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2 Mózes 29

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1 Ez az, a mit õ velök cselekedjél, az õ felszentelésökre, hogy az én papjaim legyenek: Végy egy tulkot, fiatal marhát, és hiba nélkül való két kost.

2 És kovásztalan kenyeret, és olajjal elegyített kovásztalan kalácsokat, meg olajjal kent kovásztalan lepényeket is; búzalisztlángból készítsd azokat.

3 És tedd azokat egy kosárba, és vidd fel azokat a kosárban, a tulokkal és a két kossal együtt.

4 Áront pedig és az õ fiait állítsd a gyülekezet sátorának ajtaja elé, és mosd meg õket vízzel.

5 És vedd a ruhákat, és öltöztesd fel Áront a köntösbe, az efódhoz való palástba, és az efódba, meg a hósenbe és övezd fel õt az efód övével.

6 Tedd a süveget is fejére, és a szent koronát tedd a süvegre.

7 És vedd a kenetnek olaját, és töltsd az õ fejére, így kend fel õt.

8 Fiait is állítsd elõ, és öltöztesd fel õket [a] köntösökbe.

9 És övezd körûl õket övvel, Áront és az õ fiait, és tégy a fejökre süvegeket is, hogy övék legyen a papság örök rendelés szerint. Így iktasd be tisztökbe Áront és fiait.

10 Azután állíttasd a tulkot a gyülekezet sátora elé, és Áron és az õ fiai tegyék kezeiket a tulok fejére.

11 És vágd le a tulkot az Úr elõtt a gyülekezet sátorának ajtajánál.

12 Azután végy a tulok vérébõl, és hintsd azt ujjaiddal az oltár szarvaira; a [többi] vért pedig töltsd mind az oltár aljára.

13 És vedd a kövérébõl mindazt, a mi a belet fedi, és a májon lévõ hártyát, és a két vesét a rajtok lévõ kövérrel együtt, és füstölögtesd el az oltáron.

14 A tulok húsát, bõrét és ganéját pedig égesd el a táboron kívül: bûnért való áldozat az.

15 Vedd az egyik kost is, és Áron és az õ fiai tegyék kezeiket a kos fejére.

16 Azután vágd le a kost, és vedd annak vérét, és hintsd azt az oltárra köröskörûl.

17 A kost pedig vagdald tagjaira, és mosd meg a belét és lábszárait, és tedd rá tagjaira és fejére.

18 Azután füstölögtesd el az egész kost az oltáron: égõáldozat az az Úrnak, kedves illatú tûzáldozat az Úrnak.

19 Vedd a másik kost is, és Áron és az õ fiai tegyék kezeiket a kos fejére.

20 Azután vágd le a kost, és végy annak vérébõl, és hintsd meg azzal Áron füle czimpáját és az õ fiai jobb fülének czimpáját, és az õ jobb kezök hüvelykét és jobb lábok hüvelykét; a [többi] vért pedig hintsd az oltárra köröskörül.

21 Azután végy a vérbõl, mely az oltáron van, és a kenetnek olajából, és hintsd Áronra és az õ ruháira, s vele együtt az õ fiaira és az õ fiainak ruháira, hogy szent legyen õ és az õ ruhái, s vele együtt az õ fiai és az õ fiainak ruhái.

22 Azután vedd a kosból a kövérét, a farkát s a belet borító kövéret, meg a máj hártyáját, meg a két veséjét a rajtok levõ kövérével, és a jobb lapoczkát; mert felavatási kos ez.

23 Meg egy kenyeret és egy olajos kalácsot és egy lepényt a kovásztalan kenyérnek kosarából, mely az Úr elõtt van;

24 És rakd mindezeket az Áron kezeire és az Áron fiainak kezeire, és lóbáltasd meg azokat az Úr elõtt.

25 Azután vedd le azokat kezükrõl, és füstölögtesd el az oltáron az égõáldozat felett kedves illatul az Úr elõtt; az Úrnak tûzáldozata az.

26 Vedd az Áron felavatási kosának szegyét is, és lóbbáld meg azt az Úr elõtt; azután legyen az a te részed.

27 Így szenteld meg a meglóbbált szegyet és a felemelt lapoczkát, a melyet meglóbbáltak és a melyet felemeltek, Áronnak és az õ fiainak felavatási kosából.

28 És legyen ez Áronnak és az õ fiainak része örökké az Izráel fiaitól: mert felmutatott adomány ez, és felmutatott adomány legyen Izráel fiai részérõl az õ hálaáldozataikból; az Úrnak felmutatott adomány.

29 A szent öltözetek pedig, a melyek az Áronéi, legyenek õ utána az õ fiaié, hogy azokban kenettessenek fel, és azokban állíttassanak tisztökbe.

30 Hét napon öltözzék azokba, a ki az õ fiai közül õ utána pap lesz, a ki bemenendõ lesz a gyülekezet sátorába, hogy a szent helyen szolgáljon.

31 A felavatási kost pedig vedd, és fõzd meg annak húsát szent helyen.

32 És a kosnak húsát és a kenyeret, mely a kosárban van, a gyülekezet sátorának ajtajánál egye meg Áron és az õ fiai.

33 Õk egyék meg azokat, a mik által az engesztelés történt, hogy tisztökbe állíttassanak és felszenteltessenek. De idegen ne egyék [azokból], mert szentek azok.

34 Ha pedig valami megmarad az avatási húsból vagy a kenyérbõl reggelig, tûzzel égesd meg a maradékot; meg ne egyék, mert szent az.

35 Áronnal tehát és az õ fiaival akképen cselekedjél, a mint megparancsoltam néked; hét napon át állítsd õket tisztökbe.

36 És naponként készíts bûnáldozati tulkot engesztelésül, és tisztítsd meg az oltárt, mikor engesztelõ áldozatot végzesz rajta, és kend meg azt, hogy megszenteltessék.

37 Hét napon tégy engesztelõ áldozatot az oltáron; és szenteld meg azt, hogy felette igen szentséges legyen az oltár. Valami illeti az oltárt, szent legyen.

38 Ez pedig az, a mit áldoznod kell az oltáron: Esztendõs két bárányt mindennap szüntelen.

39 Az egyik bárányt reggel áldozd meg, a másik bárányt pedig áldozd meg estennen.

40 És az egyik bárányhoz [végy] egy tized lisztlángot, egy negyed hin-nyi sajtolt olajjal vegyítve; italáldozatul pedig egy negyed hin-nyi bort.

41 A másik bárányt estennen áldozd meg, ugyanazzal az étel- és italáldozattal készítsd azt, mint reggel; kedves illatul, tûzáldozatul az Úrnak.

42 Szüntelen égõáldozat legyen az a ti nemzetségeitek között a gyülekezet sátorának ajtajánál az Úr elõtt, a hol megjelenek néktek, hogy veled ott szóljak.

43 Ott jelenek meg az Izráel fiainak, és megszenteltetik az én dicsõségem által.

44 És megszentelem a gyülekezetnek sátorát és az oltárt; Áront és az õ fiait is megszentelem, hogy papjaim legyenek.

45 És az Izráel fiai között lakozom, és nékik Istenök lészek.

46 És megtudják, hogy én, az Úr vagyok az õ Istenök, a ki kihoztam õket Égyiptom földérõl, hogy közöttök lakozhassam, én, az Úr az õ Istenök.

   

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Arcana Coelestia #10129

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10129. And the altar shall be a holy of holies. That this signifies the celestial kingdom, where the Lord is present in the good of love, is evident from the signification of “the altar,” as being a representative of the Lord as to Divine good (see n. 9388, 9389, 9714, 9964), here as to Divine good in heaven and in the church (n. 10123); and from the signification of “a holy of holies,” as being celestial good, or the good of love from the Lord. That it is the celestial kingdom which is here signified by “the altar,” and the good in this kingdom which is signified by “a holy of holies,” is because in this kingdom is received the good of love from the Lord to the Lord, which is celestial good. For there are two kingdoms into which the heavens are distinguished, the celestial kingdom and the spiritual kingdom; in the celestial kingdom is received the good of love from the Lord to the Lord, and in the spiritual kingdom is received the good of charity toward the neighbor from the Lord (see the places cited in n. 9277, 9680, 10068).

[2] By the altar is represented the celestial kingdom, or what is the same, the Lord is represented where He is present in the good of love; and by the Tent of meeting outside the veil is represented the spiritual kingdom, or what is the same, the Lord is represented where He is present in the good of charity toward the neighbor. The good of the spiritual kingdom, or spiritual good, is called “holy;” but the good of the celestial kingdom, or celestial good, is called “holy of holies.” Celestial good, which is the good of love from the Lord to the Lord, is called “holy of holies” because through this good the Lord flows in immediately into the heavens; but through spiritual good, which is the good of charity toward the neighbor, He flows in mediately through celestial good (n. 9473, 9683, 9873, 9992, 10005). It is said “flows in,” because the Lord is above the heavens, and flows in from thence (n. 10106); and yet He is quite as present in the heavens.

[3] That celestial good, which is the good of love from the Lord to the Lord, is meant by “holy of holies,” is evident from the passages in the Word where mention is made of the “holy of holies,” as in Moses:

The veil shall divide unto you between the holy and the holy of holies. And thou shalt put the propitiatory upon the ark of the Testimony in the holy of holies (Exodus 26:33-34);

from this it is evident that that part of the Tent is called “holy” which was outside the veil, and that part the “holy of holies” which was within the veil. (That the Tent or Habitation outside the veil represented the spiritual kingdom of the Lord, or the middle heaven; and that the Tent or Habitation within the veil represented the celestial kingdom of the Lord, see n. 9457, 9481, 9485, 10001, 10025.) That part of the Tent which was within the veil is called “the sanctuary of holiness” (Leviticus 16:33). Because by the ark in which was the Testimony; and upon which was the propitiatory, was represented the inmost heaven where celestial good reigns, therefore the inmost part [adytum] of the temple, where the ark of the covenant was, is also called the “holy of holies” (1 Kings 6:16; 8:6).

[4] As the bread and the meat-offering signified the good of love from the Lord to the Lord, which is celestial good, these also are called “holy of holies” in Moses, where it is said that the bread of faces, or of setting forth, shall be eaten by Aaron and his sons in the holy place, because it is the holy of holies of the fire-offerings to Jehovah (Leviticus 24:9). (That the “bread of faces,” or of “setting forth,” signifies celestial good, see n. 9545.) In Moses:

The residue of the meat-offering shall be for Aaron and his sons, the holy of holies of the fire-offerings to Jehovah (Leviticus 2:3, 10).

(That the meat-offering, which was unleavened bread, cakes, and also unleavened wafers mixed with oil, denotes celestial good, or the good of love, see n. 4581, 9992, 10079)

[5] In the same:

Every meat-offering, every sacrifice of sin and of guilt, which is for Aaron and his sons, is a holy of holies to Jehovah (Numbers 18:9).

These things were called “holy of holies” because these sacrifices signified purification from evils, and all purification from evils is effected in a state of the good of innocence, which good is also celestial good; wherefore in the sacrifices of sin and of guilt were offered female or male lambs, or rams, or bullocks, or turtle-doves, as is evident from Leviticus 4:5; and by these animals is signified this good. (That it is signified by “lambs,” see n. 3519, 3994, 7840; by “rams,” n. 10042; and by “bullocks,” n. 9391; that it is signified by “turtle-doves,” is evident from the passages in the Word where they are mentioned.) That purification from evils and regeneration are effected in a state of innocence, see n. 10021. For this reason these sacrifices are also called “holy of holies” in Leviticus 6:17; 7:6; 10:17; 14:13.

[6] That the altar of burnt-offering represented the Lord as to the good of love and its receptivity by angels and men, has been shown above, and therefore it is thus spoken of in Moses:

Thou shalt anoint the altar of burnt-offering, and all the vessels thereof, the laver thereof, and the base thereof. And thou shalt sanctify them, that they may be a holy of holies; whosoever toucheth them shall sanctify himself (Exodus 30:29).

[7] The incense, a portion of which was put before the Testimony in the Tent of meeting, is also called “holy of holies” (Exodus 30:36), because it signified celestial good in ultimates, and also the things which proceed from this good (n. 9475).

In Ezekiel:

This is the law of the house, upon the head of the mountain the whole border thereof round about shall be holy of holies (Ezekiel 43:12).

The house with the border round about it is called “holy of holies” because by “the house of God” is signified the celestial kingdom, and in the supreme sense the Lord as to the good of love (n. 3720); hence also it is said “upon the head of the mountain,” for by “the head of the mountain” the like is signified (n. 6435, 9422, 9434).

[8] In Daniel:

Seventy weeks are decreed upon the people and upon the holy city, to seal up the vision, and the prophet, and to anoint the holy of holies (Daniel 9:24);

speaking of the coming of the Lord, who alone is the anointed of Jehovah, and alone is holy, and also as to His Human is the Divine good of the Divine love, thus “the holy of holies.” (That the Lord as to the Divine Human is alone the anointed of Jehovah, see n. 9954; and that He alone is holy, n. 9229; and that He is the Divine good of the Divine love, see the citations in n. 9199.)

[9] That celestial good is “holy of holies,” but spiritual good is “holy,” is because celestial good is inmost good, and therefore also this good is the good of the inmost heaven; whereas spiritual good is the good thence proceeding, and is therefore the good of the middle heaven, and this good is so far good, and hence is so far holy, as it has celestial good within it; for this good flows into it, and conceives it, and begets it, as a father his son. By celestial good is meant the good of love from the Lord to the Lord, and by spiritual good is meant the good of charity toward the neighbor from the Lord. The very good of love to the Lord from the Lord is “holy of holies,” because through it the Lord conjoins Himself immediately; but the good of charity toward the neighbor is “holy,” because through it the Lord conjoins Himself mediately, and He conjoins Himself insofar as it has in it the good of love from the Lord.

[10] The good of love to the Lord from the Lord is in all the good of charity which is genuine, and likewise in all the good of faith which is genuine, because it flows in from the Lord; for no one can love the neighbor, and from love do good to him, from himself, but only from the Lord; and no one can believe in God from himself, but only from the Lord. Therefore when the Lord is acknowledged, and the neighbor is loved, then the Lord is in the love toward the neighbor, however little the man may know it. This is also meant by the words of the Lord in Matthew:

The righteous shall answer, Lord, when saw we Thee hungry, and fed Thee? Or thirsty and gave Thee drink? When saw we Thee sick, or in prison, and came unto Thee? And the King shall say unto them, Verily I say unto you, Insofar as ye did it unto one of the least of these My brethren, ye did it unto Me (Matthew 25:37-40);

from this it is plain that the Lord is in the good of charity, and is this good, even though they who are in this good are unaware of it. By “brethren” in the proximate sense are meant those who are in the good of charity, and in a sense abstracted from person; the Lord’s “brethren” denote the very goods of charity (see n. 5063-5071).

  
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Arcana Coelestia #9277

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9277. So shalt thou do to thy vineyard, and to thine olive-yard. That this signifies that so it is with spiritual good and with celestial good, is evident from the signification of a “vineyard,” as being the spiritual church (n. 1069, 9139), thus spiritual good, which is the good of charity toward the neighbor, for this good makes the spiritual church; and from the signification of an “olive-yard,” as being the celestial church, thus celestial good, that is, the good of love to the Lord, for this good makes the celestial church. (What the spiritual church is, and what is its good; and what the celestial church is, and what is its good; and also what is the difference between them, see n. 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7877, 7977, 7992, 8042, 8152, 8234, 8521)

[2] That an “olive-yard” signifies the celestial church, and thus celestial good, is evident from the passages in the Word where the “olive-tree” is mentioned; as in Moses:

Thou shalt plant vineyards and till them, but the wine thou shalt not drink, nor gather; for the worm shall eat it. Thou shalt have olive-trees throughout all thy border, but thou shall not anoint thyself with the oil, for thine olive-tree shall be shaken (Deuteronomy 28:39-40); where the subject treated of is the curse if other gods were worshiped, and if the statutes and judgments were not kept. “Olive-trees in all thy border” denote the goods of celestial love which are from the Lord through the Word in the whole church; “not being anointed with the oil” denotes that nevertheless they are not in this good; “thine olive-tree shall be shaken” denotes that this good will perish. In like manner in Micah:

Thou shalt tread the olive, but shall not anoint thee with oil; and the must, but shalt not drink the wine (Micah 6:15).

[3] In Amos:

I have smitten you with blasting and mildew; your many gardens, and your vineyards, and your fig-trees, and your olive-trees, shall the caterpillar devour; yet have ye not returned unto Me (Amos 4:9);

“vineyards” denote the goods of faith; and “olive-trees” the goods of love; the punishment for not receiving these goods is signified by “the caterpillar devouring the olive-trees.”

In Habakkuk:

The fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall deceive, and the field shall yield no food (Hab. 3:17); where “the fig-tree” denotes natural good; “the vine,” spiritual good; “the olive,” celestial good; and “the field,” the church.

In Zechariah:

Two olive-trees were beside the lampstand, one on the right side of the bowl, and the other on the left side. These are the two sons of pure oil, that stand beside the Lord of the whole earth (Zech. 4:3, 11, 14).

The “two olive-trees beside the lampstand” denote celestial and spiritual good, which are at the Lord’s right and left; “the lampstand” signifies the Lord as to Divine truth.

[4] In the book of Judges:

Jotham said to the citizens of Shechem who made Abimelech king, The trees went to anoint a king over them; and they said unto the olive-tree, Reign thou over us. But the olive-tree said unto them, Should I leave my fatness, which God and men honor in me, and go to sway myself over the trees? And the trees said to the fig-tree, Come thou, and reign over us. But the fig-tree said unto them, Should I cause to cease my sweetness, and my good fruit, and go to sway myself over the trees? Then the trees said unto the vine, Come thou, and reign over us. But the vine said unto them, Should I cause to cease my must, which cheereth God and men, and go to sway myself over the trees? Then said all the trees unto the bramble, Come thou and reign over us. And the bramble said unto the trees, If in truth ye anoint me king over you, come ye, and put your trust in my shadow; but if not, let fire come out of the bramble, and devour the cedars of Lebanon (Judg. 9:7-15);

what these things specifically involve cannot be known unless it is known what is signified by “the olive-tree,” “the fig-tree,” “the vine,” and “the bramble.” “The olive-tree” signifies the internal good of the celestial church; “the fig-tree,” the external good of that church (n. 4231, 5113); “the vine,” the good of the spiritual church; but “the bramble” signifies spurious good. These words therefore involve that the people who are here meant by the trees, were not willing that either celestial good or spiritual good should reign over them, but spurious good, and that they chose this in preference to the other goods. “Fire out of the bramble” denotes the evil of concupiscence; “the cedars of Lebanon that it would consume” denote the truths of good.

[5] As “the olive-tree” signified the good of love from the Lord and to the Lord, therefore the cherubs in the midst of the house or of the temple were made of olive wood, and in like manner the doors leading to the sanctuary (1 Kings 6:23-33); for the “cherubs” and also the “doors of the sanctuary” signified the guard and providence of the Lord that there should be no approach to Him except through the good of celestial love; and therefore they were of olive wood. From all this it can be seen why the tabernacle and the altar were anointed with oil; also the priests, and afterward the kings; and why the oil of the olive was used for the lamps; for this “oil” signified the good of love from the the Lord, (n. 886, 3728, 4582, 4638); and the “anointing” signified that so they might represent the Lord.

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