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Numbers 7

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1 And it was, on the day that Moses had completed raising·​·up the Habitation, and had anointed it, and sanctified it, and all its vessels; and the altar and all its vessels`, and he anointed them, and sanctified them;

2 that the chiefs of Israel, heads of the house of their fathers, they who were the chiefs of the tribes, they who stood over those who were numbered, offered.

3 And they brought their offering before Jehovah, six covered carts, and twelve cattle; a cart for two of the chiefs, and an ox for each one; and they offered them before the Habitation.

4 And Jehovah said to Moses, saying,

5 Take it from them, and they may be to serve the service of the Tabernacle of the congregation; and thou shalt give them to the Levites, to each·​·man according·​·to* his service.

6 And Moses took the carts and the cattle, and gave them to the Levites.

7 Two carts and four cattle he gave to the sons of Gershon, according·​·to* their service;

8 and four carts and eight cattle he gave to the sons of Merari, according to their service, into the hand of Ithamar the son of Aaron the priest.

9 But to the sons of Kohath he gave not any; for the service of the sanctuary was upon them that they should bear on the shoulders.

10 And the chiefs offered with the dedication of the altar in the day when it was anointed, and the chiefs offered their offering before the altar.

11 And Jehovah said to Moses, They shall offer their offering, one chief for a day, one chief for a day, for the dedication of the altar.

12 And he that offered his offering on the first day was Nahshon the son of Amminadab, of the tribe of Judah;

13 and his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

14 one dish*, of ten shekels of gold, full of incense;

15 one bullock, a son of the herd, one ram, one lamb, a son of a year, for a burnt·​·offering;

16 one male goat of the goats for a sin offering;

17 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Nahshon the son of Amminadab.

18 On the second day Nethaneel the son of Zuar, chief of Issachar, did offer;

19 he offered his offering of one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

20 one dish, of ten shekels of gold, full of incense;

21 one bullock, a son of the herd, one ram, one lamb, a son of a year, for a burnt·​·offering;

22 one male goat of the goats for a sin offering;

23 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Nethaneel the son of Zuar.

24 On the third day Eliab the son of Helon, chief of the sons of Zebulun, offered;

25 his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

26 one dish, of ten shekels of gold, full of incense;

27 one bullock, a son of the herd, one ram, one lamb, a son of a year, for a burnt·​·offering;

28 one male goat of the goats for a sin offering;

29 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Eliab the son of Helon.

30 On the fourth day Elizur the son of Shedeur, chief of the sons of Reuben, offered;

31 his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

32 one dish, of ten shekels of gold, full of incense;

33 one bullock, a son of the herd, one ram, one lamb a son of a year, for a burnt·​·offering;

34 one male goat of the goats for a sin offering;

35 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Elizur the son of Shedeur.

36 On the fifth day Shelumiel the son of Zurishaddai, chief of the sons of Simeon, offered;

37 his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

38 one dish, of ten shekels of gold, full of incense;

39 one bullock, a son of the herd, one ram, one lamb, a son of a year, for a burnt·​·offering;

40 one male goat of the goats for a sin offering;

41 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Shelumiel the son of Zurishaddai.

42 On the sixth day Eliasaph the son of Deuel, chief of the sons of Gad, offered;

43 his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, after the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

44 one dish, of ten shekels of gold, full of incense;

45 one bullock, a son of the herd, one ram, one lamb a son of a year, for a burnt·​·offering;

46 one male goat of the goats for a sin offering;

47 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Eliasaph the son of Deuel.

48 On the seventh day Elishama the son of Ammihud, chief of the sons of Ephraim, offered;

49 his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

50 one dish, of ten shekels of gold, full of incense;

51 one bullock, a son of the herd, one ram, one lamb a son of a year, for a burnt·​·offering;

52 one male goat of the goats for a sin offering;

53 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Elishama the son of Ammihud.

54 On the eighth day offered Gamaliel the son of Pedahzur, chief of the sons of Manasseh;

55 his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

56 one dish, of ten shekels of gold, full of incense;

57 one bullock, a son of the herd, one ram, one lamb, a son of a year, for a burnt·​·offering;

58 one male goat of the goats for a sin offering;

59 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Gamaliel the son of Pedahzur.

60 On the ninth day Abidan the son of Gideoni, chief of the sons of Benjamin, offered;

61 his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

62 one dish of gold of ten shekels, full of incense;

63 one bullock, a son of the herd, one ram, one lamb a son of a year, for a burnt·​·offering;

64 one male goat of the goats for a sin offering;

65 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Abidan the son of Gideoni.

66 On the tenth day Ahiezer the son of Ammishaddai, chief of the sons of Dan, offered;

67 his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

68 one dish, of ten shekels of gold, full of incense;

69 one bullock, a son of the herd, one ram, one lamb a son of a year, for a burnt·​·offering;

70 one male goat of the goats for a sin offering;

71 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Ahiezer the son of Ammishaddai.

72 On the eleventh day Pagiel the son of Ocran, chief of the sons of Asher, offered;

73 his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

74 one dish, of ten shekels of gold, full of incense;

75 one bullock, a son of the herd, one ram, one lamb a son of a year, for a burnt·​·offering;

76 one male goat of the goats for a sin offering;

77 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Pagiel the son of Ocran.

78 On the twelfth day Ahira the son of Enan, chief of the sons of Naphtali, offered;

79 his offering was one silver platter, its weight thirty and a hundred shekels, one silver basin of seventy shekels, by the shekel of holiness; the two of them full of flour mixed with oil for a gift·​·offering;

80 one dish, of ten shekels of gold, full of incense;

81 one bullock, a son of the herd, one ram, one lamb, a son of a year, for a burnt·​·offering;

82 one male goat of the goats for a sin offering;

83 and for a sacrifice of peace·​·offerings, two cattle, five rams, five he-goats, five lambs, sons of a year; this was the offering of Ahira the son of Enan.

84 This was the dedication of the altar, in the day the chiefs of Israel anointed it: twelve platters of silver; twelve silver basins; twelve gold dishes;

85 one platter of silver weighing thirty and a hundred shekels; one basin seventy; all the silver vessels weighed two·​·thousand and four hundred shekels, by the shekel of holiness;

86 the gold dishes were twelve, full of incense, each ten shekels, ten each dish, by the shekel of holiness; all the gold of the dishes was twenty and a hundred.

87 All the cattle for the burnt·​·offering were twelve bullocks, the rams twelve, the lambs, sons of a year, twelve, and their gift·​·offering; and the he-goats of the goats for a sin offering, twelve.

88 And all the cattle of the sacrifice of the peace·​·offerings were twenty and four bullocks, the rams sixty, the he-goats sixty, the lambs, sons of a year, sixty. This was the dedication of the altar, after it was anointed.

89 And when Moses came into the Tabernacle of the congregation to speak with Him, then he heard the voice speaking to him from on the place of atonement that was upon the ark of testimony, from between the two cherubim, and He spoke to him.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Tabernacle

  

In 1 Samuel 1:9, the tabernacle signifies the truth of faith with man. (Arcana Coelestia 2048)

A temple signifies the Lord's spiritual church; in a universal sense, the spiritual kingdom; in the highest sense, the Lord as to His Divine Truth. (Arcana Coelestia 3720)

In 1 Samuel 3:3, when the lamp had not been put out, and Samuel was sleeping in the tabernacle, this signifies that the extinction of truth in worship had not yet been fully accomplished. (Apocalypse Explained 403[18])

In Psalm 65:4, being satisfied with the goodness of the holy place of the temple signifies to be intelligent from divine truth, and to realize heavenly joy therefrom. (Apocalypse Explained 630[11])

In Revelation 21:22, that there is no temple in the New Jerusalem signifies that in that new church, the external worship will not be separate from internal. (Apocalypse Explained 918)

'The Tabernacle,' as in Revelation 13, signifies the church regarding doctrine and worship. 'The tabernacle' has almost the same meaning as 'temple,' that is, in the highest sense, the Lord's divine humanity, and in a relative sense, heaven and the church. But 'tabernacle' as heaven and the church signifies the celestial church, which is in the good of love from the Lord to the Lord, and 'temple,' the spiritual church, which is in the truths of wisdom from the Lord. 'The tabernacle' signifies the celestial kingdom, because the most ancient church, which was celestial, in a state of love to the Lord, performed divine worship in tabernacles. The ancient church, which was a spiritual church, performed divine worship in temples. Tabernacles were made of wood, and temples, stone. 'Wood' signifies good, and 'stone,' truth. Since the most ancient church, a celestial church, because of their love to the Lord, and resulting conjunction with Him, celebrated divine worship in tabernacles, so the Lord commanded Moses to build a tabernacle, which represented everything of heaven and the church. It was so holy, that it was not lawful for anyone to go into it, except Moses, Aaron, and his sons. If any of the people entered, they would die, as in Numbers 17:12-13, 18:1, 22, 23, and 19:14-19. The ark was in its center, which contained the two tables of the Decalogue, and was topped with the mercy seat and the cherubim. Outside of the veil, there were the table for the shew-bread, the altar of incense, and the candlestick with seven lamps. All of these things represented heaven and the church. The Tabernacle is described Exodus 26:7-16 and 36:8-37, and its design was shown to Moses on Mount Sinai, as in Exodus 25:9 and 26:30. Anything seen from heaven is representative of heaven, and so of the church. The feast of tabernacles was instituted in memory of the most holy worship of the Lord in tabernacles by the most ancient people, and of their conjunction with Him by love, as mentioned in Leviticus 23:39-44, Deuteronomy 16:13-14 and Zechariah 14:16-19.

(Odkazy: Apocalypse Revealed 585; Numbers 18:22-23, 19:14-19; Zechariah 14)


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Apocalypse Explained # 630

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630. Verse 2. And the court which is without the temple cast out, and measure it not, signifies that the external of the Word, and thence of the church and worship, is not to be explored. This is evident from the signification of the "court," as being the external of the Word, and thence of the church and of worship. The "court" has this signification because the "temple" signifies heaven and the church in respect to Divine truth, as was said in the article above; therefore the "court" which was "outside the temple or in front of the temple" signifies the first or lowest heaven. For the "temple," regarded in itself, signifies the higher heavens; that is, the "adytum," where the ark of the covenant was, signified the inmost or third heaven, and "the temple outside of the adytum" signified the middle or second heaven; therefore the "court" signified the lowest or first heaven; and what signifies heaven signifies also the church, for the church is the Lord's heaven on the earth; and what signifies the church, signifies also the Word and worship, for the Word is the Divine truth, from which are heaven and the church, and worship is according to Divine truth, which is the Word. From this it is that the "court" signifies the external or ultimate of heaven and the church, and also the external or ultimate of the Word and of worship.

[2] The Word and worship are altogether as heaven and the church are; for as there are three heavens, so in the Word there are three distinct senses: the inmost sense, which is called the celestial sense, is for the inmost or third heaven; the middle sense, which is called the spiritual sense, is for the middle or second heaven; and the ultimate sense, which is called the celestial-natural and spiritual-natural sense, is for the lowest or first heaven. These three senses, besides the natural which is for the world, are in the Word and in all its particulars; and as the three heavens have the Word and each heaven is in its own sense of the Word, and from this is their heaven and also their worship, it follows that what signifies heaven signifies also the Word and worship. This is why the "court" signifies the external of the Word, and thence the external of the church and of worship.

[3] Moreover, it is to be known that the temple had two courts, one without the temple, and the other within, and "the court without the temple" signifies the entrance itself into heaven and into the church, in which are those who are being introduced into heaven; while "the court within the temple" represented the lowest heaven. It is similar with the church, also with the Word and with worship; for "the court without the temple" signifies the external of the Word, that is, the Word such as it is in the natural sense, which is for the world, by which man is introduced into its spiritual sense, in which the angels of heaven are. But what is properly signified by each court, the inner and the outer, will be told in what follows. Also, why it is here said that "the court without the temple is to be cast out, and not measured," will be told in the following article, where it is told what is signified by "it is given to the nations."

[4] From this it can now in some measure be seen what is signified in the Word by "court" and by "courts" in the following passages. In Moses:

Thou shalt make the court of the tabernacle at the corner of the south towards the south, hangings for the courts; twenty pillars, twenty bases, the hooks of the pillars and the fillets of silver, the gate of the court with the veil; its length a hundred cubits from the south to the north, and its breadth fifty from the east to the west (Exodus 27:9-18).

This court was the court of the Tent of meeting, which likewise represented and signified the lowest or first heaven; for "the Tent of meeting" represented heaven; its inmost, where the ark was, over which was the mercy seat, represented the inmost or third heaven; the law in the ark, the Lord Himself as to Divine truth or the Word; and the tent without the veil, where was the table for the loaves, the altar of incense, and the lamp stand, represented the middle or second heaven; and the court, the lowest or first heaven. (That the three heavens were represented by that tent may be seen in Arcana Coelestia, n. Arcana Coelestia 3478, 9457, 9481, 9485; but what is signified in particular by the court, and by all things pertaining to it, may be seen, n. 9741-9775.)

[5] As the court represented the lowest heaven, and thence also the external of the church, of the Word, and of worship:

The residue of the meal offerings and of the sacrifices for sin were eaten by Aaron and his sons in the court (Leviticus 6:16, 26).

"Eating in the court" these sanctified things signified appropriating to oneself the goods of the church that were signified by the meal offerings and these sacrifices; and all appropriation of holy things is effected by ultimates, for except through ultimates there can be no appropriation of interior holy things.

[6] But the courts of the temple are thus described in the first book of Kings:

Solomon made a court before the front of the house of the temple. And afterwards he built the inner court, three layers of hewn stones and a row of hewn cedar (1 Kings 6:3, 36).

The temple in like manner represented heaven and the church; the adytum, where the ark was, represented the inmost or third heaven, also the church with those who are in inmosts, which is called the celestial church; the temple outside the adytum represented the middle or second heaven, also the church with those who are in the middle, which is called the internal spiritual church; the inner court represented the lowest or first heaven, also the church with those who are in ultimates, which is called the internal-natural church; while the outer court represented the entrance into heaven.

[7] And as the temple in the highest sense signified the Lord in relation to the Divine Human, so also in relation to Divine truth, thence the temple also signifies Divine truth proceeding from the Lord, consequently the Word, for that is the Divine truth in the church. That the Lord's Divine Human is signified by the temple is evident from the Lord's words where He says:

Destroy this temple, and in three days I will raise it up; and He spake of the temple of His body (John 2:18-23).

That the "temple" signifies the church is evident from these words of the Lord:

That there shall not be left of the temple stone upon stone that shall not be thrown down (Matthew 24:1, 2; Luke 21:5-7).

These words mean that every Divine truth, consequently everything of the church, is to perish; for the end of the church, which is called the consummation of the age, is here treated of.

[8] That there were two courts built, an inner and an outer, and there little chambers, porticos, or piazzas, and many other things, can be seen from the description of them in Ezekiel:

The angel brought me to the outer court, where, behold, there were chambers and a pavement made for the court round about, thirty chambers upon the pavement, which he measured as to the length and the breadth; and he also measured the bedchambers, the portico, the gate, everything as to length and breadth (Ezekiel 40:17-22, 40:31, 40:34, et seq.; Ezekiel 42:1-14).

And of the inner court it is said in the same:

That he measured the inner court, the gates thereof towards the north, the east, and the south; the portico, the steps with the ascents, the bedchambers, the chambers of the singers, the upper lintels (Ezek. 40:23-31, 40:44, et seq.).

And in Jeremiah:

In the chamber of Gemaliah 1 the scribe, in the upper court, at the entrance of the gate of the new house (Jeremiah 36:10).

In the prophet Ezekiel, from chap. 40 to chap. 48, a new city, a new temple, and a new earth, are treated of, which signify a New Church that was to be established by the Lord; and the "chambers," the "bedchambers," the "porticos," and the rest, signify such things as belong to the church, its doctrine and worship; and their dimensions signify their quality (as was said and shown in the article above). But this is not the place to explain what is signified by the particulars; only that "courts" signify the external things of heaven and of the church, and thence the externals of the Word and of worship. That the externals of these are signified by the "courts" is evident from this alone, that the "temple" in general signifies heaven and the church, therefore the three divisions of the temple, namely, the courts, the temple itself, and the adytum, signify the three heavens according to their degrees. (Of what nature the three heavens are according to their degrees, see in the work on Heaven and Hell, n. 29-40 .)

[9] That "the temple and the courts" signify heaven and the church can be seen more fully from these words in Ezekiel:

The spirit raised me up and brought me into the inner court of the temple, when behold, the glory of Jehovah filled the house; and I heard one speaking unto me out of the house, saying, Son of man, the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the sons of Israel forever (Ezekiel 43:4-7).

That these "courts" signify the lowest heaven, or the external of the church, can be seen from its being said that "he was brought into the court, and thence saw the house filled with the glory of Jehovah," "the glory of Jehovah" signifying Divine truth, which constitutes heaven and the church; also afterwards, that that house was "the place of the throne of Jehovah, and the place of the soles of His feet, where He will dwell in the midst of the sons of Israel forever." That "the throne of Jehovah" means heaven may be seen above (n. 253, 297, 343, 460, 462, 477, 482); and that "the place of the soles of the feet of Jehovah" means the church, see also above n. 606; the "sons of Israel" mean all who are of the Lord's church, consequently "to dwell with them forever" signifies the unceasing presence of the Lord with them.

[10] In the same:

The glory of Jehovah lifted itself up from above the cherub over the threshold of the house, and the house was filled with the cloud. And the cloud filled the inner court. And the court was full of the brightness of the glory of Jehovah; and the voice of the wings of the cherubim was heard even to the outer court (Ezekiel 10:3, 4, 5).

The "cherubim" seen by the prophet represented the Lord in relation to providence and guard that He be not approached except through good of love; consequently the "cherubim" signify the higher heavens, particularly the inmost heaven, for this guard is there (See above n. 277, 313, 322, 362, 370, 462); therefore the "house that was filled with the cloud" signifies heaven and the church; the "inner court," which the cloud also filled, signifies the lowest heaven; and the "outer court," as far as which the voice of the wings of the cherubs was heard, signifies the entrance into heaven, which is specifically in the natural world, and afterwards in the world of spirits. For through the church in the world, and afterwards through the world of spirits, man enters into heaven. (What the world of spirits is, see in the work on Heaven and Hell 421-431 seq.) But the "cloud" and "the brightness of the glory of Jehovah" signify the Divine truth proceeding from the Lord.

[11] From this it can now be seen what is signified by "courts" in the following passages. In David:

Blessed is he whom thou choosest and causest to approach, he shall dwell in Thy courts; we shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).

This signifies that those who are in charity, or in spiritual affection, will live in heaven, and there will be in intelligence and wisdom from Divine truth and Divine good; "the chosen" (or he whom thou choosest) signifies those who are in love towards the neighbor or in charity; "causest to approach" signifies spiritual affection or love, for so far as man is in that love or that affection, so far he is with the Lord, for everyone approaches Him according to that love; "to dwell in courts" signifies to live in heaven, "to dwell" meaning to live, and "courts" meaning heaven; "to be satisfied with the goodness of the house" signifies to be in wisdom from Divine good; and "to be satisfied with the holiness of the temple" signifies to be in intelligence from Divine truth, and from both to enjoy heavenly joy; "the house of God" signifies heaven and the church in respect to Divine good, and the "temple" heaven and the church in respect to Divine truth, and "holiness" is predicated of spiritual good, which is truth.

[12] In the same:

A day in Thy courts is better than thousands, I have chosen to stand at the door in the house of my God (Psalms 84:10).

"Courts" here signify the first or lowest heaven, through which there is entrance into the higher heavens; therefore it is added, "I have chosen to stand at the door in the house of my God." In the same:

Give to Jehovah the glory of His name, bring an offering, and come into His courts (Psalms 96:8).

In the same:

Praise ye the name of Jehovah, praise, O ye servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God (Psalms 135:1, 2).

In the same:

How amiable are Thy dwellings, O Jehovah of Hosts; my soul hath desired, yea is consumed for the courts of Jehovah (Psalms 84:1, 2).

In the same:

Come into His gates with confession, into His courts with praise, confess ye unto Him, bless His name (Psalms 100:4).

In the same:

I will pay my vows unto Jehovah before all His people, in the courts of the house of Jehovah, in the midst of thee, O Jerusalem (Psalms 116:14, 18, 19).

In the same:

The righteous shall flourish as the palm tree, he shall grow as a cedar in Lebanon. Planted in the house of Jehovah they shall spring forth in the courts of our God (Psalms 92:12, 13).

That in these passages "courts" mean heaven, in particular the lowest heaven and the church, can be seen without explanation.

[13] Likewise in the following passages. In Isaiah:

They shall gather the corn and the new wine, they shall eat and shall praise Jehovah, and they that shall bring it together shall drink in the courts of My holiness (Isaiah 62:9).

"They shall gather the corn and the new wine" signifies instruction in the goods and truths of doctrine and of the church; "they shall eat and shall praise Jehovah" signifies appropriation and the worship of the Lord; "they that shall bring it together shall drink in the courts of My holiness" signifies the enjoyment of Divine truth, and the consequent happiness in the heavens.

[14] In Joel:

Let the priests, the ministers of Jehovah, weep between the court and the altar, and let them say, Spare Thy people, O Jehovah (Joel 2:17);

"weeping between the court and the altar" signifies lamentation over the vastation of Divine truth and Divine good in the church; for the "court" has a similar signification as the "temple," namely, the church in respect to Divine truth, and the "altar" signifies the church in respect to Divine good; therefore "between the court and the altar" signifies the marriage of good and truth, which constitutes heaven and the church; and "to weep" signifies lamentation over its vastation. "Courts" also elsewhere in the Word signify the ultimates of heaven, also the externals of the church, of the Word, and of worship (as in Isaiah 1:12; Zechariah 3:7).

Poznámky pod čarou:

1. The Hebrew has "Gemariah."

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