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Eliro 30

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1 Kaj faru altaron, por fumigi incenson; el akacia ligno faru gxin.

2 Unu ulno estu gxia longo, kaj unu ulno gxia largxo; gxi estu kvarangula; kaj du ulnoj estu gxia alto; kornoj elstaru el gxi.

3 Kaj tegu gxin per pura oro, gxian supran platon kaj gxiajn flankojn cxirkauxe kaj gxiajn kornojn; kaj faru al gxi oran kronon cxirkauxe.

4 Kaj du orajn ringojn faru al gxi sub gxia krono, sur gxiaj du lateroj; sur du flankoj faru ilin; kaj ili estu ingoj por stangoj, per kiuj oni portu gxin.

5 Kaj faru la stangojn el akacia ligno, kaj tegu ilin per oro.

6 Kaj starigu gxin antaux la kurteno, kiu estas antaux la kesto de atesto, kontraux la fermoplato de la kesto de atesto, kie Mi aperados al vi.

7 Kaj Aaron incensadu sur gxi aroman incenson; cxiumatene, kiam li ordigos la lucernojn, li incensu.

8 Kaj kiam Aaron ekbruligos la lucernojn cxirkaux vespero, li incensu; gxi estu cxiama incensado antaux la Eternulo en viaj generacioj.

9 Ne alportu sur gxi incenson alian, nek bruloferon nek donoferon, kaj versxoferon ne versxu sur gxin.

10 Kaj cxiopardonan oferon Aaron alportos sur gxiaj kornoj unu fojon en la jaro; el la sango de la cxiopardona pekofero unu fojon en jaro li alportu sur gxi cxiopardonan oferon en viaj generacioj; tio estos plej granda sanktajxo antaux la Eternulo.

11 Kaj la Eternulo ekparolis al Moseo, dirante:

12 Kiam vi kalkulos la kapojn de la Izraelidoj, tiam cxiu donu liberigan pagon por sia animo al la Eternulo, kiam ili estos kalkulataj; kaj tiam ne estos inter ili epidemio dum la kalkulado.

13 Jen kion devas doni cxiu, kiu pasas la kalkulon:duonon de siklo laux la grandeco de la sankta siklo (siklo enhavas dudek gerojn); duono de siklo estu oferdono por la Eternulo.

14 CXiu, kiu pasas la kalkulon, de la agxo de dudek jaroj kaj pli, devas doni la oferdonon al la Eternulo.

15 La ricxulo ne donu pli kaj la malricxulo ne donu malpli ol duonon de siklo, donante la oferdonon por la Eternulo, por liberigi viajn animojn.

16 Kaj prenu la monon de la liberigo de la Izraelidoj kaj uzu gxin por la servado en la tabernaklo de kunveno, kaj tio estos por la Izraelidoj kiel memorigajxo antaux la Eternulo, por liberigi viajn animojn.

17 Kaj la Eternulo ekparolis al Moseo, dirante:

18 Faru kupran lavujon kun kupra piedestalo, por lavado; kaj starigu gxin inter la tabernaklo de kunveno kaj la altaro, kaj enversxu tien akvon.

19 Kaj Aaron kaj liaj filoj lavu per gxi siajn manojn kaj piedojn:

20 kiam ili iros en la tabernaklon de kunveno, ili lavu sin per akvo, por ke ili ne mortu; aux kiam ili alproksimigxos al la altaro, por servi, por incensi fajroferon al la Eternulo,

21 ili lavu siajn manojn kaj piedojn, por ke ili ne mortu; kaj tio estu por ili legxo eterna, por li kaj por lia idaro en iliaj generacioj.

22 Plue la Eternulo ekparolis al Moseo, dirante:

23 Prenu al vi plej bonajn aromajxojn:da bonodora mirho kvincent siklojn, kaj da aroma cinamo duonon de tio, ducent kvindek, kaj da aroma kano ducent kvindek,

24 kaj da kasio kvincent siklojn laux la mezuro de la sankta siklo, kaj da olivoleo unu hinon.

25 Kaj faru el tio oleon por sanktoleado, kunmetitan sxmirajxon laux la arto de la sxmirajxisto; gxi estu oleo por sanktoleado.

26 Kaj sanktoleu per gxi la tabernaklon de kunveno kaj la keston de atesto,

27 kaj la tablon kaj cxiujn gxiajn apartenajxojn, kaj la kandelabron kaj gxiajn apartenajxojn, kaj la altaron de incensado,

28 kaj la altaron de bruloferoj kaj cxiujn gxiajn apartenajxojn, kaj la lavujon kaj gxian piedestalon.

29 Kaj sanktigu ilin, ke ili farigxu plejsanktajxo; cxiu, kiu ektusxos ilin, sanktigxos.

30 Kaj Aaronon kaj liajn filojn sanktoleu, kaj sanktigu ilin, ke ili estu Miaj pastroj.

31 Kaj al la Izraelidoj diru jene:Tio estu por Mi oleo de sanktoleado en viaj generacioj.

32 Sur homan karnon gxi ne estu versxata, kaj laux gxia konsisto ne faru ion similan; gxi estas sankta, gxi estu sankta por vi.

33 Se iu konsistigos ion similan kaj sxmiros per gxi laikon, li ekstermigxu el sia popolo.

34 Kaj la Eternulo diris al Moseo:Prenu al vi aromajxon:balzamon kaj stakton kaj galbanon bonodoran kaj puran olibanon, po egalaj partoj el cxio;

35 kaj faru el tio incensajxon kunmetitan laux la arto de la sxmirajxisto, bone frotmiksitan, puran, sanktan.

36 Kaj pistu el tio subtilan pulvoron, kaj metu iom el gxi antaux la keston de atesto en la tabernaklo de kunveno, kie Mi aperados al vi; plejsanktajxo gxi estu por vi.

37 Kaj laux la incensajxo, kiun vi faros, ne faru al vi alian similan; sankta gxi estu al vi por la Eternulo.

38 Se iu faros ion similan, por odorigi per gxi, li ekstermigxos el sia popolo.

   

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Arcana Coelestia # 10252

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10252. 'The best myrrh' means the perception of truth on the level of the senses. This is clear from the meaning of 'odour-bearing myrrh' as the perception of truth on the level of the senses; for its 'odour' means perception, as immediately above, and 'myrrh' truth on the level of the senses. The subject in the verses that come now is the anointing oil, by which celestial good, which is the Divine Good of the Lord's Divine Love in the inmost heaven, is meant. The nature of that good is described by the fragrant substances from which it was made. These were the best myrrh, sweet-smelling cinnamon, sweet-smelling calamus, cassia, and olive oil, which mean celestial truths and forms of good in their proper order, that is to say, ranging from those which are last and lowest in order to those which are first, or from those which are outermost to those which are inmost, the last or outermost being meant by 'myrrh'. The reason why celestial good, or the good of the inmost heaven, is described in this manner is that the truths meant by those spices are the means by which such good comes into being and is also kept in being.

[2] But since this matter demands to be investigated more deeply, the whole nature of it must be explained more fully. In order that the birth of celestial good, which is inmost good, may take place in a person, which is accomplished through being regenerated by the Lord, truths must be acquired from the Word, or from the teachings of the Church which are drawn from the Word. These truths first find 1 their seat in the memory within the natural or external man. From there they are summoned by the Lord into the internal man, which happens when the person leads a life in keeping with them. And so far as the person has an affection for them, that is, loves them, they are raised by the Lord to an even higher or more internal level, where they are transformed into celestial good.

[3] Celestial good is the good of the love which desires to put truths from the Word into practice for the sake of good, thus for the Lord's sake since the Lord is the source of good and therefore is such good. This is how that good comes to be born, from which it is evident that such good is brought into being by means of truths from the Word, first by their presence on the most external level in a person, which is that of the senses, then by their being raised to an internal level, and finally to the inmost one itself, where those truths are transformed into celestial good. And since that good is brought into being in this way by means of truths in their own order, so subsequently is it kept in being in similar order by means of those very truths; for continuance in being is a perpetual coming into being. When good is kept in being in that manner, the same as it had been brought into being, it is complete. For now higher things descending in order have lower ones to depend on as an infrastructure for their continued existence, for a resting-place, and for a plane of support.

[4] And they have outermost or last and lowest ones, which are truths present within knowledge on the level of the senses, as a foundation. These truths are described in John, in the Book of Revelation, by the precious stones forming the foundations of the wall of the Holy Jerusalem coming down out of heaven, Revelation 21:19-20. By 'precious stones' God's truths received within good are meant, see 9476, 9863, 9873, 9905.

The fact that 'odour-bearing myrrh' means truth on the level of the senses is also clear in David,

You have loved righteousness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions. With myrrh, aloes, and kessia 2 [He has anointed] all Your garments. Psalms 45:7-8.

These words refer to the Lord, who alone is Jehovah's Anointed, because the Divine Good of Divine Love, meant by 'anointing oil', was within Him, 9954. By 'His garments', which are said to have been anointed with myrrh, aloes, and kessia, Divine Truths springing from His Divine Good, present in the natural degree, are meant, 5954, 9212, 9216, 9814, so that 'myrrh' means Divine Truth on the level of the senses since it is mentioned first.

[5] In Matthew,

Opening their treasures the wise men from the east offered gifts to the new-born Lord - gold, frankincense, and myrrh. Matthew 2:11.

'Gold' here means good, 'frankincense' internal truth, and 'myrrh' external truth; both kinds of truth spring from good. In this instance 'gold' is the first to be mentioned because it means good, which is inmost; 'frankincense' is the second because it means internal truth springing from good; and 'myrrh' is the third or last to be mentioned because it means external truth springing from good. For the meaning of 'gold' as good, see in the places referred to in 9874, 9881; and for that of 'frankincense' as internal truth springing from good, see below at verse 34 of the present chapter.

[6] The wise men from the east offered those gifts to the Lord born at that time to indicate His Divinity within His Humanity; for having a knowledge of correspondences and representations they knew what gold, frankincense, and myrrh each served to mean. That knowledge was the chief kind that existed in those times among Arabs, Ethiopians, and others in the east, which also explains why in the Word those who possess cognitions or knowledge of heavenly things are meant in the internal sense by Arabia, Ethiopia, and 'the sons of the east', 1171, 3240, 3242, 3762. But such knowledge during that time perished, for when the good of life passed away the knowledge was turned into magic. First it was erased among the Israelite nation, and subsequently among all the rest. At the present day it has been erased to such an extent that people do not even know of its existence; indeed it is so completely absent from the Christian world that if anyone tells them that all things in the literal sense of the Word serve by virtue of their correspondence to mean heavenly realities, and that these constitute its internal sense, they do not know what to make of it.

[7] Because myrrh served to mean the most external truth, which is truth on the level of the senses, and perception of that truth, the bodies of those who had died were anointed in former times with myrrh and aloes. That anointing served to mean the preservation of all of a person's truths and forms of good, and also to mean resurrection. Therefore also such [spices] were used as served to mean the last and lowest level of a person's life, called the life of the senses. The Lord's body was anointed with such, and together with them was wrapped in a linen cloth; and this was the custom among the Jews, see John 19:39-40, and also Luke 23:55-56. But it should be remembered that things said in the Word about the Lord Himself are to be understood in a pre-eminent sense. Consequently the spices mentioned in those verses mean His Divine life on the level of the senses, which is the life proper to the body, and also the resurrection of this with Him. As is well known, unlike anyone else the Lord rose again with the whole body He had in the world, for He left nothing in the tomb. Therefore also, when the disciples beheld the Lord and thought that they were seeing a spirit, He said to them,

Why are you troubled? See My hands and My feet; handle Me, see; for a spirit does not have flesh and bones as you see Me have. Luke 24:38-39.

Poznámky pod čarou:

1. Reading nanciscuntur (find) for nascuntur (are born)

2. The Hebrew word which appears in Psalms 45:8 is q'tsi-oth, the plural of q'tsi-ah, while that in Exodus 30:24 and Ezekiel 27:19 is qiddah. Nowadays both Hebrew words are taken to mean cassia; but the unusual spelling kessia is used to show the difference.

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