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Izlazak 26

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1 "Prebivalište načini od deset zavjesa: od ljubičastog, crvenog i tamnocrvenog prediva i prepredenog lana. Na njima neka budu vezeni likovi kerubina - djelo umjetnika.

2 Dužina svake zavjese neka je dvadeset i osam lakata, neka joj je širina četiri lakta. Sve zavjese neka su iste mjere.

3 Pet zavjesa neka su sastavljene jedna s drugom, a drugih pet zavjesa opet jedna s drugom.

4 Napravi petlje od ljubičaste vune pri rubu krajnje zavjese u sastavljenom komadu.

5 Napravi pedeset petlji na rubu jednoga sastavljenog komada od zavjesa, a pedeset pri rubu drugoga. Neka su petlje načinjene jedna spram druge.

6 Onda napravi pedeset kopča od zlata. Zavjese zatim kopčama sastavi jednu s drugom. Tako će Prebivalište biti jedna cjelina.

7 Načini zatim zavjese od kostrijeti za Šator povrh Prebivališta. Načini ih jedanaest.

8 Neka duljina svake zavjese bude trideset lakata, a širina svake zavjese četiri lakta. Tih jedanaest zavjesa neka bude iste mjere.

9 Sastavi pet zavjesa napose, a onda opet drugih šest zavjesa napose. Šestu zavjesu podvostruči na pročelju Šatora.

10 Ušij pedeset petlji na rubu jednoga sastavljenog komada od zavjesa, a pedeset na rubu drugoga.

11 Izradi pedeset kopča od tuča, zapni kopče za petlje da sastaviš Šator u cjelinu.

12 A kako će zavjese od Šatora pretjecati, neka se polovina zavjesa što preostane spušta na zadnjem dijelu Prebivališta.

13 Od onoga što preteče na dužini šatorskih zavjesa neka po jedan lakat visi na obje strane svetoga Šatora da ga zaklanja.

14 Napokon napravi Šatoru pokrov od učinjenih i u crveno obojenih ovnujskih koža, a povrh njega pokrov od finih koža.

15 Trenice što će nauzgor stajati za Prebivalište napravi od bagremova drva.

16 Svaka trenica neka bude deset lakata duga, a lakat i pol široka.

17 Svaka trenica neka ima dva klina da je uspravno drže. Tako napravi na svakoj trenici za Prebivalište.

18 Trenice za Prebivalište postavi: dvadeset trenica s juga, prema podnevu;

19 onda pod dvadeset trenica napravi četrdeset podnožja od srebra, dva podnožja pod prvu trenicu za njezina dva klina, i tako redom, dva podnožja za dva klina svake slijedeće trenice.

20 Za drugu stranu Prebivališta, sa sjevera: dvadeset trenica

21 i četrdeset srebrnih podnožja, dva podnožja za dva klina prve trenice, i tako redom, dva podnožja za svaku trenicu.

22 Na stražnjoj strani Prebivališta, sa zapada, postavi šest trenica.

23 Napravi i dvije trenice za stražnje uglove Prebivališta.

24 Neka budu rastavljene pri dnu, ali na vrhu kod prvoga koluta neka budu sastavljene. Neka tako obadvije prave dva ugla.

25 Neka dakle bude osam trenica s njihovim srebrnim podnožjima: šesnaest podnožja, dva podnožja pod prvom trenicom, a dva opet podnožja pod svakom slijedećom trenicom.

26 Nadalje napravi priječnice od bagremova drva: pet njih za trenice s jedne strane Prebivališta,

27 a pet priječnica s druge strane Prebivališta; onda pet priječnica za trenice Prebivališta straga prema zapadu.

28 Srednja priječnica neka ide sredinom trenica s jednoga kraja na drugi.

29 Trenice obloži zlatom, a i kolutove za njih, kroz koje će se priječnice provlačiti, načini od zlata. Priječnice onda obloži zlatom.

30 Tako, dakle, podigni Prebivalište prema nacrtu koji ti je pokazan na brdu."

31 "Napravi zavjesu od ljubičastog, crvenog i tamnocrvenog prediva i prepredenog lana. Neka su na njoj izvezeni kerubini.

32 Objesi je na četiri stupa od bagremova drva, zlatom obložena, s kopčama od zlata, a na četiri podnožja od srebra.

33 Objesi zavjesu za kvake. Onda unesi Kovčeg svjedočanstva tu za zavjesu. Neka ti tako zavjesa odjeljuje Svetište od Svetišta nad svetištima.

34 Stavi Pomirilište na Kovčeg svjedočanstva u Svetinji nad svetinjama.

35 Postavi zatim stol van pred zavjesu, a svijećnjak na južnu stranu Prebivališta, prema stolu. stol stavi na sjevernu stranu.

36 A na ulazu u Šator napravi zastorak od ljubičastog, crvenog i tamnocrvenog prediva i prepredenog lana - vezom izvezen.

37 Za zastorak isteši pet stupčića od bagrenova drva pa ih obloži zlatom. Kopče za njih neka budu od zlata. Salij za njih pet podnožja od tuča."

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3300

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3300. And the first came forth red all over like a hairy garment [tunica]. That this signifies the natural good of the life of truth, is evident from the signification of “coming forth,” as being to be born; from the signification of “red,” as being the good of life, as will be shown presently; and from the signification of a “hairy garment,” as being the truth of the natural, which also will be shown presently. This being the “first” signifies that as to essence good is prior, as before said (n. 3299); and it is said “like a hairy garment” in order to signify that good is clothed with truth, as with a tender vessel or body, as also before said (n. 3299). In the internal sense of the Word a “garment” [tunica] signifies merely that which invests something else, wherefore also truths are compared to garments (n. 1073, 2576).

[2] That “red,” or “ruddy,” signifies the good of life, is because all good is of love, and love itself is celestial and spiritual fire, and is also compared to fire and likewise is called “fire” (n. 933-936). So also is love compared to blood, and is called “blood” (n. 1001); and because they are both red, the good which is of love is signified by “red” or “ruddy,” as may also be seen from the following passages in the Word. In the prophecy of Jacob, then Israel:

He shall wash his raiment in wine, and his vesture in the blood of grapes; his eyes are redder than wine, and his teeth are whiter than milk (Genesis 49:11-12); where Judah is treated of, by whom is there signified the Lord, as must be evident to everyone. “Raiment” and “vesture” in this passage signify the Lord’s Divine natural; “wine” and “the blood of grapes” signify the Divine good and Divine truth of the natural. Of the former it is said that “his eyes are redder than wine;” of the latter that “his teeth are whiter than milk;” it is the conjunction of good and truth in the natural which is thus described.

[3] In Isaiah:

Who is this that cometh from Edom? Wherefore art Thou red in Thine apparel? and Thy garments like him that treadeth in the wine-vat? (Isaiah 63:1-2);

here “Edom” denotes the Divine good of the Lord’s Divine natural, as will appear from what follows; “red in Thine apparel” denotes the good of truth; “garments like him that treadeth in the wine-vat,” the truth of good.

In Jeremiah:

Her Nazirites were purer than snow, they were whiter than milk; they were more ruddy in bone than rubies, their polishing was of sapphire (Lam. 4:7).

By the “Nazirites” was represented the Lord as to the Divine Human, especially as to the Divine natural; thus the good therein by their being “more ruddy in bone than rubies.”

[4] As “red” signified good, especially the good of the natural, therefore in the Jewish Church, in which each and all things were representative of the Lord, and thence of His kingdom (consequently of good and truth, because the Lord’s kingdom is from these), it was commanded that the covering of the tent should be of the skins of red rams (Exodus 25:5; 26:14; 35:7, 23; 36:19); and also that the water of expiation should be made of the ashes of a red heifer burned (Numbers 19:2, 9). Unless the color red had signified something celestial in the Lord’s kingdom, it would never have been commanded that the rams should be red, and the heifer red. That holy things were thereby represented, everyone acknowledges who holds the Word to be holy. Inasmuch as the color red had such a signification, the coverings of the tent were interwoven and coupled together with threads of scarlet, crimson, and blue (Exodus 35:6).

[5] As almost all things have also an opposite sense, as has before been frequently stated, “red” in like manner then signifies the evil which is of the love of self; and this because the cupidities of the love of self are compared to fire and are called “fire” (n. 934, 1297, 1527, 1528, 1861, 2446); and in like manner they are compared to blood and are called “blood” (n. 374, 954, 1005). Hence in the opposite sense “red” has this signification; as in Isaiah:

Jehovah said, Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Isaiah 1:18).

In Nahum:

The shield of the mighty men (of Belial) is made red, the valiant men are made crimson, in the fire of torches are the chariots in the day (Nahum 2:3).

In John:

And there was seen another sign in heaven; and behold a great red dragon, having seven heads and ten horns, and upon his heads seven diadems (Revelation 12:3).

Again:

And I saw and behold a white horse, and he that sat thereon had a bow; and there was given unto him a crown; and he went forth conquering and to conquer. And another horse came forth that was red; and to him that sat thereon it was given to take peace from the earth, and that they should kill one another; and there was given unto him a great sword. Afterwards there came forth a black horse; and at last a pale horse, whose name was death (Revelation 6:2, 4-5, 8).

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