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Izlazak 29

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1 "Ovo je obred koji ćeš obaviti na njima da ih posvetiš za moje svećenike: Uzmi jednog junca i dva ovna bez mane;

2 onda beskvasnoga kruha, beskvasnih kolača zamiješenih u ulju i beskvasnih prevrta uljem namazanih. Napravi ih od bijeloga pšeničnog brašna.

3 Naslaži ih u košaricu i u košarici prinesi ih s juncem i oba ovna."

4 "Dovedi Arona i njegove sinove k ulazu u Šator sastanka i operi ih u vodi.

5 Zatim uzmi odijelo i obuci Arona u košulju; stavi na nj ogrtač oplećka, oplećak i naprsnik i opaši ga tkanicom oplećka.

6 Ustakni mu mitru na glavu; na mitru stavi sveti vijenac.

7 Uzmi zatim ulja za pomazanje; izlij na njegovu glavu i pomaži ga.

8 Onda dovedi njegove sinove; obuci ih u košulje;

9 opaši ih u pasove i obvij im turbane. Svećeništvo neka im pripada vječnom uredbom. Tako posveti Arona i njegove sinove!"

10 "Dovedi zatim junca pred Šator sastanka, pa neka Aron i njegovi sinovi stave ruke juncu na glavu.

11 Onda pred Jahvom, na ulazu u Šator sastanka, junca zakolji.

12 Uzmi junčeve krvi i svojim je prstom stavi na rogove žrtvenika. Ostatak krvi izlij podno žrtvenika.

13 Uzmi sav loj oko droba, privjesak na jetri i oba bubrega s lojem oko njih, pa spali na žrtveniku.

14 Meso od junca, njegovu kožu i njegovu nečist spali na vatri izvan taborišta. To je žrtva okajnica.

15 Poslije toga uzmi jednoga ovna, pa neka Aron i njegovi sinovi stave na njegovu glavu svoje ruke.

16 Onda ovna zakolji, uhvati mu krvi i zapljusni njome žrtvenik sa svih strana.

17 Isijeci zatim ovna u komade, operi mu drobinu i noge i položi ih na njegove ostale dijelove i glavu.

18 I onda cijeloga ovna spali na žrtveniku. Žrtva je to paljenica u čast Jahvi, miris ugodan, žrtva ognjena.

19 Uzmi onda drugoga ovna, pa neka Aron i njegovi sinovi stave svoje ruke ovnu na glavu.

20 Sad ovna zakolji; uzmi mu krvi i njome namaži resicu desnoga Aronova uha, resicu desnog uha njegovim sinovima, palac na njihovoj desnoj ruci pa palac na njihovoj desnoj nozi. Ostatkom krvi zapljusni žrtvenik naokolo.

21 Uzmi onda krvi što je ostala na žrtveniku i ulja za pomazanje i poškropi Arona i njegovo odijelo, njegove sinove i njihova odijela. Tako će biti posvećen on i njegovo odijelo, njegovi sinovi i odijela njegovih sinova."

22 "Poslije toga uzmi s ovna loj, pretili rep, loj oko droba, privjesak s jetre, oba bubrega i loj oko njih; desno pleće - jer je to ovan prinesen za svećeničko posvećenje -

23 zatim jedan okrugli kruh, jedan kolač na ulju i jednu prevrtu iz košarice beskvasnoga kruha što je pred Jahvom.

24 Sve to stavi na ruke Arona i njegovih sinova i prinesi žrtvu prikaznicu pred Jahvom.

25 Uzmi ih onda s njihovih ruku i spali na žrtveniku, povrh žrtve paljenice, da bude Jahvi na ugodan miris. To je paljena žrtva u čast Jahvi.

26 Zatim uzmi grudi ovna prinesena za Aronovo posvećenje i prinesi ih kao žrtvu prikaznicu pred Jahvom. Neka to bude tvoj dio.

27 Posveti grudi što su bile prinesene kao žrtva prikaznica i pleće što je bilo prineseno kao žrtva podizanica od ovna prinesena za posvećenje Arona i njegovih sinova.

28 Neka to bude pristojba Aronu i njegovim potomcima od Izraelaca za sva vremena. TÓa to je ujam koji će Izraelci davati od svojih pričesnica - ujam koji Jahvi pripada.

29 Aronova posvećena odijela neka pripadnu njegovim sinovima poslije njega da u njima budu pomazani i posvećeni.

30 Sin koji postane svećenikom mjesto njega, kad uđe u Šator sastanka da vrši službu u Svetištu, neka ih nosi sedam dana."

31 "Uzmi onda ovna za posvećenje i skuhaj njegovo meso na posvećenome mjestu.

32 Aron i njegovi sinovi neka blaguju meso od toga ovna i kruh iz košarice na ulazu u Šator sastanka.

33 Neka jedu od onoga što je poslužilo za njihovo očišćenje, da im se ruke ispune vlašću i da budu posvećeni. Nijedan svjetovnjak neka ne jede od toga jer je posvećeno.

34 Ako bi ostalo što mesa od svećeničkog posvećenja ili što od onoga kruha do ujutro, spali na vatri. Ne smije se pojesti jer je posvećeno."

35 "Točno tako učini Aronu i njegovim sinovima kako sam ti naredio. Posvećuj ih sedam dana.

36 Svakoga dana prinesi jednoga junca kao žrtvu okajnicu - za pomirenje. I prinesi žrtvu okajnicu za pomirenje oltara, zatim ga pomaži da bude posvećen.

37 Sedam dana prinosi žrtvu pomirnicu za žrtvenik i posvećuj ga. Tako će žrtvenik postati presvet, i sve što se žrtvenika dotakne bit će posvećeno."

38 "A ovo treba da prinosiš na žrtveniku: dva janjca godinu dana stara, svaki dan bez prijekida.

39 Jedno janje žrtvuj ujutro, a drugo uvečer.

40 Prinesi s prvim janjetom jednu desetinu efe bijeloga brašna zamiješena u četvrtini hina istupanog ulja i žrtvu ljevanicu od četvrtine hina vina.

41 Drugo janje prinesi u suton. S njim prinesi žrtvu prinosnicu s njezinom žrtvom ljevanicom kao i izjutra - na ugodan miris, žrtvu u čast Jahvi paljenu.

42 Neka to bude trajna žrtva paljenica od koljena do koljena - na ulazu u Šator sastanka, pred Jahvom. Tu ću se ja s tobom sastajati da ti govorim.

43 I s Izraelcima ću se tu sastajati, i moja će ih slava posvećivati.

44 Ja ću posvetiti Šator sastanka i žrtvenik; posvetit ću Arona i njegove sinove da mi služe kao svećenici.

45 Ja ću prebivati među Izraelcima i biti njihov Bog.

46 Upoznat će oni tada da sam to ja, Jahve, Bog njihov koji ih je izbavio iz zemlje egipatske da prebivam među njima - ja, Jahve, Bog njihov."

   

Bible

 

Izlazak 12:10

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10 Ništa od njega ne smijete ostaviti za sutradan: što bi god do jutra ostalo, morate na vatri spaliti.

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Arcana Coelestia # 10262

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10262. 'A hin' means how far things are joined together. This is clear from the meaning of 'a hin' - which was a liquid measure, at this point a measure of oil - as the extent to which things are joined together. 'Oil' means the Lord's celestial Divine Good, which is the essential power that binds all things together in heaven; consequently the measure of the oil means how far things are joined together, and the fullness of their being joined together. The reason why the Lord's celestial Divine Good is the essential power that binds all things together is that it is the essential being (ipsum esse) of the life that all things have. For that Divine Good imparts life to all things through the Divine Truth emanating from itself; and it imparts life in accordance with the specific character of whatever receives it. Angels are recipients; so too are people in the world. The truths and forms of good they have form their specific character, and this conditions the reception that takes place within them, and so conditions any joining together.

[2] Two measures which were used for sacred purposes are mentioned in the Word; one was for liquids, which was called the hin, the other was for dry substances, which was called the ephah. The hin served to measure oil and wine, and the ephah to measure flour and fine flour. The hin, used for oil and wine, was divided into four, whereas the ephah was divided into ten. The reason why the hin was divided into four was in order that it might mean that which binds things together; for 'four' means a joining together. But the reason why the ephah was divided into ten was in order that it might mean reception, the nature of which was indicated by the numbers; for 'ten' means much, all, and what is complete.

'Four' means a joining together, see 8877, 9601, 9674, 10136, 10137.

'Ten' means much, all, and what is complete, as 'a hundred' does, 1988, 3107, 4400, 4638, 8468, 8540, 9745, 10253.

[3] The fact that the hin was used for the oil and wine in the sacrifices, and was divided into four, whereas the ephah was used for the flour and fine flour, which were for the minchah in the sacrifices, and that it was divided into ten, becomes clear in Exodus 29:40; Leviticus 5:11; 23:13; Numbers 15:3-10; 28:5, 7, 14. From these verses it is evident that 'a hin' means the extent to which things are joined together, and 'an ephah' the amount of reception. Furthermore the oil served to bind the fine flour together, and the fine flour to receive the oil; for a minchah consisted of oil and fine flour.

[4] In addition there were other measures that were used for ordinary purposes, both for dry substances and for liquids. The measures for dry substances were called the homer and the omer, and the measures for liquids the cor and the bath. A homer contained ten ephahs, and an ephah ten omers, whereas a cor contained ten baths, and a bath ten smaller parts; regarding all these, see Exodus 16:36; Ezekiel 45:11, 13, 24.

[5] But where the new temple is dealt with in Ezekiel a different division of the ephah and the bath occurs. There the ephah and the bath are divided not into ten but into six, and the hin corresponds to the ephah, as is evident in the same prophet, in Ezekiel 45:13-14, 24; 46:5, 7, 11, 14. The reason for this is that in those places the subject is not celestial good and its ability to bind things together, but spiritual good and its ability to do so; and the numbers 'twelve', 'six', and 'three' have their correspondence in the spiritual kingdom, because they mean all and, when used in reference to truths and forms of good, mean all aspects of truth and good in their entirety. The fact that these are meant by 'twelve', see 3272, 3858, 3913, 7973, also by 'six', 3960(end), 7973, 8148, 10217; and in like manner 'three', by which from beginning to end, thus what is complete, is meant, and - in respect of real things - all, 2788, 4495, 5159, 7715, 9825, 10127. The reason why these numbers imply similar things is that larger numbers are similar in meaning to the simple ones which when multiplied produce them, 5291, 5335, 5708, 7973.

[6] Since 'a hin' also means how far something is joined to spiritual truth, a third part of a hin of oil was taken for the minchah in the sacrifices of a ram, and a third part of wine for the drink offering, Numbers 15:6-7; for spiritual good is meant by 'a ram', 2830, 9991. From all this it is again plainly evident that numbers are used in the Word to mean real things. What other reason could there be for the numbers used so often in Moses, Ezekiel, and elsewhere to specify amounts and measures?

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