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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 # 9730

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9730. And thou shalt bestow it under the compass of the altar beneath. That hereby is signified this in ultimates, is evident from the signification of “the grating, a network” which was to be put under the compass of the altar, as being the sensuous (of which above, n. 9726); from the signification of “the compass,” when said of the sensuous, as being the ultimate (that the external sensuous is the ultimate of life with man, see n. 9726); and from the signification of “beneath,” as being outward, for by higher things are signified interior things, and by lower things are signified exterior ones (n. 6952, 6954, 7814-7821, 8604); consequently by “above” or “upward” is signified inward; and by “beneath” or “downward” is signified outward. By the external sensuous is not meant the sense of the body itself, as its sight, hearing, taste, smell, and touch, but that which is most nearly from these; for he is called a sensuous man who thinks and desires according to these senses of the body and their appetites, and considers no further. He who considers further, and examines what the sensuous desires, and what he himself thinks from the sensuous, is said to be raised above the sensuous, or to be withdrawn from it, and to think interiorly. This is the case with those at the present day who are in the good of charity and of faith. When this is done, the sensuous is quiescent, and is deprived of its active life which it has from the world and its objects. There are with man two determinations of the things of the understanding and of the will; one determination is outward toward the world, and the other is inward toward heaven. With natural and sensuous men, the determination of the things of the understanding and of the will, thus of the thoughts and affections, is toward the world; but with spiritual and celestial men the determination of these things is toward heaven, and also alternately toward the world. The hinge of the determinations turns inward when the man is being regenerated, and so far as it can then be turned inward, so far the man can be raised by the Lord toward heaven to Himself, and consequently be in the same proportion imbued with wisdom, faith, and love. For the man then lives in the internal man, consequently in his spirit, and the external man is subordinate thereto. But if a man does not suffer himself to be regenerated, then all his interiors remain determined toward the world, and then his life is in the external man, and the internal man is subordinate thereto. This is the case when the external man supplies reasonings which favor evil lusts. These men are called natural, and they who abide in things most external are called sensuous; from which it can be seen what is meant by “the sensuous.”

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

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