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2 Mose 26

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1 Und die Wohnung sollst du aus zehn Teppichen machen; von gezwirntem Byssus (Feinste, weiße Baumwolle) und blauem und rotem Purpur und Karmesin, mit Cherubim in Kunstweberarbeit sollst du sie machen.

2 Die Länge eines Teppichs 28 Ellen, und vier Ellen die Breite eines Teppichs: ein Maß für alle Teppiche.

3 Fünf Teppiche sollen zusammengefügt werden, einer an den anderen, und wieder fünf Teppiche zusammengefügt, einer an den anderen.

4 Und mache Schleifen von blauem Purpur an den Saum des einen Teppichs am Ende, bei der Zusammenfügung; und also sollst du es machen an dem Saume des äußersten Teppichs bei der anderen Zusammenfügung.

5 Fünfzig Schleifen sollst du an den einen Teppich machen, und Fünfzig Schleifen sollst du an das Ende des Teppichs machen, der bei der anderen Zusammenfügung ist, die Schleifen eine der anderen gegenüber.

6 Und mache fünfzig Klammern von Gold, und füge die Teppiche mit den Klammern zusammen, einen an den anderen, so daß die Wohnung ein Ganzes sei.

7 Und du sollst Teppiche von Ziegenhaar machen zum Zelte über die Wohnung; elf solcher Teppiche sollst du machen.

8 Die Länge eines Teppichs dreißig Ellen, und vier Ellen die Breite eines Teppichs: ein Maß für die elf Teppiche.

9 Und füge zusammen fünf Teppiche besonders und sechs Teppiche besonders, und den sechsten Teppich an der Vorderseite des Zeltes lege doppelt.

10 Und mache fünfzig Schleifen an den Saum des einen Teppichs, des äußersten, bei der Zusammenfügung, und fünfzig Schleifen an den Saum des Teppichs der anderen Zusammenfügung.

11 Und mache fünfzig Klammern von Erz, und bringe die Klammern in die Schleifen und füge das Zelt zusammen, so daß es ein Ganzes sei.

12 Und das Überhangende, das übrig ist an den Teppichen des Zeltes, der halbe Teppich, der übrig ist, soll über die Hinterseite der Wohnung hangen.

13 Und die Elle diesseits und die Elle jenseits, von dem, was übrig ist an der Länge der Teppiche des Zeltes, soll über die Seiten der Wohnung hangen, diesseits und jenseits, sie zu bedecken.

14 Und mache für das Zelt eine Decke von rotgefärbten Widderfellen und eine Decke von Dachsfellen oben darüber.

15 Und die Bretter zu der Wohnung sollst du von Akazienholz machen, aufrechtstehend;

16 zehn Ellen die Länge eines Brettes, und eine und eine halbe Elle die Breite eines Brettes;

17 zwei Zapfen an einem Brette, einer dem anderen gegenüber eingefügt: also sollst du es machen zu allen Brettern der Wohnung.

18 Und mache die Bretter zu der Wohnung: zwanzig Bretter an der Seite gegen Mittag, südwärts;

19 und vierzig Füße von Silber sollst du unter die zwanzig Bretter machen: zwei Füße unter ein Brett für seine zwei Zapfen, und wieder zwei Füße unter ein Brett für seine zwei Zapfen;

20 und an der anderen Seite der Wohnung, an der Nordseite, zwanzig Bretter,

21 und ihre vierzig Füße von Silber: zwei Füße unter ein Brett, und wieder zwei Füße unter ein Brett;

22 und an der Hinterseite der Wohnung gegen Westen sollst du sechs Bretter machen;

23 und zwei Bretter sollst du für die Winkel der Wohnung an der Hinterseite machen;

24 und sie sollen zweifach sein von unten auf, und sollen an (O. bis zu) ihrem Oberteil völlig aneinander sein in einem inge; also soll es mit ihnen beiden sein, an den beiden Winkeln sollen sie sein.

25 Und so sollen es acht Bretter sein, und ihre Füße von Silber, sechzehn Füße: zwei Füße unter einem Brette, und wieder zwei Füße unter einem Brette.

26 Und du sollst iegel von Akazienholz machen: fünf zu den Brettern der einen Seite der Wohnung,

27 und fünf iegel zu den Brettern der anderen Seite der Wohnung, und fünf iegel zu den Brettern der Seite der Wohnung an der Hinterseite gegen Westen;

28 und den mittleren iegel in der Mitte der Bretter durchlaufend von einem Ende zum anderen.

29 Und die Bretter sollst du mit Gold überziehen; und ihre inge, die Behälter für die iegel, sollst du von Gold machen und die iegel mit Gold überziehen.

30 Und so richte die Wohnung auf, nach ihrer Vorschrift, wie sie dir auf dem Berge gezeigt worden ist.

31 Und du sollst einen Vorhang (W. ein Scheidendes. So auch v 33. u. 35) machen von blauem und rotem Purpur und Karmesin und gezwirntem Byssus; in Kunstweberarbeit soll man ihn machen, mit Cherubim.

32 Und hänge ihn auf (W. setze (tue) ihn; so auch nachher) an vier Säulen von Akazienholz, überzogen mit Gold, ihre Haken von Gold, auf vier Füßen von Silber;

33 und hänge den Vorhang auf unter die Klammern; und bringe dorthin, innerhalb des Vorhanges, die Lade des Zeugnisses. Und der Vorhang soll euch eine Scheidung machen zwischen dem Heiligen und dem Allerheiligsten. (W. dem Heiligen der Heiligen)

34 Und lege den Deckel auf die Lade des Zeugnisses im Allerheiligsten.

35 Und stelle den Tisch außerhalb des Vorhangs und den Leuchter dem Tische gegenüber an die Seite der Wohnung gegen Süden; und den Tisch sollst du an die Nordseite setzen.

36 Und mache für den Eingang des Zeltes einen Vorhang (W. eine Decke; desgl. v 37;27,16 usw.) von blauem und rotem Purpur und Karmesin und gezwirntem Byssus, in Buntwirkerarbeit.

37 Und mache zu dem Vorhang fünf Säulen von Akazienholz und überziehe sie mit Gold, ihre Haken von Gold, und gieße für sie fünf Füße von Erz.

   

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Arcana Coelestia # 9437

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9437. 'And Moses was in the mountain forty days and forty nights' means the instructions given and influx in their completeness. This is clear from the meaning of 'forty' as completeness. 'Forty' means completeness because 'four' means that which is complete, 9103, as similarly does 'ten', 3107, 4638, and forty is the product of four multiplied by ten. For compound numbers have a meaning similar to the simple numbers of which they are the product, 5291, 5335, 5708, 7973; and all numbers in the Word mean spiritual realities, see 575, 3252, 4264, 4495, 4670, 5265, 6175. All this goes to explain why Moses was in the mountain forty days and forty nights. The fact that 'forty' here means the instructions given and the influx in their completeness is evident from Chapters 25-32 which come next, recording the instructions Moses received, that is, instructions regarding the ark, Aaron, the urim and thummim, and sacrifices. The reason why influx in its completeness is also meant is that at that time Moses began to represent the outward holiness of the Word, which acted as the intermediary between the Lord and the people, and mediation is accomplished by means of influx through that holiness into the representative existing among that people, 9419.

[2] It was because 'forty' represented completeness that Moses remained on Mount Sinai forty days and forty nights not only this time but also on another occasion, Exodus 34:28; Deuteronomy 9:18, 25; 10:10. For the same reason the children of Israel wandered in the wilderness forty years until, as it says in Numbers 14:33-34; 32:13, all that generation had been consumed; Jonah told the Ninevites that their city would be overturned after forty days, Jonah 3:4; the prophet was commanded to lie on his right side and bear the iniquity of the house of Judah forty days, Ezekiel 4:6; it says regarding Egypt that it would be made completely desolate for forty years, after which they would be gathered from the peoples, Ezekiel 29:11-13; and the earth was rained on forty days and forty nights, so that it was inundated with the flood, Genesis 7:4, 12, 17. From all this it is evident why the wicked person was to receive forty blows, Deuteronomy 25:3, for 'forty blows' meant the punishment in its completeness. It is also evident what should be understood in the prophecy of Deborah and Barak when it says that no shield or spear was seen among the forty thousand of Israel, Judges 5:8, 'among the forty thousand of Israel' meaning among them all. It is in addition evident why the temple built by Solomon was forty cubits long, 1 Kings 6:17, as was the new temple, according to Ezekiel 41:2; for in the highest sense 'the temple' means the Lord, and in the internal sense heaven and the Church, so that 'forty' means completeness in respect of representation. And it has a like meaning in other places.

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

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Arcana Coelestia # 4638

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4638. Then the kingdom of heaven will be like ten virgins means the final period of the old Church and the first of the new. The Church is the Lord's kingdom on earth; 'the ten virgins' are all who belong to the Church, that is to say, both those who are governed by good and truth, and those who are under the influence of evil and falsity. 'Ten' in the internal sense means remnants, also that which is full and complete, and so means all, while 'virgins' means those who belong to the Church, as in other places in the Word.

[2] Who took their lamps means spiritual things which have what is celestial within them, or truths that have good within them, or what amounts to the same, faith that has charity towards the neighbour within it, and charity that has love to the Lord within it. For 'oil' means the good of love, dealt with below; but 'lamps that have no oil in them' means those same things when there is no good within them.

[3] They went out to meet the Bridegroom means their reception.

Five of them however were wise, but five were foolish means that one group of them possessed truths which had good within them, and another group possessed truths which did not have good within them. The former are 'the wise', but the latter 'the foolish'. In the internal sense 'five' means some, in this case therefore a group from within the whole.

Taking their lamps the foolish did not take oil with them means that they did not have within their truths the good of charity, 'oil' in the internal sense being the good of charity and love.

Whereas the wise took oil in their vessels with their lamps means that they did have within their truths the good of charity and love - 'vessels' being matters of doctrine concerning faith.

[4] While the Bridegroom was tarrying they were all drowsy and went to sleep means delay, and therefore doubt. In the internal sense, 'being drowsy' means becoming, because of the delay, inattentive to things of the Church, while 'going to sleep' means nurturing doubt, in the case of 'the wise' doubt that goes with an affirmative attitude of mind, but in the case of 'the foolish' doubt that goes with a negative one.

At midnight there was a shout means the period of time which is the final one of the old Church and the first of the new. In the Word when the subject is the state of the Church this period is called 'night'. 'A shout' means a change taking place.

Behold, the Bridegroom is coming; go out to meet Him means judgement, that is to say, a time of being accepted or rejected.

[5] Then all those virgins were roused and they trimmed their lamps means the preparation of all, for those whose truths do not have good within them believe themselves to be no less accepted than those whose truths do have good within them. Indeed they imagine that faith alone saves and are unaware of the fact that no faith can exist where no charity does so.

But the foolish said to the wise, Give us some of your oil, for our lamps are going out means their desire for that good to be communicated from others to their own empty truths, that is, to their own hollow faith. For those who are in the next life communicate to one another every spiritual or celestial thing they possess, though only through good.

[6] But the wise replied, saying, Perhaps there will not be enough for us and for you means that no communication of it is possible because the small amount of good they have would be taken away from them. For in the next life, when good is communicated to those whose truths are devoid of good, they take away good so to speak from those who do have it and then keep it to themselves. They do not communicate it to others but defile it, which is why no good is communicated to them. My own experience of these people will be seen at the end of Chapter 37 below.

[7] Go rather to those who sell and buy for yourselves means meritorious good. Those who boast of having this kind of good are meant by 'those who sell'. Also, more than all others in the next life, people whose truth has no good within it think that they have earned merit through every deed they have performed which to all outward appearance looked like good, though inwardly it was evil, as the Lord says of them in Matthew, Many will say to Me on that day, Lord, Lord, did we not prophesy by Your name, and by Your name cast out demons, and do many mighty works in Your name? But then I will confess to them, I do not know you; depart from Me, you workers of iniquity! Matthew 7:22-23.

And in Luke,

Once the Householder has risen up and shut the door, then you will begin to stand outside and to knock at the door, saying, Lord, Lord, open to us. But He replying will say to you, I do not know where you come from. Then you will begin to say, We ate in your presence and we drank; and You taught in our Streets. But He will say, I tell you, I do not know where you come from; depart from Me, all you workers of iniquity! Luke 13:25-27.

This describes what those meant here by the foolish virgins are like, and that is why the following words referring to them occur in this parable - they 'came also, saying, Lord, Lord, open to us. But he replying said, Truly, I say to you, I do not know you'.

[8] While they were going to buy however, the Bridegroom came means their perverse approach.

And those who were ready went in with Him to the wedding feast means that those who were governed by good, and from this by truth, were accepted into heaven. Heaven is likened to a wedding feast by virtue of the heavenly marriage, which is a marriage of good and truth, and the Lord to the Bridegroom because these people are joined to Him, while the Church is therefore called the Bride.

And the door was shut means that no others can enter.

[9] Afterwards the remaining virgins came also, saying, Lord, Lord, open to us means that they wish to enter on the basis of faith alone without charity, and of works in which the life of the Lord is not present, only selfish life.

But He replying said, Truly, I say to you, I do not know you means rejection. In the internal sense 'not knowing them' means that they lack any charity towards the neighbour, and are not joined through such charity to the Lord. Those who are not so joined to Him are said 'not to be known' by Him.

[10] Watch therefore, for you do not know the day, nor the hour, in which the Son of Man will be coming means an eagerness to live according to the commandments constituting a person's faith, meant by 'watching'. The actual time of acceptance, which is unknown to a person, and his state then, are meant by 'you do not know the day, nor the hour, in which the Son of Man will be coming'. One who is governed by good, that is, whose deeds conform to the commandments, is called 'wise', but one who has a knowledge of the truth, yet does not act in accordance with this, is called 'foolish', as they are elsewhere by the Lord in Matthew,

Everyone who hears My words and does them I will liken to a wise man. But everyone hearing My words and not doing them will be likened to a foolish man. Matthew 7:24, 26.

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