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 # 9995

Prostudujte si tuto pasáž

  
/ 10837  
  

9995. 'Of fine wheat flour you shall make them' means truth which springs from Divine Good, of which those [celestial kinds of good] consist. This is clear from the meaning of 'fine flour' as truth, dealt with below; from the meaning of 'wheat' as the good of love, dealt with in 3941, and so in the highest sense as Divine Good; and from the meaning of 'making them' as the requirement that those kinds of celestial good, meant by unleavened bread, cakes, and wafers, must consist of that truth. The situation in all this is that all the truths and forms of good that exist in heaven have their origin in Divine Truth emanating from the Lord's Divine Good. This Divine Truth as received by angels in the celestial kingdom is called celestial good, but as received in the spiritual kingdom by angels there it is called spiritual good; for no matter how often Divine Truth emanating from the Lord's Divine Good is called Truth it is still good. The reason for referring to it as Truth is that it appears in heaven, before angels' outward sight there, as light; for the light there is Divine Truth, but the heat within that light, which is the good of love, causes it to be good. The situation is similar with people in this world. When the truth of faith emanates from the good of charity, as happens when a person has been regenerated, truth appears as good, which is also as a consequence called spiritual good since the inner being of truth is good, and truth is the outward form of good.

[2] From all this it may become clear why a person finds it so hard to distinguish between thinking and willing, for when he wills something he says that he thinks it, and often when he thinks something that he wills it. Yet they are as distinct and separate as truth and good are; for the inner being of thought is the will and the outward form of the will is thought, just as the inner being of truth is good and the outward form of good is truth, as stated immediately above. Since a person finds it so hard to distinguish one from the other he does not know what the inner being of his life is, or that good constitutes it, not truth except insofar as it springs from good. Good belongs to the will, and the will consists in what a person loves, so that truth does not become the being of a person's life until he loves it; and when the person loves it he does it. Truth however belongs to the understanding, whose function is thinking; and when he thinks it he is able to speak about it. Also it is possible to understand the truth and think it without willing or doing it; but then it does not become the person's own, part of his life, because it does not have within itself the inner being of his life. Knowing nothing about any of this a person consequently ascribes salvation wholly to faith and scarcely at all to charity, when in fact faith receives its inner being of life from charity, even as truth receives it from good.

[3] Furthermore all good with a person is given form by truth, for good flows in from the Lord by an inward path, while truth enters by an outward path. They then marry in the internal man, though in one way in the case of a spiritual person or angel and in another in the case of a celestial person or angel. With a spiritual person or angel the marriage takes place in the understanding part of the mind, but in a celestial person or angel in the will part. The outward path by which truth enters lies through hearing and sight into the understanding, but the inward path by which good flows in from the Lord lies through what is inmost in the person into the will. On this subject see what has been shown in the places referred to in 9596. From all this it is evident that the celestial kinds of good meant by unleavened bread, cakes, and wafers, come into being through Divine Truth emanating from the Lord's Divine Good, and that this is what should be understood by 'of fine wheat flour you shall make them'. This goes to explain why minchahs, though varying in how they were made, all consisted of fine flour mixed with oil, see Leviticus 2:1-16; 6:20-23; Numbers 7:13ff; 15:2-15; 28:11-15.

[4] The fact that 'fine flour', and also 'flour', mean truth that springs from good is clear from the following places: In Ezekiel,

You ate fine flour, honey, and oil; therefore you became extremely beautiful. Ezekiel 16:13.

These things are said of Jerusalem, by which the Ancient Church is meant in that chapter in Ezekiel. 'Fine flour' means that Church's truth which springs from good, 'honey' its delight, 'oil' the good of love, and 'eating' making it one's own. The words 'you became beautiful' are consequently used, for spiritual beauty comes as a result of truths and forms of good.

[5] In Hosea,

He does not have any standing grain; the ears will yield no flour. [If] by chance they do yield it, aliens will swallow it up. Hosea 8:7.

'Standing grain' means the truth of faith springing from good, in the process of being conceived, 9146, 'the ears will yield no flour' sterility because there is no truth springing from good, and 'aliens' who 'will swallow it up' falsities arising from evil that will consume it.

[6] In 1 Kings 17:12-15 the Sidonian woman in Zarephath told Elijah that she had nothing to make a cake with except a handful of flour in a jar and a tiny amount of oil in a flask. So Elijah told her that she should make a cake for him first, and that 'the jar of flour will not be used up, nor will the flask of oil fail', which was indeed what happened. Here 'flour' means the Church's truth, and 'oil' its good; for the woman in Sidon represents a Church that is in possession of cognitions or knowledge of truth and good, while Elijah the Prophet represents the Lord in respect of the Word. From this it is evident what this miracle has to do with, for all the miracles described in the Word have to do with things such as belong to the Church, 7337, 8364, 9086. From this it is evident what is meant by 'the jar of flour will not be used up, nor will the flask of oil fail' if from the little she had she made a cake for Elijah first and for her son after that. For the meaning of 'the woman' as the Church, see 252, 253; for that of 'Sidon' as cognitions of truth and good, 1201; and for that of 'Elijah' as the Lord in respect of the Word, 2762, 5247 (end).

[7] In Isaiah,

O daughter of Babel, take a mill, and grind flour. Isaiah 47:1-2.

'Daughter of Babel' stands for those within the Church who are outwardly holy but inwardly unholy. 'Grinding flour' stands for choosing matters from the literal sense of the Word such as serve to strengthen the evils of self-love and love of the world. For any such evil is unholy, 'grinding' describes choosing, and also explaining in support of those kinds of love, while 'flour' means truth that serves, see 4335.

[8] From all this it is evident what 'grinding' means and therefore what something 'ground up' means, as in Jeremiah,

Princes have been hung up by their hands, the faces of the old men have not been honoured; the young men have been led away to grind at the mill. Lamentations 5:12-13.

In Moses,

Moses took the calf which they had made, and burned it in the fire, and ground it up till it became fine powder 1 . Then he sprinkled it over the face of the water and made the children of Israel drink it. Exodus 32:20; Deuteronomy 9:21.

And in Matthew,

At that time two will be in the field, one will be taken, the other left behind. Two women grinding; one will be taken, the other will be left behind. Matthew 24:40-41.

From these places it is evident what 'grinding' means, namely this: In a good sense it means choosing truths from the Word and explaining them in such a way that they are made to serve what is good, and in a bad sense in such a way that they are made to serve what is bad, see 7780. And from this it is also clear what something 'ground up' means, consequently what 'flour' and 'fine flour' mean.

Poznámky pod čarou:

1. literally, became the minutest

  
/ 10837  
  

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