La Bibbia

 

Eliro 26

Studio

   

1 La tabernaklon faru el dek tapisxoj el tordita bisino, kaj el blua, purpura, kaj rugxa teksajxo; kerubojn artiste laboritajn faru sur ili.

2 La longo de cxiu tapisxo estu dudek ok ulnoj, kaj la largxo de cxiu tapisxo estu kvar ulnoj; unu mezuro estu por cxiuj tapisxoj.

3 Kvin tapisxoj estu kunigitaj unu kun la alia, kaj la kvin ceteraj tapisxoj estu ankaux kunigitaj unu kun la alia.

4 Kaj faru masxojn el blua teksajxo sur la rando de unu tapisxo, sur la rando de la kunigxo, kaj tiel same faru sur la rando de la ekstrema tapisxo, sur la dua rando de kunigxo.

5 Kvindek masxojn faru sur unu tapisxo, kaj Kvindek masxojn faru sur la rando de tiu tapisxo, sur kiu estas la dua flanko de la kunigxo; la masxoj devas esti reciproke arangxitaj unu kontraux alia.

6 Kaj faru kvindek orajn hoketojn, kaj kunigu la tapisxojn unu kun la alia per la hoketoj, por ke la tabernaklo farigxu unu tutajxo.

7 Kaj faru tapisxojn el kapra lano kiel kovron super la tabernaklo; dek unu tiajn tapisxojn faru.

8 La longo de cxiu tapisxo estu tridek ulnoj, kaj la largxo de cxiu tapisxo estu kvar ulnoj; unu mezuro estu por la dek unu tapisxoj.

9 Kaj kunigu kvin tapisxojn aparte kaj ses tapisxojn aparte, kaj la sesan tapisxon faldu duige antaux la tabernaklo.

10 Kaj faru kvindek masxojn sur la rando de la ekstrema tapisxo, sur la rando de la kunigxo, kaj kvindek masxojn sur la rando de la dua kunigxa tapisxo.

11 Kaj faru kvindek kuprajn hoketojn, kaj metu la hoketojn en la masxojn, por ke vi kunigu la tendon kaj gxi estu unu tutajxo.

12 Kaj el la superflua pendanta parto de la tapisxoj de la kovro, duono de la superflua tapisxa parto superpendu super la malantauxa flanko de la tabernaklo.

13 Kaj po unu ulno cxiuflanke el la superflua longo de la tapisxoj superpendu super ambaux flankoj de la tabernaklo, por kovri gxin.

14 Kaj faru kovron por la tendo el rugxaj virsxafaj feloj kaj ankoraux kovron el antilopaj feloj supre.

15 Kaj faru starantajn tabulojn por la tabernaklo el akacia ligno.

16 Dek ulnoj estu la longo de cxiu tabulo, kaj unu ulno kaj duono la largxo de cxiu tabulo.

17 Du pivotoj estu cxe cxiu tabulo, algxustigitaj unu al la alia; tiel faru cxe cxiuj tabuloj de la tabernaklo.

18 Kaj faru la tabulojn por la tabernaklo:dudek tabuloj staru sur la flanko suda.

19 Kaj kvardek argxentajn bazojn faru sub la dudek tabuloj:du bazojn sub cxiu tabulo, por gxiaj du pivotoj.

20 Kaj sur la dua flanko de la tabernaklo, sur la flanko norda, estu dudek tabuloj,

21 kaj kvardek argxentaj bazoj por ili, po du bazoj sub cxiu tabulo.

22 Kaj sur la malantauxa flanko de la tabernaklo, okcidente, faru ses tabulojn.

23 Kaj du tabulojn faru en la anguloj de la tabernaklo sur la malantauxa flanko.

24 Ili estu kunigitaj malsupre kaj kunigitaj supre per unu ringo; tiel gxi estu kun ili ambaux; por ambaux anguloj ili estu.

25 Tiel estu ok tabuloj, kaj cxe ili dek ses argxentaj bazoj, po du bazoj sub cxiu tabulo.

26 Kaj faru riglilojn el akacia ligno, kvin por la tabuloj de unu flanko de la tabernaklo,

27 kaj kvin riglilojn por la tabuloj de la dua flanko de la tabernaklo, kaj kvin riglilojn por la tabuloj de la malantauxa flanko de la tabernaklo, okcidente.

28 Kaj la meza riglilo meze de la tabuloj sxovigxu de unu fino gxis la alia.

29 Kaj la tabulojn tegu per oro, kaj iliajn ringojn, ingojn por la rigliloj, faru el oro, kaj la riglilojn tegu per oro.

30 Starigu la tabernaklon laux gxia modelo, kiu estis montrita al vi sur la monto.

31 Kaj faru kurtenon el blua, purpura, kaj rugxa teksajxo, kaj el tordita bisino; artiste laboritaj keruboj estu faritaj sur gxi.

32 Kaj pendigu gxin sur kvar akaciaj kolonoj, tegitaj per oro kaj havantaj orajn hokojn kaj argxentajn bazojn.

33 Kaj pendigu la kurtenon sub la hokoj, kaj enportu tien internen de la kurteno la keston de atesto; kaj la kurteno faru por vi apartigon inter la sanktejo kaj la plejsanktejo.

34 Kaj metu la fermoplaton sur la keston de atesto en la plejsanktejo.

35 Kaj starigu la tablon ekster la kurteno, kaj la kandelabron kontraux la tablo, en la suda parto de la tabernaklo; la tablon starigu en la norda parto.

36 Kaj faru kovrotukon por la pordo de la tabernaklo, el blua, purpura, kaj rugxa teksajxo, kaj el tordita bisino, kun brodajxoj;

37 kaj faru por la kovrotuko kvin kolonojn el akacia ligno, kaj tegu ilin per oro, kaj iliaj hoketoj estu el oro; kaj fandu por ili kvin kuprajn bazojn.

   

Dalle opere di Swedenborg

 

Arcana Coelestia #4922

Studia questo passo

  
/ 10837  
  

4922. 'And bound on his hand a twice-dyed thread' means that a sign was placed on it, namely on that power - 'twice-dyed' meaning good. This is clear from the meaning of 'binding on the hand' as placing a sign on power, for 'the hand' means power, 4920; and from the meaning of 'twice-dyed' as good, in particular spiritual good. The reason 'twice-dyed' means spiritual good is that this expression describes a shade of scarlet, and in the next life whenever one sees scarlet spiritual good is meant, which is the good of charity towards the neighbour. For all colours clearly visible in the next life mean something connected with good and truth since they are products of the light of heaven, which essentially is wisdom and intelligence flowing from the Lord's Divine. The variegations or modifications of that light are consequently variegations and so to speak modifications of wisdom and intelligence, and therefore of good and truth. For details about the light in heaven flowing from the Lord's Divine wisdom and intelligence, where the Lord is seen as the Sun, see 1053, 1521-1533, 1619-1632, 2776, 3138, 3167, 3190, 3195, 3222, 3223, 3225, 3337, 3339, 3340, 3485, 3636, 3643, 3862, 3993, 4180, 4214, 4302, 4405, 4408, 4413, 4415, 4523-4533; and for details about colours having their origin in that light and about their being variegations and modifications of that light, and therefore of intelligence and wisdom, 1042, 1043, 1053, 1624, 3993, 4530, 4677, 4742.

[2] As regards 'twice-dyed' meaning spiritual good, this is evident from places in the Word where this expression is used, as in Jeremiah,

If therefore you have been laid waste, what will you do? If you clothe yourself in twice-dyed and deck yourself with ornaments of gold, in vain will you make yourself beautiful; your lovers will abhor you. Jeremiah 4:30.

This refers to Judah. 'Clothing yourself in twice-dyed' stands for spiritual good, 'decking yourself with ornaments of gold' for celestial good. In 2 Samuel,

David lamented over Saul and over Jonathan, and wrote it down that they teach the children of Judah the bow. Daughters of Israel, weep over Saul who clothed you in twice-dyed delicately, 1 and placed an ornament of gold on your apparel. 2 Samuel 1:17-18, 24.

Here 'teaching the bow' stands for teaching the doctrine of love and charity, for 'the bow' means that doctrine. 'Clothing in twice-dyed' stands for spiritual good, as previously, and 'placing an ornament of gold on one's apparel' for celestial good.

[3] Such being the meaning of 'twice-dyed', instructions were also given to use twice-dyed scarlet on the curtains of the Dwelling-place, the veil, the covering for the door of the tent, the covering to the gate of the court, the table of the Presence when they were about to set out, Aaron's sacred vestments such as the ephod, the breastplate of judgement, and the fringes of the robe of the ephod:

The curtains of the Dwelling-place

You shall make for the Dwelling-place ten curtains - fine-twined linen, and violet and purple and twice-dyed scarlet. Exodus 26:1.

The veil

You shall make a veil of violet and purple, and of twice-dyed scarlet, and of fine-twined linen. Exodus 26:31.

The covering for the door of the tent

You shall make a covering for the door of the tent, of violet and purple and twice-dyed scarlet, and of fine-twined linen. Exodus 26:36.

[4] The covering to the gate of the court

For the gate of the court you shall make a covering of violet and purple and twice-dyed scarlet, and fine-twined linen, the work of an embroiderer. Exodus 27:16.

The table of the Presence when they were about to set out

When the camp sets out they shall spread over the table of the Presence a cloth of twice-dyed scarlet, and shall cover this with a covering of badger skin. Numbers 4:8.

The ephod

You shall make an ephod out of gold, violet and purple, and twice-dyed scarlet, fine-twined linen, the work of a craftsman; and the girdle similarly. Exodus 28:5-6, 8; 39:2-3.

The breastplate of judgement

You shall make the breastplate of judgement, the work of a craftsman, like the work of the ephod, out of gold, violet, and purple. and twice-dyed scarlet, and fine-twined linen. Exodus 28:15.

The fringes of the robe of the ephod

Pomegranates of violet, and purple, and twice-dyed scarlet. Exodus 28:33.

[5] It was because the Tent of Meeting with the Ark in it represented heaven that the colours mentioned in these places were required. They meant in their order celestial and spiritual things, as follows: 'Violet and purple' meant celestial kinds of good and truth, 'twice-dyed scarlet and fine-twined linen' spiritual kinds of good and truth. Anyone believing that the Word is holy can recognize that each has a specific meaning, and anyone believing that the Word is holy for the reason that it has been sent down from the Lord by way of heaven can recognize that the celestial and spiritual things belonging to His kingdom are meant. Similar instructions were given, in cleansings from leprosy, to use 'cedarwood, scarlet, and hyssop', Leviticus 14:4, 6, 52; and to cast 'cedarwood and hyssop and twice-dyed of purple' on to the fire in which the red heifer was being burned, from which the water of separation was prepared, Numbers 19:6.

[6] The profanation of good and truth is described by similar words in John,

I saw a woman sitting on a scarlet beast, full of blasphemous names. It had seven heads and ten horns. The woman was clothed in purple and scarlet. and covered 2 with gold and precious stones and pearls. holding in her hand a golden cup, full of abominations and the uncleanness of whoredom. Revelation 17:3-4.

And after this,

Woe, woe, the great city, you that were clothed in fine linen and purple and scarlet, and covered' with gold and precious stones and pearls. Revelation 18:16.

This refers to 'Babel' by which the profanation of good is meant, 1182, 1283, 1295, 1304, 1306-1308, 1321, 1322, 1326, in this case the profanation both of good and of truth, which is 'Babylonian'. Among the Prophets in the Old Testament 'Babel' describes the profanation of good and 'Chaldea' the profanation of truth.

[7] In the contrary sense 'scarlet' means the evil that is the contrary of spiritual good, as in Isaiah,

Though your sins are like scarlet, they will be white as snow. Though they are red as crimson, 3 they will be as wool. Isaiah 1:18.

The reason 'scarlet' means this evil is that 'blood', likewise, because of its red colour, in the genuine sense means spiritual good or charity towards the neighbour, and in the contrary sense violence done to charity, 374, 1005.

Note a piè di pagina:

1. literally, with delights

2. literally, gilded

3. literally, purple

  
/ 10837  
  

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

Dalle opere di Swedenborg

 

Arcana Coelestia #1748

Studia questo passo

  
/ 10837  
  

1748. 'That not a thread, nor even the latchet of a shoe' means all things, natural and bodily, that were unclean. This is clear from the meaning of 'the latchet of a shoe'. In the Word 'the sole of the foot, and the heel' means the lowest part of the natural, as shown already in 259. The shoe is that which covers the sole and the heel, and therefore 'a shoe' means something still more natural, thus the bodily itself. The exact meaning of a shoe depends on the actual subject. When it has reference to goods it is used in a good sense, but when it has reference to evils it is used in a bad sense, as it is here where the subject is the acquisitions of the king of Sodom, who means evil and falsity. 'The latchet of a shoe' therefore means things, natural and bodily, that are unclean. 'The thread of a shoe' means falsity, and 'the latchet of a shoe' evil, and because the expression denotes something very small the most degraded of all is meant.

[2] That these things are meant by a shoe is clear also from other places in the Word, such as when Jehovah appeared to Moses from the middle of the bush and said to Moses,

Do not come near here; put off your shoes from on your feet, for the place or which you are standing is holy ground. Exodus 3:5.

Similarly, in what the commander of Jehovah's army said to Joshua,

Put off your shoe from on your foot, for the place on which you are standing is holy. Joshua 5:15.

From this anyone may see that a shoe would not take away anything from the holiness provided the individual were holy in himself, but that this was said because 'a shoe' represented the lowest natural and bodily that was to be cast off.

[3] That it is the unclean natural and bodily is also clear in David,

Moab is My washbasin; upon Edom I will cast My shoe. Psalms 60:8.

The commandment to the disciples embodies the same,

If anyone will not receive you or listen to your words, as you leave that house or city, shake off the dust of your feet. Matthew 10:14; Mark 6:11; Luke 9:5.

Here 'dust of your feet' is similar in meaning to a shoe, for 'the sole of the foot' means the lowest natural, that is to say, uncleanness resulting from evil and falsity. They were commanded to do this because at that time they lived in an age of representatives, and imagined that heavenly arcana were stored away solely in these and not in naked truths.

[4] Because 'the shoe' meant the lowest natural, shedding, that is, 'taking off the shoe' meant that the lowest things of nature were to be shed, as in the case, mentioned in Moses, of any man who refused to fulfill the obligations of a brother-in-law,

He who refuses to fulfill the obligations of a brother-in-law - his sister-in-law shall go up to him in the sight of the elders, and she shall remove his shoe from upon his foot and spit in his face; 1 and she shall answer and say, So will it be done to the man who does not build up his brother's house. And his name will be called in Israel, The house of him who has his shoe taken off. Deuteronomy 25:5-10.

This stands for being devoid of all natural charity.

[5] That 'a shoe' means as well, in a good sense, the lowest natural is clear from the Word, as in Moses when referring to Asher,

Blessed above sons be Asher; let him be acceptable to his brothers, and dipping his foot in oil. Your 2 shoe will be iron and bronze. Deuteronomy 33:24-25.

Here 'shoe' stands for the lowest natural - 'iron shoe' for natural truth, 'bronze shoe' for natural good - as is clear from the meaning of iron and bronze, 425, 426. And because the shoe meant the lowest natural and bodily part, it therefore became a figurative expression for the least and basest thing of all, for the lowest natural and bodily part is the basest of all in man; and this is what John the Baptist meant when he said,

There is coming one mightier than I, the latchet of whose shoes I am not worthy to untie. Luke 3:16; Mark 1:7; John 1:27.

Note a piè di pagina:

1. literally, faces

2. The Latin means His, but the Hebrew means Your, which Swedenborg has in another place where he quotes this verse.

  
/ 10837  
  

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