which come forth from the will through the understanding are from evil of life; but those which come forth from the understanding only, and not at the same time from the will, are from falsity of doctrine, or from the fallacies of the external senses, which deceive a man who is held fast in ignorance. These things have been said in order that it may be known how the case is with the blaspheming of truth Divine, that is, of the Word and its derivative doctrine, which is signified by “cursing God and execrating a prince of the people.”

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

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Arcana Coelestia # 7058

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7058. And Moses told Aaron all the words of Jehovah. That this signifies the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine, is evident from the signification of “telling,” as being influx (see n. 5966); from the representation of Moses, as being the truth proceeding immediately from the Divine of the Lord (see n. 7010, 7054); from the representation of Aaron, as being the truth proceeding mediately from the Divine of the Lord (see n. 7009); and from the signification of “all the words of Jehovah,” as being the details of doctrine. Instruction is signified by “Moses told the words to Aaron,” for instruction from the Divine is effected by means of influx, which influx is signified by “telling.” From all this it is evident that by “Moses told Aaron all the words of Jehovah” is signified the influx of the truth proceeding immediately from the Divine of the Lord into the truth which proceeds mediately, and instruction in the details of doctrine.

[2] There is instruction in the details of doctrine, when the truth proceeding immediately from the Divine of the Lord is conjoined with the truth which proceeds mediately, for then there is perception (of which above, n. 7055). There is this conjunction especially among the angels who are in the third or inmost heaven, and are called celestial. These angels have an exquisite perception of the truth of both kinds, and from this of the Lord’s presence. The reason is that they are in good more than others, for they have the good of innocence; consequently they are nearest to the Lord, and in an intensely bright and as it were flaming light, for they see the Lord as a sun, the rays of whose light are such from the nearness.

[3] It is said truth proceeding immediately from the Divine of the Lord, although in the internal sense the subject here treated of is the Lord when He was in the world, and when He called upon His Father as separate from Himself. But how the case herein is, has been occasionally told before, namely, that the Divine Itself, or Jehovah, was in Him, for He was conceived of Jehovah; and therefore He also calls Him His “Father,” and Himself His “Son.” But the Lord was then in the human that was infirm by heredity from the mother, and insofar as He was in this, so far Jehovah or the Divine Itself which was in Him appeared to be absent; but insofar as the Lord was in the Human glorified, or made Divine, so far Jehovah or the Divine Itself was present, and in the very Human. From this then it can be known how it is to be understood that the truth which had proceeded immediately from the Divine was from the Divine of the Lord.

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