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Exodus 27

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1 καὶ ποιήσεις θυσιαστήριον ἐκ ξύλων ἀσήπτων πέντε πήχεων τὸ μῆκος καὶ πέντε πήχεων τὸ εὖρος τετράγωνον ἔσται τὸ θυσιαστήριον καὶ τριῶν πήχεων τὸ ὕψος αὐτοῦ

2 καὶ ποιήσεις τὰ κέρατα ἐπὶ τῶν τεσσάρων γωνιῶν ἐξ αὐτοῦ ἔσται τὰ κέρατα καὶ καλύψεις αὐτὰ χαλκῷ

3 καὶ ποιήσεις στεφάνην τῷ θυσιαστηρίῳ καὶ τὸν καλυπτῆρα αὐτοῦ καὶ τὰς φιάλας αὐτοῦ καὶ τὰς κρεάγρας αὐτοῦ καὶ τὸ πυρεῖον αὐτοῦ καὶ πάντα τὰ σκεύη αὐτοῦ ποιήσεις χαλκᾶ

4 καὶ ποιήσεις αὐτῷ ἐσχάραν ἔργῳ δικτυωτῷ χαλκῆν καὶ ποιήσεις τῇ ἐσχάρᾳ τέσσαρας δακτυλίους χαλκοῦς ἐπὶ τὰ τέσσαρα κλίτη

5 καὶ ὑποθήσεις αὐτοὺς ὑπὸ τὴν ἐσχάραν τοῦ θυσιαστηρίου κάτωθεν ἔσται δὲ ἡ ἐσχάρα ἕως τοῦ ἡμίσους τοῦ θυσιαστηρίου

6 καὶ ποιήσεις τῷ θυσιαστηρίῳ φορεῖς ἐκ ξύλων ἀσήπτων καὶ περιχαλκώσεις αὐτοὺς χαλκῷ

7 καὶ εἰσάξεις τοὺς φορεῖς εἰς τοὺς δακτυλίους καὶ ἔστωσαν οἱ φορεῖς κατὰ τὰ πλευρὰ τοῦ θυσιαστηρίου ἐν τῷ αἴρειν αὐτό

8 κοῖλον σανιδωτὸν ποιήσεις αὐτό κατὰ τὸ παραδειχθέν σοι ἐν τῷ ὄρει οὕτως ποιήσεις αὐτό

9 καὶ ποιήσεις αὐλὴν τῇ σκηνῇ εἰς τὸ κλίτος τὸ πρὸς λίβα ἱστία τῆς αὐλῆς ἐκ βύσσου κεκλωσμένης μῆκος ἑκατὸν πηχῶν τῷ ἑνὶ κλίτει

10 καὶ οἱ στῦλοι αὐτῶν εἴκοσι καὶ αἱ βάσεις αὐτῶν εἴκοσι χαλκαῖ καὶ οἱ κρίκοι αὐτῶν καὶ αἱ ψαλίδες αὐτῶν ἀργυραῖ

11 οὕτως τῷ κλίτει τῷ πρὸς ἀπηλιώτην ἱστία ἑκατὸν πηχῶν μῆκος καὶ οἱ στῦλοι αὐτῶν εἴκοσι καὶ αἱ βάσεις αὐτῶν εἴκοσι χαλκαῖ καὶ οἱ κρίκοι καὶ αἱ ψαλίδες τῶν στύλων καὶ αἱ βάσεις αὐτῶν περιηργυρωμέναι ἀργύρῳ

12 τὸ δὲ εὖρος τῆς αὐλῆς τὸ κατὰ θάλασσαν ἱστία πεντήκοντα πηχῶν στῦλοι αὐτῶν δέκα καὶ αἱ βάσεις αὐτῶν δέκα

13 καὶ εὖρος τῆς αὐλῆς τὸ πρὸς νότον ἱστία πεντήκοντα πήχεων στῦλοι αὐτῶν δέκα καὶ αἱ βάσεις αὐτῶν δέκα

14 καὶ πεντεκαίδεκα πήχεων τὸ ὕψος τῶν ἱστίων τῷ κλίτει τῷ ἑνί στῦλοι αὐτῶν τρεῖς καὶ αἱ βάσεις αὐτῶν τρεῖς

15 καὶ τὸ κλίτος τὸ δεύτερον δέκα πέντε πηχῶν τῶν ἱστίων τὸ ὕψος στῦλοι αὐτῶν τρεῖς καὶ αἱ βάσεις αὐτῶν τρεῖς

16 καὶ τῇ πύλῃ τῆς αὐλῆς κάλυμμα εἴκοσι πηχῶν τὸ ὕψος ἐξ ὑακίνθου καὶ πορφύρας καὶ κοκκίνου κεκλωσμένου καὶ βύσσου κεκλωσμένης τῇ ποικιλίᾳ τοῦ ῥαφιδευτοῦ στῦλοι αὐτῶν τέσσαρες καὶ αἱ βάσεις αὐτῶν τέσσαρες

17 πάντες οἱ στῦλοι τῆς αὐλῆς κύκλῳ κατηργυρωμένοι ἀργυρίῳ καὶ αἱ κεφαλίδες αὐτῶν ἀργυραῖ καὶ αἱ βάσεις αὐτῶν χαλκαῖ

18 τὸ δὲ μῆκος τῆς αὐλῆς ἑκατὸν ἐφ' ἑκατόν καὶ εὖρος πεντήκοντα ἐπὶ πεντήκοντα καὶ ὕψος πέντε πηχῶν ἐκ βύσσου κεκλωσμένης καὶ αἱ βάσεις αὐτῶν χαλκαῖ

19 καὶ πᾶσα ἡ κατασκευὴ καὶ πάντα τὰ ἐργαλεῖα καὶ οἱ πάσσαλοι τῆς αὐλῆς χαλκοῖ

20 καὶ σὺ σύνταξον τοῖς υἱοῖς ισραηλ καὶ λαβέτωσάν σοι ἔλαιον ἐξ ἐλαίων ἄτρυγον καθαρὸν κεκομμένον εἰς φῶς καῦσαι ἵνα κάηται λύχνος διὰ παντός

21 ἐν τῇ σκηνῇ τοῦ μαρτυρίου ἔξωθεν τοῦ καταπετάσματος τοῦ ἐπὶ τῆς διαθήκης καύσει αὐτὸ ααρων καὶ οἱ υἱοὶ αὐτοῦ ἀφ' ἑσπέρας ἕως πρωὶ ἐναντίον κυρίου νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν παρὰ τῶν υἱῶν ισραηλ

   

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Arcana Coelestia # 9716

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9716. 'Five cubits the length and five cubits the breadth' means that which consists equally of good and of truth. This is clear from the meaning of 'five' as an equality, for when two dimensions are the same as each other, as the length and the breadth are here, an equality is meant (the reason why the length and the breadth of the altar were five cubits each was that five is also similar in meaning to ten, a hundred, and a thousand. These numbers mean what is much, all, or complete, and in the highest sense, in which the Lord is the subject, what is infinite. Five too has much the same meaning, since composite numbers are similar in meaning to the simple ones of which they are the products, and simple numbers are accordingly similar to their composites, 5291, 5335, 5708, 7973. For the meaning of ten, a hundred, and a thousand as what is much, all, or complete, see 2636, 3107, 4400, 4638, 8715, and five likewise, 5708, 5956, 9102; and for the meaning of a thousand, used in reference to the Divine, as what is infinite, 2575); from the meaning of 'the length' as good, dealt with in 1613, 9487; and from the meaning of 'the breadth' as truth, dealt with in 1613, 3433, 3434, 4482, 9487. From all this it is evident that 'five cubits the length and five cubits the breadth' means that which consists equally of good and of truth. The expression 'equally of good and of truth' is used when the truth complements the good and the good complements the truth, thus when they act as one and form a marriage, such as the Lord causes them to do in heaven. Human will and understanding may serve to illustrate this. When the understanding acts as one with the will, that is, when the person perceives truth to be the complement of good, and good to be the complement of truth, that which consists equally of good and of truth exists with him. Furthermore the understanding has been dedicated to perceiving the truth that emanates from good, and the will to perceiving the good present within truth.

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