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出埃及記 26

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1 你要用幅幔子做帳幕。這些幔子要用撚的細麻和藍色紫色、朱紅色線製造,並用巧匠的手工繡上基路伯

2 每幅幔子要長二十肘,寬肘,幔子都要樣的尺寸。

3 這五幅幔子要幅幅相連;那五幅幔子也要幅幅相連。

4 在這相連的幔子末幅邊上要做藍色的鈕扣;在那相連的幔子末幅邊上也要照樣做。

5 要在這相連的幔子上做五十個鈕扣;在那相連的幔子上也做五十個鈕扣,都要兩兩相對。

6 又要做五十鉤,用鉤使幔子相連,這才成了個帳幕。

7 你要用山羊毛織十一幅幔子,作為帳幕以上的罩棚。

8 每幅幔子要長三十肘,寬肘;十幅幔子都要樣的尺寸。

9 要把五幅幔子連成一幅,又把幅幔子連成一幅,這第六幅幔子要在罩棚的前面摺上去。

10 在這相連的幔子末幅邊上要做五十個鈕扣;在那相連的幔子末幅邊上也做五十個鈕扣。

11 又要做五十個銅鉤,鉤在鈕扣中,使罩棚連成個。

12 罩棚的幔子所餘那垂下來的半幅幔子,要垂在帳幕的後頭。

13 罩棚的幔子所餘長的,這邊一肘,那邊一肘,要垂在帳幕的兩旁,遮蓋帳幕。

14 又要用染紅的公羊皮做罩棚的蓋;再用海狗做一層罩棚上的頂蓋。

15 你要用皂莢做帳幕的豎板。

16 每塊要長肘,寬肘半;

17 每塊必有兩榫相對。帳幕切的板要這樣做。

18 帳幕的面要做板二十塊。

19 在這二十塊板底要做四十個帶卯的座,兩卯接這塊板上的兩榫,兩卯接那塊板上的兩榫。

20 帳幕第二面,就是面,也要做板二十

21 和帶卯的四十個;這板底有兩卯,那板底也有兩卯。

22 帳幕的後面,就是西面,要做板塊。

23 帳幕後面的拐角要做板兩塊。

24 板的半截要雙的,上半截要整的,直頂到第子;兩塊要這樣做兩個拐角。

25 必有塊板和十六個帶卯的座;這板底有兩卯,那板底也有兩卯。

26 你要用皂莢做閂:為帳幕這面的板做五閂,

27 為帳幕那面的板做五閂,又為帳幕後面的板做五閂。

28 板腰間的中閂要從這一頭通到那一頭。

29 板要用子包裹,又要做板上的套閂;閂也要用子包裹。

30 要照著在上指示你的樣式立起帳幕。

31 你要用藍色紫色、朱紅色線,和撚的細麻織幔子,以巧匠的手工繡上基路伯

32 要把幔子掛在根包的皂莢木子上,子上當有鉤,子安在個帶卯的座上。

33 要使幔子垂在鉤子,把法櫃抬進幔子內;這幔子要將所和至所隔開。

34 又要把施恩座安在至所內的法櫃上,

35 桌子安在幔子外帳幕的面;把臺安在帳幕的南面,彼此相對。

36 你要拿藍色紫色、朱紅色線,和撚的細麻,用繡花的手工織帳幕的簾。

37 要用皂莢木為簾子做五根子,用子包裹。子上當有鉤;又要為子用銅鑄造五個帶卯的座。

   

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Doctrine of the Sacred Scripture # 97

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97. It should be known, moreover, that the Word’s literal sense is a protection for the genuine truths that lie concealed within. The literal sense is a protection in that it can be turned this way and that and explained in accord with a person’s comprehension, and yet without the inner meaning’s being harmed or violated. For it does no harm if the Word’s literal sense is interpreted in one way by one person, and in another way by another person. But it does do harm if the Divine truths that lie concealed within are perverted; for this does violence to the Word.

This is guarded against by the literal sense. And it is guarded against among people who, owing to their religion, are caught up in falsities, but do not affirm those falsities, for they do not do any violence.

[2] This protection is symbolized by cherubim in the Word, and described by them, too.

It is symbolized by the cherubim that were placed at the entrance to the garden of Eden after Adam and his wife were cast out, about which we read the following:

(When Jehovah God) drove out the man..., He placed cherubim at the east of the garden of Eden, and a flaming sword turning hither and thither, to guard the way to the tree of life. (Genesis 3:23-24)

The cherubim symbolize protection. The way to the tree of life symbolizes an entryway to the Lord, which people have through the Word. The flaming sword turning hither and thither symbolizes Divine truth in outmost expressions, which, like the literal sense of the Word, can be turned in this way.

[3] Protection is likewise meant by the cherubim of gold placed at the two ends of the mercy seat on top of the ark in the Tabernacle (Exodus 25:18-21). Because this is what the cherubim symbolized, therefore the Lord spoke with Moses from between them (Exodus 25:22, 30:6, 33:9, Numbers 7:89). It may be seen in nos. 37-49 above that the Lord speaks with a person only in fullness, and that the Word in its literal sense is Divine truth in its fullness; thus the Lord accordingly spoke with Moses from between cherubim.

Nor is anything else symbolized by the cherubim on the curtains and veil of the Tabernacle (Exodus 26:1, 31). For the curtains and veil of the Tabernacle represented the outmost constituents of heaven and the church, and so also those of the Word (see no. 46 above).

Nor is anything else symbolized by the cherubim inside the Temple in Jerusalem (1 Kings 6:23-28). And by the cherubim carved on the walls and doors of the Temple (1 Kings 6:29, 32, 35). Likewise by the cherubim in the new temple (Ezekiel 41:18-20). (See also no. 47 above.)

[4] Since cherubim symbolize a protection to keep the Lord, heaven, and the Divine truth contained in the Word from being approached directly, so that they must be approached indirectly through outmost expressions, therefore we are told regarding the king of Tyre the following:

You were the seal of perfection, full of wisdom and perfect in beauty. You were in Eden, the garden of God; every precious stone was your covering.... You, O cherub, spread out a covering.... I destroyed you, O covering cherub, in the midst of stones of fire. (Ezekiel 28:12-14, 16)

Tyre symbolizes the church with respect to its concepts of truth and goodness, and its king accordingly symbolizes the Word which contains and is the source of those concepts. It is apparent that the Word here is symbolized as it is in its outmost expression, namely its literal sense, and its protection by a cherub; for the text says, “You were the seal of perfection, ” “every precious stone was your covering, ” and “You, O cherub, spread out a covering, ” including as well the phrase, “O covering cherub.” The precious stones listed here also mean truths in the Word’s literal sense, as may be seen in no. 45 above.

Since cherubim symbolize the outmost expression of Divine truth set as a protection, therefore we are told in the Psalms of David,

He bowed the heavens and came down..., and He rode upon a cherub.... (Psalms 18:9-10)

O Shepherd of Israel..., You who sit upon the cherubim, shine forth! (Psalms 80:1)

Jehovah...is seated upon the cherubim. (Psalms 99:1)

To ride upon cherubim, to sit on them and be seated on them, is to do so on the outmost sense of the Word.

[5] Divine truth and its character are described in the Word by cherubim in the first and ninth chapters in Ezekiel, and in the tenth. But because no one can know what the particulars in the description of them symbolize, unless he is someone for whom the spiritual sense has been laid open, therefore I have had disclosed to me what everything said about the cherubim in the first chapter in Ezekiel symbolizes, which in brief is as follows:

Verse 4: The Divine atmosphere surrounding the Word is described.

Verse 5: This represented as having the likeness of a man.

Verse 6: Its conjunction with spiritual and celestial elements.

Verse 7: The nature of the natural component of the Word.

Verses 8-9: The spiritual and celestial components of the Word conjoined with its natural one; their character.

Verses 10-11: The Divine love accompanying the celestial, spiritual and natural goodness and truth present in the Word, separately and together.

Verse 12: They look in one direction.

Verses 13-14: The atmosphere of the Word emanating from the Lord’s Divine goodness and Divine truth, which give the Word life.

Verses 15-21: The doctrine of goodness and truth found in the Word and emanating from the Word.

Verses 22-23: The Divinity of the Lord above the Word and in it.

Verses 24-25: And emanating from it.

Verse 26: The Lord’s being above the heavens.

Verses 27-28: And His possessing Divine love and Divine wisdom.

I have, moreover, compared these summaries with the Word in heaven and found them to be in conformity with it.

  
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Thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.