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Exodus第27章

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1 καὶ ποιήσεις θυσιαστήριον ἐκ ξύλων ἀσήπτων πέντε πήχεων τὸ μῆκος καὶ πέντε πήχεων τὸ εὖρος τετράγωνον ἔσται τὸ θυσιαστήριον καὶ τριῶν πήχεων τὸ ὕψος αὐτοῦ

2 καὶ ποιήσεις τὰ κέρατα ἐπὶ τῶν τεσσάρων γωνιῶν ἐξ αὐτοῦ ἔσται τὰ κέρατα καὶ καλύψεις αὐτὰ χαλκῷ

3 καὶ ποιήσεις στεφάνην τῷ θυσιαστηρίῳ καὶ τὸν καλυπτῆρα αὐτοῦ καὶ τὰς φιάλας αὐτοῦ καὶ τὰς κρεάγρας αὐτοῦ καὶ τὸ πυρεῖον αὐτοῦ καὶ πάντα τὰ σκεύη αὐτοῦ ποιήσεις χαλκᾶ

4 καὶ ποιήσεις αὐτῷ ἐσχάραν ἔργῳ δικτυωτῷ χαλκῆν καὶ ποιήσεις τῇ ἐσχάρᾳ τέσσαρας δακτυλίους χαλκοῦς ἐπὶ τὰ τέσσαρα κλίτη

5 καὶ ὑποθήσεις αὐτοὺς ὑπὸ τὴν ἐσχάραν τοῦ θυσιαστηρίου κάτωθεν ἔσται δὲ ἡ ἐσχάρα ἕως τοῦ ἡμίσους τοῦ θυσιαστηρίου

6 καὶ ποιήσεις τῷ θυσιαστηρίῳ φορεῖς ἐκ ξύλων ἀσήπτων καὶ περιχαλκώσεις αὐτοὺς χαλκῷ

7 καὶ εἰσάξεις τοὺς φορεῖς εἰς τοὺς δακτυλίους καὶ ἔστωσαν οἱ φορεῖς κατὰ τὰ πλευρὰ τοῦ θυσιαστηρίου ἐν τῷ αἴρειν αὐτό

8 κοῖλον σανιδωτὸν ποιήσεις αὐτό κατὰ τὸ παραδειχθέν σοι ἐν τῷ ὄρει οὕτως ποιήσεις αὐτό

9 καὶ ποιήσεις αὐλὴν τῇ σκηνῇ εἰς τὸ κλίτος τὸ πρὸς λίβα ἱστία τῆς αὐλῆς ἐκ βύσσου κεκλωσμένης μῆκος ἑκατὸν πηχῶν τῷ ἑνὶ κλίτει

10 καὶ οἱ στῦλοι αὐτῶν εἴκοσι καὶ αἱ βάσεις αὐτῶν εἴκοσι χαλκαῖ καὶ οἱ κρίκοι αὐτῶν καὶ αἱ ψαλίδες αὐτῶν ἀργυραῖ

11 οὕτως τῷ κλίτει τῷ πρὸς ἀπηλιώτην ἱστία ἑκατὸν πηχῶν μῆκος καὶ οἱ στῦλοι αὐτῶν εἴκοσι καὶ αἱ βάσεις αὐτῶν εἴκοσι χαλκαῖ καὶ οἱ κρίκοι καὶ αἱ ψαλίδες τῶν στύλων καὶ αἱ βάσεις αὐτῶν περιηργυρωμέναι ἀργύρῳ

12 τὸ δὲ εὖρος τῆς αὐλῆς τὸ κατὰ θάλασσαν ἱστία πεντήκοντα πηχῶν στῦλοι αὐτῶν δέκα καὶ αἱ βάσεις αὐτῶν δέκα

13 καὶ εὖρος τῆς αὐλῆς τὸ πρὸς νότον ἱστία πεντήκοντα πήχεων στῦλοι αὐτῶν δέκα καὶ αἱ βάσεις αὐτῶν δέκα

14 καὶ πεντεκαίδεκα πήχεων τὸ ὕψος τῶν ἱστίων τῷ κλίτει τῷ ἑνί στῦλοι αὐτῶν τρεῖς καὶ αἱ βάσεις αὐτῶν τρεῖς

15 καὶ τὸ κλίτος τὸ δεύτερον δέκα πέντε πηχῶν τῶν ἱστίων τὸ ὕψος στῦλοι αὐτῶν τρεῖς καὶ αἱ βάσεις αὐτῶν τρεῖς

16 καὶ τῇ πύλῃ τῆς αὐλῆς κάλυμμα εἴκοσι πηχῶν τὸ ὕψος ἐξ ὑακίνθου καὶ πορφύρας καὶ κοκκίνου κεκλωσμένου καὶ βύσσου κεκλωσμένης τῇ ποικιλίᾳ τοῦ ῥαφιδευτοῦ στῦλοι αὐτῶν τέσσαρες καὶ αἱ βάσεις αὐτῶν τέσσαρες

17 πάντες οἱ στῦλοι τῆς αὐλῆς κύκλῳ κατηργυρωμένοι ἀργυρίῳ καὶ αἱ κεφαλίδες αὐτῶν ἀργυραῖ καὶ αἱ βάσεις αὐτῶν χαλκαῖ

18 τὸ δὲ μῆκος τῆς αὐλῆς ἑκατὸν ἐφ' ἑκατόν καὶ εὖρος πεντήκοντα ἐπὶ πεντήκοντα καὶ ὕψος πέντε πηχῶν ἐκ βύσσου κεκλωσμένης καὶ αἱ βάσεις αὐτῶν χαλκαῖ

19 καὶ πᾶσα ἡ κατασκευὴ καὶ πάντα τὰ ἐργαλεῖα καὶ οἱ πάσσαλοι τῆς αὐλῆς χαλκοῖ

20 καὶ σὺ σύνταξον τοῖς υἱοῖς ισραηλ καὶ λαβέτωσάν σοι ἔλαιον ἐξ ἐλαίων ἄτρυγον καθαρὸν κεκομμένον εἰς φῶς καῦσαι ἵνα κάηται λύχνος διὰ παντός

21 ἐν τῇ σκηνῇ τοῦ μαρτυρίου ἔξωθεν τοῦ καταπετάσματος τοῦ ἐπὶ τῆς διαθήκης καύσει αὐτὸ ααρων καὶ οἱ υἱοὶ αὐτοῦ ἀφ' ἑσπέρας ἕως πρωὶ ἐναντίον κυρίου νόμιμον αἰώνιον εἰς τὰς γενεὰς ὑμῶν παρὰ τῶν υἱῶν ισραηλ

   

来自斯威登堡的著作

 

Apocalypse Revealed#725

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725. 17:4 The woman was arrayed in purple and scarlet. This symbolizes the celestial Divine good and truth contained in the Word among Roman Catholics.

Purple symbolizes celestial Divine good, and scarlet symbolizes celestial Divine truth, as will be seen presently. To be arrayed in them means, symbolically, to have these about them, thus among them. They have these among them from the Word, because the scarlet beast on which the woman was sitting symbolizes the Word (no. 723).

People know that Roman Catholics have the Divine good and truth in the Word about them, thus among them, as a kind of garment, for they venerate the Word outwardly and not inwardly. They acknowledge it, because it tells about the Lord and about His authority over heaven and the church, which they have transferred to themselves. It also tells about the keys given to Peter, whose successors they say they are. So, because they found their majesty, grandeur and power on these two points, of necessity they acknowledge the holiness of the Word. But still the Word is for them only a kind of garment of purple and scarlet, and of gold, precious stones and pearls, upon a harlot holding a golden cup in her hand, full of abominations and the filthiness of her licentiousness.

[2] Since the verse mentions purple and scarlet, and then gold, precious stones and pearls, and since purple and scarlet symbolize celestial Divine good and truth, while gold and precious stones symbolize spiritual Divine good and truth, both emanating from the Word, therefore we must say something about celestial Divinity and spiritual Divinity:

The Lord's whole heaven has been divided into two kingdoms - the celestial kingdom and the spiritual kingdom. The celestial kingdom consists of angels who are impelled by love from the Lord, and the spiritual kingdom of angels who are impelled by wisdom from the Lord. Each kingdom has in it goodness and truth. The goodness and truth among angels in the celestial kingdom are symbolized by purple and scarlet, while the goodness and truth among angels in the spiritual kingdom are symbolized by gold and precious stones. Angels have both the one and the other goodness and truth from the Lord by means of the Word. Consequently the Word has in it two interior levels of meaning, one celestial and the other spiritual.

This now is the reason that the woman sitting on the scarlet beast appeared arrayed in purple and scarlet and adorned with gold, precious stones and pearls.

[3] Like the symbolism of the woman here is the symbolism of the "rich man who was clothed in purple and fine linen and fared sumptuously every day," at whose gate Lazarus lay prostrate, "desiring to be fed with the crumbs which fell from the rich man's table" (Luke 16:19-21). The rich man clothed in purple and fine linen refers to the Jews, who had the Word, and Lazarus refers to the gentiles who did not have it.

Similar symbolic meanings are found in the following places:

Those who ate delicacies are devastated in the streets; those who were brought up on scarlet embrace dunghills. (Lamentations 4:5)

When you are plundered, what will you do? Though you clothe yourself with scarlet, though you adorn yourself with ornaments of gold..., in vain you will make yourself fair. (Jeremiah 4:30)

O daughters of Israel, weep over Saul, who clothed you in scarlet, with luxury, (and) who put ornaments of gold on your apparel. (2 Samuel 1:24)

Fine embroidered linen... was what you spread...; blue and purple... was your covering. (Ezekiel 27:7)

The last is said of Tyre, which symbolizes concepts of truth and goodness from the Word.

[4] Since purple and scarlet symbolize celestial goodness and truth, therefore Aaron's vestments and the veil and curtains of the Tabernacle were woven of blue, purple, scarlet and fine linen (Exodus 25:4; 26:31, 36; 27:16; 28:6, 15). Regarding the curtains (Exodus 26:1). The veil before the Ark (Exodus 26:31). The hem of the robe of the ephod (Exodus 28:33). The scarlet cloth over the showbread (Numbers 4:8).

It is apparent from this what is symbolized by the purple and scarlet with which the woman sitting on the scarlet beast appeared arrayed.

So likewise in the following passage, where we read:

Alas..., the great city that was clothed in fine linen, purple, and scarlet..., adorned with gold and precious stones and pearls! For in one hour such great riches were laid waste. (Revelation 18:16-17)

Moreover, purple and scarlet, gold, precious stones and pearls were among the merchandise of Babylon (Revelation 18:12).

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.