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Exodus 27

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1 `And thou hast made the altar of shittim wood, five cubits the length, and five cubits the breadth -- the altar is square -- and three cubits its height.

2 And thou hast made its horns on its four corners, its horns are of the same, and thou hast overlaid it [with] brass.

3 And thou hast made its pots to remove its ashes, and its shovels, and its bowls, and its forks, and its fire-pans, even all its vessels thou dost make of brass.

4 `And thou hast made for it a grate of net-work of brass, and hast made on the net four rings of brass on its four extremities,

5 and hast put it under the compass of the altar beneath, and the net hath been unto the middle of the altar.

6 `And thou hast made staves for the altar, staves of shittim wood, and hast overlaid them [with] brass.

7 And the staves have been brought into the rings, and the staves have been on the two sides of the altar in bearing it.

8 Hollow with boards thou dost make it, as it hath been shewed thee in the mount, so do they make [it].

9 `And thou hast made the court of the tabernacle: for the south side southward, hangings for the court of twined linen, a hundred by the cubit [is] the length for the one side,

10 and its twenty pillars and their twenty sockets [are] of brass, the pegs of the pillars and their fillets [are] of silver;

11 and so for the north side in length, hangings of a hundred [cubits] in length, and its twenty pillars and their twenty sockets [are] of brass, the pegs of the pillars and their fillets [are] of silver.

12 `And [for] the breadth of the court at the west side [are] hangings of fifty cubits, their pillars ten, and their sockets ten.

13 And [for] the breadth of the court at the east side, eastward, [are] fifty cubits.

14 And the hangings at the side [are] fifteen cubits, their pillars three, and their sockets three.

15 And at the second side [are] hangings fifteen [cubits], their pillars three, and their sockets three.

16 `And for the gate of the court a covering of twenty cubits, blue, and purple, and scarlet, and twined linen, work of an embroiderer; their pillars four, their sockets four.

17 All the pillars of the court round about [are] filleted [with] silver, their pegs [are] silver, and their sockets brass.

18 `The length of the court [is] a hundred by the cubit, and the breadth fifty by fifty, and the height five cubits, of twined linen, and their sockets [are] brass,

19 even all the vessels of the tabernacle, in all its service, and all its pins, and all the pins of the court, [are] brass.

20 `And thou -- thou dost command the sons of Israel, and they bring unto thee pure beaten olive oil for the light, to cause the lamp to go up continually;

21 in the tent of meeting, at the outside of the vail, which [is] over the testimony, doth Aaron -- his sons also -- arrange it from evening till morning before Jehovah -- a statute age-during to their generations, from the sons of Israel.

   

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Apocalypse Explained #1144

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1144. And silk and scarlet.- That these signify truths and goods from a spiritual origin, profaned, is evident from the signification of silk, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of scarlet, which denotes good from a spiritual origin (concerning which see above, n. 1142) - this good coincides with truth from a celestial origin, and therefore this is also signified in the Word by scarlet. But silk and scarlet here signify those truths and goods profaned by Babylon; and they are profaned in this way, that they have perverted spiritual love, which is love towards the neighbour. For those who are in the love of self, such as the Babylonians, cannot have any love for their neighbour; if they do love him it is for the sake of themselves, so that the end is still the man himself and the love of the neighbour the means; and the end loves the means so far as they are subservient to itself, and if they are not subservient it rejects them; this is also evident from every one of their works. The love of the neighbour, in the spiritual sense, is the love of uses; and when uses are for the sake of self, then it is not a love of uses, but a love of self. That silk signifies truth from a spiritual origin, is evident from the passage in Ezekiel (16:10, 13), explained just above (n. 1143). It derives this signification from its shining quality; for silk shines with light, and light signifies Divine Truth, which is also called the spiritual Divine.

[2] Continuation concerning the Athanasian Creed.- We have said that the love of self and the love of the world constitute hell; the origin of those loves shall now be shown. Man was created to love himself and the world, his neighbour and heaven, and also the Lord. For this reason, when he is born, he first loves himself and the world, then as he grows wise, he loves his neighbour and heaven, and as he grows still wiser, he loves the Lord. When this is the case, he is then in Divine Order, and is led by the Lord actually, and by himself apparently. So far, however, as he is not wise, so far does he stop short in the first degree, which is that of loving himself and the world; and if he loves his neighbour, heaven, and the Lord, it is for the sake of himself in the eyes of the world. But if he is altogether without wisdom, he then loves himself alone, and the world and his neighbour for the sake of himself; and with respect to heaven and the Lord, he either makes light of them, denies them, or even hates them, if not in words, still in heart. These are the sources of the love of self and of the love of the world, and because these loves are hell, the origin of hell is evident.

[3] When a man has become a hell, he is then like a tree cut down, or like a tree whose fruits are hurtful; he is also like sandy soil, in which no seed will strike its root, or like soil out of which springs nothing but the prickly thorn and the stinging nettle. When a man has become a hell, then the interior or higher things of his mind are closed, and the exterior and lower opened; and because the love of self directs everything of thought and will to itself, and immerses them in the body, it therefore inverts and twists back the exteriors of the mind, which, as was observed, are open; for this reason they incline, tend, and are borne downwards, that is, to hell.

[4] But because a man has still the faculty of thinking, willing, speaking, and acting - a faculty which is in no case taken from him, since he is born a man - and is at the same time in this inverted state, receiving no longer any good or truth from heaven, but only evil and falsity from hell, he therefore procures for himself a kind of light (lumen) by confirmations of evil from falsity, and of falsity from evil, in order that he may be pre-eminent above others. He imagines that this is rational light (lumen), although it is nevertheless infernal light, in itself full of foolish delusions, producing a vision like that of a dream in the night, or a craziness of imagination, by reason of which, things which are appear as if they were not, and things which are not, as if they were. But these things will be more clearly seen from a comparison between a man-angel and a man-devil.

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