Bible

 

Exodus 30

Studie

   

1 Uděláš i oltář, na němž by se kadilo; z dříví setim uděláš jej.

2 Lokte zdélí, a lokte zšíří, čtverhraný bude, a dvou loket zvýší; z něho budou rohy jeho.

3 Obložíš pak jej zlatem čistým, svrchek jeho i po stranách vůkol i rohy jeho; a uděláš mu korunu zlatou vůkol.

4 Po dvou také kruzích zlatých uděláš u něho, pod korunou ve dvou úhlech jeho, po obou stranách jeho; a skrze ně provlečeš sochory, aby nošen byl na nich.

5 Ty pak sochory uděláš z dříví setim, a obložíš je zlatem.

6 A postavíš jej před oponou, za kterouž jest truhla svědectví, před slitovnicí, kteráž jest nad svědectvím, kdež přicházeti budu k tobě.

7 I kaditi bude na něm Aron kadidlem z vonných věcí; každého jitra, když spraví světla, kaditi bude.

8 Tolikéž když rozsvítí Aron lampy k večerou, kaditi bude kaděním vonných věcí ustavičně před Hospodinem po rodech vašich.

9 Nevložíte na něj kadidla cizího, ani zápalu, ani oběti suché, ani oběti mokré obětovati budete na něm.

10 Toliko očištění vykoná nad rohy jeho Aron jednou v roce, krví oběti za hřích v den očišťování; jednou v roce očištění vykoná na něm po rodech vašich; svatosvaté jest Hospodinu.

11 Mluvil pak Hospodin k Mojžíšovi, řka:

12 Když vyzdvihneš hlavní summu synů Izraelských náležejících ku počtu, dá jeden každý výplatu duše své Hospodinu, když je počítati budeš, aby nebyla na nich rána, když sečteni budou.

13 Toto pak dají: Každý z těch, kteří jdou v počet, půl lotu dá, podlé lotu svatyně. (Dvadceti peněz platí ten lot.) Půl lotu obět pozdvižení bude Hospodinu.

14 Kdožkoli jde v počet od dvadcíti let a výše, tu obět pozdvižení ať dá Hospodinu.

15 Bohatý nedá více, a chudý nedá méně, než půl lotu, když dávati budou obět pozdvižení Hospodinu k očištění duší vašich.

16 A vezma stříbro očištění od synů Izraelských, dáš je na potřeby k službě stánku úmluvy; a bude to synům Izraelským na památku před Hospodinem k očištění duší vašich.

17 Mluvil také Hospodin k Mojžíšovi, řka:

18 Uděláš i umyvadlo měděné k umývání a podstavek jeho měděný, a postavíš je mezi stánkem úmluvy a oltářem, a naleješ do něho vody.

19 Umývati budou z něho Aron i synové jeho ruce své i nohy své.

20 Když vcházeti budou do stánku úmluvy, umývati se budou vodou, aby nezemřeli, aneb když by měli přistupovati k oltáři, aby sloužili, a zapalovali obět ohnivou Hospodinu.

21 I budou umývati ruce i nohy své, aby nezemřeli. A bude jim ustanovení toto věčné, Aronovi i semeni jeho po rodech jejich.

22 Mluvil také Hospodin k Mojžíšovi, řka:

23 Ty pak vezmi sobě vonných věcí předních: Mirry nejčistší pět set lotů, a skořice vonné polovici toho, totiž dvě stě a padesát, a prustvorce vonného dvě stě a padesát;

24 Kasie pak pět set lotů na váhu svatyně, oleje olivového míru hin.

25 A uděláš z toho olej pomazání svatého, mast nejvýbornější dílem apatykářským. olej pomazání svatého bude.

26 Pomažeš jím stánku úmluvy i truhly svědectví,

27 A stolu i všech nádob k němu, svícnu i všech nádob jeho, i oltáře, na němž se kadí;

28 Oltáře také, na němž se pálí oběti, a všech nádob jeho, i umyvadla s podstavkem jeho.

29 Tak posvětíš jich, aby byly nejsvětější. Cožkoli dotkne se jich, posvěceno bude.

30 Arona také a synů jeho pomažeš, a posvětíš jich, aby úřad kněžský konali přede mnou.

31 K synům pak Izraelským mluviti budeš, řka: Tento olej pomazání svatého bude mi v národech vašich.

32 Tělo člověka nebude mazáno jím, a podlé složení jeho neuděláte podobného. Svatýť jest, svatý vám bude.

33 Kdo by koli udělal mast podobnou, a neb mazal by jí cizího, vyhlazen bude z lidu svého.

34 I řekl Hospodin Mojžíšovi: Vezmi sobě vonných věcí, balsamu, onychi, galbanu vonného, a kadidla čistého; jednostejná váha toho bude.

35 A uděláš z toho kadidlo, složení dílem apatykářským smíšené, čisté a svaté.

36 A ztluka to drobně, klásti budeš z něho před svědectvím v stánku úmluvy, kdež přicházeti budu k tobě. Nejsvětější to vám bude.

37 Neuděláte sobě kadidla podlé složení tohoto, kteréž připravíš; za svatou věc tobě bude pro Hospodina.

38 Kdo by koli dělal co podobného k vůni sobě, vyhlazen bude z lidu svého.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 567

Prostudujte si tuto pasáž

  
/ 1232  
  

567. And I heard one voice from the four horns of the golden altar which is before God.- That this signifies revelation from the Lord out of the spiritual heaven, is evident from the signification of hearing a voice, as denoting revelation, because what was revealed by that voice follows; and from the signification of the golden altar which is before God, as denoting the spiritual Divine of which we shall speak presently; and from the signification of the four horns of the altar, as denoting the spiritual Divine in its ultimates. For the horns were in the ultimates of both altars, as well the altar of burnt-offering, as the altar of incense which is the golden altar; and because the horns were the ultimates of those altars, therefore they signified the Divine as to power, for all power is in ultimates, and for this reason the horns of the altars signified the Divine as to omnipotence; concerning the signification of these, see above (n. 316). That the altar of burnt-offering signified the celestial Divine, which is the Divine Good, may be seen above (n. 391:1-21, 490, 496). But that the altar of incense, or the golden altar, represented and thence signified the spiritual Divine, which is the Divine Truth proceeding from the Lord, is evident from its description to be dealt with below.

[2] It shall be first explained here why the voice was heard from the four horns of the altar. The horns, which projected and stood out from the altars above mentioned, signified every thing belonging to them as to power, as is evident from what has been said and shown above (n. 346, 417), and also from what has been said and shown concerning ultimates in the Arcana Coelestia, as, that interiors flow in successively into externals, even into the extremes or ultimates, and that there also they exist and subsist (n. 624, 6239, 6465, 9215, 9216); that they not only flow in successively, but also form in the ultimate what is simultaneous (in what order, n. 5897, 6451, 8603, 10099); that therefore strength and power are in ultimates (n. 9836); that therefore responses and revelations were given in ultimates (n. 9905, 10548). Since responses and revelations were given in ultimates, it is evident that the reason, why the voice was heard from the four horns of the golden altar, is that the golden altar signifies the spiritual Divine, which is the Divine Truth that reveals, and that the horns signify the ultimates thereof, by means of which revelation is made. The golden altar, upon which they offered incense, signifies the spiritual Divine, which is Divine Truth proceeding from the Lord, because the offerings of incense which were offered upon that altar, signified worship from spiritual good, and the hearing and reception thereof by the Lord; see above (n. 324, 491, 492, 494).

[3] That the altar of incense signified the spiritual Divine, and that the offerings of incense upon it signified worship from spiritual good, and the favourable hearing and reception of it by the Lord, is evident from the construction of that altar, the details of which represented and signified those things. The construction of the altar of incense is thus described in Moses:

"Thou shalt make an altar of the offering of incense; of Shittim wood, shalt thou make it. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height thereof; the horns thereof shall be out of it. And thou shalt overlay it with pure gold, the top thereof, and the walls thereof round about, and the horns thereof; and thou shalt make unto it a border of gold round about. And two golden rings shalt thou make to it, under the border of it, upon the two ribs thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. And thou shalt make the staves of Shittim wood, and overlay them with gold. And thou shalt put it before the veil that is over the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. And Aaron shall burn thereon incense of spices in the morning; in the morning, when he dresseth the lamps he shall burn incense upon it. And when Aaron lighteth the lamps between the evenings, he shall burn incense upon it, a perpetual incense before Jehovah throughout your generations. Ye shall offer no strange incense thereon, nor burnt-sacrifice, nor meal-offering; neither shall ye pour drink-offering thereon. And Aaron shall make an expiation upon the horns of it once in a year of the blood of the expiations of sin; once in the year shall he make expiation upon it throughout your generations; this is the holy of holies unto Jehovah" (Exodus 30:1-10).

That these details concerning that altar, signify, in the internal sense, worship from spiritual good, which is the good of charity towards the neighbour, and also the favourable hearing and reception of it by the Lord, may be seen in the Arcana Coelestia, (n. 10176-10213), where they are explained in their series.

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

Ze Swedenborgových děl

 

Arcana Coelestia # 9596

Prostudujte si tuto pasáž

  
/ 10837  
  

9596. 'From fine twined linen and violet and purple and twice-dyed scarlet' means the spiritual and celestial realities from which those truths are derived. This is clear from the meaning of 'fine twined linen' as truth from a celestial origin, dealt with in 9469; from the meaning of 'violet' as the celestial love of truth, dealt with in 9466; from the meaning of 'purple' as the celestial love of good, dealt with in 9467; and from the meaning of 'twice-dyed scarlet' as spiritual good or the good of truth, dealt with in 9468. Such is the order in which the spiritual and celestial realities, or the truths and forms of good, present with a person or an angel who is in the middle or second heaven follow one another. For truth from a celestial origin, meant by 'fine twined linen' comes first; then the love of or affection for truth, meant by 'violet'; after that the resulting love of or affection for good, meant by 'purple'; and finally spiritual good, meant by 'twice-dyed scarlet'.

[2] Because this is the order in which the spiritual and celestial realities follow one another 'fine twined linen' is here mentioned first; but in the case of the veil that hung between the dwelling-place and the ark, or between the holy place and the holy of holies, dealt with in verse 31 of the present chapter, it is mentioned last. The reason why 'fine twined linen' is mentioned last in the case of the veil is that 'the veil' means the intermediary uniting the inmost heaven to the middle heaven, and therefore within this intermediary it must come last, in order that - to link the two heavens - it may then be first in the second of them.

[3] But properly 'fine twined linen' means the understanding part of the mind as it exists with the spiritual man or with an angel in the Lord's spiritual heaven. The reason why the understanding part is meant by 'fine twined linen' is that with the spiritual man a new will part is implanted by the Lord within the understanding part of his mind, see 863, 875, 895, 927, 1023, 1043, 1044, 1555, 2256, 4328, 4493, 5113; and since the understanding part in the spiritual man is meant by 'fine twined linen', so too is spiritual truth meant. This is because all truth belongs to the understanding part, and all good to the will part, 3623, 9300; for the understanding part is the receiver (subjectum) or container and the truth is what belongs to it, and these two make one. From these considerations also it may be seen that the actual understanding part of the mind with those who belong to the Lord's spiritual kingdom is in the strict sense 'the dwelling-place', 9296, 9297, and that the spreading out of the curtains serves to describe it.

[4] From all this what 'spreading and stretching out the heavens' means in the following places may be recognized, such as in Isaiah,

Jehovah is He who stretches out the heavens, spreads out the earth, gives breath 1 to the people on it, and spirit to those who walk on it. Isaiah 42:5.

In the same prophet,

I am Jehovah who makes all things, stretches out the heavens Alone, [and] spreads out the earth by Myself. Isaiah 44:24.

In the same prophet,

It was I that made the earth and created man on it. It was I - My hands - that stretched out the heavens. Isaiah 45:12.

In Jeremiah,

... He who makes the earth by His power, prepares the world by His wisdom, and stretches out the heavens by His intelligence. Jeremiah 51:15.

In Zechariah,

Jehovah is He who stretches out the heavens, and founds the earth, and forms the spirit of man within him. Zechariah 12:1.

[5] 'Stretching out the heavens and spreading out the earth' is plainly similar in meaning to stretching and spreading out a dwelling-place by the use of curtains. And by this is meant regenerating a person and thereby creating or forming a new understanding in which there is a new will, which is the spiritual person's actual heaven in which the Lord dwells with that person. The fact that the regeneration or the formation of a new understanding, and of a new will within it, and so of a new person, is what 'stretching out the heavens and spreading out the earth' means is evident from actual explanations provided in the places quoted above. For they speak of Him who gives breath to the people on the earth, and spirit to those who walk on it, and also of Him who forms the spirit of man within him. 'Heaven and earth' means the Church, internal and external, see 1733, 1850, 2117, 2118, 3355, 4535, and 'the earth' in general means the Lord's kingdom and the Church, 9334; and these meanings too are plainly apparent in those places. For if 'the earth' did not have that meaning what sense could be made of 'spreading out the earth' and 'founding the earth', or 'forming the spirit of man within him 2 '?

[6] The fact that 'stretching out the heavens and spreading out the earth' here is similar in meaning to stretching and spreading out a dwelling-place by the use of curtains is clear from other places where the same idea is stated even more plainly, as in Isaiah,

Jehovah is He who stretches out the heavens like a curtain, and spreads them out like a tent to dwell in. Isaiah 40:22.

In the same prophet,

Enlarge the place of your tent, and let them stretch out the curtains of your dwelling-places. Isaiah 54:2.

And in David,

Jehovah covers Himself with light, as if with a garment; He stretches out the heavens as a curtain. Psalms 104:2.

These places also show what 'the expanse' or that which is spread out means in the first chapter of Genesis,

God said, Let there be an expanse in the midst of the waters, and let there be a distinguishing of the waters from the waters. And God made the expanse and He made a distinction between the waters that were under the expanse and the waters that were above the expanse, And God called the expanse Heaven. Genesis 1:6-8.

That first chapter describes the regeneration of a member of the celestial Church, 'the expanse' describing his new will and understanding. 'The waters under the expanse and those above the expanse' are the truths of the external man and those of the internal man. For the meaning of 'waters' as truths, see 2702, 3058, 3424, 4976, 8568, 9323.

Poznámky pod čarou:

1. literally, soul

2. The Latin here is in ea (in it, i.e. in the earth). But in his rough draft Swedenborg has, as in other places, in medio ejus which is usually taken to mean within him but could possibly mean in the midst of it.

  
/ 10837  
  

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