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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."

   

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Arcana Coelestia # 10125

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10125. 'And you shall anoint it' means consecration to represent the Divine Good of Love from the Lord as He exists in heaven and in the Church. This is clear from the meaning of 'anointing' as consecration to represent the Lord in respect of the Divine Good of Divine Love from His Divine Human, dealt with in 9474, 9954, 10019, at this point from the Lord as He exists in heaven and in the Church; for the subject is the influx and reception of Him there. Whatever represents the Lord also represents Him as He is present with people of the Church and with angels of heaven, and so represents heaven and the Church, since people who have the Church within them constitute the Church in general, and angels who have heaven within them constitute heaven in general. Not that those people regarded in themselves constitute the Church, only the Lord present with them does so. Nor therefore do the angels regarded in themselves constitute heaven, only the Lord present with them. For the Lord does not dwell in anything that is a person's or an angels's own, only in what is His with them. So it is that when the words 'the Church and heaven' are used, what is Divine and the Lord's with those who are there is meant. From all this it is evident how the statements that the Lord is the All in all of heaven and the Church and that the Lord Himself is heaven and the Church ought to be understood. This is also evident from the teaching known and accepted in the Christian world that all the good of faith and love comes from God and none at all from man, and that whatever comes from man's own self is not good. For this reason also no one has any merit or any righteousness by virtue of what is his own.

[2] These matters have been stated in order that people may know what is meant by 'the Lord as He exists in heaven and in the Church', thus what heaven and the Church are, and consequently in what way the altar and the anointing of it were representative of the Lord. All the objects that were going to represent the Lord and the Divine things that came from the Lord were anointed - the altar, the tent of meeting, the tables within it, the lampstand, the ark, Aaron himself, his sons, and their garments. And when they had been anointed they were called holy, not because the oil imparted any holiness but because when anointed they would represent the Divine things from the Lord, which alone are holy. The reason why oil was employed for this purpose was that oil was a sign of the good of love, and the Divine Good of Divine Love is the Divine Himself, for He is the Essential Being (ipsum Esse) of all things. So in order to represent that Good, consecration was effected by the use of oil. The Divine Himself, the Essential Being of all things, was within the Lord alone, for He was conceived from Jehovah; and everyone derives the being (esse) of his life, called his soul, from his father. From this it is clear that the Divine Good of Divine Love was within the Lord's Humanity as a father's soul is within his child. With the human being nothing possesses life except the soul. The body without the soul has no life; indeed the whole body is fashioned by the soul in its own image, to bring the soul into a condition suitably adapted to the functions it performs on the lowest levels of order, that is, in the world. These facts about the human being lead to the conclusion that the Essential Being within the Lord's Humanity was Jehovah, or the Divine Good of Divine Love, the Being of life, and that this Being makes everything which exists from it a likeness of itself. Thus the Lord, acting from the Divine [Being] that was within Him and so was His, also made His Human into the Divine Good of Divine Love.

[3] Furthermore the Athanasian Creed which hands down the faith accepted in the Christian world states,

As body and soul is one man (homo), so Divine and Human in the Lord is one Christ 1 .

Anyone therefore who knows about the union of soul and body in the body, and about the image of the soul in the body, can have some conception of the union of the Divine and Human within the Lord, and of the image of the one in the other. And from this he would recognize that the Divine, called the Father, and the Human, called the Son, were one, also that each was in the other, that is, the Father was in Him and He in the Father, according to the Lord's words in John 10:30; 14:10-11. But since there is no awareness at the present day of what the soul is, and scarcely any awareness that it is derived from the father, that the body is an image of it, and that the two are one, as prior and posterior are, or as being and manifestation of that being are, mankind has separated the Divine from the Human within the Lord, dividing them into two natures. As a consequence of this no other idea has been formed of the Lord's Humanity than of its being like anyone else's humanity. But in fact anyone else's soul from his father is finite and has evil within it owing to heredity, whereas the Lord's soul, being derived from Jehovah, was infinite and was nothing other than the Divine Good of Divine Love; and therefore His Human after glorification was not like anyone else's.

[4] For the same reason the Lord took up into heaven His entire Humanity that had been glorified, that is, had been made Divine by Him; He left nothing of it in the tomb, which is different from what happens with anyone else. The fact that the Lord glorified His actual body right down to the last and lowest constituents of it, which are its bones and flesh, the Lord also made plain to the disciples, saying,

See My hands and My feet, that it is I Myself; handle Me and see, for a spirit does not have flesh and bones as you see Me having. Luke 24:39.

And yet He came in through closed doors, and after He had revealed Himself became invisible, John 20:19; Luke 24:31.

These things have been stated in order that people may know that the Lord alone in respect of His Human was Jehovah's Anointed. He was not anointed with oil however but with the Divine Good of Divine Love, which 'oil' is the sign of and which 'anointing' represented, see 9954.

Poznámky pod čarou:

1. Swedenborg does not use the exact words of the traditional version of the Athanasian Creed.

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