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Exodus 26

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1 και την σκηνην ποιησεις δεκα αυλαιας εκ βυσσου κεκλωσμενης και υακινθου και πορφυρας και κοκκινου κεκλωσμενου χερουβιμ εργασια υφαντου ποιησεις αυτας

2 μηκος της αυλαιας της μιας οκτω και εικοσι πηχεων και ευρος τεσσαρων πηχεων η αυλαια η μια εσται μετρον το αυτο εσται πασαις ταις αυλαιαις

3 πεντε δε αυλαιαι εσονται εξ αλληλων εχομεναι η ετερα εκ της ετερας και πεντε αυλαιαι εσονται συνεχομεναι ετερα τη ετερα

4 και ποιησεις αυταις αγκυλας υακινθινας επι του χειλους της αυλαιας της μιας εκ του ενος μερους εις την συμβολην και ουτως ποιησεις επι του χειλους της αυλαιας της εξωτερας προς τη συμβολη τη δευτερα

5 πεντηκοντα αγκυλας ποιησεις τη αυλαια τη μια και πεντηκοντα αγκυλας ποιησεις εκ του μερους της αυλαιας κατα την συμβολην της δευτερας αντιπροσωποι αντιπιπτουσαι αλληλαις εις εκαστην

6 και ποιησεις κρικους πεντηκοντα χρυσους και συναψεις τας αυλαιας ετεραν τη ετερα τοις κρικοις και εσται η σκηνη μια

7 και ποιησεις δερρεις τριχινας σκεπην επι της σκηνης ενδεκα δερρεις ποιησεις αυτας

8 το μηκος της δερρεως της μιας εσται τριακοντα πηχεων και τεσσαρων πηχεων το ευρος της δερρεως της μιας μετρον το αυτο εσται ταις ενδεκα δερρεσι

9 και συναψεις τας πεντε δερρεις επι το αυτο και τας εξ δερρεις επι το αυτο και επιδιπλωσεις την δερριν την εκτην κατα προσωπον της σκηνης

10 και ποιησεις αγκυλας πεντηκοντα επι του χειλους της δερρεως της μιας της ανα μεσον κατα συμβολην και πεντηκοντα αγκυλας ποιησεις επι του χειλους της δερρεως της συναπτουσης της δευτερας

11 και ποιησεις κρικους χαλκους πεντηκοντα και συναψεις τους κρικους εκ των αγκυλων και συναψεις τας δερρεις και εσται εν

12 και υποθησεις το πλεοναζον εν ταις δερρεσιν της σκηνης το ημισυ της δερρεως το υπολελειμμενον υποκαλυψεις το πλεοναζον των δερρεων της σκηνης υποκαλυψεις οπισω της σκηνης

13 πηχυν εκ τουτου και πηχυν εκ τουτου εκ του υπερεχοντος των δερρεων εκ του μηκους των δερρεων της σκηνης εσται συγκαλυπτον επι τα πλαγια της σκηνης ενθεν και ενθεν ινα καλυπτη

14 και ποιησεις κατακαλυμμα τη σκηνη δερματα κριων ηρυθροδανωμενα και επικαλυμματα δερματα υακινθινα επανωθεν

15 και ποιησεις στυλους τη σκηνη εκ ξυλων ασηπτων

16 δεκα πηχεων ποιησεις τον στυλον τον ενα και πηχεος ενος και ημισους το πλατος του στυλου του ενος

17 δυο αγκωνισκους τω στυλω τω ενι αντιπιπτοντας ετερον τω ετερω ουτως ποιησεις πασι τοις στυλοις της σκηνης

18 και ποιησεις στυλους τη σκηνη εικοσι στυλους εκ του κλιτους του προς βορραν

19 και τεσσαρακοντα βασεις αργυρας ποιησεις τοις εικοσι στυλοις δυο βασεις τω στυλω τω ενι εις αμφοτερα τα μερη αυτου και δυο βασεις τω στυλω τω ενι εις αμφοτερα τα μερη αυτου

20 και το κλιτος το δευτερον το προς νοτον εικοσι στυλους

21 και τεσσαρακοντα βασεις αυτων αργυρας δυο βασεις τω στυλω τω ενι εις αμφοτερα τα μερη αυτου και δυο βασεις τω στυλω τω ενι εις αμφοτερα τα μερη αυτου

22 και εκ των οπισω της σκηνης κατα το μερος το προς θαλασσαν ποιησεις εξ στυλους

23 και δυο στυλους ποιησεις επι των γωνιων της σκηνης εκ των οπισθιων

24 και εσται εξ ισου κατωθεν κατα το αυτο εσονται ισοι εκ των κεφαλιδων εις συμβλησιν μιαν ουτως ποιησεις αμφοτεραις ταις δυσιν γωνιαις εστωσαν

25 και εσονται οκτω στυλοι και αι βασεις αυτων αργυραι δεκα εξ δυο βασεις τω στυλω τω ενι εις αμφοτερα τα μερη αυτου και δυο βασεις τω στυλω τω ενι

26 και ποιησεις μοχλους εκ ξυλων ασηπτων πεντε τω ενι στυλω εκ του ενος μερους της σκηνης

27 και πεντε μοχλους τω στυλω τω κλιτει της σκηνης τω δευτερω και πεντε μοχλους τω στυλω τω οπισθιω τω κλιτει της σκηνης τω προς θαλασσαν

28 και ο μοχλος ο μεσος ανα μεσον των στυλων διικνεισθω απο του ενος κλιτους εις το ετερον κλιτος

29 και τους στυλους καταχρυσωσεις χρυσιω και τους δακτυλιους ποιησεις χρυσους εις ους εισαξεις τους μοχλους και καταχρυσωσεις τους μοχλους χρυσιω

30 και αναστησεις την σκηνην κατα το ειδος το δεδειγμενον σοι εν τω ορει

31 και ποιησεις καταπετασμα εξ υακινθου και πορφυρας και κοκκινου κεκλωσμενου και βυσσου νενησμενης εργον υφαντον ποιησεις αυτο χερουβιμ

32 και επιθησεις αυτο επι τεσσαρων στυλων ασηπτων κεχρυσωμενων χρυσιω και αι κεφαλιδες αυτων χρυσαι και αι βασεις αυτων τεσσαρες αργυραι

33 και θησεις το καταπετασμα επι τους στυλους και εισοισεις εκει εσωτερον του καταπετασματος την κιβωτον του μαρτυριου και διοριει το καταπετασμα υμιν ανα μεσον του αγιου και ανα μεσον του αγιου των αγιων

34 και κατακαλυψεις τω καταπετασματι την κιβωτον του μαρτυριου εν τω αγιω των αγιων

35 και θησεις την τραπεζαν εξωθεν του καταπετασματος και την λυχνιαν απεναντι της τραπεζης επι μερους της σκηνης το προς νοτον και την τραπεζαν θησεις επι μερους της σκηνης το προς βορραν

36 και ποιησεις επισπαστρον εξ υακινθου και πορφυρας και κοκκινου κεκλωσμενου και βυσσου κεκλωσμενης εργον ποικιλτου

37 και ποιησεις τω καταπετασματι πεντε στυλους και χρυσωσεις αυτους χρυσιω και αι κεφαλιδες αυτων χρυσαι και χωνευσεις αυτοις πεντε βασεις χαλκας

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9467

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9467. 'And purple' means the celestial love of good. This is clear from the meaning of 'purple' as the celestial love of good, the reason why this love is meant by 'purple' being that by the colour red the good of celestial love is meant. For there are two basic colours from which all others are derived, the colour red and the colour white. The colour red means good which belongs to love, while the colour white means truth which belongs to faith. The reason why red means good belonging to love is that this colour exists before all else as fire, and fire means the good of love; and the reason why white means truth belonging to faith is that before all else that colour is light, and light means the truth of faith.

'Fire' means the good of love, see 5215, 6314, 6832, 6834, 6849, 7324, 9434.

'Light' means the truth of faith, 2776, 3195, 3636, 3643, 3993, 4302, 4413, 4415, 5400, 8644, 8707, 8861, 9399, 9407.

'Red' means the good of love, 3300.

'White' means the truth of faith, 3993, 4007, 5319.

[2] From all this it is evident what all other colours mean; for in the measure that they are derived from red they mean good belonging to love, and in the measure that they are derived from white they mean truth belonging to faith. All the colours that appear in heaven are modifications of heavenly light and flame, on those two levels. For heavenly light is real light; and essentially it is Divine Truth emanating from the Lord's Divine Good. Therefore modifications of that light and flame are different variations of truth and good, and so of intelligence and wisdom.

[3] All this now shows how it came about that the veils and curtains of the tent, and also Aaron's garments, were to be woven out of violet, purple, twice-dyed scarlet, and linen thread, Exodus 25:4; 26:31, 36; 27:16; 28:6, 15, namely in order that celestial realities belonging to good and spiritual realities belonging to truth, which are the subject in what follows below, might be represented by them.

[4] Good from a celestial origin is again meant by 'purple' in Ezekiel,

Fine linen with embroidered work from Egypt was your sail; violet and purple from the islands of Elishah was your covering. Ezekiel 27:7.

This refers to Tyre, by which cognitions or knowledge of truth and good are meant. 'Violet and purple covering' stands for cognitions of truth and good from a heavenly origin.

[5] Similar things are meant by 'purple and fine linen' in Luke,

There was a certain rich man (homo) who was clothed in purple and fine linen and indulged in delicacies splendidly every day. Luke 16:19.

'A rich man' is used to mean in the internal sense the Jewish nation, and the Church there, which was said to be 'rich' because of the cognitions or knowledge of good and truth from the Word which existed there. Garments of 'purple and fine linen' are those cognitions, 'of purple' meaning cognitions of good, and 'of fine linen' cognitions of truth, both from a heavenly origin because they come from the Divine. 'Purple' also has a similar meaning in the Book of Revelation,

The woman sitting on a scarlet beast was clothed in purple and scarlet. Revelation 17:3-4.

This refers to Babylon, which means the Church where the holy things of the Word are put to unholy ends, that is, to exercising control in heaven and on earth, and so to ends that spring from hellish self-love and love of the world.

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

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Arcana Coelestia # 7324

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7324. 'And over their pools' means against the factual knowledge subservient to them. This is clear from the meaning of 'pools' as factual knowledge subservient to truths constituting religious teachings, and in the contrary sense factual knowledge subservient to falsities constituting religious teachings. When 'pools' are mentioned in the Word intelligence based on cognitions of goodness and truth is meant in the spiritual sense, for one takes 'pools' in the Word to refer to gatherings of water, or lakes, and gatherings of water and lakes are cognitions which, when concentrated together, contribute to intelligence, as in Isaiah,

Waters will break forth in 1 the wilderness, and streams in the plain of the wilderness; and the dry place will become a pool and the thirsty ground wellsprings of water. Isaiah 35:6-7.

[2] In the same prophet,

I will open streams on the sloping heights, and I will place springs in the midst of valleys; I will make the wilderness into a pool of water, and the dry land into well springs of water. Isaiah 41:18.

Here 'making the wilderness into a pool of water' stands for providing cognitions of goodness and truth, and therefore imparting intelligence, where they had not existed before. In the same prophet,

I will lay waste mountains and hills, and dry up every plant; and I will make streams into islands, and dry up pools. Isaiah 42:15.

'Pools' stands for much the same. Likewise in David,

Jehovah turns rivers into a wilderness, and streams of waters into a dryness. He turns a wilderness into a pool of water, and parched land into streams of water. Psalms 107:33-35.

In the same author,

At the presence of the Lord, you are in labour, O earth; at the presence of the God of Jacob, who turns the rock into a pool of water, the flint into a fountain of water. Psalms 114:7-8.

[3] In Isaiah,

The rivers of Egypt will diminish and dry up. Therefore the fishermen will mourn, and all who cast a hook into the river. Therefore its foundations will be broken to pieces - all those making their wages out of pools of the soul. Isaiah 19:6, 8, 10.

'Pools of the soul' stands for the things that constitute intelligence when it is based on cognitions; but since these verses refer to Egypt 'pools of the soul' are the things constituting intelligence when it is based on the facts known to the Church. For 'Egypt' is those facts, and known facts are cognitions, but a lower level of them.

[4] The meaning of 'pools of water' in the contrary sense as evils arising out of falsities, and consequent insanity, is evident in Isaiah,

I will cut off from Babel the name and residue, and son and grandson, and I will turn it into the inheritance of the duck, and into pools of water. Isaiah 14:21, 23.

Since 'pools' are in the contrary sense evils arising out of falsities, and consequent forms of insanity, the hell where such things reign is also meant by them. But in this case a pool is called 'a pool of fire' and 'a pool burning with fire and brimstone', as in Revelation 19:20; 20:10, 14-15; 21:8. 'Fire and brimstone' stands for self-love and the desires that spring from it, for self-love and its desires are nothing other than fire, not elemental fire but the kind of fire that derives from spiritual fire; and this fire - spiritual fire - makes a person a living being. The fact that different types of love are life-giving fires is evident to anyone who thinks about it. These fires are what are meant by the holy fires that burn in heaven and by the fires of hell. Elemental fire does not exist in those places.

Poznámky pod čarou:

1. The Latin means out of but the Hebrew means in, which Swedenborg has in his rough draft as well as in other places where he quotes this verse.

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