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2 Mose 27

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1 Und du sollst den Altar (S. Kap. 38,1) von Akazienholz machen: fünf Ellen die Länge, und fünf Ellen die Breite-quadratförmig soll der Altar sein-und drei Ellen seine Höhe.

2 Und mache seine Hörner an seine vier Ecken; aus ihm (d. h. aus einem Stück mit ihm) sollen seine Hörner sein; und überziehe ihn mit Erz.

3 Und mache seine Töpfe, um ihn von der Fettasche zu reinigen, und seine Schaufeln und seine Sprengschalen und seine Gabeln und seine Kohlenpfannen; (O. äucherpfannen) für alle seine Geräte sollst du Erz verwenden.

4 Und mache ihm ein Gitter von Netzwerk aus Erz, und mache an das Netz vier eherne inge an seine vier Ecken;

5 und setze es unter die Einfassung des Altars, unterwärts, daß das Netz bis zur Hälfte des Altars reiche.

6 Und mache Stangen für den Altar, Stangen von Akazienholz, und überziehe sie mit Erz.

7 Und seine Stangen sollen in die inge gebracht werden, daß die Stangen an beiden Seiten des Altars seien, wenn man ihn trägt.

8 Hohl, von Brettern sollst du ihn machen; so wie dir auf dem Berge gezeigt worden ist, also soll man ihn machen.

9 Und du sollst den Vorhof (Eig. den Hof) der Wohnung machen: an der Mittagseite, südwärts, Umhänge für den Vorhof von gezwirntem Byssus, hundert Ellen die Länge auf der einen Seite;

10 und seine zwanzig Säulen und ihre zwanzig Füße von Erz, die Haken der Säulen und ihre Bindestäbe von Silber.

11 Und ebenso an der Nordseite in die Länge: Umhänge, hundert Ellen lang; und seine zwanzig Säulen und ihre zwanzig Füße von Erz, die Haken der Säulen und ihre Bindestäbe von Silber.

12 Und die Breite des Vorhofs an der Westseite: fünfzig Ellen Umhänge, ihre zehn Säulen und ihre zehn Füße.

13 Und die Breite des Vorhofs an der Ostseite, gegen Aufgang, fünfzig Ellen:

14 fünfzehn Ellen Umhänge auf der einen Seite, (W. Schulter; die beiden Seitenstücke neben dem Eingang. Vergl. Kap. 38,15) ihre drei Säulen und ihre drei Füße;

15 und auf der anderen Seite (Siehe Anm. v 14) fünfzehn Ellen Umhänge, ihre drei Säulen und ihre drei Füße;

16 und für das Tor des Vorhofs einen Vorhang von zwanzig Ellen von blauem und rotem Purpur und Karmesin und gezwirntem Byssus, in Buntwirkerarbeit, ihre vier Säulen und ihre vier Füße.

17 Alle Säulen des Vorhofs ringsum sollen mit Bindestäben von Silber versehen sein, ihre Haken von Silber und ihre Füße von Erz.

18 Die Länge des Vorhofs hundert Ellen, und die Breite fünfzig gegen fünfzig, und die Höhe fünf Ellen, von gezwirntem Byssus; und ihre Füße von Erz.

19 Alle Geräte der Wohnung zu ihrem ganzen Dienst und alle ihre Pflöcke und alle Pflöcke des Vorhofs sollen von Erz sein.

20 Und du, du sollst den Kindern Israel gebieten, daß sie dir reines, zerstoßenes Olivenöl bringen zum Licht, um die Lampen anzuzünden beständig.

21 Im Zelte der Zusammenkunft, außerhalb des Vorhangs, der vor dem Zeugnis ist, sollen Aaron und seine Söhne sie zurichten vom Abend bis zum Morgen, vor Jehova. Eine ewige Satzung bei ihren Geschlechtern von seiten der Kinder Israel.

   

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Arcana Coelestia # 9742

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9742. At the corner of the south southward. That this signifies that it is in the light of truth, is evident from the signification of “the south southward,” as being where truth is in light (see n. 9642). That the court was on this side, was because those who are in the court of heaven, that is, who are in the ultimate heaven, are in the good of faith, and the good of faith arises by illumination from the light which is from the Lord. The light which is from the Lord is the truth of faith, and when this becomes of the will, it is called the good of faith. With those who are in the outer court, a new will is formed in the understanding (n. 9596), for the formation of which it is necessary that they be in the light of truth. From this it is that the court was made “southward” relatively to the Habitation.

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

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Arcana Coelestia # 9596

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9596. Of fine twined linen, and blue, and crimson, and scarlet double-dyed. That this signifies the spiritual and celestial things from which are these truths, is evident from the signification of “fine twined linen,” as being truths from a celestial origin (see n. 9469); from the signification of “blue” [hyacinthinum] as being the celestial love of truth (n. 9466); from the signification of “crimson,” as being the celestial love of good (n. 9467); and from the signification of “scarlet double-dyed,” as being spiritual good, or the good of truth (n. 9468). Such is the order in which spiritual and celestial things, or truths and goods, follow with the man, and with the angel, who is in the middle or second heaven. For first is truth from a celestial origin, which is signified by “fine linen;” next is the love or affection of truth, which is signified by “blue;” afterward is the consequent love or affection of good, which is signified by “crimson;” and lastly is spiritual good, which is signified by “scarlet double-dyed.”

[2] As spiritual and celestial things follow in this order, therefore fine twined linen is here mentioned first; but in the case of the veil, which was between the Habitation and the ark, or between the holy and the holy of holies-see verse 31 of this chapter-it is mentioned in the last place. The reason why in the veil the fine twined linen is mentioned last, is that the veil signifies the intermediate that unites the inmost heaven with the middle heaven, and therefore in this intermediate it must be the last, so that, for the sake of conjunction, it may be the first in what follows.

[3] But by “fine twined linen” is properly signified the understanding such as belongs to a spiritual man, or to an angel who is in the Lord’s spiritual kingdom. The reason why the understanding is signified by “fine twined linen,” is that with the spiritual man a new will from the Lord has been implanted in his understanding (n. 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113); and as the understanding of the spiritual man is signified by “fine twined linen,” therefore also spiritual truth is signified thereby, because all truth belongs to the part of the understanding, and all good to the part of the will (n. 3623, 9300); for the understanding is the subject or containant, and truth belongs to it, and these two make a one. From all this it can also be seen that with those who are of the Lord’s spiritual kingdom the understanding is “the Habitation” in the close sense (n. 9296, 9297), and that it is described by the expanse of the curtains.

[4] From all this it can be known what is signified by “spreading out and stretching out the heavens” in Isaiah:

Jehovah that stretcheth out the heavens, that spreadeth out the earth, that giveth breath to the people upon it, and spirit to them that walk therein (Isaiah 42:5).

I, Jehovah, that maketh all things; that stretcheth out the heavens alone; that spreadeth out the earth by Myself (Isaiah 44:24).

I have made the earth, and created man upon it; I, My hands, have stretched out the heavens (Isaiah 45:12).

He who maketh the earth by His power, prepareth the world by His wisdom, and by His intelligence stretcheth out the heavens (Jeremiah 51:15).

Jehovah, that stretcheth out the heavens, and layeth the foundation of the earth, and formeth the spirit of man in the midst of him (Zech. 12:1).

[5] That by “stretching out the heavens and spreading out the earth” the same is here signified as by “stretching out and spreading out the habitation” by means of the curtains is manifest; and that this denotes to regenerate man, and thus to create or form a new understanding in which is a new will, which is the very heaven of the spiritual man, wherein the Lord dwells with this man. That it is regeneration, or the formation of a new understanding and therein of a new will, thus of a new man, which is signified by “stretching out the heavens and spreading out the earth” is clear from the very explanation given in the above passages, for it is said, “that giveth breath to the people upon it, and spirit to them that walk therein; also, “that formeth the spirit of man within him.” That “heaven and earth” denote the internal and external church, see n. 1733, 1850, 2117, 2118, 3355, 4535; also that “the earth” in general denotes the Lord’s kingdom and church (n. 9334); and this is also plainly to be seen, for unless “the earth” had this signification, what could be meant by “spreading out the earth,” and by “laying the foundation of the earth,” and by “forming the spirit of man therein”?

[6] That by “stretching out the heavens, and spreading out the earth” the like is here signified as by “stretching out and spreading out the habitation” by means of the curtains is evident from other passages where it is stated more expressly, as in Isaiah:

Jehovah, that stretcheth out the heavens as a curtain, and spreadeth them out as a tent to dwell in (Isaiah 40:22).

Enlarge the place of thy tent, and let them stretch the curtains of thy habitations (Isaiah 54:2).

Jehovah covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain (Psalms 104:2).

From all this it is also evident what is signified by “the expanse” in the first chapter of Genesis:

God said, Let there be an expanse in the midst of the waters, and let it be to the waters a dividing between the waters. And God made the expanse, and divided between the waters that were under the expanse and the waters that were above the expanse. And God called the expanse heaven (Genesis 1:6-8).

In this first chapter is described the regeneration of the man of the celestial church; and his new will and understanding are described by “the expanse;” “the waters under the expanse, and above the expanse” denote the truths of the external and of the internal man (that “waters” denote truths, see n. 2702, 3058, 3424, 4976, 8568, 9323).

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