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Ezekiel 44

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1 Kaj li venigis min denove al la ekstera pordego de la sanktejo, al tiu, kiu estis turnita orienten; sed gxi estis sxlosita.

2 Kaj la Eternulo diris al mi:CXi tiu pordego estos sxlosita, kaj oni gxin ne malfermu, kaj neniu iru tra gxi; cxar la Eternulo, Dio de Izrael, eniris tra gxi, tial gxi restu sxlosita.

3 Nur la princo, la princo povas sidi en gxi, por mangxi panon antaux la Eternulo; tra la portiko de la pordego li eniru, kaj laux la sama vojo li eliru.

4 Kaj li venigis min al la domo tra la norda pordego; kaj mi ekvidis, ke jen la majesto de la Eternulo plenigis la domon de la Eternulo; kaj mi jxetis min vizagxaltere.

5 Kaj la Eternulo diris al mi:Ho filo de homo, atentu per via koro, rigardu per viaj okuloj, kaj auxskultu per viaj oreloj cxion, kion Mi diras al vi pri cxiuj legxoj de la domo de la Eternulo kaj pri cxiuj gxiaj instrukcioj; kaj atentu la eniron en la domon kaj cxiujn elirojn el la sanktejo.

6 Kaj diru al la malobeema domo de Izrael:Tiele diras la Sinjoro, la Eternulo:Suficxaj estu por vi cxiuj viaj abomenindajxoj, ho domo de Izrael.

7 Vi venigis aligentulojn kun necirkumcidita koro kaj necirkumcidita karno, ke ili estu en Mia sanktejo, por malsanktigi Mian domon; vi alportadis Mian panon, grasajxon, kaj sangon, kaj rompadis Mian interligon per cxiuj viaj abomenindajxoj.

8 Vi ne plenumadis mem Mian sanktan servadon, sed vi faris ilin plenumantoj de Mia servado en Mia sanktejo.

9 Tiele diras la Sinjoro, la Eternulo:Neniu aligentulo kun necirkumcidita koro kaj necirkumcidita karno eniru en Mian sanktejon, ecx el tiuj aligentuloj, kiuj logxas inter la Izraelidoj.

10 Sed la Levidoj, kiuj malproksimigxis de Mi, kiam la Izraelidoj erarvagis, kaj kiuj perfidis Min, por sekvi siajn idolojn, ili estu punataj pro siaj malbonagoj.

11 Ili estos en Mia sanktejo servistoj, havantaj sian oficon cxe la pordegoj de la domo, simplaj servistoj en la domo; ili bucxados por la popolo la bruloferon kaj bucxoferon, kaj ili staros antaux la homoj, por servi ilin.

12 Pro tio, ke ili servis ilin antaux iliaj idoloj kaj estis por la Izraelidoj logilo al malbonagoj, pro tio Mi levis Mian manon sur ilin, diras la Sinjoro, la Eternulo, kaj ili estu punataj pro siaj malbonagoj.

13 Ili ne alproksimigxu al Mi, por fari pastran servadon antaux Mi kaj por aliri al cxiuj Miaj sanktajxoj, al la plejsanktejo; ili portu sur si sian malhonoron, kaj siajn abomenindajxojn, kiujn ili faris.

14 Mi destinis por ili esti servistoj en la domo por cxiuj laboroj en gxi, kaj por cxio, kio estas farata en gxi.

15 Sed la pastroj Levidoj, filoj de Cadok, kiuj plenumadis la servadon en Mia sanktejo en la tempo, kiam la Izraelidoj defalis de Mi, ili alproksimigxadu al Mi, por servi al Mi; ili staru antaux Mi, por alporti al Mi grasajxon kaj sangon, diras la Sinjoro, la Eternulo.

16 Ili eniradu en Mian sanktejon, ili alproksimigxadu al Mia tablo, por servi al Mi, kaj ili plenumadu antaux Mi la servan oficon.

17 Kiam ili eniros en la pordegon de la interna korto, ili metu sur sin tolajn vestojn; kaj lanajxo ne devas esti sur ili, kiam ili servos en la pordego de la interna korto kaj en la domo.

18 Tola kapornamo estu sur ilia kapo, kaj linaj pantalonoj sur iliaj lumboj; ili ne zonu sin en sxvito.

19 Kaj kiam ili devos eliri sur la eksteran korton, sur la eksteran korton al la popolo, ili demetu de si siajn vestojn, en kiuj ili servis, kaj deponu ilin en la sanktaj cxambroj, kaj ili metu sur sin aliajn vestojn, por ke ili ne sanktigu la popolon per siaj vestoj.

20 Sian kapon ili ne razu, kaj ili ankaux ne lasu libere kreski siajn harojn, sed ili pritondu sian kapon.

21 Vinon trinku neniu el la pastroj, kiam ili devas iri en la internan korton.

22 Vidvinon aux eksedzinon ili ne prenu al si kiel edzinon; sed nur virgulinon el la idaro de la domo de Izrael, aux vidvinon, kiu vidvinigxis de pastro, ili prenu.

23 Mian popolon ili devas instrui distingi inter sanktajxo kaj nesanktajxo, inter malpurajxo kaj purajxo.

24 En disputa afero ili starigxu por jugxi, kaj ili jugxu laux Mia juro; Mian instruon kaj Miajn legxojn pri cxiuj Miaj festoj ili observu, kaj Miajn sabatojn ili tenu sankte.

25 Al homo mortinta ili ne aliru, por ne farigxi malpura; nur por la patro aux la patrino, por filo aux filino, por frato aux needzinigita fratino ili povas sin malpurigi.

26 Kaj kiam tia pastro repurigxos, oni kalkulu al li sep tagojn.

27 Kaj en la tago, kiam li venos en la sanktejon, en la internan korton, por servi en la sanktejo, li alportu sian pekoferon, diras la Sinjoro, la Eternulo.

28 Kaj ilia heredajxo estu tio, ke Mi estas ilia heredajxo; terposedajxon ne donu al ili en Izrael:Mi estas ilia posedajxo.

29 La farunoferojn, pekoferojn, kaj kulpoferojn ili mangxu; kaj cxio anatemita en Izrael apartenu al ili.

30 Kaj la unuaajxo el cxio unuenaskita, kaj cxiaj oferdonoj el cxiuj viaj oferdonoj apartenu al la pastroj; kaj la unuaajxon de via pasto donu al la pastroj, por ke beno estu super via domo.

31 CXian kadavrajxon aux dissxiritajxon el la birdoj aux el la brutoj la pastroj ne mangxu.

   

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Arcana Coelestia # 10129

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10129. 'And the altar shall be the holy of holies' means the celestial kingdom, where the Lord is present in the good of love. This is clear from the meaning of 'the altar' as that which is representative of the Lord in respect of Divine Good, dealt with in 9388, 9389, 9714, 9964, at this point in respect of Divine Good in heaven and in the Church, 10123; and from the meaning of 'the holy of holies' as celestial good or the good of love from the Lord. The reason why it is the celestial kingdom that is meant here by 'the altar' and the good there that is meant by 'the holy of holies' is that the good received in that kingdom is the good of love which comes from and is offered back to the Lord, which is celestial good. For there are two kingdoms into which the heavens are divided, the celestial kingdom and the spiritual kingdom. The celestial kingdom receives the good of love coming from and offered back to the Lord, whereas the spiritual kingdom receives from the Lord the good of charity towards the neighbour, see the places referred to in 9277, and what is stated in 9680, 10068.

[2] 'The altar' represents the celestial kingdom, or what amounts to the same thing, it represents the Lord where He is present in the good of love; and 'the tent of meeting outside the veil' represents the spiritual kingdom, or what amounts to the same thing, it represents the Lord where He is present in the good of charity towards the neighbour. The spiritual kingdom's good, or spiritual good, is called the holy place, but the celestial kingdom's good, or celestial good, is called the holy of holies. The reason why celestial good, which is the good of love received from and offered back to the Lord, is referred to as the holy of holies is that this good is a channel through which the Lord flows directly into the heavens; but spiritual good - the good of charity towards the neighbour - is a channel through which He does so indirectly, by way of celestial good, see 9473, 9683, 9873, 9992, 10005. The term 'flow in' is used because the Lord, being the Sun of heaven, is above the heavens and flows in from there, 10106; yet He is still as one present within the heavens.

[3] The fact that celestial good, which is the good of love received from and offered back to the Lord, is meant by 'the holy of holies' is clear from places in the Word where the expression 'the holy of holies' occurs, as in Moses,

The veil shall be for you a divider between the holy place and the holy of holies. And you shall put the mercy-seat onto the ark of the Testimony in the holy of holies. Exodus 26:33-34.

From this it is evident that 'the holy place' refers to that part of the tent which was outside the veil, and 'the holy of holies' to the part within the veil. Regarding the tent or the dwelling-place outside the veil, that it represented the Lord's spiritual kingdom, or the middle heaven, and regarding the tent or dwelling-place within the veil, that it represented the Lord's celestial kingdom, or the inmost heaven, see 9457, 9481, 9485, 10001, 10025. The part of the tent within the veil is also called the holy sanctuary 1 , Leviticus 16:33. Since the ark, which had the Testimony within it and the mercy-seat above it, represented the inmost heaven, where celestial good reigns, the innermost part of the temple, where the ark of the covenant was, is also called the holy of holies, 1 Kings 6:16; 8:6.

[4] Since the bread and the minchah were signs of the good of love received from and offered back to the Lord, which is celestial good, they too are called 'the holy of holies' in Moses,

The bread of faces (or of the presence) shall be eaten by Aaron and his sons in a holy place; for it is the holy of holies of the fire offerings to Jehovah. Leviticus 24:9.

'The bread of faces (or of the presence)' means celestial good, see 9545. In the same book,

That which remains of the minchah shall be for Aaron and his sons, the holy of holies of the fire offerings to Jehovah. Leviticus 2:3, 10.

'The minchah', which consisted of unleavened bread, unleavened cakes, and unleavened wafers mixed with oil, means celestial good or the good of love, see 4581, 9992, 10079; and 'a fire offering to Jehovah' means Divine Love, 10055.

[5] In the same author,

Every minchah - a sacrifice of sin offering and a sacrifice of guilt offering - which is for Aaron and his sons, is the holy of holies to Jehovah. Numbers 18:9-10.

Such minchahs too were called 'the holy of holies' because those sacrifices were signs of purification from evils, and all purification from evils is accomplished in a state of the good of innocence; and this good as well is celestial good. This explains why in sacrifices of sin offering or guilt offering female or male lambs, or rams, or young bulls, or turtle doves were offered, as is clear from Chapters 4, 5 of Leviticus, that good being meant by these creatures. For its being meant by 'lambs', see 3994, 3519, 7840, by 'rams', 10042, by 'young bulls', 9391; and its being meant by 'turtle doves' is evident from the places in the Word where such birds are mentioned. As regards purification from evils and regeneration, that they are accomplished in a state of innocence, see 10021. Therefore those sacrifices are called 'the holy of holies' also in Leviticus 6:25; 7:6; 10:17; 14:13.

[6] In the same author,

The minchah shall be eaten beside the altar; for it is the holy of holies. Leviticus 10:12.

It has been shown above that the altar of burnt offering represented the Lord in respect of the good of love, and reception by angels and men. This accounts for the use of the following words concerning it in Moses,

You shall anoint the altar of burnt offering and all its vessels, its laver, and its pedestal. And you shall sanctify them, that they may be the holy of holies; everyone who touches them will make himself holy. Exodus 30:28-29.

[7] The incense too, some of which was placed before the Testimony in the tent of meeting, is called the holy of holies, Exodus 30:36, because it meant celestial good in last and lowest things, and also meant the things that emanate from that good, 9475. In Ezekiel,

This is the law of the house 2 : On the top of the mountain shall its whole border round about be, the holy of holies. Ezekiel 43:12.

The reason why 'the house' together with the border around it is called 'the holy of holies' is that 'God's house' means the celestial kingdom, and in the highest sense the Lord in respect of the good of love, 3720. This is why the words 'on the top of the mountain' are also used, for 'the top of the mountain' has the same meaning, 6435, 9422, 9434.

[8] In Daniel,

Seventy weeks have been decreed concerning the people and concerning the holy city to seal up vision and prophet, and to anoint the holy of holies. Daniel 9:24.

This refers to the Coming of the Lord, who alone is Jehovah's Anointed and who alone is the Holy One, and who also as to His Human is the Divine Good of Divine Love, and so is the holy of holies.

The Lord alone as to His Divine Human is Jehovah's Anointed, see 9954.

He alone is the Holy One, 9229.

He is the Divine Good of Divine Love, see the places referred to in 9199(end).

[9] The reason why celestial good is meant by 'the holy of holies' but spiritual good by 'the holy place' is that celestial good is inmost good, and therefore also is the inmost heaven's good, whereas spiritual good is good emanating from that celestial good and is therefore the middle heaven's good. And this good is good and consequently holy to the extent that it has celestial good within it; for celestial good flows into spiritual, conceives it, and begets it as a father does his child. The words 'celestial good' are used to mean the good of love received from and offered back to the Lord, and 'spiritual good' to mean the good of charity towards the neighbour received from the Lord.

[10] The good of love to the Lord received from the Lord is 'the holy of holies' because the Lord joins Himself directly to others through it. But the good of charity towards the neighbour is 'the holy place' because He joins Himself through it indirectly; and He joins Himself to the extent that it has the good of love from the Lord within it. The good of love to the Lord received from the Lord is present within all genuine good of charity, and also within all genuine good of faith; for such good flows in from the Lord. No one by his own strength, only by the Lord's, can love the neighbour and in love do good to him; and no one by his own strength, only by the Lord's, can believe in God. When therefore the Lord is acknowledged and the neighbour is loved, the Lord is present within the love towards the neighbour, however unaware the person may be of it. This also is what the Lord's words in Matthew serve to mean,

The righteous will answer, Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You sick, or in prison, and come to You? But the King will say to them, Truly I say to you, Insofar as you did it to one of the least of these My brothers you did it to Me. Matthew 25:37-40.

From these words it is evident that the Lord is within the good of charity, indeed is that good, even though those governed by this good are unaware of it. 'Brothers' is used in the proximate sense 3 to mean those governed by the good of charity; and in the abstract sense, without reference to persons, 'the Lord's brothers' are the good of charity itself, in all its forms, see 5063-5071.

Poznámky pod čarou:

1. i.e. the internal historical sense. See the final words of 4690.

2. i.e. the new temple

3. literally, the sanctuary of holiness

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

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Exodus 26:33-34

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33 You shall hang up the veil under the clasps, and shall bring the ark of the testimony in there within the veil: and the veil shall separate the holy place from the most holy for you.

34 You shall put the mercy seat on the ark of the testimony in the most holy place.