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2 Mose第36章

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1 Und Bezaleel und Oholiab und alle Männer, die weisen Herzens waren, in welche Jehova Weisheit und Verstand gelegt hatte, damit sie alles Werk der Arbeit des Heiligtums zu machen wüßten, taten nach allem, was Jehova geboten hatte.

2 Und Mose rief Bezaleel und Oholiab und jeden Mann, der weisen Herzens war, in dessen Herz Gott Weisheit gelegt hatte, jeden, den sein Herz trieb, ans Werk zu gehen, um es zu machen.

3 Und sie nahmen von Mose das ganze Hebopfer, das die Kinder Israel gebracht hatten zum Werke der Arbeit des Heiligtums, um es zu machen; und diese brachten ihm noch (O. fortwährend) freiwillige Gaben, Morgen für Morgen.

4 Und es kamen alle weisen Männer, die alles Werk des Heiligtums machten, ein jeder von seinem Werke, das sie machten,

5 und sprachen zu Mose und sagten: Das Volk bringt viel, mehr als genug für die Arbeit des Werkes, das Jehova zu machen geboten hat.

6 Da gebot Mose, und man ließ einen uf durchs Lager ergehen also: Weder Mann noch Weib soll ferner ein Werk machen für das Hebopfer des Heiligtums! Und so wurde dem Volke das Bringen gewehrt. (O. hörte das Volk auf zu Bringen)

7 Und des Verfertigten (W. des Werkes) war genug für das ganze Werk, um es zu machen; und es war übrig.

8 Und alle, die weisen Herzens waren unter den Arbeitern des Werkes, machten die Wohnung aus zehn Teppichen; von gezwirntem Byssus und blauem und rotem Purpur und Karmesin, mit Cherubim in Kunstweberarbeit machte er (d. h. Bazaleel. (S. Kap. 37,1 usw.)) sie.

9 Die Länge eines Teppichs war 28 Ellen, und vier Ellen die Breite eines Teppichs: ein Maß für alle Teppiche.

10 Und er fügte fünf Teppiche zusammen, einen an den anderen, und er fügte wieder fünf Teppiche zusammen, einen an den anderen.

11 Und er machte Schleifen von blauem Purpur an den Saum des einen Teppichs am Ende, bei der Zusammenfügung; also machte er es an dem Saume des äußersten Teppichs bei der anderen Zusammenfügung.

12 Fünfzig Schleifen machte er an den einen Teppich, und Fünfzig Schleifen machte er an das Ende des Teppichs, der bei der anderen Zusammenfügung war, die Schleifen eine der anderen gegenüber.

13 Und er machte fünfzig Klammern von Gold und fügte die Teppiche zusammen, einen an den anderen, mit den Klammern, so daß die Wohnung ein Ganzes wurde.

14 Und er machte Teppiche von Ziegenhaar zum Zelte über die Wohnung; elf solcher Teppiche machte er.

15 Die Länge eines Teppichs war dreißig Ellen, und vier Ellen die Breite eines Teppichs: ein Maß für die elf Teppiche.

16 Und er fügte zusammen fünf Teppiche besonders und sechs Teppiche besonders.

17 Und er machte fünfzig Schleifen an den Saum des äußersten Teppichs bei der Zusammenfügung, und fünfzig Schleifen machte er an den Saum des Teppichs der anderen Zusammenfügung.

18 Und er machte fünfzig Klammern von Erz, um das Zelt zusammenzufügen, so daß es ein Ganzes wurde.

19 Und er machte für das Zelt eine Decke von rotgefärbten Widderfellen und eine Decke von Dachsfellen oben darüber.

20 Und er machte die Bretter zu der Wohnung von Akazienholz, aufrechtstehend:

21 zehn Ellen die Länge eines Brettes, und eine und eine halbe Elle die Breite eines Brettes;

22 zwei Zapfen zu einem Brette, einer dem anderen gegenüber eingefügt: also machte er es zu allen Brettern der Wohnung.

23 Und er machte die Bretter zu der Wohnung: zwanzig Bretter an der Seite gegen Mittag, südwärts;

24 und er machte vierzig Füße von Silber unter die zwanzig Bretter: zwei Füße unter ein Brett für seine zwei Zapfen, und wieder zwei Füße unter ein Brett für seine zwei Zapfen;

25 und an der anderen Seite der Wohnung, an der Nordseite, machte er zwanzig Bretter,

26 und ihre vierzig Füße von Silber: zwei Füße unter ein Brett, und wieder zwei Füße unter ein Brett;

27 und an der Hinterseite der Wohnung gegen Westen machte er sechs Bretter;

28 und zwei Bretter machte er für die Winkel der Wohnung an der Hinterseite;

29 und sie waren zweifach von unten auf und waren an (O. bis zu) ihrem Oberteil völlig aneinander in einem inge; also machte er es mit ihnen beiden an den beiden Winkeln.

30 Und es waren acht Bretter, und ihre Füße von Silber: sechzehn Füße, je zwei Füße unter einem Brette.

31 Und er machte iegel von Akazienholz: fünf zu den Brettern der einen Seite der Wohnung,

32 und fünf iegel zu den Brettern der anderen Seite der Wohnung, und fünf iegel zu den Brettern der Wohnung an der Hinterseite gegen Westen;

33 und er machte den mittleren iegel in der Mitte der Bretter durchlaufend von einem Ende zum anderen.

34 Und er überzog die Bretter mit Gold; und ihre inge, die Behälter für die iegel, machte er von Gold, und überzog die iegel mit Gold.

35 Und er machte den Vorhang von blauem und rotem Purpur und Karmesin und gezwirntem Byssus; in Kunstweberarbeit machte er ihn, mit Cherubim.

36 Und er machte zu demselben vier Säulen von Akazienholz und überzog sie mit Gold, ihre Haken von Gold, und er goß zu denselben vier Füße von Silber.

37 Und er machte für den Eingang des Zeltes einen Vorhang von blauem und rotem Purpur und Karmesin und gezwirntem Byssus, in Buntwirkerarbeit;

38 und seine fünf Säulen und ihre Haken; und er überzog ihre Köpfe und ihre Bindestäbe mit Gold; und ihre fünf Füße waren von Erz.

   

来自斯威登堡的著作

 

Apocalypse Explained#1143

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1143. And fine linen and crimson.- That these signify truths and goods from a celestial origin, profaned, is evident from the signification of fine linen, which denotes truths from a celestial origin, of which we shall speak presently; and from the signification of crimson, which denotes goods from a celestial origin (concerning which see above, n. 1042), but in this case those truths and goods profaned, because the fine linen and crimson are called the merchandise of Babylon, and Babylon as a harlot and the mother of the whoredoms and abominations of the earth, signifies profanations of truth and good. Truths and goods from a celestial origin are the truths and goods with those who are in love to the Lord, which are called celestial, and are distinguished from the truths and goods from a spiritual origin, signified by the silk and scarlet, which we shall refer to presently. They profane truths and goods from a celestial origin, especially in this, that they have arrogated to themselves the Lord's Divine Power of saving mankind, and thus also love to Him they have diverted [to the pope] as his vicar and to his ministers. But the Lord cannot be loved when the power of salvation is taken away from Him, and a man is loved instead of Him. They say, indeed, that the Lord is loved for giving that power to man, and that he is loved, and also reverently honoured by those who have received that power, and is worshipped by the rest. But love to the Lord cannot exist with such, the love of ruling over heaven and the Church being altogether contrary to it; for that love is the love of self, which is diabolical love, and from this the Lord cannot be loved. Such love, regarded in itself, is rather hatred against the Lord, into which also it is changed when they become spirits, and domination is taken away from them then they also persecute all those who are in love to the Lord. From these things it is evident how they profane truths and goods which are from a celestial origin.

[2] That fine linen signifies truths from a celestial origin, is evident from the following passages.

Thus in Ezekiel:

"I clothed thee with broidered-work, I shod thee with badger's skin (taxus), and I girded thee with fine linen, and covered thee with silks; thus wast thou adorned with gold and silver, and thy garments were fine linen, silk, and broidered-work" (16:10, 13).

This is said of Jerusalem, by which the Church is meant, in this case, at its first establishment. Broidered-work and badger's skin there 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 described as garments, because garments signify truths, with which good is clothed or invested.

Again in the same:

"Fine linen in broidered-work [from Egypt] was thine expansion, and crimson from the isle of Elisha was thy covering" (27:7).

This refers to Tyre, which signifies the Church as to the knowledges of good and truth; those knowledges are signified by broidered-work from Egypt, truths by fine linen, and good by crimson, both from a celestial origin.

So in Luke:

"There was a certain rich man who was clothed in crimson and fine linen, and fared sumptuously every day" (16:19).

The rich man here means the Jewish race, which is said to be clothed in crimson and fine linen, because they possessed the Word, from which they were in possession of goods and truths; goods are there meant by crimson, and truths by fine linen, both from a celestial origin. By Lazarus, who lay at the rich man's porch, are meant the nations who had not the Word.

[3] Because fine linen (byssus), which also is xylinum, signified truths from a celestial origin, and the garments of Aaron represented Divine truths, he himself representing the Lord, therefore fine linen and xyhinum were interwoven in his mitre and belt (Exodus 28:39; 39:27); they were also interwoven in the curtains of the tabernacle and its coverings, because they represented those things of the Church which inclose, and these are truths (Exodus 26:1; 27:9, 18; 36:8; 38:9, 16).

The signification of fine linen (byssus) in the following passages of the Apocalypse is similar:

"The time of the marriage of the Lamb is come, and his wife hath made herself ready; and it was given unto her that she should be clothed in fine linen, clean and shining" (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" (19:14).

The reason why fine linen signifies truth from a celestial origin is, because that kind of linen was a species of very white flax, of which garments are made. Flax, and also whiteness, signify truth, and a garment made from it signifies according to its brightness, truth pure and clean.

[4] Continuation of the Athanasian Creed.- The hell where those are who are called devils is the love of self; and the hell where those who are called satans is the love of the world. The reason why the diabolical hell is the love of self, is, that that love is the opposite of celestial love, which is love to the Lord; and the reason why the satanical hell is the love of the world, is, that this love is the opposite of spiritual love, which is love towards the neighbour.

Now, since the two loves of hell are the opposite of the two loves of heaven, therefore hell and the heavens are in opposition to each other. For all who are in the heavens have regard to the Lord and to the neighbour, but all who are in the hells have regard to themselves and the world. All who are in the heavens love the Lord and the neighbour, but all who are in the hells love themselves and the world, and hence bear hatred to the Lord and to the neighbour. 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 themselves. It is for this reason that all who are in the hells appear averted, their faces being turned away from the Lord, they also appear inverted, their feet being upwards and their heads downwards; this appearance arises from their loves being the opposite of the loves of heaven.

[5] Since 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 seem at a distance like fire, yet still it is not fire but love. For this reason the hells appear within as if they were on fire, and without like ejections of fire in the midst of smoke rising from furnaces or conflagrations; sometimes the devils themselves also appear like fires of charcoal. The heat which they have from that fire is like an effervescence from impurities, which is lust, and the light which they receive from that fire is merely an appearance of light from phantasies, and from confirmations of evils by falsities; but yet, it is not light, for whenever the light of heaven enters by influx it becomes thick darkness to them, and when the heat of heaven enters it becomes cold to them. They see, however, from their own light, and live from their own heat; but their sight is like that of owls, birds of night, and bats, whose eyes are dim to the light of heaven, and they live in a semi-torpid state. The living principle pertaining to them consists merely in their ability to think and will, to speak and act, and hence to see, hear, taste, smell, and feel. It is merely a faculty derived from that life which is God acting upon them from without, according to order, and continually impelling them to order. It is from this faculty that they live for ever. The dead principle pertaining to them is from the evils and falsities derived from their loves; hence it is, that their life, viewed from their loves, is not life, but death; and therefore hell, in the Word is called "death," and its inhabitants are called "dead."

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.