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Исход 26

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1 Скинію же сдјлай изъ десяти покрывалъ крученаго виссона яхонтоваго, и пурпуроваго, и червленаго цвјта и на нихъ искусною работою вытки херувимовъ.

2 Длина каждаго покрывала двадцать восемь локтей, а ширина каждаго покрывала четыре локтя: мјра одна всјмъ покрываламъ.

3 Пять покрывалъ пусть будутъ соединены одно съ другимъ, и другія пять покрывалъ соединены одно съ другимъ.

4 Сдјлай петли яхонтоваго цвјта на краю перваго покрывала съ той стороны, гдј оно соединяется съ друтмъ; также сдјлай на краю послјдняго покрывала съ той стороны, гдј оно соединяется съ другимъ.

5 Пятьдесятъ петлей сдјлай у одного покрывала, и пятьдесятъ петлей сдјлай на краю покрывала, которое соединяется съ другимъ; петли должны соотвјтствовать одна другой.

6 Сдјлай пятьдесятъ крючковъ золотыхъ, и крючками соедини покрывало одно съ другимъ, и будетъ скинія одно цјлое,

7 Еще сдјлай изъ козъей шерсти покрывала, чтобы покрывать скинію, одиннадцать покрывалъ сдјлай такихъ.

8 Длина одного покрывала тридцать локтей, а ширина четыре локтя; это одно покрывало: одиннадцати покрываламъ одна мјра.

9 И соедини пять покрывалъ особо, и шесть покрывалъ особо, а шестое покрывало сдјлай двойное съ передней стороны скиніи.

10 Сдјлай пятьдесятъ петлей на краю крайняго покрывала, гдј оно соединяегся съ другимъ, и пятьдесятъ петлей на краю покрывала, гдј оно опять соединяется.

11 Сдјлай пятьдесятъ крючковъ мјдныхъ и вложи крючки въ петли, и соедини покровъ, чтобы онъ составлялъ одно.

12 А излишекъ, оставшійся отъ покрывалъ скиніи, половина излишняго покрывала пусть будетъ свјшена на задней сторонј скиніи.

13 А излишекъ отъ длины покрывалъ скиніи, на локоть съ одной, и на локоть съ другой стороны, пусть будетъ свјшенъ по бокамъ скиніи съ той и съ другой стороны, для покрытія оной.

14 Еще сдјлай покровъ для скиніи изъ кожъ бараньихъ красныхъ, и покровъ верхній изъ кожъ синихъ.

15 Сдјлай для скиніи брусья изъ дерева акаціи, чтобы поставить ихъ.

16 Длиною въ десять локтей сдјлай брусъ, и каждому брусу ширина полтора локтя.

17 У каждаго бруса по два шипа, одинъ противъ другаго; такъ сдјлай у всјхъ брусьевъ скиніи.

18 Такъ сдјлай брусья для скиніи: двадцать брусьевъ для полуденной стороны къ югу.

19 Подъ двадцать брусьевъ сдјлай сорокъ серебряныхъ подножій: два подножія подъ одинъ брусъ для двухъ шиповъ его, и два подножія подъ другой брусъ для двухъ шиповъ его.

20 Двадцать же брусьевъ для другой стороны скиніи къ сјверу.

21 И для нихъ сорокъ подножій серебряныхъ: два подножія подъ одинъ брусъ, и два подножія подъ другой брусъ.

22 Для западной же стороны сзади скиніи сдјлай шесть брусьевъ.

23 И два бруса сдјлай въ углы скиніи на западную сторону.

24 Они должны быть двусоставные внизу и также двусоставные сверху у перваго кольца: таковы должны быть оба, на обоихъ углахъ.

25 Такимъ образомъ будетъ восемь брусьевъ, и для нихъ серебряныхъ подножій шестнадцатъ: два подножія подъ одинъ брусъ, и два подножія подъ другой брусъ.

26 И сдјлай шесты изъ дерева акаціи, пять для брусьевъ одной стороны скиніи,

27 и пять шестовъ для брусьевъ другой стороны скиніи, и пять шестовъ для брусьевъ западной стороны сзади скиніи,

28 такъ, чтобы средній шестъ проходилъ по срединј брусьевъ отъ одного конца до другаго.

29 Брусья же обложи золотомъ, и кольца ихъ для вкладыванія шестовъ сдјлай изъ золота, и самые шесты обложи золотомъ.

30 И поставь скинію такимъ образомъ, какъ показано тебј на горј.

31 И сдјлай завјсу изъ крученаго виссона яхонтоваго и пурпуроваго и червленаго цвјта; искусною работою вытки на ней херувимовъ.

32 И повјсь ее на четырехъ столпахъ изъ акаціи, обложенныхъ золотомъ, съ золотыми крючками, съ четырьмя подножіями серебряными.

33 И повјсь завјсу на крючкахъ, и внеси туда за завјсу ковчегъ откровенія, и будетъ завјса сія отдјлять вамъ святилище отъ святаго святыхъ.

34 И положи покровъ очистилища на ковчегъ откровенія во святомъ святыхъ,

35 И поставь столъ по сю сторону завјсы, а свјтильникъ противъ стола на южной сторонј скиніи; столъ же поставь на сјверной сторонј.

36 Сдјлай для входа скиніи завјсу, пряжи яхонтоваго, и пурпуроваго и червленаго цвјта, и изъ крученаго виссона узорчатой работы.

37 Для сей завјсы сдјлай пять столповъ изъ акаціи, обложи ихъ золотомъ, крючки къ нимъ золотые, вылей для нихъ пять мјдныхъ подножій.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3300

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3300. And the first came forth red all over like a hairy garment [tunica]. That this signifies the natural good of the life of truth, is evident from the signification of “coming forth,” as being to be born; from the signification of “red,” as being the good of life, as will be shown presently; and from the signification of a “hairy garment,” as being the truth of the natural, which also will be shown presently. This being the “first” signifies that as to essence good is prior, as before said (n. 3299); and it is said “like a hairy garment” in order to signify that good is clothed with truth, as with a tender vessel or body, as also before said (n. 3299). In the internal sense of the Word a “garment” [tunica] signifies merely that which invests something else, wherefore also truths are compared to garments (n. 1073, 2576).

[2] That “red,” or “ruddy,” signifies the good of life, is because all good is of love, and love itself is celestial and spiritual fire, and is also compared to fire and likewise is called “fire” (n. 933-936). So also is love compared to blood, and is called “blood” (n. 1001); and because they are both red, the good which is of love is signified by “red” or “ruddy,” as may also be seen from the following passages in the Word. In the prophecy of Jacob, then Israel:

He shall wash his raiment in wine, and his vesture in the blood of grapes; his eyes are redder than wine, and his teeth are whiter than milk (Genesis 49:11-12); where Judah is treated of, by whom is there signified the Lord, as must be evident to everyone. “Raiment” and “vesture” in this passage signify the Lord’s Divine natural; “wine” and “the blood of grapes” signify the Divine good and Divine truth of the natural. Of the former it is said that “his eyes are redder than wine;” of the latter that “his teeth are whiter than milk;” it is the conjunction of good and truth in the natural which is thus described.

[3] In Isaiah:

Who is this that cometh from Edom? Wherefore art Thou red in Thine apparel? and Thy garments like him that treadeth in the wine-vat? (Isaiah 63:1-2);

here “Edom” denotes the Divine good of the Lord’s Divine natural, as will appear from what follows; “red in Thine apparel” denotes the good of truth; “garments like him that treadeth in the wine-vat,” the truth of good.

In Jeremiah:

Her Nazirites were purer than snow, they were whiter than milk; they were more ruddy in bone than rubies, their polishing was of sapphire (Lam. 4:7).

By the “Nazirites” was represented the Lord as to the Divine Human, especially as to the Divine natural; thus the good therein by their being “more ruddy in bone than rubies.”

[4] As “red” signified good, especially the good of the natural, therefore in the Jewish Church, in which each and all things were representative of the Lord, and thence of His kingdom (consequently of good and truth, because the Lord’s kingdom is from these), it was commanded that the covering of the tent should be of the skins of red rams (Exodus 25:5; 26:14; 35:7, 23; 36:19); and also that the water of expiation should be made of the ashes of a red heifer burned (Numbers 19:2, 9). Unless the color red had signified something celestial in the Lord’s kingdom, it would never have been commanded that the rams should be red, and the heifer red. That holy things were thereby represented, everyone acknowledges who holds the Word to be holy. Inasmuch as the color red had such a signification, the coverings of the tent were interwoven and coupled together with threads of scarlet, crimson, and blue (Exodus 35:6).

[5] As almost all things have also an opposite sense, as has before been frequently stated, “red” in like manner then signifies the evil which is of the love of self; and this because the cupidities of the love of self are compared to fire and are called “fire” (n. 934, 1297, 1527, 1528, 1861, 2446); and in like manner they are compared to blood and are called “blood” (n. 374, 954, 1005). Hence in the opposite sense “red” has this signification; as in Isaiah:

Jehovah said, Though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool (Isaiah 1:18).

In Nahum:

The shield of the mighty men (of Belial) is made red, the valiant men are made crimson, in the fire of torches are the chariots in the day (Nahum 2:3).

In John:

And there was seen another sign in heaven; and behold a great red dragon, having seven heads and ten horns, and upon his heads seven diadems (Revelation 12:3).

Again:

And I saw and behold a white horse, and he that sat thereon had a bow; and there was given unto him a crown; and he went forth conquering and to conquer. And another horse came forth that was red; and to him that sat thereon it was given to take peace from the earth, and that they should kill one another; and there was given unto him a great sword. Afterwards there came forth a black horse; and at last a pale horse, whose name was death (Revelation 6:2, 4-5, 8).

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