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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.

   

From Swedenborg's Works

 

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.

Footnotes:

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.