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2 Mózes第36章

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1 Elhívá azért Mózes Bésaléelt, és Aholiábot, és mindazokat a bölcs férfiakat, a kiknek elméjébe tudományt adott vala az Úr, és mind a kit szíve arra indíta, hogy járuljon annak a munkának végrehajtásához.

2 És átvevék Mózestõl mind azt az ajándékot, a mit az Izráel fiai hoztak vala, a szent [hajlék] felépítésének szolgálatára. Azontúl is minden reggel önkéntes ajándékot is hoztak.

3 Eljövének azért mind azok a bölcsek, kik a szent hajlék minden munkáján dolgoztak, kiki a maga munkájától, a melyen dolgozott.

4 És ezt mondák Mózesnek: Többet hord a nép [ajándékba], mint a mennyi kell a munka elkészítésére, a melyet parancsolt az Úr, hogy csináljunk.

5 Parancsola azért Mózes, és hírré tevék a táborban: Se férfi, se asszony ezután ne készítsen ajándékot a szent munkára. És megszünék a nép hordani.

6 És az egész munka elvégzésére elég volt az adomány, még felesleges is.

7 És mind a bölcs szívû [férfiak], kik munkálkodának, készíték a hajlékot, tíz kárpittal: sodrott lenbõl és kék, és bíborpiros és karmazsinszinûbõl, Kérubokkal, mestermunkával készíték azokat.

8 Egy-egy kárpit hossza huszonnyolcz sing, szélessége egy-egy kárpitnak négy sing vala; egy mértéke vala minden kárpitnak.

9 És öt kárpitot foglalának egybe, és ismét a más öt kárpitot is egybefoglalák, egyiket a másikkal.

10 És csinálának kék hurkokat az elsõ kárpitnak szélére, a mely szélrõl vala az egybefoglalásban; hasonlót csinálának a külsõ kárpit szélére, a másik egybefoglalásban is.

11 Az egyik kárpiton ötven hurkot csinálának, és ötven hurkot csinálának a [másik] kárpit szélén is, a mely a második egybefoglalásban vala; a hurkokat egymás ellenébe.

12 Csinálának ötven arany horgocskát is, és összefoglalák a kárpitokat a horgocskákkal, egyiket a másikkal, és egygyé lõn a hajlék.

13 Csinálának kárpitokat kecskeszõrbõl is, sátornak a hajlékra; tizenegy kárpitot csinálának ilyent.

14 Egy kárpit hossza harmincz sing, és egy kárpit szélessége négy sing; egy mértéke vala a tizenegy kárpitnak.

15 És egybefoglalák az öt kárpitot külön, és a hat kárpitot külön.

16 Csinálának ötven hurkot is a kárpit szélére, a mely szélrõl vala az egybefoglalásban; ötven hurkot csinálának a kárpit szélére a másik egybefoglalásban is.

17 Csinálának ötven rézhorgocskát is a sátor egybefoglalására, hogy egygyé legyen.

18 Csinálának takarót is a sátorra, veresre festett kosbõrökbõl, és azon felül egy takarót borzbõrökbõl.

19 És megcsinálák a deszkákat is a hajlékhoz sittim-fából, felállogatva.

20 Tíz sing a deszkának hossza, másfél sing pedig egy deszkának szélessége.

21 Egy deszkának két csapja vala, egyik a másiknak megfelelõ; így csinálták a hajlék összes deszkáit.

22 A deszkákat pedig így rendezék a hajlékhoz: húsz deszkát déli oldalon, délfelé.

23 És a húsz deszka alá negyven ezüsttalpat készítének; az egyik deszka alá két talpat, az õ két csapja szerint, a másik deszka alá is két talpat, az õ két csapja szerint.

24 A hajlék másik oldalául, az északi oldalon, [szintén] húsz deszkát csinálának.

25 És negyven ezüsttalpat azok alá, két talpat az egyik deszka alá, a másik deszka alá is két talpat.

26 A hajlék napnyugoti oldalául hat deszkát csinálának.

27 A hajlék szegleteiül pedig a két oldalra, két deszkát csinálának.

28 És alólról kezdve kettõsök valának, felûl pedig egybe valának foglalva egy karikával; így cselekedének mind a kettõvel, a két szegleten.

29 Nyolcz deszka vala tehát, és azoknak tizenhat ezüsttalpa, két-két talp egy-egy deszka alatt.

30 Csinálának reteszrúdakat is sittim-fából, ötöt a hajlék egyik oldalának deszkáihoz.

31 És öt reteszrúdat a hajlék másik oldalának deszkáihoz, és öt reteszrúdat a hajlék nyugoti oldalának deszkáihoz hátulról.

32 És megcsinálák a középsõ reteszrúdat is, hogy fusson a deszkák közepén, végtõl-végig.

33 A deszkákat pedig aranynyal boríták be; a karikáikat aranyból csinálák, gyûrûk gyanánt a reteszrúdakhoz, és a reteszrúdakat is beboríták aranynyal.

34 Megcsinálák a függönyt is, kék, és bíborpiros, és karmazsinszínû, és sodrott lenbõl, mestermunkával csinálák azt, Kérubokkal.

35 És csinálának ahhoz négy oszlopot sittim-fából, és beboríták azokat aranynyal, horgaik aranyból; és öntének azokhoz négy ezüsttalpat.

36 És csinálának a sátor nyílására leplet kék, és bíborpiros, és karmazsinszínû, és sodrott lenbõl, hímzõmunkával.

37 És ahhoz öt oszlopot, horgaikkal együtt; és beboríták azoknak fejeit és átalkötõit aranynyal; öt talpuk pedig rézbõl vala.

   

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Apocalypse Explained#800

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800. And them that dwell in heaven. That this signifies spiritual goods and truths, from which is the heavenly marriage, is evident from the signification of blaspheming those who dwell in heaven, as denoting to falsify spiritual goods and truths. By them who dwell in heaven are meant the angels. And as angels are angels from the reception of Divine Good and Divine truth, the spiritual sense being abstracted from persons, therefore by angels are here signified the goods and truths from which they are angels. These are also signified by angels in other parts of the Word, as may be seen above (n. 130, 302). The reason why spiritual goods and truths are the things signified by them is, that all in heaven are spiritual, and think and speak spiritually. But the case is different with men on earth, who, being natural, think and speak naturally; therefore goods and truths with them are natural. And because good and truth mutually love each other, and on that account cannot but be conjoined, therefore it is also said, from which is the heavenly marriage. This is also signified by them that dwell in heaven, because all there are in that marriage; therefore, in the Word, heaven is also compared to a marriage. A similar marriage also exists in every part of the Word, as may be seen above (n. 238 at the end, 288, 484, 724); and that an angel cannot be an angel of heaven unless he is in that marriage, or unless that marriage is in him, and so also with respect to a man of the church (see n. 660). From this it is again clear, that a man is not a man of the church, who separates faith from good works. From these things it is now evident, that by blaspheming them that dwell in heaven is signified to falsify spiritual goods and truths from which is the heavenly marriage.

[2] In the two preceding articles we treated of those who separate faith from the goods of life, and thereby so falsify the Word as to close heaven against themselves; also concerning those who adjoin the goods of life to faith, and thereby do not so falsify the Word as to close heaven against themselves. It now follows in order, that something should be said concerning those, who, although they are in those churches where faith alone is acknowledged, still do not falsify the Word.

1. Such are those who do not separate faith from life but conjoin them, believing that faith and life make one, as affection and thought, as will and understanding, as heat and light in the time of spring and summer, from whose conjunction arises all germination; and as truth and good, if instead of faith truth is taken, and instead of life good; concerning the conjunction of all these see the Doctrine of the New Jerusalem. These affirm that no one who lives wickedly can have faith, but him only who lives well; and that he who lives wickedly cannot receive faith unless he shows repentance of life, by examining his evils and desisting from them. Also that he who lives wickedly cannot, in his spirit or in himself, have any other faith than of what is false, howsoever he may confess a belief in the truth with his lips. Those therefore, who thus conjoin life and faith in confession and in works, have the life of charity, and their faith is the thought that a thing is so in truth. The faith of such persons also is spiritual in so far as they know truths from the Word, and live according to them; for faith becomes spiritual from the life; and so far as a man is thence made spiritual so far heaven is opened to him.

[3] 2. Neither do those falsify the Word who do not know, and do not desire to know, that faith is anything else than to believe the things of the Word and to do them. For they see that to believe and to do is faith, but that to believe and not to do is a lip faith, and not from the heart, thus outside the man and not within him. These, if they act, believe that faith consists in believing that there is a God, a heaven and a hell, and a life after death; and that the love of God and their neighbour consists in doing the commandments in the Word. Also that so far as they desist from evils, and shun and are averse to them because they are sins, so far they do those commandments from God and not from themselves. They also believe that the Lord came into the world to save those who believe in Him, and practise what He taught.

[4] 3. Such persons, because they do not know, and do not desire to know, that faith is anything else than as above described, do not acknowledge the justification and salvation which is supposed to be effected only by believing that God the Father sent His Son, that by His blood He might become our propitiation, redemption, and salvation; for they perceive, that to believe this only and not to live a life of faith, which is charity, rather condemns than justifies. The reason why it rather condemns is, that it is not a belief in what is true, but in what is false; for it is a belief in immediate mercy, reformation, and regeneration without means; a belief in imputation, propitiation, and intercession, which have no real existence. And, moreover, it is not true that a Son born from eternity was sent by the Father into the world, nor is it true that the Father was propitiated by the blood of the Son, neither is it true that the Lord took upon Himself the sins of mankind, and thereby redeemed them - with other things of a like nature; which so far as they are appearances of truth from the literal sense of the Word, may indeed be said and also thought; but still must not be confirmed to the destruction of the genuine truth which is in heaven, and which the doctrine of the church can teach from the Word. Those, therefore, who place all things of faith in that confession, not only reject and set aside all the innumerable truths from which angels and men derive life and wisdom, and make the whole of theology to consist in certain expressions, pronounced with confidence, in which there are no truths, but also they are bound to falsify the Word in order to confirm those expressions, and thereby close heaven against themselves. But we shall treat more upon this subject elsewhere. So far concerning those who falsify the Word, and concerning those who do not falsify it.

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

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Heaven and Hell#302

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302. I have talked with angels about the conjunction of heaven with the human race, and I said that, while the man of the Church declares that all good is from God, and that angels are with man, yet few believe that angels are conjoined to man, still less that they are in his thought and affection. To this the angels replied that they know that there is such a belief and even such a mode of speaking in the world, and especially, to their surprise, within the Church, where yet there is the Word to teach men about heaven and its conjunction with man. Nevertheless, there is such a conjunction that man is unable to think the least thing apart from the spirits adjoined to him, and on this his spiritual life depends. They said that the cause of ignorance of this matter is man's belief that he lives from himself, without a connection with the First Being (Esse) of life; and that he does not know that this connection exists by means of the heavens; and yet if that connection were broken man would instantly fall down dead. If man believed, as is really true, that all good is from the Lord and all evil from hell, he would not make the good in him a matter of merit nor would evil be imputed to him; for he would then look to the Lord in all the good he thinks and does, and all the evil that inflows would be cast down to hell whence it comes. But because man does not believe that there is any influx into him either from heaven or from hell, and so supposes that all the things that he thinks and wills are in himself, and therefore from himself, he appropriates the evil to himself, and the inflowing good he defiles with merit.

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