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Exodus 29

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1 Således skal du bære dig ad med dem, når du helliger dem til at gøre Præstetjeneste for mig: Tag en ung Tyr, to lydefri Vædre,

2 usyrede Brød, usyrede Kager, rørte i Olie, og usyrede Fladbrød, smurte med Olie; af fint Hvedemel skal du bage dem.

3 Læg dem så i een Kurv og bær dem frem i Kurven sammen med Tyren og de to Vædre.

4 Lad derpå Aron og hans Sønner træde hen til Åbenbaringsteltets Indgang og tvæt dem med Vand.

5 Tag så Klæderne og ifør Aron Kjortelen, Efodkåben, Efoden og Brystskjoldet og bind Efoden fast på ham med Bæltet.

6 Læg Hovedklædet om hans Hoved og fæst det hellige Diadem på Hovedklædet.

7 Tag så Salveolien og udgyd den på hans Hoved og salv ham.

8 Lad dernæst hans Sønner træde frem og ifør dem Kjortler,

9 omgjord dem med Bælter og bind Huerne på dem. Og Præsteværdigheden skal tilhøre dem med evig et. Så skal du indsætte Aron og hans Sønner.

10 Før Tyren frem foran Åbenbaringsteltet, og Aron og hans Sønner skal lægge deres Hænder på Tyrens Hoved.

11 Slagt så Tyren for HE ENs Åsyn ved Indgangen til Åbenbaringsteltet

12 og tag noget af Tyrens Blod og stryg det på Alterets Horn med din Finger og udgyd esten af Blodet ved Alterets Fod.

13 Tag så alt Fedtet på Indvoldene, Leverlappen og begge Nyrerne med Fedtet på dem og bring det som øgoffer på Alteret;

14 men Tyrens Kød, dens Hud og dens Skarn skal du brænde uden for Lejren. Det er et Syndoffer.

15 Derpå skal du tage den ene Væder, og Aron og hans Sønner skal lægge deres Hænder på dens Hoved.

16 Slagt så Væderen, tag dens Blod og spræng det rundt om på Alteret.

17 Skær så Væderen i Stykker, tvæt dens Indvolde og Skinneben, læg dem på Stykkerne og Hovedet

18 og bring så hele Væderen som øgoffer på Alteret. Det er et Brændoffer for HE EN; en liflig Duft, et Ildoffer for HE EN er det.

19 Derpå skal du tage den anden Væder, og Aron og hans Sønner skal lægge deres Hænder på dens Hoved.

20 Slagt så Væderen, tag noget af dens Blod og stryg det på Arons og hans Sønners højre Øreflip og på deres højre Tommelfinger og højre Tommeltå og spræng esten af Blodet rundt om på Alteret.

21 Tag så noget af Blodet på Alteret og af Salveolien og stænk det på Aron og hans Klæder, ligeledes på hans Sønner og deres Klæder. så bliver han hellig, han selv og hans Klæder og ligeledes hans Sønner og deres Klæder.

22 Derpå skal du tage Fedtet af Væderen, Fedthalen, Fedtet på Indvoldene, Leverlappen, begge Nyrerne med Fedtet på dem, dertil den højre Kølle, thi det er en Indsættelsesvæder,

23 og en Skive Brød, en Oliebrødkage og et Fladbrød af Kurven med de usyrede Brød, som står for HE ENs Åsyn,

24 og lægge det alt sammen på Arons og hans Sønners Hænder og lade dem udføre Svingningen dermed for HE ENs Åsyn.

25 Tag det så igen fra dem og bring det som øgoffer på Alteret oven på Brændofferet til en liflig Duft for HE ENs Åsyn, et Ildoffer er det for HE EN.

26 Tag derpå Brystet af Arons Indsættelsesvæder og udfør Svingningen dermed for HE ENs Åsyn: det skal være din Del.

27 Således skal du hellige Svingningsbrystet og Offerydelseskøllen. det, hvormed Svingningen udføres. og det, som ydes af Arons og hans Sønners Indsættelsesvæder.

28 Og det skal tilfalde Aron og hans Sønner som en ettighed, de har Krav på fra Israeliternes Side til evig Tid; thi det er en Offerydelse, og som Offerydelse skal Israeliterne give det af deres Takofre, som deres Offerydelse til HE EN.

29 Arons hellige Klæder skal tilfalde hans Sønner efter ham, for at de kan salves og indsættes i dem.

30 I syv Dage skal de bæres af den af hans Sønner, som bliver Præst i hans Sted, den, som skal gå ind i Åbenbaringsteltet for at gøre Tjeneste i Helligdommen.

31 Så skal du tage Indsættelsesvæderen og koge dens Kød på et helligt Sted;

32 og Aron og hans Sønner skal spise Væderens Kød og Brødet i Kurven ved Indgangen til Åbenbaringsteltet;

33 de skal spise de Stykker, hvorved der skaffes Soning ved deres Indsættelse og Indvielse, og ingen Lægmand må spise deraf, thi det er helligt.

34 Og dersom der bliver noget af Indsættelseskødet eller Brødet tilovers til næste Morgen, da skal du opbrænde det tiloversblevne; spises må det ikke, thi det er helligt.

35 Således skal du forholde dig over for Aron og hans Sønner, ganske som jeg har pålagt dig. Syv Dage skal du foretage Indsættelsen;

36 daglig skal du ofre en Syndoffertyr til Soning og rense Alteret for Synd ved at fuldbyrde Soningen på det, og du skal salve det for at hellige det.

37 Syv dage skal du fuldbyrde Soningen på Alteret og hellige det; således bliver Alteret højhelligt; enhver, der kommer i Berøring med Alteret, bliver hellig".

38 Hvad du skal ofre på Alteret, er følgende: Hver Dag to årgamle Lam som stadigt Offer.

39 Det ene Lam skal du ofre om Morgenen og det andet ved Aftenstid.

40 Sammen med det første Lam skal du bringe en Tiendedel Efa fint Hvedemel, rørt i en Fjerdedel Hin Olie af knuste Oliven, og et Drikoffer af en Fjerdedel Hin Vin.

41 Og det andet Lam skal du ofre ved Aftenstid; sammen med det skal du ofre et Afgrødeoffer og et Drikoffer som om Morgenen til en liflig Duft, et Ildoffer for HE EN.

42 Det skal være et stadigt Brændoffer, som I skal bringe, Slægt efter Slægt, ved Indgangen til Åbenbaringsteltet for HE ENs Åsyn, hvor jeg vil åbenbare mig for dig for at tale til dig,

43 og hvor jeg vil åbenbare mig for Israels Børn, og det skal helliges ved min Herlighed.

44 Jeg vil hellige Åbenbaringsteltet og Alteret, og Aron og hans Sønner vil jeg hellige til at gøre Præstetjeneste for mig.

45 Og jeg vil bo midt iblandt Israels Børn og være deres Gud;

46 og de skal kende, at jeg HE EN er deres Gud, som førte dem ud af Ægypten for at bo midt iblandt dem, jeg HE EN deres Gud!

   


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Arcana Coelestia # 10067

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10067. And shalt sprinkle it upon Aaron, and upon his garments. That this signifies the reciprocal unition of Divine good and Divine truth in the higher heavens, is evident from the representation of Aaron, as being the Lord as to Divine good (see n. 9806), which is the Divine good of the Lord in the celestial kingdom (see n. 9946), or what is the same, in the higher heavens; and from the signification of the “garments of Aaron,” as being a representative of the spiritual kingdom of the Lord adjoined to His celestial kingdom (n. 9814); and from the signification of “sprinkling” upon them, as being to unite, for that which was sprinkled and poured upon anyone represented unition (as also above, in that the blood was to be sprinkled upon the altar round about, n. 10064).

[2] That the Divine Human of the Lord in the heavens is meant, is because in this passage and in what now follows the subject treated of is the Divine of the Lord in the heavens, and His unition with the angels there, thus the second state of the glorification of the Lord’s Human (n. 10057). Therefore here by Aaron is represented the Lord as to Divine good in the celestial kingdom; and by his garments, as to Divine truth in the spiritual kingdom adjoined to the celestial kingdom; thus as to both in the higher heavens. That it is the Divine Human from which these things are, is because no other Divine is acknowledged and worshiped in the heavens than the Divine Human of the Lord; for the Divine which the Lord called His “Father,” was the Divine in Him. That in the heavens no other Divine is acknowledged and worshiped than the Lord as to the Divine Human, can be seen from many of the Lord’s words in the Evangelists as from these:

All things are delivered unto Me by the Father (Matthew 11:27; Luke 10:22).

The Father hath given all things into the hand of the Son (John 3:34-35).

The Father hath given to the Son power over all flesh (John 17:2).

Without Me ye can do nothing (John 15:5).

Father, all Mine are Thine, and all Thine are Mine (John 17:10).

All power hath been given unto Me in the heavens and on earth (Matthew 28:18).

Jesus said to Peter, I will give thee the keys of the kingdom of the heavens; and whatsoever thou shalt bind on earth, shall be bound in the heavens; and whatsoever thou shalt loose on earth shall be loosed in the heavens (Matthew 16:19).

[3] That this is so is also plain from the fact that no one can be conjoined by faith and love with the Divine Itself without the Divine Human; for the Divine Itself, which is called the “Father,” cannot be thought of, because it is incomprehensible, and what cannot be thought of cannot become a matter of faith, nor therefore an object of love; when yet the chief of all worship is to believe in God, and to love Him above all things. That the Divine Itself, which is the “Father,” is incomprehensible, the Lord also teaches in John:

No man hath ever seen God; the only-begotten Son, who is in the bosom of the Father, He hath set Him forth (John 1:18).

Ye have neither ever heard the voice of the Father, nor seen His shape (John 5:37).

[4] And that the Divine Itself, which is the “Father,” is comprehensible in the Lord through His Divine Human, He again teaches in John:

He that seeth Me, seeth Him who sent Me (12:45).

If ye have known Me, ye have known My Father also; and henceforth ye have known Him, and have seen Him. He that seeth Me, seeth the Father (John 14:6-11).

All things have been delivered unto Me of My Father; and no one knoweth the Son, save the Father; neither doth anyone know the Father save the Son, and he to whom the Son shall be willing to reveal Him (Matthew 11:27; Luke 10:22).

That it is also said, “no one knoweth the Son but the Father,” is because by the “Son” is meant the Divine truth, and by the “Father,” the Divine good, both in the Lord; and the one cannot be known except from the other; and therefore the Lord first says that all things have been delivered to Him by the Father, and then that he knoweth Him to whom the Son willeth to reveal Him. (That the “Son” denotes the Divine truth, and the “Father,” the Divine good, both of the Lord, see n. 2803, 2813, 3704, 7499, 8328, 8897, 9807.) From all this it is now evident that the Divine in the heavens is the Divine Human of the Lord.

[5] What was represented by the blood of the second ram being sprinkled upon the altar round about, and by taking of this blood, and of the oil of anointing, and sprinkling upon Aaron and upon his garments, shall now be told. That these things signified the unition of Divine truth with Divine good, and of Divine good with Divine truth, in the Lord’s Divine Human, is plain from what has been already said and shown (n. 10064-10067). But the secret which lies within has not yet been disclosed. This secret is that there was a reciprocal unition of Divine good and Divine truth, thus of the Divine Itself which is called the “Father,” and of the Divine truth which is called the “Son.” The unition of Divine truth with Divine good is signified by the sprinkling of the blood upon the altar (n. 10064); these united are signified by the blood upon the altar, from which it was to be taken (n. 10065), and by the oil of the anointing, by which was signified the Divine good (see n. 10066); consequently the reciprocal unition of Divine truth and Divine good in the Lord’s Divine Human is signified by the sprinkling of this blood, and at the same time of the oil of anointing, upon Aaron and upon his garments (see just above).

[6] That the unition was reciprocal is very evident from the words of the Lord in the following passages, in John:

The Father and I are one; though ye believe not Me, believe the works; that ye may know and believe that the Father is in Me, and I in the Father (John 10:30, 38).

Believest thou not that I am in the Father and the Father in Me? Believe Me, that I am in the Father, and the Father in Me (John 14:10-11).

Jesus said, Father, the hour is come; glorify Thy Son, that Thy Son also may glorify Thee. All things that are Mine are Thine, and all Thine are Mine (John 17:1, 10).

Now hath the Son of man been glorified; and God hath been glorified in Him; and God shall glorify Him in Himself (John 13:31-32).

From these passages it can be seen that the Divine good of the Divine love, which is the “Father,” was united to the Divine truth, which is the “Son,” reciprocally in the Lord; and hence that His Human itself is Divine good. The like is also signified by His “coming forth from the Father, and coming into the world, and going to the Father” (John 16:27-29); and by “all things of the Father being His” (John 16:15); and by “the Father and He being one” (John 10:30).

[7] But these things can be better apprehended from the reciprocal conjunction of good and truth in the man who is being regenerated by the Lord, for as before said the Lord regenerates man as He glorified His Human (n. 10057). When the Lord is regenerating man, He insinuates the truth which is to be of faith in the man’s understanding, and the good which is to be of love in his will, and therein conjoins them; and when they have been conjoined, then the truth which is of faith has its life from the good which is of love, and the good which is of love has the quality of its life from the truth which is of faith. This conjunction is reciprocally accomplished by means of good, and is called the heavenly marriage, and is heaven with man. In this heaven the Lord dwells as in His own, for all the good of love is from Him, and also all the conjunction of truth with good. The Lord cannot dwell in anything of man’s own, because it is evil.

[8] This reciprocal conjunction is what is meant by the words of the Lord in John:

In that day ye shall know that I am in My Father, and ye in Me, and I in you (John 14:20).

All thing of Mine are Thine, and Thine are Mine, but I have been glorified in them. That they all may be one, as Thou Father art in Me, and I in them, and that they may be one in us (John 17:10, 21-22).

Reciprocal conjunction is thus described; but still it is not meant that man conjoins himself with the Lord, but that the Lord conjoins with Himself the man who desists from evils; for to desist from evils has been left to the man’s decision, and when he desists, then is effected the reciprocal conjunction of the truth which is of faith and of the good which is of love from the Lord, and not at all from man; for that from himself man can do nothing of good, and thus can receive nothing of truth in good, has been known in the church; and this also the Lord confirms in John:

Abide in Me, and I In you. He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing (John 15:4, 6).

[9] This reciprocal conjunction can be illustrated from the conjunction of the understanding and will in man; his understanding is formed from truths, and his will from goods; and truths are of faith with him, and goods are of love. Man imbibes truths from hearing, through the sense of hearing; and from reading through the sight; and stores them up in his memory. These truths relate either to the civil state, or to the moral state, and are called memory-knowledges. The love of man which is of his will through the understanding looks into these things in the memory, and from it chooses those which are in agreement with the love; and those which it chooses, it summons to itself, and conjoins with itself, and by means of them strengthens itself from day to day. Truths thus vivified by love make the man’s understanding, and the goods themselves which are of the love make his will. The goods of love are also like fires there, and truths in the circumferences round about, vivified by the love, are like the light from this fire. By degrees, as the truths are kindled by this fire, there is kindled in them a desire to conjoin themselves reciprocally. From this comes a reciprocal conjunction, which is permanent.

[10] From all this it is evident that the good of love is really that which conjoins, and not the truth of faith, except insofar as this has the good of love within it. Whether you say love, or good, it is the same, for all good is of love, and that which is of love is called good; and also whether you say love, or the will, it is likewise the same, for that which a man loves he wills.

[11] Be it known that the things which are of the civil or moral state, just now spoken of, conjoin themselves in the external man; but those which are of the spiritual state, before spoken of, conjoin themselves in the internal man, and then through the internal in the external. For the things of the spiritual state, which are truths of faith and goods of love to the Lord, and which look to eternal life, communicate with the heavens, and open the internal man, and they open it insofar and in such a way as the truths of faith are received in the good of love to the Lord and toward the neighbor, from the Lord. From this it is evident that those are only external men who do not at the same time imbue themselves with those things which are of the spiritual state; and that those are merely sensuous men who deny these things, however intelligently they may seem to talk.

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