Exodus 28
1
Sina aga lase enese ette astuda Iisraeli laste seast oma vend Aaron ja tema pojad, et nad oleksid mulle preestriteks: Aaron, Naadab, Abihu, Eleasar ja Iitamar, Aaroni pojad.
2
Ja tee oma vennale Aaronile pühad riided auks ning iluks!
3
Räägi kõigi südamest tarkadega, keda ma olen täitnud tarkuse vaimuga, et nad teeksid Aaronile riided, et teda saaks pühitseda mulle preestriks!
4
Ja need on riided, mis nad peavad tegema: rinnakilp, õlarüü, ülekuub, kirjatud särk, peakate ja vöö; nad tehku pühad riided su vennale Aaronile ja tema poegadele, et nad saaksid olla mulle preestriteks!
5
Nad võtku kulda ja sinist, purpurpunast ja helepunast lõnga ning linast lõime
6
ja tehku õlarüü kuldsest, sinisest, purpurpunasest ja helepunasest lõngast ning korrutatud linasest lõimest kunstipäraselt kootuna!
7
Sellel olgu kaks ühendatud õlatükki, mõlemast otsast seotud!
8
Ja kunstipärane kinnitusvöö selle küljes olgu samasugune töö ning sellega ühest tükist: kuldsest, sinisest, purpurpunasest ja helepunasest lõngast ning korrutatud linasest lõimest.
9
Võta siis kaks karneoolikivi ja uurenda neisse Iisraeli poegade nimed:
10
kuus nende nimedest ühte kivisse ja kuus ülejäänud nime teise kivisse nende sünnijärgluses.
11
Otsekui kivinikerdaja uurendab pitsatit, nõnda uurenda Iisraeli poegade nimed neisse mõlemasse kivisse; valmista need ümbritseva kuldäärisega!
12
Aseta need kaks kivi õlarüü õlatükkidele kui mälestuskivid Iisraeli poegadele; ja Aaron kandku kummalgi õlal nende nimesid mälestuseks Issanda ees!
13
Tee kullast ääris
14
ja puhtast kullast kaks ketti; tee need punutuina, nööritaoliselt valmistatuina, ja kinnita need punutud ketid äärise külge!
15
Ja tee kohtu-rinnakilp kunstipäraselt kootuna; tee see nõnda, nagu on tehtud õlarüügi: tee see kuldsest, sinisest, purpurpunasest ja helepunasest lõngast ning korrutatud linasest lõimest!
16
See olgu neljanurgeline ja kahekordne, vaksapikkune ja vaksalaiune.
17
Kata see kalliskivipealistusega, neli rida kive: rubiin, topaas, smaragd ridamisi esimeses reas;
18
teises reas: türkiis, safiir, jaspis;
19
kolmandas reas: hüatsint, ahhaat, ametüst;
20
neljandas reas: krüsoliit, karneool, nefriit; kuldäärisest ümbritsetuina olgu need oma asemeis!
21
Kivid olgu vastavalt Iisraeli poegade nimedele nende kaheteistkümne nimega, igal pitsatitaoliselt uurendatud nimi vastavalt kaheteistkümnele suguharule!
22
Tee rinnakilbile puhtast kullast ketid, nööritaoliselt keerutatud!
23
Tee rinnakilbile kaks kuldrõngast ja pane need kaks rõngast rinnakilbi kahe nurga külge!
24
Ja pane need kaks kuldnööri mõlemasse rõngasse rinnakilbi nurkadel!
25
Mõlema nööri mõlemad otsad kinnita mõlema äärise külge ja kinnita need õlatükkidele õlarüü esiküljes!
26
Tee kaks kuldrõngast ja pane need rinnakilbi kahte nurka, selle ääre külge, mis on seespool vastu õlarüüd!
27
Ja tee veel kaks kuldrõngast ja pane need õlarüü mõlema õlatüki külge, selle esikülje allosasse, ühenduskohale ülespoole õlarüü vööd!
28
Rõngastega rinnakilp seotagu sinise nööriga õlarüü rõngaste külge, et see oleks ülalpool õlarüü vööd ja et rinnakilp ei tuleks lahti õlarüü küljest!
29
Nõnda kandku Aaron, kui ta läheb pühamusse, Iisraeli poegade nimesid kohtu-rinnakilbis oma südame peal alaliseks mälestuseks Issanda ees!
30
Pane kohtu-rinnakilpi ka uurim ja tummim, need olgu Aaroni südame peal, kui ta astub Issanda palge ette! Nõnda kandku Aaron alati Issanda ees Iisraeli laste õigusemõistu oma südame peal!
31
Tee õlarüü ülekuub üleni sinisest lõngast
32
ja sellel olgu keskel avaus pea jaoks; avause ümber olgu kootud äär, see olgu nagu raudrüü avaus, et see ei rebeneks.
33
Tee palistuse külge granaatõunad sinisest, purpurpunasest ja helepunasest lõngast ümber palistuse ja kuldkellukesed ümberringi nende vahele:
34
kuldkelluke ja granaatõun, kuldkelluke ja granaatõun ümber ülekuue palistuse!
35
See olgu Aaronil teenides seljas ja selle helinat olgu kuulda, kui ta läheb pühamusse Issanda ette või tuleb sealt välja, et ta ei sureks!
36
Tee puhtast kullast laubaehe ja uurenda sellesse nagu pitsatisse uurendatakse: 'Issandale pühitsetud!'
37
Kinnita see sinise nööriga peakatte külge; see olgu peakatte esiküljes!
38
See olgu Aaroni laubal, et Aaron kannaks süüd pühade andide puhul, mida Iisraeli lapsed pühitsevad, kõigi nende pühade ohvriandide puhul; see olgu alati ta laubal, et neid teha armsaiks Issanda ees!
39
Koo linasest lõimest särk, samuti tee linasest riidest peakate; ja tee vöö kirjatud tegumoes!
40
Tee Aaroni poegadele särgid ja tee neile vööd; ja tee neile peakatted auks ning iluks!
41
Pane need selga oma vennale Aaronile ja tema poegadele; ja võia neid, täida nende käed ja pühitse nad mulle preestriteks!
42
Tee neile linased püksid palja ihu katteks; need ulatugu puusadest alla reiteni;
43
need olgu jalas Aaronil ja tema poegadel, kui nad lähevad kogudusetelki või astuvad pühamus teenides altari ette, et nad ei saaks süüdlasteks ega sureks. See olgu igaveseks seadluseks temale ja ta soole pärast teda!
Arcana Coelestia # 3986
3986. 'And Jehovah has blessed you since I set foot here' means resulting from the Divine endowment which the natural possessed. This is clear from the meaning of 'Jehovah blessing' as being endowed with good, dealt with in 3406, and as a joining together, 3504, 3514, 3530, 3565, 3584. 'Jehovah blessing' accordingly means being endowed with Divine good by means of a joining together, at this point a joining to the good of the natural represented by 'Jacob', the natural being meant by 'the foot'. As regards 'the foot' meaning the natural, see 2162, 3147, 3761; and this will be clear in addition from the correspondence of the Grand Man with every part of the human being, the subject in the sections at the ends of chapters. From this it is evident that 'Jehovah has blessed you since I set foot here' means originating in the Divine which the natural possessed.
[2] The arcanum which lies concealed in these words and in those immediately before them is known to few, if any, and is therefore to be revealed. The goods present with people both inside the Church and outside it vary in every case. They vary so much that no one person's good is ever exactly like another's. These variations arise out of the truths to which those goods are joined, for the nature of every type of good is received from truths, and truths derive their essential nature from goods. Such variations also arise out of the affections that belong to each person's love, and which become rooted in a person and are made his own through the life he leads. Few genuine truths exist even with someone inside the Church, and fewer still with one outside. Consequently affections for genuine truth seldom exist with anyone.
[3] All the same, people who lead good lives, that is, who live in love to God and in charity towards the neighbour, are saved. The reason they are able to be saved is that the Lord's Divine is present within good that stems from love to God and within good that stems from charity towards the neighbour. And when the Divine is inwardly present everything is being arranged into order so that it can be joined to genuine goods and genuine truths which exist in the heavens. The truth of this may be proven from the communities constituting heaven, which are countless. Every single community varies as regards good and truth, and yet all of them taken together form one complete heaven. They are like the members and organs of the human body which, though varying in every case, still constitute one complete human being. For no complete whole is ever made up of any identical or entirely similar individual parts, but of varying parts harmoniously joined together. Varying parts joined together harmoniously present a single whole. The same applies to goods and truths in the spiritual world. Although these vary so much as never to be exactly similar with one person as with another, nevertheless from the Divine through love and charity they make one since love and charity are spiritual conjunction. Their variation is a heavenly harmony which produces such accord that they are one in the Divine, that is, in the Lord.
[4] Furthermore, however much truths may vary, and however much affections for truth may do so, good that stems from love to God and good that stems from charity towards the neighbour are nevertheless capable of receiving genuine truth and good, as they are not so to speak hard and resistant but soft and yielding. They allow themselves to be led by the Lord and in so doing to be turned towards good, and through good to be turned towards Him. It is different with those in whom self-love and love of the world reign. They do not allow themselves to be led and turned by the Lord towards the Lord but strongly resist, since each wishes to be his own leader, even more so when they have become subject to false and firmly established assumptions. As long as they are such they do not allow the Divine to come in.
[5] These considerations now make clear what is meant in the internal sense by these words which Jacob addressed to Laban, for 'Laban' means the kind of good which is not genuine because it does not have genuine truths planted within it but is nevertheless capable of having these joined to it and of having the Divine present within it. This kind of good is what normally exists with young children before they have received genuine truths. It is also the kind of good present with simple people within the Church who know few truths of faith but who nevertheless lead a charitable life. It is in addition the kind of good present with upright gentiles who offer holy worship to their gods. By means of such good, genuine truths and goods are able to be introduced, as may be seen from what has been stated about young children and simple people inside the Church in 3690, and about upright gentiles outside the Church in 2598-2603.
