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Exodus 26

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1 Boligen skal du lave af ti Tæpper af tvundet Byssus, violet og rødt Purpurgarn og karmoisinrødt Garn med Keruber på i Kunstvævning.

2 Hvert Tæppe skal være otte og tyve Alen langt og fire Alen bredt; alle Tæpperne skal have samme Mål.

3 Tæpperne skal sys sammen, fem og fem.

4 I Kanten af det ene Tæppe, det yderste i det ene sammensyede Stykke, skal du sætte Løkker af violet Purpurgarn, og ligeledes skal du sætte Løkker i Kanten af det yderste Tæppe i det andet sammensyede Stykke;

5 du skal sætte halvtredsindstyve Løkker på det ene Tæppe og halvtredsindstyve Løkker i Kanten af det tilsvarende Tæppe i det andet sammensyede Stykke, Løkke lige over for Løkke.

6 Og du skal lave halvtredsindstyve Guldkroge til at forbinde Tæpperne med hinanden, så at Boligen udgør et Hele.

7 Fremdeles skal du lave Tæpper af Gedehår til et Teltdække uden om Boligen, og her skal du lave elleve Tæpper,

8 hvert Tæppe skal skal være tredive Alen langt og fire Alen bredt; alle Tæpperne skal have samme Mål.

9 Og du skal sy de fem af Tæpperne sammen for sig og de seks for sig; det sjette Tæppe, det, der kommer til at ligge over Teltets Forside, skal du lægge dobbelt.

10 Og du skal sætte halvtredsindstyve Løkker i Kanten af det yderste Tæppe i det ene sammensyede Stykke og halvtredsindstyve Løkker i Kanten af det tilsvarende Tæppe i det andet sammensyede Stykke.

11 Og du skal lave halvtredsindstyve Kobberkroge og stikke dem i Løkkerne og sammenføje Teltdækket, så de udgør et Hele.

12 Men hvad angår det overskydende af Teltdækkets Tæpper, skal Halvdelen deraf hænge ned over Boligens Bagside,

13 og den overskydende Alen på begge Sider af Telttæppernes Længder skal hænge ned over begge Boligens Sider for at dække den.

14 Fremdeles skal du lave et Dække over Teltdækket af rødfarvede Væderskind og derover endnu et Dække af Tahasjskind.

15 Fremdeles skal du lave Brædderne til Boligen af Akacietræ til at stå op,

16 hvert Bræt ti Alen højt og halvanden Alen bredt.

17 På hvert Bræt skal der være to indbyrdes forbundne Tapper; således skal du indrette det ved alle Boligens Brædder.

18 Af Brædderne, som du skal lave til Boligen, skal tyve være til Sydsiden,

19 og til de tyve Brædder skal du lave fyrretyve Fodstykker af Sølv, to Fodstykker til de to Tapper på hvert Bræt.

20 Andre tyve Brædder skal laves til Boligens anden Side, som vender mod Nord,

21 med fyrretyve Fodstykker af Sølv, to Fodstykker til hvert Bræt.

22 Og til Bagsiden, der vendet mod Vest, skal du lave seks Brædder.

23 Til Boligens Baghjørner skal du lave to Brædder,

24 som skal bestå af to Stykker forneden og ligeledes af to Stykker foroven, indtil den første ing; således skal de begge indrettes for at danne de to Hjørner.

25 Altså bliver der til Bagsiden otte Brædder med tilhørende seksten Fodstykker af Sølv, to til hvert Bræt.

26 Og du skal lave Tværstænger af Alkacietræ, fem til de Brædder, der danner Boligens ene Side,

27 fem til de Brædder, der danner Boligens anden Side, og fem til de Brædder, der danner Boligens Bagside mod Vest;

28 den mellemste Tværstang midt på Brædderne skal nå fra den ene Ende af Væggen til den anden.

29 Du skal overtrække Brædderne med Guld, og deres inge, som Tværstængerne skal stikkes i, skal du lave af Guld, og Tværstængerne skal du overtrække med Guld.

30 Og du skal rejse Boligen på den Måde, som vises dig på Bjerget.

31 fremdeles skal du lave et Forhæng af violet og rødt Purpurgarn, karmoisinrødt Garn og tvundet Byssus; det skal laves i Kunstvævning med Keruber på.

32 Du skal hænge det på fire Piller af Akacietræ, overtrukne med Guld og med Knager af Guld, på fire Fodstykker af Sølv;

33 og du skal hænge Forhænget under Krogene og bringe Vidnesbyrdets Ark ind i ummet bag ved Forhænget, og Forhænget skal danne eder en Skillevæg mellem det Hellige og det Allerhelligste.

34 Og Sonedækket skal du lægge over Vidnesbyrdets Ark i det Allerhelligste.

35 Men Bordet skal du stille uden for Forhænget, og Lysestagen over for Bordet ved Boligens søndre Væg; Bordet skal du altså stille ved den nordre Væg.

36 Fremdeles skal du lave et Forhæng til Teltets indgang af violet og rødt Purpurgarn, karmoisinrødt Garn og tvundet Byssus i broget Vævning;

37 og til Forhænget skal du lave fem Piller af Akacietræ, som du skal overtrække med Guld, med Knager af Guld, og du skal støbe fem Fodstykker dertil af Kobber.

   


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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.