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Ezekiel 41

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1 And he brought me to the temple, and measured the posts, six cubits broad on the one side, and six cubits broad on the other side, which was the breadth of the tabernacle.

2 And the breadth of the entrance was ten cubits; and the sides of the entrance were five cubits on the one side, and five cubits on the other side: and he measured the length thereof, forty cubits, and the breadth, twenty cubits.

3 Then went he inward, and measured each post of the entrance, two cubits; and the entrance, six cubits; and the breadth of the entrance, seven cubits.

4 And he measured the length thereof, twenty cubits, and the breadth, twenty cubits, before the temple: and he said unto me, This is the most holy place.

5 Then he measured the wall of the house, six cubits; and the breadth of every side-chamber, four cubits, round about the house on every side.

6 And the side-chambers were in three stories, one over another, and thirty in order; and they entered into the wall which belonged to the house for the side-chambers round about, that they might have hold [therein], and not have hold in the wall of the house.

7 And the side-chambers were broader as they encompassed [the house] higher and higher; for the encompassing of the house went higher and higher round about the house: therefore the breadth of the house [continued] upward; and so one went up [from] the lowest [chamber] to the highest by the middle [chamber].

8 I saw also that the house had a raised basement round about: the foundations of the side-chambers were a full reed of six great cubits.

9 The thickness of the wall, which was for the side-chambers, on the outside, was five cubits: and that which was left was the place of the side-chambers that belonged to the house.

10 And between the chambers was a breadth of twenty cubits round about the house on every side.

11 And the doors of the side-chambers were toward [the place] that was left, one door toward the north, and another door toward the south: and the breadth of the place that was left was five cubits round about.

12 And the building that was before the separate place at the side toward the west was seventy cubits broad; and the wall of the building was five cubits thick round about, and the length thereof ninety cubits.

13 So he measured the house, a hundred cubits long; and the separate place, and the building, with the walls thereof, a hundred cubits long;

14 also the breadth of the face of the house, and of the separate place toward the east, a hundred cubits.

15 And he measured the length of the building before the separate place which was at the back thereof, and the galleries thereof on the one side and on the other side, a hundred cubits; and the inner temple, and the porches of the court;

16 the thresholds, and the closed windows, and the galleries round about on their three stories, over against the threshold, ceiled with wood round about, and [from] the ground up to the windows, (now the windows were covered),

17 to [the space] above the door, even unto the inner house, and without, and by all the wall round about within and without, by measure.

18 And it was made with cherubim and palm-trees; and a palm-tree was between cherub and cherub, and every cherub had two faces;

19 so that there was the face of a man toward the palm-tree on the one side, and the face of a young lion toward the palm-tree on the other side. [thus was it] made through all the house round about:

20 from the ground unto above the door were cherubim and palm-trees made: thus was the wall of the temple.

21 As for the temple, the door-posts were squared; and as for the face of the sanctuary, the appearance [thereof] was as the appearance [of the temple].

22 The altar was of wood, three cubits high, and the length thereof two cubits; and the corners thereof, and the length thereof, and the walls thereof, were of wood: and he said unto me, This is the table that is before Jehovah.

23 And the temple and the sanctuary had two doors.

24 And the doors had two leaves [apiece], two turning leaves: two [leaves] for the one door, and two leaves for the other.

25 And there were made on them, on the doors of the temple, cherubim and palm-trees, like as were made upon the walls; and there was a threshold of wood upon the face of the porch without.

26 And there were closed windows and palm-trees on the one side and on the other side, on the sides of the porch: thus were the side-chambers of the house, and the thresholds.

   

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Arcana Coelestia #9659

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9659. 'And there shall be eight boards and their bases [made] from silver' means support in every respect from good and through truth that springs from good. This is clear from the meaning of 'eight' as what is so in every respect, dealt with below; from the meaning of 'boards' as good that lends support, dealt with in 9634; and from the meaning of 'bases [made] from silver' as support provided through truth from good, dealt with in 9643.

[2] 'Eight' means in every respect because this number has the same meaning as two and four, being the product of these when multiplied together. 'Two' and 'four' mean being joined together, completely so, 5194, 8423, 8877, and consequently also mean what is complete, 9103, and therefore what is so in every respect; for what exists in completeness does so in every respect. Another reason why 'eight' means what exists in completeness and in every respect is that since 'a week' means a whole period from beginning to end, 2044, 3845, 'the eighth day' means a complete state, from which a new beginning then commences. This explains why males had to be circumcised on the eighth day, Genesis 17:12; 21:4, for circumcision was a sign of purification from foul kinds of love by means of the truth of faith, 2039, 2046 (end), 2799, 3412, 3413, 4462. The foreskin corresponded to the defilement of good by those kinds of love, 4462, 7045, 7225, and the knife of flint with which circumcision was carried out was a sign of the truth of faith by means of which purification was accomplished, 2039 (end), 2046 (end), 2799, 7044.

[3] What exists in completeness and in every respect is also meant by 'eight' following 'seven' in Micah,

When Asshur comes into our land and treads our palaces we will set up over him seven shepherds and eight princes of men (homo), and they will feed 1 the land of Asshur with the sword; and he will deliver [us] from Asshur. Micah 5:5-6.

'Asshur' stands for reasoning on the basis of one's own intelligence about the Church's forms of good and its truths. Deliverance totally or in every respect from consequent falsity is meant by 'eight princes of men' who will bring destruction, 'princes of men' being the leading truths that rise out of good.

[4] The fact that 'eight' means completeness and in every respect is also clear from an experience I had involving the admission and reception of some communities into heaven, about which see 2130. I saw as many as twelve communities received first, and after them as many as eight more; for people admitted and received into heaven are those who have been purified from earthly things, that is, from all love of them, and have gone on to receive instruction. The number eight on that occasion was a sign of that which was complete.

[5] 'Eight' has a similar meaning elsewhere in the Word, for example where it says that the portico of the gateway was 'eight cubits' long from the house, and that there were 'eight steps' up to the house, in Ezekiel 40:9, 31, 41. The description there is of the new house, by which the Lord's New Church is meant, truths leading to good and from good back to truths being meant by 'the portico' and 'the steps'.

[6] Anyone who does not know that spiritual realities or real things are implied by the numbers used in the Word cannot possibly see any such reality nor thus anything holy in the measures and numbers where the tabernacle, Solomon's temple, and after these the new house, new temple, and new land in Ezekiel, are described, when yet not a syllable in the Word is devoid of spiritual meaning. Let all who have intelligence weigh up in their mind what the measures and numbers in Chapters 40-48 of Ezekiel really mean, also the measures and numbers in John, at Revelation 21:17, where it says that the angel measured the wall of the new Jerusalem, a hundred and forty-four cubits, and that this measure was that of a man (homo), that is, of an angel, and also in the following, besides many other places,

Let him who has intelligence reckon the number of the beast, for it is the number of a man (homo), that is, its number is six hundred and sixty-six. Revelation 13:18.

For more about all numbers in the Word, that they mean spiritual realities or real things, see 482, 487, 575, 647, 648, 755, 813, 1963, 1988, 2075, 2252, 3252, 4264, 4495, 4670, 5265, 5291, 5335, 5708, 6175, 7973, and places where the specific meaning of certain numbers has been shown.

Fotnoter:

1. i.e. destroy

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

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Arcana Coelestia #4180

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4180. 'Unless the God of my father, the God of Abraham and the Dread of Isaac, had been with me' means but for the Divine and the Divine Human. This is clear from the meaning of 'the God of my father' when used in reference to the Lord, as the Divine as regards Good - 'Father' meaning Divine Good, and 'Son' Divine Truth, see 2803, 3704, in this case the Divine Good of each Essence; from the meaning of 'the God of Abraham' as the Divine itself which is called the Divine Essence - 'Abraham' representing the Lord as regards the Divine itself, 2011, 3439; and from the meaning of 'the Dread of Isaac' as the Divine Human. The expression 'the Dread' is used because it is Divine Truth that is meant by it. For among people who are not governed by good Divine Truth holds fear, dread, and terror within it, unlike Divine Good which does not strike fear into anyone. The same expression and meaning occur later on in this chapter,

Jacob swore by the Dread of Isaac his father. Verse 53.

Because he had been separated from Jacob by now, that is, because intermediate good had been separated from Divine good, Laban's state was such that he wished to do harm, as is evident from the things that are mentioned regarding Laban. It is because his state was such that the expression 'the Dread of Isaac' is used. Anyone can see that 'the Dread of Isaac' means the God of Isaac, and also that Laban's state was such. For 'Isaac' represents the Lord's Divine Human, in particular as regards the Divine Rational, see 1893, 2066, 2072, 2083, 2630, 3012, 3194, 3210, 3704.

[2] As regards what is said above, that Divine Truth coming from the Lord, unlike Divine Good, holds dread within it so far as those not governed by good are concerned, the position is this: The holiness which radiates from the Lord has Divine Good and Divine Truth within it. These go forth from the Lord unceasingly and are the source of the light which shines in the heavens and the source of the light which shines in human minds. Consequently they are the source of wisdom and intelligence, for these are present within that light. But the way in which anyone is affected by that light, or wisdom and intelligence, depends on how he receives it. Those who are governed by evil do not receive Divine Good since they possess no love or charity, for everything good is a manifestation of love and charity. But Divine Truth is able to be received even by the evil, though only by their external man, not by their internal.

[3] It is like the warmth and light which come from the sun. Spiritual warmth is love, and so good, whereas spiritual light is faith, and so truth. When warmth from the sun is being received, trees and flowers grow, producing leaves and blossom and fruit, or seeds. This occurs in spring and summer-time. But when warmth from the sun is not received, only light, nothing grows. All vegetation then becomes inactive, as it does in autumn and winter-time. The same also applies to spiritual warmth and spiritual light which come from the Lord. If a person is spring-like or summer-like he receives the good which flows from love and charity and produces fruit; but if he is autumn-like or winter-like he does not receive that good and therefore does not produce any fruit. Yet he is still able to receive light, that is, he is able to know things that are matters of faith or truth. The effect of the light of winter is similar to that of summer, in that it too produces colourful and beautiful sights and enables them to be seen. But it is different in that it does not penetrate beneath the surface because it has no warmth in it, and as a consequence nothing can grow.

[4] The reception of light alone therefore and not of good is as when objects do not receive any warmth. Merely the outward form and the beauty of that form is received from the light, so that they are cold within; and when they are cold within they are all inactive, looking so to speak like something wrinkled with its hairs standing on end when the light meets it. And these are the conditions which produce fear, dread, and terror in living creatures. This comparison enables one to comprehend to some extent the nature of the fear, dread, and terror experienced by the evil. That is to say, such feelings are not the product of Divine Good but of Divine Truth; and they occur when people do not receive Divine Good yet do receive Divine Truth. The comparison also enables one to comprehend that Divine Truth devoid of Good cannot penetrate beneath the surface but stays in the outermost parts, that is, in the external man, and mainly in the area of sensory awareness belonging to the external man. More than this it enables one to comprehend that a person may sometimes look beautiful in outward form and yet in inward form be detestable. From all this one may also see the nature of the faith with very many - faith which, they say, saves without good works, that is, without goodwill and good actions.

[5] It being the Divine Human, and not the Divine itself, from which Divine Truth proceeds, it is the Divine Human therefore which is meant here by 'the Dread of Isaac'. For as has been stated, it is Divine Truth which strikes fear into someone, not Divine Good. That it is the Lord's Divine Human, and not the Divine itself, from which Divine Truth proceeds is an arcanum that has not been disclosed up to now. The implications of the arcanum are as follows: Before the Lord came into the world the Divine itself flowed into the whole of heaven; and because heaven at that time consisted for the most part of those who were celestial, that is, who were governed by the good of love, that influx of God's Almighty power furnished the light which shone in the heavens, and with that light wisdom and intelligence. But when the human race departed from the good of love and charity it was no longer possible for that light to be provided by way of heaven, nor consequently for the wisdom and intelligence to come through to the human race. For this reason, so that the human race might be saved, the Lord out of necessity came into the world and made Divine the Human within Himself in order that as to that Divine Human He might become Divine Light, and in so doing might bring light to the whole of heaven and to the whole world. He had been from eternity Light itself, for the Divine itself passing through the heavens was the source of that Light. And it was the Divine itself which took on the Human and made this Human Divine; and once that Human had been made Divine He was then able to bring light not only to the celestial heaven itself but also to the spiritual heaven, and to the human race too, which received and receives Divine Truth within good, that is, within love to Him and within charity towards the neighbour, as is evident in John,

As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12-13.

[6] The things that have now been stated make clear the meaning of the following in John,

In the beginning was the Word, and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. In Him was life, and the life was the Light of men. He was the true Light that enlightens every man coming into the world. John 1:1-4, 9.

Here 'the Word' means Divine Truth. Yet as to both Essences the Lord is Divine Good, whereas Divine Truth is that which proceeds from Him, see 3704. For Divine Good cannot be received by any man, nor even by any angel, but only by the Lord's Divine Human, which is what the following words in John are used to mean,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

Man is however able to receive Divine Truth, though only in a form possible for it to exist with the recipient. And within that Truth, Divine Good is able to dwell, but in differing ways according to the kind of reception it is given.

[7] Such are the arcana which come to mind among the angels when man reads the words 'Unless the God of my father, the God of Abraham and the Dread of Isaac, had been with me'. It shows how heavenly in content the Word is, and every detail of it, although nothing of that content is visible in the sense of the letter. It also shows how superior angelic wisdom is to human wisdom, and that angels are aware of the deepest arcana while man does not even know that the Word contains any arcanum at all. Those which have been mentioned are only a very few, for within these arcana angels see and perceive countless details. Indeed, compared with those few arcana an infinity of details are seen by angels which cannot possibly be made known here because human language is inadequate to express what they are. Nor is the human mind capable of receiving them.

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