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Levitiko 16

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1 Kaj la Eternulo ekparolis al Moseo post la morto de la du filoj de Aaron, kiam ili venis antaux la Eternulon kaj mortis.

2 Kaj la Eternulo diris al Moseo:Diru al via frato Aaron, ke li ne en cxiu tempo eniru en la sanktejon malantaux la kurtenon, antaux la fermoplaton, kiu estas sur la kesto, por ke li ne mortu; cxar en nubo Mi aperados super la fermoplato.

3 Kun jeno Aaron venadu en la sanktejon:kun bovido por pekofero kaj kun virsxafo por brulofero.

4 Sanktan linan hxitonon li surmetu sur sin, kaj linaj pantalonoj estu sur lia korpo, kaj per lina zono li zonu sin, kaj linan cidaron li havu sur la kapo:tio estas sanktaj vestoj. Kaj li banu en akvo sian korpon kaj surmetu ilin sur sin.

5 Kaj de la komunumo de la Izraelidoj li prenu du kaprojn por pekofero kaj unu virsxafon por brulofero.

6 Kaj Aaron alportos sian bovidon de pekofero, kaj pekliberigos sin kaj sian domon.

7 Kaj li prenos la du kaprojn, kaj starigos ilin antaux la Eternulo, cxe la pordo de la tabernaklo de kunveno.

8 Kaj Aaron faros lotojn pri la du kaproj:unu loton por la Eternulo kaj la duan loton por Azazel.

9 Kaj Aaron alportos la kapron, sur kiun falis la loto por la Eternulo, kaj li oferfaros gxin kiel pekoferon.

10 Kaj la kapron, sur kiun falis la loto por Azazel, li starigu vivan antaux la Eternulo, por fari super gxi pekliberigon kaj forsendi gxin al Azazel en la dezerton.

11 Kaj Aaron alportos sian bovidon de pekofero, kaj pekliberigos sin kaj sian domon, kaj bucxos sian bovidon de pekofero.

12 Kaj li prenos plenan incensujon da ardantaj karboj de la altaro, kiu staras antaux la Eternulo, kaj plenajn plenmanojn da bonodora pistita incenso, kaj li enportos tion malantaux la kurtenon.

13 Kaj li metos la incenson sur la fajron antaux la Eternulon, kaj nubo de la incenso kovros la fermoplaton, kiu estas sur la kesto de atesto, por ke li ne mortu.

14 Kaj li prenos iom el la sango de la bovido kaj aspergos per sia fingro la antauxan parton de la fermoplato, kaj antaux la fermoplato li aspergos sep fojojn per la sango, kiu estos sur lia fingro.

15 Kaj li bucxos la pekoferan kapron de la popolo, kaj li enportos gxian sangon malantaux la kurtenon, kaj agos kun gxia sango tiel same, kiel li agis kun la sango de la bovido, kaj li aspergos per gxi sur la fermoplaton kaj antaux la fermoplato.

16 Kaj li pekliberigos la sanktejon koncerne la malpurajxojn de la Izraelidoj kaj iliajn krimojn, en cxiuj iliaj pekoj; kaj tiel li agos kun la tabernaklo de kunveno, kiu estas inter ili, meze de iliaj malpurajxoj.

17 Neniu homo estu en la tabernaklo de kunveno, kiam li eniros, por pekliberigi la sanktejon, gxis li eliros. Kaj li pekliberigos sin kaj sian domon kaj la tutan komunumon de Izrael.

18 Kaj li eliros al la altaro, kiu estas antaux la Eternulo, kaj pekliberigos gxin; kaj li prenos iom el la sango de la bovido kaj el la sango de la kapro, kaj metos gxin sur la kornojn de la altaro cxirkauxe.

19 Kaj li aspergos gxin sep fojojn per la sango, kiu estas sur lia fingro, kaj li purigos gxin kaj sanktigos gxin de la malpurajxoj de la Izraelidoj.

20 Kiam li finos la pekliberigadon de la sanktejo kaj de la tabernaklo de kunveno kaj de la altaro, li alkondukos la vivan kapron;

21 kaj Aaron metos siajn ambaux manojn sur la kapon de la viva kapro kaj konfesos super gxi cxiujn malbonagojn de la Izraelidoj kaj cxiujn iliajn krimojn kaj cxiujn iliajn pekojn, kaj li metos ilin sur la kapon de la kapro kaj forsendos gxin per speciala homo en la dezerton.

22 Kaj la kapro forportos sur si cxiujn iliajn malbonagojn en landon senkomunikigxan; kaj li foririgos la kapron en la dezerton.

23 Kaj Aaron eniros en la tabernaklon de kunveno, kaj demetos de si la linajn vestojn, kiujn li surmetis, enirante en la sanktejon, kaj li restigos ilin tie.

24 Kaj li banos sian korpon en akvo sur sankta loko, kaj li surmetos sur sin siajn vestojn, kaj eliros kaj oferfaros sian bruloferon kaj la bruloferon de la popolo, kaj li pekliberigos sin kaj la popolon.

25 Kaj la sebon de la pekofero li fumbruligu sur la altaro.

26 Kaj tiu, kiu forkondukis la kapron por Azazel, lavu siajn vestojn kaj banu sian korpon en akvo, kaj poste li povas eniri en la tendaron.

27 Kaj la propekan bovidon kaj la propekan kapron, kies sango estis enportita, por pekliberigi la sanktejon, oni elportu ekster la tendaron, kaj oni forbruligu per fajro ilian felon kaj ilian karnon kaj ilian malpurajxon.

28 Kaj tiu, kiu forbruligis ilin, lavu siajn vestojn kaj banu sian korpon en akvo, kaj poste li povas eniri en la tendaron.

29 Kaj tio estu por vi eterna legxo:en la sepa monato, en la deka tago de la monato, premu viajn animojn, kaj faru nenian laboron, nek la indigxeno, nek la fremdulo, kiu logxas inter vi.

30 CXar en tiu tago oni vin pekliberigos, por purigi vin; de cxiuj viaj pekoj antaux la Eternulo vi farigxos puraj.

31 Sabato de plena ripozo gxi estu por vi; kaj premu viajn animojn; gxi estu legxo por eterne.

32 Pekliberigos la pastro, kiu estas sanktoleita, kaj kiu estas konsekrita, por pastri anstataux sia patro; kaj li surmetos sur sin la linajn vestojn, la sanktajn vestojn.

33 Kaj li pekliberigos la plej sanktan sanktejon kaj la tabernaklon de kunveno, kaj la altaron li pekliberigos; kaj la pastrojn kaj la tutan popolon de la komunumo li pekliberigos.

34 Kaj tio estu por vi legxo eterna:pekliberigi la Izraelidojn koncerne iliajn pekojn unu fojon en jaro. Kaj li faris, kiel la Eternulo ordonis al Moseo.

   

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Arcana Coelestia # 9828

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9828. And a belt. That this signifies a general bond in order that all things may look to one end, is evident from the signification of a “belt,” or “girdle,” as being a general bond; for it gathers up, encloses, holds in connection, and secures all the interior things, which without it would be set loose, and would be scattered. That “the belt” denotes a general bond to the intent that all things may look to one end, is because in the spiritual world the end reigns, insomuch that all things there may be called “ends;” for the Lord’s kingdom, which is a spiritual world, is a kingdom of uses, and uses there are ends; thus it is a kingdom of ends. But the ends there follow one another and are also associated together in a varied order; the ends which follow one another being called “intermediate ends,” but the ends which are associated together being called “consociate ends.” All these ends have been so mutually conjoined and subordinated that they look to one end, which is the universal end of them all. This end is the Lord; and in heaven with those who are receptive, it is love and faith in Him. Love is there the end of all their wills, and faith is the end of all their thoughts, these being of the understanding.

[2] When each and all things look to one end, they are then kept in an unbroken connection, and make a one; for they are under the view, the government, and the providence of One who bends all to Himself in accordance with the laws of subordination and consociation, and thus conjoins them with Himself; and also at the same time bends them to their companions in a reciprocal manner, and in this way conjoins them with each other. From this it is that the faces of all in heaven are kept turned to the Lord, who is the Sun there, and is thus the center to which all look; and this, wonderful to say, in whatever direction the angels may turn (see n. 3638). And as the Lord is in the good of mutual love, and in the good of charity toward the neighbor-for He loves all, and through love conjoins all-therefore the angels are also turned to the Lord by regarding their companions from this love.

[3] For this reason those things which are in ultimates, and which gather up and enclose, in order that each and all things may be kept together in such a connection, were represented by belts or girdles; which in the spiritual world are nothing else than goods and truths in the ultimates, or in the extremes, and which enclose the interior things. By the girdles around the loins were represented celestial goods, and by the girdles around the thighs, and also around the breast, were represented spiritual goods and truths in the ultimates or extremes.

[4] Such things are signified by “the girdles of the loins” in the following passage:

Jehovah said unto the prophet, Buy thee a linen girdle, and put it upon thy loins; but thou shalt not draw it through water. So I bought a girdle, and put it upon my loins. Then the word of Jehovah was made unto me, saying, Take the girdle, and go to Euphrates, and hide it in a hole of the rock. At the end of many days I went to Euphrates, and took again the girdle, and behold it was corrupt, it was profitable for nothing. Then said Jehovah, This evil people, who refuse to hear My words, and are gone after other gods, shall be even as this girdle, which is profitable for nothing (Jeremiah 13:1-10).

In the spiritual sense by “the linen girdle” is here meant the good of the church, which encloses and holds together in connection the truths in it. Because the good of the church was at that time non-existent, and the truths were consequently dispersed, it is said that it should “not be drawn through water;” for “water” denotes the truth which purifies and thus restores. “The hole of the rock in which the girdle was hid” denotes truth falsified; “the Euphrates” denotes the extension and boundary of the celestial things of good in their ultimate. He who does not know the nature of the Word, may suppose that this is only a comparison of the people and their corruption with the girdle and its corruption; but in the Word all comparisons and metaphorical sayings are real correspondences (n. 3579, 8989). Unless everything in this passage had a correspondence, it would never have been commanded that the girdle should not be drawn through water, that it should be put upon the loins, and that the prophet should go to the Euphrates, and should hide it there in a hole of the rock. It is said that the girdle should be “put upon the loins,” because from correspondence “the loins” signify the good of celestial love (n. 3021, 4280, 5050-5062); thus the placing of the girdle upon the loins denotes conjunction with the Lord through the good of love by the mediation of the Word.

[5] That a “girdle” denotes good bounding and conjoining is plain also in Isaiah:

There shall go forth a rod out of the stem of Jesse; righteousness shall be the girdle of His loins, and truth the girdle of His thighs (Isaiah 11:1, 5);

this is said of the Lord; “the righteousness that shall be the girdle of the loins” denotes the good of His love which protects heaven and the church. It is said of the sons of Israel that when they ate the passover, “their loins were to be girded” (Exodus 12:11); which signifies that thus all things were in order, and prepared to receive good from the Lord, and were ready for action (n. 7863). It is from this that those who are ready are said to be “girded,” as is said also of the seven angels in Revelation:

There went forth from the temple the seven angels that had the seven plagues, clothed in linen white and shining, and girt about the breast with golden girdles (Revelation 15:6).

[6] It is said of Elijah:

He was a hairy man, and girt with a girdle of leather about his loins (2 Kings 1:8);

and in like manner of John:

John had clothing of camel’s hair, and a leathern girdle about his loins (Matthew 3:4).

Elijah and John were so clothed and girded because they both represented the Word; and therefore their garments denote the Word in the external sense which is natural; for “the hair” denotes the natural (n. 3301, 5247, 5569-5573). “Camels” denote general memory-knowledges in the natural (n. 3048, 3071, 3143, 3145); “leather” and “skin” signify what is external (n. 3540); thus a “leathern girdle” signifies that which gathers up, encloses, and holds together in connection, the interior things. (That Elijah represented the Word, see the preface to Genesis 18, and n. 2762, 5247; and in like manner John the Baptist, n. 9372)

[7] As truths and goods are set loose and are dispersed by evil deeds, it is said of Joab after he had slain Abner with deceit, that “he put the bloods of war in his girdle that was on his loins” (1 Kings 2:5), by which is signified that he had dispersed and destroyed these things; and therefore when truths have been dispersed and destroyed, it is said that “instead of a girdle there shall be a rent, and instead of a work of entwining, baldness” (Isaiah 3:24); speaking of the daughters of Zion, by whom are signified the goods that belong to the celestial church; “a rent instead of a girdle” denotes the dispersion of celestial good.

[8] It is also said of Oholibah, which is Jerusalem, in Ezekiel:

When she saw men portrayed upon the wall, the images of the Chaldeans portrayed with vermilion, girded with girdles on their loins, she doted upon them (Ezekiel 23:14-16);

by which are signified truths profaned; for “the Chaldeans” denote those who profess truths outwardly, but inwardly deny them, and thus profane them; “men portrayed upon the wall” denote appearances of truth in outward things; and in like manner “images portrayed with vermilion;” “the girdles with which they were girt on the loins” denote the goods which they feign in order that their truths may be believed.

[9] From all this it can now be seen what was signified in the representative church by the “girdles,” which gather together the garments into one. But that such things were signified can with difficulty be brought to the belief of the natural man, for the reason that he can with difficulty cast away the natural idea about girdles, and about garments in general; and in its place take to himself the spiritual idea, which is that of good holding truths together in connection; for the natural thing, which appears before the sight, keeps the mind fixed on itself, and is not removed unless the intellectual sight can be raised even into the light of heaven, and the man thus be able to think almost abstractedly from natural things. When this is done, there enter the spiritual things of the truth of faith and the good of love, which are imperceptible to the merely natural man.

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

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Exodus 28

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1 "Bring Aaron your brother, and his sons with him, near to you from among the children of Israel, that he may minister to me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.

2 You shall make holy garments for Aaron your brother, for glory and for beauty.

3 You shall speak to all who are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron's garments to sanctify him, that he may minister to me in the priest's office.

4 These are the garments which they shall make: a breastplate, and an ephod, and a robe, and a coat of checker work, a turban, and a sash: and they shall make holy garments for Aaron your brother, and his sons, that he may minister to me in the priest's office.

5 They shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen.

6 "They shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skillful workman.

7 It shall have two shoulder straps joined to the two ends of it, that it may be joined together.

8 The skillfully woven band, which is on it, that is on him, shall be like its work and of the same piece; of gold, of blue, and purple, and scarlet, and fine twined linen.

9 You shall take two onyx stones, and engrave on them the names of the children of Israel:

10 six of their names on the one stone, and the names of the six that remain on the other stone, in the order of their birth.

11 With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones, according to the names of the children of Israel: you shall make them to be enclosed in settings of gold.

12 You shall put the two stones on the shoulder straps of the ephod, to be stones of memorial for the children of Israel: and Aaron shall bear their names before Yahweh on his two shoulders for a memorial.

13 You shall make settings of gold,

14 and two chains of pure gold; you shall make them like cords of braided work: and you shall put the braided chains on the settings.

15 "You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, you shall make it.

16 It shall be square and folded double; a span shall be its length of it, and a span its breadth.

17 You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be the first row;

18 and the second row a turquoise, a sapphire, and an emerald;

19 and the third row a jacinth, an agate, and an amethyst;

20 and the fourth row a chrysolite, an onyx, and a jasper: they shall be enclosed in gold in their settings.

21 The stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes.

22 You shall make on the breastplate chains like cords, of braided work of pure gold.

23 You shall make on the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate.

24 You shall put the two braided chains of gold in the two rings at the ends of the breastplate.

25 The other two ends of the two braided chains you shall put on the two settings, and put them on the shoulder straps of the ephod in its forepart.

26 You shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is toward the side of the ephod inward.

27 You shall make two rings of gold, and shall put them on the two shoulder straps of the ephod underneath, in its forepart, close by its coupling, above the skillfully woven band of the ephod.

28 They shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be on the skillfully woven band of the ephod, and that the breastplate may not swing out from the ephod.

29 Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Yahweh continually.

30 You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.

31 "You shall make the robe of the ephod all of blue.

32 It shall have a hole for the head in its midst: it shall have a binding of woven work around its hole, as it were the hole of a coat of mail, that it not be torn.

33 On its hem you shall make pomegranates of blue, and of purple, and of scarlet, around its hem; and bells of gold between and around them:

34 a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe.

35 It shall be on Aaron to minister: and its sound shall be heard when he goes in to the holy place before Yahweh, and when he comes out, that he not die.

36 "You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, 'HOLY TO YAHWEH.'

37 You shall put it on a lace of blue, and it shall be on the sash; on the front of the sash it shall be.

38 It shall be on Aaron's forehead, and Aaron shall bear the iniquity of the holy things, which the children of Israel shall make holy in all their holy gifts; and it shall be always on his forehead, that they may be accepted before Yahweh.

39 You shall weave the coat in checker work of fine linen, and you shall make a turban of fine linen, and you shall make a sash, the work of the embroiderer.

40 "You shall make coats for Aaron's sons, and you shall make sashes for them and you shall make headbands for them, for glory and for beauty.

41 You shall put them on Aaron your brother, and on his sons with him, and shall anoint them, and consecrate them, and sanctify them, that they may minister to me in the priest's office.

42 You shall make them linen breeches to cover the flesh of their nakedness; from the waist even to the thighs they shall reach:

43 They shall be on Aaron, and on his sons, when they go in to the Tent of Meeting, or when they come near to the altar to minister in the holy place; that they don't bear iniquity, and die: it shall be a statute forever to him and to his descendants after him.