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出埃及記 27

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1 你要用皂莢。這四方的,長五肘,寬五肘,肘。

2 要在壇的拐角上做個角,與壇接連一塊,用銅把壇包裹。

3 要做,收去壇上的灰,又做鏟子、盤子、肉鍤子、火鼎;壇上一切的器具都用銅做。

4 要為壇做一個銅,在角上做個銅

5 安在四面的圍腰板以,使達到的半腰。

6 又要用皂莢做杠,用銅包裹。

7 這杠要穿在兩旁的子內,用以抬

8 要用板做壇,壇是空的,都照著在上指示你的樣式作。

9 你要做帳幕的院子。院子的面要用撚的細麻做帷子,長肘。

10 帷子的子要二十根,帶卯的銅座二十個。子上的鉤子和杆子都要用子做。

11 面也當有帷子,長一肘,帷子的二十根,帶卯的銅座二十個。子上的鉤子和杆子都要用子做。

12 院子的西面當有帷子,寬五十肘,帷子的根,帶卯的座個。

13 院子的東面要寬五十肘。

14 門這邊的帷子要十五肘,帷子的根,帶卯的座個。

15 門那邊的帷子也要十五肘,帷子的根,帶卯的座個。

16 院子的當有簾子,長二十肘,要拿藍色紫色、朱紅色線,和撚的細麻,用繡花的手工織成,根,帶卯的座個。

17 院子四圍一切的子都要用杆連絡,子上的鉤子要用做,帶卯的座要用銅做。

18 院子要長一肘,寬五十肘,五肘,帷子要用撚的細麻做,帶卯的座要用銅做。

19 帳幕各樣用處的器具,並帳幕一切的橛子,和院子裡一切的橛子,都要用銅做。

20 你要吩咐以色列人,把那為點搗成的清橄欖拿來給你,使常常點著。

21 會幕中法櫃前的幔外,亞倫和他的兒子,從晚上早晨,要在耶和華面前經理這。這要作以色列人世代永遠的定例。

   

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Arcana Coelestia # 9670

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9670. And thou shalt make a veil. That this signifies the intermediate which unites this heaven and the inmost heaven, thus spiritual good with celestial good, is evident from the signification of the “veil,” which made a division between the Habitation where was the ark of the Testimony, and the place where were the lampstand and the table on which were the breads of faces, as being the intermediate which unites the middle heaven and the inmost heaven; for by the ark in which was the Testimony was represented the inmost heaven, where the Lord is (see n. 9457, 9481, 9485), and by the Habitation outside the veil was represented the middle heaven (n. 9594). And as the good of love to the Lord makes the inmost heaven, and the good of charity toward the neighbor makes the middle heaven, therefore by the “veil” is also signified the intermediate which unites spiritual good and celestial good. Spiritual good is the good of charity toward the neighbor, and celestial good is the good of love to the Lord (that the heavens are distinguished according to these goods, may be seen f rom the citations given above n. 9277). From all this it is now evident what is signified by the “veil,” both in the tabernacle and in the temple.

[2] These two heavens, namely the inmost and the middle, are so distinct that there is no entrance from the one into the other. But still they constitute one heaven by means of intermediate angelic societies, which are of such a genius that they can accede to the good of both heavens. These societies are what constitute the uniting intermediate which was represented by the veil. It has also been sometimes granted me to speak with angels from these societies. The quality of the angels of the inmost heaven, and the relative quality of the angels of the middle heaven, can be seen from correspondence. To the angels of the inmost heaven correspond those things in man which belong to the province of the heart, and to that of the cerebellum; but to the angels of the middle heaven correspond those things in man which belong to the province of the lungs, and to that of the cerebrum. The things that belong to the heart and the cerebellum are called involuntary and spontaneous, because they so appear; but those which belong to the lungs and the cerebrum are called voluntary. From this can in some measure be seen the nature of the perfection of the one heaven over the other, and also the nature of the difference between them. But to the intermediate angels who accede to both heavens, and conjoin them, correspond the cardiac and pulmonary networks of blood vessels by means of which is effected the conjunction of the heart with the lungs; and also the medulla oblongata, in which the fiber of the cerebellum is conjoined with the fiber of the cerebrum.

[3] (That the angels who are of the Lord’s celestial kingdom, that is, who are in the inmost heaven, constitute the province of the heart in the Grand Man; and that the angels who are of the Lord’s spiritual kingdom, that is, who are in the middle heaven, constitute the province of the lungs, see n. 3635, 3886-3890; also that from this comes the correspondence of the heart and of the lungs in man, n. 3883-3896.) It is the same with the correspondence of the cerebrum and the cerebellum. The quality of the celestial, or of those who are in the inmost heaven, and the quality of the spiritual, or of those who are in the middle heaven; and the difference between them, may be seen above (n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235-3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521). From this it can be seen what is the quality of the intermediate angels who constitute the uniting intermediate which was represented by the veil.

[4] That the veil of the temple was rent in twain when the Lord suffered the cross (Matthew 27:51; Mark 15:38; Luke 23:45) signified His glorification; for when the Lord was in the world, He made His Human Divine truth; but when He departed out of the world, He made His Human Divine good, from which the Divine truth now proceeds (see the citations in n. 9199, 9315). Divine good is the holy of holies.

[5] The glorification of the Lord’s Human even to the Divine good which is “Jehovah,” is also described in the internal sense by the process of expiation, when Aaron entered into the holy of holies within the veil (Leviticus 16); and in the relative sense by the same process is described the regeneration of man even to celestial good, which is the good of the inmost heaven. The process referred to was as follows. Aaron was to take a bullock for a sacrifice, and a ram for a burnt-offering, for himself and his house; and he was to put on the garments of holiness, which were a tunic of linen, breeches of linen, a belt of linen, and a miter of linen, and to wash his flesh in water. And he was to take two he-goats, and cast lots upon them; and one of these was to be offered to Jehovah, and the other to be sent forth into the wilderness; the latter for the assembly of the sons of Israel. When he sacrificed the bullock he was to bring incense within the veil and to sprinkle of the blood of the bullock and of the he-goat seven times upon the propitiatory [mercy seat] eastward, and also to put blood upon the horns of the altar.

Afterward he was to confess the sins of the sons of Israel, which he was to put upon the he-goat, and this was to be sent forth into the wilderness. Lastly he was to put off the garments of linen, and to put on his own, and to make a burnt-offering for himself and for the people. The sacrifices that were not to be offered are stated. This was to be done every year, when Aaron entered into the holy of holies within the veil. The priesthood which Aaron administered represented the Lord as to Divine good, even as the regal office which was afterward vested in the kings represented the Lord as to Divine truth (n. 6148). The process of the glorification of the Lord’s Human even to Divine good is here described in the internal sense. This process was exhibited to the angels when Aaron performed these things and entered within the veil, and it is also now exhibited to them when this portion of the Word is read.

[6] By “the bullock for the sin-offering,” and by “the ram for a burnt-offering,” is signified the purification of good from evils in the external and in the internal man; by “the tunic of linen, the breeches of linen, the belt of linen, and the miter of linen,” which he was to put on when he entered in, and by “the washing of his flesh,” is signified that the purification was effected by means of truths from good; by “the two he-goats of the goats for a sin-offering,” and by “the ram for a burnt-offering,” and by “the he-goat which was offered,” and by the other one that was “sent forth,” is signified the purification of truth from falsities in the external man; by “the incense which he was to bring within the veil,” is signified adaptation; by “the blood of the bullock; and the blood of the he-goat which was to be sprinkled seven times upon the propitiatory [mercy seat] eastward and afterward upon the horns of the altar,” is signified Divine truth from Divine good; by “the confession of sins over the living goat, which was to be sent forth into the wilderness,” is signified a complete separation and casting out of evil from good; by his “putting off the garments of linen, and putting on his own garments,” when he was to offer the burnt-offerings, also by “the bringing forth of the flesh, the skin, and the dung of the sacrifices outside the camp and burning them,” is signified the putting on of celestial good with a regenerate person, and the glorification in the Lord of the Human even to Divine good, after all those things had been rejected which were of the human derived from the mother, even until He was no longer her son (see the citations in n. 9315). These are the things which are signified by this process of purification, when Aaron entered into the holy of holies within the veil; for after these things had been performed, Aaron represented the Lord as to Divine good. From all this it can be seen that by “the veil between the holy and the holy of holies” is also signified the intermediate uniting the Divine truth and the Divine good in the Lord.

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

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Arcana Coelestia # 3704

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3704. And the God of Isaac. That this signifies the Lord as to the Divine Human, is evident from the representation of Isaac, as being the Lord’s Divine rational; and as the rational is that in which the human begins (see n. 2194), and thus from which and by which the human is; therefore here by the “God of Isaac” is signified the Divine Human of the Lord. As in heaven, and with man, and even in universal nature, all things both in general and in particular have relation to good and truth, therefore also the Lord’s Divine is distinguished into Divine good and Divine truth, and the Lord’s Divine good is called “father,” and his Divine truth “son”; but the Lord’s Divine is nothing else than good; yea, good itself; and Divine truth is the Lord’s Divine good so appearing in heaven; that is, before the angels. The case herein is the same as with the sun; in its essence the sun itself is nothing but fire, and the light which is thence seen is not in the sun, but from the sun. (That the Lord as to Divine good is represented by the sun, and also that in the other life He is a sun to the universal heaven, may be seen above, n. 1053, 1521, 1529-1531, 2495, 3636, 3643; and that the Lord as to Divine truth is represented by light, and also is light in the other life to the universal heaven, see n. 1053, 1521, 1529-1530, 2776, 3138, 3195, 3222-3223, 3339, 3341, 3636, 3643)

[2] Thus the Lord in His essence is nothing else than Divine good, and this as to both the Divine Itself and the Divine Human; but Divine truth is not in Divine good, but from Divine good, for as before said so does Divine good appear in heaven. And as Divine good comes to appearance as Divine truth, therefore for the sake of man’s apprehension the Lord’s Divine is distinguished into Divine good and Divine truth, and Divine good is that which in the Word is called “Father,” and Divine truth is that which is called “Son.” This is the arcanum which lies concealed in the fact that the Lord Himself so often speaks of His Father as distinct, and as if another than Himself; and yet in other places asserts that He is one with Himself. (That in the internal sense “Father” signifies good; and in the supreme sense, the Lord as to Divine good, has been shown above, n. 3703; and also that “Son” signifies truth, and the “Son of God,” and the “Son of man,” the Lord as to Divine truth, n. 1729, 1730, 2159, 2803, 2813.) And the same is evident from all those passages where the Lord makes mention of His “Father,” and calls Himself the “Son.”

[3] That it is the Lord who in the Word of the Old Testament is called “Jehovah,” may be seen above (n. 1343, 1736, 2921); and that He is there also called “Father” is evident from the following passages.

In Isaiah:

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isaiah 9:6); where it is very evident that the “Child born” and the “Son given unto us” is the Lord; thus it is the Lord who is called the “Father of Eternity.”

In Jeremiah:

I will be a Father to Israel, and Ephraim shall be My firstborn (Jeremiah 31:9);

speaking of the Lord, who is “the God of Israel” and “the Holy One of Israel,” as may be seen above (n. 3305); and here a “Father to Israel.”

In Malachi:

Have we not all one Father? Hath not one God created us? (Malachi 2:10); where in the internal sense “to create” signifies to regenerate; as also in other passages of the Word (see n. 16, 88, 472); and as the Lord is the only Regenerator and Redeemer, it is He who is here called “Father” and “God.” As also in Isaiah:

Thou art our Father, for Abraham knoweth us not, and Israel doth not acknowledge us; thou Jehovah art our Father, our Redeemer, Thy name is from everlasting (Isaiah 63:16).

[4] Again:

I will clothe Him with thy tunic, and strengthen Him with thy girdle, and I will commit thy government into His hand; that He may be a Father to the inhabitant of Jerusalem, and to the house of Judah; and the key of the house of David will I lay upon His shoulder; and He shall open and none shall shut, and He shall shut and none shall open; and I will fasten Him as a nail in a sure place, and He may be for a throne of glory of His Father; and they shall hang upon Him all the glory of His Father’s house, of sons and grandsons, every small vessel, from the vessels of cups even to all the vessels of psalteries (Isaiah 22:21-24).

That it is the Lord who in the internal sense is here represented and signified, and is called a “Father to the inhabitants of Jerusalem and to the house of Judah,” is very evident; for it is He upon whose shoulder is the key of the house of David, who openeth and none shutteth, and who shutteth and none openeth (see preface to chapter 22); and He has the throne of His Father’s glory, and upon Him and from Him are all holy things, which are here called “vessels”; celestial things, “vessels of cups”; and holy spiritual things, “vessels of psalteries.”

[5] As kings and priests represented the Lord; kings, by their royalty, the Lord as to Divine truth; and priests the Lord as to Divine good (n. 3670), therefore priests were called “fathers,” as may be seen in the book of Judges:

Micah said to the Levite, Dwell with me, and be unto me a father and a priest (Judg. 17:10).

In like manner said to him the sons of Dan:

Hold thy peace, lay thy hand upon thy mouth, and go with us, and be to us a father and a priest (Judg. 18:19).

That kings themselves also so called them is evident in the second book of Kings:

The king of Israel said unto Elisha, My father, shall I smite them? And he answered, Thou shalt not smite (2 Kings 6:21-22);

and Joash the king so addressed Elisha when Elisha died:

He wept over his face, and said, my father, my father, the chariots of Israel and the horsemen thereof (2 Kings 13:14).

The reason why kings so called them was that the kings represented the Lord as to Divine truth; and the priests represented Him as to Divine good; and also because truth in respect to good is as a son to a father, for truth is from good.

[6] This is well known in the other life, and therefore in heaven they call no other Father than the Lord, and perceive no other as meant by “Father” in the Word of the Evangelists (see n. 15, 1729). When being initiated into the good of love and its truth, all little children are there taught to acknowledge the Lord alone as their Father; nay, even novitiates who come into heaven are taught with solicitous care that there is one God; and they who have been born within the church are taught that the whole Trinity is in the Lord; for almost all who come from the Christian world bring with them an idea of three gods, although with their lips they had said that there is but one God; for to think of one, when the idea of three has before entered, and when each of these is called God, and also is distinguished from the others as to attributes and offices, and likewise is separately worshiped, is humanly impossible; consequently the worship of three gods is in the heart, while the worship of one only is in the mouth.

[7] That the whole Trinity is in the Lord is known in the Christian world, and yet among these in the other life the Lord is little thought of; nay, His Human is a stumbling-block to many, because they distinguish the Human from the Divine, neither do they believe it to be Divine; and a man will call himself justified, and thus made pure and almost holy; but these people do not think that the Lord was glorified, that is, that His Human was made Divine; when yet He was conceived from Jehovah Himself; and moreover no one can be justified, much less sanctified, except from the Divine, and indeed from the Lord’s Divine Human, which is represented and signified in the Holy Supper, where it is expressly said that the bread is His body and the wine His blood. That the Lord is one with the Father, and that He is from eternity, and that He rules the universe, consequently that He is Divine good and Divine truth itself, is very evident from the Word.

[8] That HE IS ONE WITH THE FATHER, is evident from these words in John:

No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father (John 1:18).

The Jews sought the more to kill Jesus because He had also said that God was His own Father, making Himself equal with God. Jesus answered and said unto them, Verily, verily, I say unto you, The Son can do nothing of Himself, but what He seeth the Father do; for what things soever He doeth, these doeth the Son likewise. As the Father raiseth the dead and quickeneth them, even so the Son also quickeneth whom He will. Neither doth the Father judge any man, but He hath given all judgment unto the Son; that all may honor the Son, even as they honor the Father. For as the Father hath life in Himself, even so hath He given to the Son also to have life in Himself. The Father who hath sent Me hath Himself borne witness of Me; ye have neither heard His voice at any time nor seen His shape. Search the Scriptures, for these are they which bear witness of Me (John 5:18, etc.).

By “Father” is here meant, as was said, Divine good; and by “Son,” Divine truth, both in the Lord. From Divine good which is the “Father,” nothing can proceed or go forth but what is Divine, and that which proceeds or goes forth is Divine truth, which is the “Son.”

[9] Again:

Everyone that hath heard from the Father, and hath learned, cometh unto Me. Not that any man hath seen the Father, save He that is with the Father, He hath seen the Father (John 6:45-46).

They said therefore unto Him, Where is thy Father? Jesus answered, Ye neither know Me nor My Father; if ye knew Me ye would know My Father also (John 8:19).

I and the Father are one: though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:30, 38).

Jesus said, He that believeth in Me, believeth not in Me, but in Him that sent Me; and he that seeth Me, seeth Him that sent Me. I am come a light into the world, that whosoever believeth in Me may not abide in darkness (John 12:44-46).

By “the Father sending Him” is signified, in the internal sense, that He proceeds from the Father; and the same is signified in other passages where the Lord says that the Father “sent” Him. That the “light” is Divine truth may be seen above.

[10] Again:

I am the way, the truth, and the life; no one cometh unto the Father but by Me. If ye had known Me ye would have known My Father also; and from henceforth ye know Him, and have seen Him. Philip saith unto Him, Lord, show us the Father. Jesus saith unto him, Am I so long time with you, and hast thou not known Me, Philip? He that seeth Me, seeth the Father; how then sayest thou, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? The words that I speak unto you, I speak not from Myself; but the Father that abideth in Me, He doeth the works. Believe Me that I am in the Father, and the Father in Me. And whatsoever ye shall ask in My name, that will I do, that the Father may be glorified in the Son (John 14:6-13).

He that hath My commandments, and doeth them, he it is that loveth Me; and he that loveth Me shall be loved of My Father, and I will love him, and will manifest Myself unto him. If a man love Me, he will keep My word; and My Father will love him, and We will come unto him and make Our abode with him (John 14:21, 23).

[11] They who are in Divine truth are they who “have His commandments and do them”; and they who are in Divine good are they who “love Him;” of whom it is therefore said that He “shall be loved of the Father,” and “We will come unto him and make Our abode with him”; that is, Divine good and Divine truth will do so; and therefore it is said in the same Evangelist:

In that day ye shall know that I am in My Father, and ye in Me (John 14:20).

Holy Father, keep them in Thy name; that they may be one, even as We are (John 17:11).

From these passages it is evident that the Lord speaks of the “Father” from the Divine good that He Himself had, and of the “Son” from the Divine truth which is from the Divine good; thus that the “Father” and “Son” are not two, but one. The reason why the Lord so spoke, was that the Word might be received as well on earth as in heaven; and also because, before the Lord was glorified, He was the Divine truth that is from Divine good; but when He had been glorified, He was Divine good itself as to each essence, and from Him is all Divine good and Divine truth.

[12] THAT THE LORD WAS FROM ETERNITY may be seen from the fact that it is the Lord who spoke by the Prophets; and that for this reason, and also because from Him was Divine truth, He was called the “Word”; concerning which in John:

In the beginning was the Word, and the Word was with God, and God was the Word. The same was in the beginning with God. All things were made by Him; and without Him was not anything made that was made.

In Him was life; and the life was the light of men. And the Word was made flesh, and dwelt among us, and we held His glory, the glory as of the only begotten of the Father (John 1:1-4, 14).

The “Word” denotes all truth in the heavens and on earth that is from the Divine.

[13] That the Lord was from eternity He plainly teaches elsewhere in John:

John said, This was He of whom I said, He that cometh after me was before me, for He was prior to me. In the midst of you there standeth One whom ye know not; He it is who is to come after me, who was before me (John 1:15, 26-27, 30).

If ye should see the Son of man ascending where He was before (John 6:62).

Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am (John 8:58).

Jesus knowing that He came forth from God, and went to God (John 13:3).

The Father Himself loveth you, because ye have loved Me, and have believed that I came forth from the Father. I came out from the Father, and came into the world; again I leave the world, and go unto the Father (John 16:27-28).

I have glorified Thee on the earth, I have accomplished the work which Thou gavest Me to do. And now O Father glorify Me with Thine own self, with the glory which I had with Thee before the world was; that they may behold My glory which Thou hast given Me, for Thou lovedst Me before the foundation of the world (John 17:4-5, 24).

In Isaiah:

Unto us a Child is born, unto us a Son is given; and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace (Isaiah 9:6).

[14] THAT THE LORD RULES THE UNIVERSE is evident in Matthew:

All things have been delivered unto Me of My Father (Matthew 11:27).

Jesus said to His disciples, All power is given unto Me in heaven and on earth (Matthew 28:18).

In John:

The Father loveth the Son and hath given all things into His hand; he that believeth in the Son hath eternal life (John 3:35-36).

The Father judgeth no man, but hath given all judgment unto the Son (John 5:22).

Jesus knowing that the Father had given all things into His hand (John 13:3).

All things whatsoever that the Father hath are Mine (John 16:15).

Jesus said, Glorify Thy Son, that Thy Son also may glorify Thee; even as Thou hast given Him authority over all flesh (John 17:1-2).

All things that are Mine are Thine, and Thine are Mine; and I am glorified in them. And I am no more in the world, for I come to Thee (John 17:10-11).

In Luke:

All things have been delivered unto Me of My Father (Luke 10:22).

[15] From the above passages it is therefore evident that Divine good is that which is called the “Father”; and Divine truth that which is called the “Son”; and that the Lord from Divine good by Divine truth rules all things in the universe, in both general and particular. This being so, and it being so evident from the Word, it is astonishing that in the Christian world, men do not, as in heaven, acknowledge and adore the Lord alone, and thus the one God; for they know and teach that the whole Trinity is in the Lord. That the Holy Spirit, who also is worshiped as a God distinct from the Son and the Father, is the Holy of the spirit, or the Holy which through spirits or angels proceeds from the Lord, that is, from His Divine good through His Divine truth, will of the Lord’s Divine mercy be shown elsewhere.

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