Bible

 

2 Mosebok 26

Studie

   

1 Tabernaklet skal du gjøre av ti tepper av fint, tvunnet lingarn og blå og purpurrød og karmosinrød ull; du skal gjøre dem med kjeruber på i kunstvevning.

2 Hvert teppe skal være åtte og tyve alen langt og fire alen bredt; alle teppene skal holde samme mål.

3 Fem av teppene skal festes sammen, det ene til det andre, og likeså de andre fem tepper.

4 Og du skal gjøre hemper av blå ull i kanten på det ene teppe, ytterst der hvor sammenfestingen skal være, og likeså i kanten på det ytterste teppe, der hvor den andre sammenfesting skal være.

5 Femti hemper skal du gjøre på det ene teppe, og Femti hemper skal du gjøre på det teppe som er der hvor den andre sammenfesting skal være; hempene skal være like mot hverandre, den ene mot den andre.

6 Og du skal gjøre femti gullkroker og feste teppene til hverandre med krokene, så tabernaklet blir et sammenhengende telt.

7 Så skal du gjøre tepper av gjetehår til et dekke over tabernaklet; elleve sådanne tepper skal du gjøre.

8 Hvert teppe skal være tretti alen langt og fire alen bredt; alle de elleve tepper skal holde samme mål.

9 Og du skal feste fem av teppene sammen for sig, og seks for sig, og du skal legge det sjette teppe dobbelt på fremsiden av dekket.

10 Du skal gjøre femti hemper i kanten på det ene teppe, ytterst der hvor sammenfestingen skal være, og likeså femti hemper i kanten på det andre teppe, der hvor sammenfestingen skal være.

11 Og du skal gjøre femti kobberkroker og hekte krokene inn i hempene, og du skal feste teppene sammen, så de blir ett dekke.

12 Men det overskytende av dekketeppene - det halve teppe som er tilovers - skal henge ned på baksiden av tabernaklet.

13 Og den alen på hver av sidene som dekketeppene er for lange, skal henge ned på begge sider av tabernaklet for å dekke det.

14 Over dekket skal du gjøre et varetak av rødfarvede værskinn og ovenpå det et varetak av takasskinn.

15 Plankene til tabernaklet skal du gjøre av akasietre; de skal reises på ende.

16 Hver planke skal være ti alen lang og halvannen alen bred.

17 På hver planke skal det være to tapper, med en tverrlist imellem; således skal du gjøre med alle plankene til tabernaklet.

18 Og av plankene som du gjør til tabernaklet, skal du reise tyve planker på den side som vender mot syd;

19 og firti fotstykker av sølv skal du gjøre til å sette under de tyve planker, to fotstykker under hver planke til å feste begge tappene i.

20 Likeså skal du til tabernaklets andre side, den som vender mot nord, gjøre tyve planker,

21 og til dem firti fotstykker av sølv, to fotstykker under hver planke.

22 Til baksiden av tabernaklet, mot vest, skal du gjøre seks planker.

23 Og to planker skal du gjøre til tabernaklets hjørner på baksiden;

24 de skal være dobbelte nedenfra og likeledes begge være dobbelte helt op, til den første ring; således skal det være med dem begge; de skal stå i hver sitt hjørne.

25 Således blir det åtte planker med sine fotstykker av sølv - seksten fotstykker, to under hver planke.

26 Så skal du gjøre tverrstenger av akasietre, fem til plankene på den ene side av tabernaklet,

27 og fem til plankene på den andre side, og fem til plankene på baksiden av tabernaklet, mot vest.

28 Og den mellemste tverrstang, den som er midt på plankeveggen, skal gå tvert over, fra den ene ende til den andre.

29 Plankene skal du klæ med gull, og ringene på dem, som tverrstengene skal stikkes i, skal du gjøre helt av gull; tverrstengene skal du også klæ med gull.

30 Du skal reise tabernaklet på den rette måte, således som det blev vist dig på fjellet.

31 Så skal du gjøre et forheng av blå og purpurrød og karmosinrød ull og fint, tvunnet lingarn; det skal gjøres i kunstvevning med kjeruber på.

32 Og du skal henge det på fire gullklædde stolper av akasietre som det er gullhaker på, og som står på fire fotstykker av sølv.

33 Og du skal henge forhenget under krokene* og føre vidnesbyrdets ark dit og sette den innenfor forhenget; og forhenget skal være for eder en skillevegg mellem det Hellige og det Aller-helligste. / {* 2MO 26, 6.}

34 Og du skal sette nådestolen ovenpå vidnesbyrdets ark i det Aller-helligste.

35 Du skal sette bordet utenfor forhenget, og lysestaken midt imot bordet ved den søndre side av tabernaklet; bordet skal du sette ved den nordre side.

36 Til teltdøren skal du gjøre et teppe av blå og purpurrød og karmosinrød ull og fint, tvunnet lingarn med utsydd arbeid.

37 Og du skal gjøre fem stolper av akasietre til teppet og klæ dem med gull; hakene på dem skal være av gull, og du skal støpe fem fotstykker av kobber til dem.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 1042

Prostudujte si tuto pasáž

  
/ 1232  
  

1042. (Verse 4) And the woman was arrayed in crimson and scarlet. That this signifies the appearance of that religious persuasion in externals, as if it were from celestial good and truth, although in internals it is from diabolical evil and falsity, is evident from the signification of the woman, as denoting the religious persuasion among the Papists; and from the signification of being arrayed, as denoting to be in externals; for garments denote things external that cover - hence being arrayed, denotes the appearance in externals; and from the signification of crimson, as denoting good from a celestial origin, and also the evil that is the opposite of this, which is called diabolical evil, of which we shall speak presently. And from the signification of scarlet, as denoting truth from a celestial origin, and also the falsity that is the opposite of this, which is called diabolical falsity. That those goods and truths differ from the goods and truths that are from a spiritual origin, and similarly the evils and falsities that are their opposites, which are called infernal evils and falsities, will be seen in the following article.

[2] The reason why the woman, who is the whore and Babylon, is thus described is, that those who are in evils and falsities therefrom are described in the Word from their external appearance; thus, such as they are in the eyes of the men who worship them. The reason why they are thus described is, that the sense of the letter of the Word consists of appearances. But the spiritual sense puts off those appearances, and presents interior things naked, without garments, which, when they appear, do so in quite another form. As in the present case, the woman outwardly appearing clothed in purple and scarlet is, in the internal form, called the mother of the whoredoms and abominations of the earth. Just as it is said of

The rich man clothed in crimson and fine linen, who notwithstanding was cast into hell (Luke 16:19).

And also concerning the Assyrians, with whom Ohola and Oholibah, that is, Samaria and Jerusalem, committed whoredom, who are said to be

Clothed in blue, officers and leaders, horsemen riding upon horses (Ezekiel 23:6, 12).

And so in other passages. Babylon here described as a whore appears in the world, splendidly clothed, but still abominable, because full of uncleanness.

[3] Before it is confirmed from the Word that crimson and scarlet signify goods and truths from a celestial origin, something shall first be said about those goods and truths. The Divine good that proceeds from the Lord is united with His Divine truth, as the heat of the sun with its light in the time of spring. But the angels who are recipients of the Divine good and Divine truth proceeding from the Lord, are distinguished into celestial and spiritual. Those who receive the Divine good more than the Divine truth of the Lord are called celestial angels, because these constitute the kingdom of the Lord which is called the celestial kingdom. But the angels who receive the Lord's Divine truth more than His Divine good are called spiritual angels, because of these consists the Lord's spiritual kingdom. It is therefore evident that goods and truths are of a twofold origin - from a celestial origin and a spiritual origin. Those goods and truths that are from a celestial origin are the goods and truths of love to the Lord; whereas those goods and truths that are from a spiritual origin are the goods and truths of love towards the neighbour. The difference is like that between what is higher and what is lower, or between what is interior and what is exterior; consequently, as between those things that are in a higher or interior degree, and those that are in a lower or exterior. What is the nature of this difference is evident from what is said in the work on Heaven and Hell concerning the three degrees of the heavens, and thence of the angels; and also of their intelligence and wisdom (n. 33, 34, 38, 39, 208, 209, 211, 435).

[4] That crimson in the Word signifies that good, and scarlet that truth, is evident from the passages in the Word where they are mentioned. As in Ezekiel:

"Fine linen of needlework from Egypt was thy expansion; blue and crimson from the isles of Elisha was thy covering" (27:7).

This is spoken of Tyre, by which is signified the church as to the knowledges of truth and good. Blue and crimson denote those knowledges from a celestial origin. By covering and expansion are signified the externals of that church.

In Luke:

"There was a certain rich man, who was clothed in crimson and fine linen, and fared sumptuously every day" (Luke 16:19).

By the rich man is meant the Jewish nation, and the church there, called rich from the knowledges of good and truth from the Word, which they possessed, crimson having relation to the knowledges of good, and fine linen to the knowledges of truth, both from a celestial origin.

In Lamentations:

"Those that fed delicately are devastated in the streets; those that were brought up upon scarlet, embrace the dunghill" (4:5).

To be brought up upon scarlet denotes to be instructed from infancy in truths from celestial good.

[5] Because the tent of the assembly represented heaven, and the garments of Aaron the holy things of heaven, and crimson and scarlet signified the goods and truths of heaven, therefore, the curtains and veils of the tent, also the garments of Aaron, were wrought with blue, purple, scarlet double-dyed, and fine-twined linen. As, for example,

Upon the curtains of the tabernacle (Exodus 26:1).

Upon the veil before the ark (Exodus 26:31).

Upon the covering for the door of the tent (Exodus 26:36).

Upon the covering at the gate of the outer court (Exodus 27:16).

Upon the ephod (Exodus 28:6).

Upon the belt (Exodus 28:8).

Upon the breastplate of judgment (Exodus 28:15).

Upon the borders of the cloak of the ephod (Exodus 28:33).

Because double-dyed signified the truth of celestial good,

A cloth of scarlet double-dyed was spread over the table upon which was the bread of faces, and afterwards it was covered with a covering of badgers' skin (Numbers 4:8).

For the inmost things of the celestial kingdom were signified by those things that were upon the table, which were the bread, but the exterior things by those that covered them; these have reference to truths from good.

[6] Because truth from celestial good, which is the truth of the sense of the letter of the Word, is signified by scarlet, therefore it was used for the sake of remembrance, as when it was ordered,

That the sons of Israel should make for themselves a fringe upon the borders of their garments, and should put upon the fringe of the borders a scarlet thread, that by it they might remember all the precepts of Jehovah, and do them (Numbers 15:38, 39).

For the same reason also it was a custom in ancient times, when significatives were in use, to tie a scarlet thread, in order to remember a thing. As we read concerning Perez, the son of Tamar,

That the midwife tied scarlet upon his hand (Genesis 38:28, 30).

And concerning the harlot Rahab,

That she tied in the window a scarlet thread, that the searchers might remember their promise (Jos. 2:17, 21).

[7] Because all purifications from evils take place by means of truths from the Word, therefore

In the cleansings they made use of cedar-wood, scarlet, and hyssop (Leviticus 14:4-7, 49-52);

And the scarlet from a red cow for the waters of expiation and separation (19:6).

The reason of such significations of crimson and scarlet is from their colours. For there are colours in heaven far more brilliant than in the world, that have their origin in the light there. And because red colour originates there from something fiery or flamy, and what is fiery and flamy there is from the good of love, hence crimson signifies good from a celestial origin. But scarlet, which derives its colour from what is flaming and white together, and the white from light signifies truth, therefore that colour signifies the truth of celestial good.

[8] As most things in the Word have an opposite sense, so also have crimson and scarlet; then they signify evils and falsities, the opposites of those goods and truths. As in Isaiah:

"Though your sins were as scarlet, they shall become white as snow; though they were red like crimson, they shall be as wool" (Isaiah 1:8).

Because by scarlet is signified truth, the same as by snow; and by crimson is signified good, the same as by wool; and since by scarlet and crimson, in the opposite sense, is signified falsity and evil, therefore, because falsity and truth, and evil and good, have an opposite correspondence to each other, it is said, "Though your sins were as scarlet, they shall become white as snow, and though they were red like crimson, they shall be as wool."

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.