04-02-2022, 12:05 AM
You are not allowed to view links. Register or Login to view., translated as "foundations" is, in fact, an adjective that mean "foundational", but it also was used as a substantive. Older dictionaries gave only one translation for the latter case - "foundation". It is interesting that later dictionaries, the same Liddell & Scott, give "foundation-stone", as well. So, almost all modern translations of the Revelation use just "foundation-stone" in translations. Possibly, this translation was added after researching of more quantity of sources.
Anyway, my representation was based not quite on this. To depict the diagram of New Jerusalem more accurately, one need to understand what is underlain this image. It was taken too literally by medieval artists and people, in general, although it would be really strange to see a building with 12 foundations. Therefore they, probably, couldn't clearly imagine the image of New Jerusalem and lost some details.
I see New Jerusalem of Revelation as a model of the New World, but with the same components: 12 months, 12 zodiac signs, 12 tribes of Israel, four seasons, four cardinal points. All the same, but clear and light. I think the gates are months, the angels are zodiacal constellations, and pearls - the Sun in every zodiac sign. They stand on the foundations or foundation-stones which really imply surface of the sky, in that time, it would be called "firmanent" where all stars are placed. The twelve foundations are sections or areas of the sky where every of 12 zodiacal constellations is located. Twelve regions in the sky - twelve regions on the Earth.
Christian religion is full of remains of Babylonian sidereal religion, though it was rejected.
The vestments of the high priest were interpreted in three ways. The explanation of Philo is as follows ("Vita Mosis," iii. 209): His upper garment was the symbol of the ether, while the blossoms represented the earth, the pomegranates typified running water, and the bells denoted the music ofthe water. The ephod corresponded to heaven, and the stones on both shoulders to the two hemispheres, one above and the other below the earth. The six names on each of the stones were the six signs of the zodiac, which were denoted also by the twelve names on the breastplate. The miter was the sign of the crown which exalted the high priest above all earthly kings.
Josephus' explanation is this ("Ant." iii. 7, § 7): The coat was the symbol of the earth, the upper garment emblemized heaven, while the bells and pomegranates represented thunder and lightning. The ephod typified the four elements, and the interwoven gold denoted the glory of God. The breastplate was in the center of the ephod, as the earth formed the center of the universe; the girdle symbolized the ocean, the stones on the shoulders the sun and moon, and the jewels in the breastplate the twelve signs of the zodiac, while the miter was a token of heaven.the water. The ephod corresponded to heaven, and the stones on both shoulders to the two hemispheres, one above and the other below the earth. The six names on each of the stones were the six signs of the zodiac, which were denoted also by the twelve names on the breastplate. The miter was the sign of the crown which exalted the high priest above all earthly kings.
Josephus' explanation is this ("Ant." iii. 7, § 7): The coat was the symbol of the earth, the upper garment emblemized heaven, while the bells and pomegranates represented thunder and lightning. The ephod typified the four elements, and the interwoven gold denoted the glory of God. The breastplate was in the center of the ephod, as the earth formed the center of the universe; the girdle symbolized the ocean, the stones on the shoulders the sun and moon, and the jewels in the breastplate the twelve signs of the zodiac, while the miter was a token of heaven.
St. Thomas Aquinas, in his Summa Theologica, also explores the symbolic meanings of the stones chosen to adorn the priests:
According to some, the literal reason for these vestments was that they denoted the disposition of the terrestrial globe; as though the high-priest confessed himself to be the minister of the Creator of the world, wherefore it is written (Wis. 18:24): "In the robe" of Aaron "was the whole world" described. For the linen breeches signified the earth out of which the flax grows. The surrounding belt signified the ocean which surrounds the earth. The violet tunic denoted the air by its color: its little bells betoken the thunder; the pomegranates, the lightning. The ephod, by its many colors, signified the starry heaven; the two onyx stones denoted the two hemispheres, or the sun and moon. The twelve precious stones on the breast are the twelve signs of the zodiac: and they are said to have been placed on the rational because in heaven, are the types [rationes] of earthly things, according to Job 38:33: "Dost thou know the order of heaven, and canst thou set down the reason [rationem] thereof on the earth?" The turban or tiara signified the empyrean: the golden plate was a token of God, the governor of the universe.
In St. John the Divine's vision of the Heavenly Jerusalem, the City stood on a foundation of twelve stones, each correlating with one of the stones of the breast plate. The stones, though, are in a different order -- with the last stone of the breastplate (the stone associated with the tribe of Benjamin) listed first. (You are not allowed to view links. Register or Login to view.)
Anyway, my representation was based not quite on this. To depict the diagram of New Jerusalem more accurately, one need to understand what is underlain this image. It was taken too literally by medieval artists and people, in general, although it would be really strange to see a building with 12 foundations. Therefore they, probably, couldn't clearly imagine the image of New Jerusalem and lost some details.
I see New Jerusalem of Revelation as a model of the New World, but with the same components: 12 months, 12 zodiac signs, 12 tribes of Israel, four seasons, four cardinal points. All the same, but clear and light. I think the gates are months, the angels are zodiacal constellations, and pearls - the Sun in every zodiac sign. They stand on the foundations or foundation-stones which really imply surface of the sky, in that time, it would be called "firmanent" where all stars are placed. The twelve foundations are sections or areas of the sky where every of 12 zodiacal constellations is located. Twelve regions in the sky - twelve regions on the Earth.
Christian religion is full of remains of Babylonian sidereal religion, though it was rejected.
Quote:The Jewish Encyclopedia describes it further:
The vestments of the high priest were interpreted in three ways. The explanation of Philo is as follows ("Vita Mosis," iii. 209): His upper garment was the symbol of the ether, while the blossoms represented the earth, the pomegranates typified running water, and the bells denoted the music ofthe water. The ephod corresponded to heaven, and the stones on both shoulders to the two hemispheres, one above and the other below the earth. The six names on each of the stones were the six signs of the zodiac, which were denoted also by the twelve names on the breastplate. The miter was the sign of the crown which exalted the high priest above all earthly kings.
Josephus' explanation is this ("Ant." iii. 7, § 7): The coat was the symbol of the earth, the upper garment emblemized heaven, while the bells and pomegranates represented thunder and lightning. The ephod typified the four elements, and the interwoven gold denoted the glory of God. The breastplate was in the center of the ephod, as the earth formed the center of the universe; the girdle symbolized the ocean, the stones on the shoulders the sun and moon, and the jewels in the breastplate the twelve signs of the zodiac, while the miter was a token of heaven.the water. The ephod corresponded to heaven, and the stones on both shoulders to the two hemispheres, one above and the other below the earth. The six names on each of the stones were the six signs of the zodiac, which were denoted also by the twelve names on the breastplate. The miter was the sign of the crown which exalted the high priest above all earthly kings.
Josephus' explanation is this ("Ant." iii. 7, § 7): The coat was the symbol of the earth, the upper garment emblemized heaven, while the bells and pomegranates represented thunder and lightning. The ephod typified the four elements, and the interwoven gold denoted the glory of God. The breastplate was in the center of the ephod, as the earth formed the center of the universe; the girdle symbolized the ocean, the stones on the shoulders the sun and moon, and the jewels in the breastplate the twelve signs of the zodiac, while the miter was a token of heaven.
St. Thomas Aquinas, in his Summa Theologica, also explores the symbolic meanings of the stones chosen to adorn the priests:
According to some, the literal reason for these vestments was that they denoted the disposition of the terrestrial globe; as though the high-priest confessed himself to be the minister of the Creator of the world, wherefore it is written (Wis. 18:24): "In the robe" of Aaron "was the whole world" described. For the linen breeches signified the earth out of which the flax grows. The surrounding belt signified the ocean which surrounds the earth. The violet tunic denoted the air by its color: its little bells betoken the thunder; the pomegranates, the lightning. The ephod, by its many colors, signified the starry heaven; the two onyx stones denoted the two hemispheres, or the sun and moon. The twelve precious stones on the breast are the twelve signs of the zodiac: and they are said to have been placed on the rational because in heaven, are the types [rationes] of earthly things, according to Job 38:33: "Dost thou know the order of heaven, and canst thou set down the reason [rationem] thereof on the earth?" The turban or tiara signified the empyrean: the golden plate was a token of God, the governor of the universe.
In St. John the Divine's vision of the Heavenly Jerusalem, the City stood on a foundation of twelve stones, each correlating with one of the stones of the breast plate. The stones, though, are in a different order -- with the last stone of the breastplate (the stone associated with the tribe of Benjamin) listed first. (You are not allowed to view links. Register or Login to view.)