Bible

 

Leviticus 8

Studie

   

1 And Jehovah spoke to Moses, saying,

2 Take Aaron and his sons with him, and the garments and the anointing oil, and the bullock of the sin-offering, and the two rams, and the basket of unleavened [bread];

3 and gather all the assembly together at the entrance of the tent of meeting.

4 And Moses did as Jehovah had commanded him; and the assembly was collected at the entrance of the tent of meeting.

5 And Moses said to the assembly, This is the thing which Jehovah has commanded to be done.

6 And Moses brought Aaron near, and his sons, and bathed them with water.

7 And he put upon him the vest and girded him with the girdle, and clothed him with the cloak, and put the ephod on him, and he girded him with the girdle of the ephod, and fastened the ephod on him.

8 And he put the breastplate on it, and put on the breastplate the Urim and the Thummim;

9 and he put the turban upon his head; and upon the turban, on the front of it, he put the golden plate, the holy diadem; as Jehovah had commanded Moses.

10 And Moses took the anointing oil, and anointed the tabernacle and all that was in it, and hallowed them.

11 And he sprinkled thereof on the altar seven times, and anointed the altar and all its utensils, and the laver and its stand, to hallow them.

12 And he poured of the anointing oil on Aaron's head, and anointed him, to hallow him.

13 And Moses brought Aaron's sons near and clothed them with the vests, and girded them with the girdles, and bound the high caps on them, as Jehovah had commanded Moses.

14 And he brought near the bullock for the sin-offering; and Aaron and his sons laid their hands on the head of the bullock for the sin-offering;

15 and he slaughtered [it], and Moses took the blood, and put [it] on the horns of the altar round about with his finger, and cleansed the altar from sin, and the blood he poured at the bottom of the altar, and hallowed it, making atonement for it.

16 And he took all the fat that was on the inwards, and the net of the liver, and the two kidneys, and their fat, and Moses burned [them] on the altar.

17 And the bullock, and its skin, and its flesh, and its dung he burned with fire outside the camp, as Jehovah had commanded Moses.

18 And he presented the ram of the burnt-offering; and Aaron and his sons laid their hands on the head of the ram;

19 and he slaughtered [it]; and Moses sprinkled the blood on the altar round about.

20 And the ram he cut up into its pieces; and Moses burned the head, and the pieces, and the fat;

21 and the inwards and the legs he washed in water; and Moses burned the whole ram on the altar: it was a burnt-offering for a sweet odour, it was an offering by fire to Jehovah; as Jehovah had commanded Moses.

22 And he presented the second ram, the ram of consecration; and Aaron and his sons laid their hands on the head of the ram;

23 and one slaughtered [it]; and Moses took of its blood, and put [it] on the tip of Aaron's right ear, and on the thumb of his right hand, and on the great toe of his right foot;

24 and he brought Aaron's sons near, and Moses put of the blood on the tip of their right ear, and on the thumb of their right hand, and on the great toe of their right foot; and Moses sprinkled the blood upon the altar round about.

25 And he took the fat, and the fat tail, and all the fat that was on the inwards, and the net of the liver, and the two kidneys and their fat, and the right shoulder;

26 and out of the basket of unleavened bread that was before Jehovah he took one unleavened cake, and a cake of oiled bread, and one wafer, and put them on the fat and upon the right shoulder;

27 and he gave all into Aaron's hands, and into his sons' hands, and waved them as a wave-offering before Jehovah.

28 And Moses took them from off their hands, and burned [them] on the altar, over the burnt-offering: they were a consecration-offering for a sweet odour: it was an offering by fire to Jehovah.

29 And Moses took the breast, and waved it as a wave-offering before Jehovah; of the ram of consecration it was Moses' part; as Jehovah had commanded Moses.

30 And Moses took of the anointing oil, and of the blood that was on the altar, and sprinkled [it] on Aaron, on his garments, and on his sons, and on his sons' garments with him; and hallowed Aaron, his garments, and his sons, and his sons' garments with him.

31 And Moses spoke to Aaron and to his sons, Boil the flesh at the entrance of the tent of meeting; and there eat it and the bread that is in the basket of the consecration-offering, as I commanded, saying, Aaron and his sons shall eat it.

32 And that which remaineth of the flesh and of the bread shall ye burn with fire.

33 And ye shall not go out from the entrance of the tent of meeting seven days, until the day when the days of your consecration are at an end: for seven days shall ye be consecrated.

34 As he hath done this day, [so] Jehovah hath commanded to do, to make atonement for you.

35 And ye shall abide at the entrance of the tent of meeting day and night seven days, and keep the charge of Jehovah, that ye die not; for so I am commanded.

36 And Aaron and his sons did all things that Jehovah had commanded by the hand of Moses.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9824

Prostudujte si tuto pasáž

  
/ 10837  
  

9824. 'And an ephod' means Divine Truth there in an outward form, in which inner things terminate. This is clear from the meaning of 'an ephod' as Divine Truth in an outward form. The reason why 'an ephod' has this meaning is that Aaron's holy garments represented forms of Divine Truth in the spiritual kingdom, in their proper order, see above in 9822, and the ephod was the outermost of the three garments, Aaron's holy garments being the ephod, the robe, and the checkered tunic. Not only does what is outermost contain inner things; but inner things also terminate in it. This applies to the human body, and therefore also applies to the heavens, to which aspects of the human body correspond. It applies similarly to truths and forms of good, for both these constitute the heavens.

[2] Since the ephod represented the most external part of the Lord's spiritual kingdom it was holier than all the other garments; and on it there was the breastplate containing the Urim and Thummim, by means of which answers from the Divine were given. The reason why the most external part is holier than the things within is that what is outermost contains all inner things in their proper order. It contains them in an outward form and in a connection which are so perfect that if what is outermost were taken away the things within would disintegrate; for the things within not only terminate there, but also exist together there. The truth of this may be recognized by people who know about the nature of things that succeed one another and those that exist together with one another, namely that those which succeed one another, that is, proceed and follow one another in their proper order, also stand together with one another at the last and lowest levels. Let end, cause, and effect exemplify this. The end is the first in order, the cause is the second, and the effect is the last and lowest, so that these too progress one after another. Yet within the effect, which is last, the cause at the same time manifests itself, as does the end within the cause. Consequently the effect is the completion of the inner or prior things, which have also been brought together in it and lodge there.

[3] The situation is similar with human will, thought, and action; will comes first, thought second, and action last. Action is also the effect that has the two prior or inner things existing together within it. For to the extent that action contains what the person thinks and what the person wills, inner things are contained in a form and in connection. This explains why the Word says that a person will be judged according to his deeds or works, which means that he will be judged according to his thought and will, for these are present within deeds as the soul is within its body. Now since inner things present themselves together in what is last and lowest, then if the order is perfect that which is last and lowest, as has been stated, is held to be holier than the inner things, because it is there that the holiness of the inner things exists in its fullness.

[4] Since inner things exist together in the last and lowest in the same way, as has been stated, as a person's thought and will - or, on a spiritual level, his faith and love - exist together in his deeds or works, John more than all the other disciples was loved by the Lord and leaned on His breast, John 13:23; 21:20, 22. This was because that disciple represented the works of charity, see Prefaces to Genesis 18, 22, and also 3934. This too shows why what is outermost or last within perfect order is holier than the things within if considered separately from it. For when the Lord is present in what is last and lowest He is at the same time present on all levels; and when He is present in it inner things are contained in their proper order, connection, and form, and are under His control and guidance, subject to His good will. This is the arcanum that was meant in 9360, as you may see.

[5] This then is the reason why the ephod, being representative of the last and lowest part of the Lord's spiritual kingdom, was held to be holier than the rest of the garments belonging to the priestly office. Therefore the ephod was the chief of the priestly vestments, being made from threads of gold in among the violet, purple, twice-dyed scarlet, and fine twined linen, Exodus 39:3, though the rest of the priests had ephods made of linen, 1 Samuel 2:18; 22:18. This goes to explain why the word 'ephod' stood for a priest's whole attire and why he was said 'to wear the ephod', meaning that he was a priest, 1 Samuel 2:28; 14:3. It also goes to explain why the breastplate was tied to the ephod and why answers were given through the Urim and Thummim there. That is to say, this vestment was a representative sign of the lowest part of the Lord's spiritual kingdom, and answers from God present themselves in things last and lowest; for they pass through all the inner levels one after another, declaring themselves on the last and lowest because they terminate there. The fact that answers were given when they wore the ephod is clear from 1 Samuel 23:6-13; 30:7-8, and also in Hosea,

The children of Israel sat many days with no king, and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim 1 . Hosea 3:4.

'Teraphim' means answers from God, for in former times answers were given through them, Zechariah 10:2. Furthermore the word 'ephod' in the original language is derived from the root 'to enclose all inner things', as is evident from the meaning of that word in Exodus 29:5; Leviticus 8:7.

Poznámky pod čarou:

1. A plural Hebrew word denoting images

  
/ 10837  
  

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