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maastamuutto 30

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1 "Tee myös alttari suitsutuksen polttamista varten; tee se akasiapuusta.

2 Olkoon se kyynärän pituinen ja kyynärän levyinen, siis neliskulmainen, ja kahta kyynärää korkea; sen sarvet olkoot samaa kappaletta kuin sekin.

3 Ja päällystä se puhtaalla kullalla, sekä sen levy että sivut ympärinsä ja sen sarvet; ja tee kultareunus sen ympäri.

4 Ja tee siihen kaksi kultarengasta; pane ne reunuksen alle, kummallekin sivulle, molempiin sivukappaleihin. Ne olkoot niiden korentojen pitiminä, joilla alttari on kannettava.

5 Ja tee korennotkin akasiapuusta ja päällystä ne kullalla.

6 Ja aseta se lain arkin edessä olevan esiripun eteen, niin että se tulee armoistuimen kohdalle, joka on lain arkin päällä ja jossa minä sinulle ilmestyn.

7 Ja Aaron polttakoon sen päällä hyvänhajuista suitsutusta; joka aamu, kun hän laittaa lamput kuntoon, hän polttakoon sitä.

8 Samoin myös, kun Aaron iltahämärässä nostaa lamput paikoilleen, hän polttakoon sitä. Tämä olkoon teillä jokapäiväinen suitsutusuhri Herran edessä sukupolvesta sukupolveen.

9 Älkää uhratko sen päällä vierasta suitsutusta älkääkä polttouhria tai ruokauhria; älkää myöskään vuodattako juomauhria sen päällä.

10 Ja Aaron toimittakoon kerran vuodessa sen sarvien sovituksen; sovitukseksi uhratun syntiuhrin verellä hän toimittakoon kerran vuodessa sen sovituksen, sukupolvesta sukupolveen. Se on korkeasti-pyhä Herralle."

11 Ja Herra puhui Moosekselle sanoen:

12 "Kun sinä lasket israelilaisten lukumäärän-niiden, joiden on oltava katselmuksessa-niin jokainen heistä suorittakoon, heistä katselmusta pidettäessä, hengestään sovitusmaksun Herralle, ettei mikään rangaistus heitä kohtaisi, heistä katselmusta pidettäessä.

13 Jokainen katselmuksessa oleva antakoon puoli sekeliä, pyhäkkösekelin painon mukaan, kaksikymmentä geeraa laskettuna sekeliin; puoli sekeliä olkoon anti Herralle.

14 Kaikki katselmuksessa olevat, kaksikymmenvuotiaat ja sitä vanhemmat, antakoot tämän annin Herralle.

15 Rikas älköön antako enemmän älköönkä köyhä vähemmän kuin puoli sekeliä, antina Herralle, maksaaksenne sovituksen hengestänne.

16 Ja ota sovitusrahat israelilaisilta ja käytä ne palvelukseen ilmestysmajassa, että israelilaiset johdatettaisiin muistoon Herran edessä teidän henkenne sovitukseksi."

17 Ja Herra puhui Moosekselle sanoen:

18 "Tee myös vaskiallas vaskijalustoineen peseytymistä varten ja aseta se ilmestysmajan ja alttarin välille ja kaada siihen vettä;

19 ja Aaron ja hänen poikansa peskööt siinä kätensä ja jalkansa.

20 Kun he menevät ilmestysmajaan, peseytykööt vedessä, etteivät kuolisi; samoin myös, kun he lähestyvät alttaria ja käyvät toimittamaan virkaansa polttamalla uhrin Herralle.

21 He peskööt kätensä ja jalkansa, etteivät kuolisi. Ja tämä olkoon heille ikuinen säädös, hänelle itselleen ja hänen jälkeläisillensä, sukupolvesta sukupolveen."

22 Ja Herra puhui Moosekselle sanoen:

23 "Ota itsellesi hajuaineita parasta lajia: sulavaa mirhaa viisisataa sekeliä, hyvänhajuista kanelia puolet siitä eli kaksisataa viisikymmentä sekeliä ja hyvänhajuista kalmoruokoa samoin kaksisataa viisikymmentä sekeliä,

24 sitten vielä kassiaa viisisataa sekeliä, pyhäkkösekelin painon mukaan, ja hiin-mitta öljypuun öljyä.

25 Ja tee siitä pyhä voiteluöljy, höystetty voide, jollaista voiteensekoittaja valmistaa; se olkoon pyhä voiteluöljy.

26 Voitele sillä ilmestysmaja, lain arkki

27 ja pöytä kaikkine kaluineen, seitsenhaarainen lamppu kaluineen, niin myös suitsutusalttari,

28 polttouhrialttari kaikkine kaluineen ynnä allas jalustoineen.

29 Ja pyhitä ne, niin että ne tulevat korkeasti-pyhiksi. Jokainen, joka niihin koskee, tulee pyhäksi.

30 Voitele myös Aaron ja hänen poikansa ja pyhitä heidät pappeina palvelemaan minua.

31 Puhu myös israelilaisille ja sano: Tämä olkoon teillä minun pyhä voiteluöljyni sukupolvesta sukupolveen.

32 Kenenkään muun ihmisen ruumiille älköön sitä vuodatettako, älkääkä sen sekoitusta jäljitelkö. Pyhä se on, ja pyhänä se pitäkää.

33 Jokainen, joka valmistaa sellaisen voiteen, ja jokainen, joka sivelee sitä syrjäiseen, hävitettäköön kansastansa."

34 Ja Herra sanoi Moosekselle vielä: "Ota itsellesi hyvänhajuisia aineita, hajupihkaa, simpukankuorta, tuoksukumia, näitä hyvänhajuisia aineita, ja puhdasta suitsuketta, yhtä paljon kutakin lajia,

35 ja tee niistä suitsutus, höystesekoitus, jollaista voiteensekoittaja valmistaa, suolansekainen, puhdas ja pyhä.

36 Ja hienonna osa siitä jauhoksi ja pane sitä lain arkin eteen ilmestysmajaan, jossa minä ilmestyn sinulle. Korkeasti-pyhänä se pitäkää.

37 Älkää valmistako itsellenne mitään muuta suitsutusta tämän sekoituksen mukaan. Pidä tämä Herralle pyhitettynä.

38 Jokainen, joka sellaista tekee nauttiaksensa sen tuoksusta, hävitettäköön kansastansa."

   

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Apocalypse Explained # 567

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567. And I heard a voice from the four horns of the golden altar which is before God, signifies revelation from the Lord out of the spiritual heaven. This is evident from the signification of "to hear a voice," as being revelation, because what was revealed by this voice follows; also from the signification of "the golden altar which is before God," as being the Divine spiritual (of which presently); also from the signification of "its four horns," as being the Divine spiritual in its ultimates; for the horns were in the ultimates of both altars, both the altar of burnt-offering and the altar of incense which is the golden altar; and as the horns were the ultimates of these altars they signified the Divine in respect to power, for all power is in ultimates; from this it is that "the horns of the altars" signified the Divine in relation to omnipotence (respecting which signification see above, n. 316. That "the altar of burnt-offering" signifies the Divine celestial, which is Divine good, may be seen above (n. 391, 496); while the "altar of incense" (or the golden altar) represented and thence signified the Divine spiritual, which is Divine truth proceeding from the Lord, as is evident from its description, which will be found below.

[2] It shall first be told here why the voice was heard "from the four horns of the altar." The "horns" that projected and stood out at the ultimate parts of the above-named altars signified all things belonging to them in respect to power, as can be seen from what has been shown above (n. 346, 417), and also from what has been said and shown respecting ultimates in the Arcana Coelestia, as that interiors flow in successively into externals, even into things extreme or ultimate, and that there they exist and subsist (n. 634, 6239, 6465, 9215, 9216); that they not only flow in successively, but also form in the ultimate what is simultaneous, in what order (n. 5897, 6451, 8603, 10099); that thus strength and power are in ultimates (n. 9836); and that thence responses and revelations were given in ultimates (n. 9905, 10548). Since responses and revelations were made from ultimates, it is evident why "the voice was heard from the four horns of the golden altar," namely, because the "golden altar" signifies the Divine spiritual, which is Divine truth which reveals, and because the "horns" signify its ultimates, through which revelation is made. The "golden altar" upon which incense was offered signifies the Divine spiritual, which is Divine truth proceeding from the Lord, because the "incense" that was offered upon the altar signified worship from spiritual good, and the hearing and acceptance of it by the Lord (See above, n. 324, 491, 492, 494).

[3] That "the altar of incense" signified the Divine spiritual, and that "offering incense" upon it signified worship from spiritual good, and the grateful hearing and acceptance of such worship by the Lord, is evident from the construction of that altar, every particular in which represented and signified these things. Its construction is thus described in Moses:

Thou shalt make an altar to burn incense upon; of shittim wood shalt thou make it. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height of it; its horns shall be from it. And thou shalt overlay it with pure gold, its roof, and its walls round about, and its horns; and thou shall make for it a rim of gold round about. And two rings shalt thou make for it from under its rim, upon the two ribs thereof, upon the two sides of it shalt thou make them; and they shall be for places for the staves with which to bear it. And thou shalt make the staves of shittim wood, and overlay them with gold. And thou shalt put it before the veil that is over the ark of the Testimony, before the mercy-seat that is over the Testimony, where I will meet with thee. And Aaron shall burn thereon incense of spices in the morning; in the morning, when dressing the lamps he shall burn it; and when Aaron maketh the lamps to ascend between the evenings he shall burn it, a perpetual incense before Jehovah in your generations. Ye shall make no strange incense to ascend upon it, nor burnt-sacrifice, nor meal-offering; nor shall ye pour drink-offering upon it. And Aaron shall make expiation upon the horns of it once in the year of the blood of the expiations of sin; once in the year shall he make expiation upon it in your generations: this is the holy of holies unto Jehovah (Exodus 30:1-10).

That these particulars respecting that altar signify in the internal sense worship from spiritual good, which is the good of charity towards the neighbor, as also the grateful hearing and acceptance by the Lord, may be seen in the Arcana Coelestia (n. Arcana Coelestia 10176), where they are explained in series.

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

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Arcana Coelestia # 9836

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9836. 'Two shoulders joined together shall it have at its two ends, and it shall be joined together' means an everlasting preservation of good and truth on every side by all exertion and power through a total uniting together. This is clear from the meaning of 'shoulders' as all the force and power, dealt with in 1085, 4931-4937, though the expressions 'placing on the shoulders' and 'carrying on them', used below in reference to the two shoham stones on which the names of the sons of Israel were engraved, mean an everlasting preservation of good and truth (for all forms of good and truths in their entirety are meant by 'the names of the sons of Israel', a subject dealt with further on); from the meaning of 'joined together' as a total uniting; and from the meaning of 'the two ends', or to the right and to the left, as on every side, dealt with in 8613.

[2] The implications of all this are that the ephod, as has been shown above, represented the outermost part of the Lord's spiritual kingdom. Thus the shoulder-pieces, on which the two shoham stones with the names of the sons of Israel had been placed, represented the everlasting preservation of good and truth; and the joining together of the ephod on the shoulders, and also in front of the breast and behind the back, represented a total uniting. This helps to make clear what is meant by the details stated further on regarding the shoulder-pieces and the engravings on them, namely the everlasting preservation of the good and truth present by all exertion and power, thus the preservation of the heavens. The stones with the names of the sons of Israel had been placed on the shoulder-pieces of the ephod, which represented the outermost part of the spiritual kingdom, because all preservation is dependent on the condition of what exists on last and lowest levels. For everything within terminates and forms a base for itself there on which to rest and remain in existence. Things on last and lowest levels resemble the soles and the upper parts of the feet on which the entire body stands; they are also like the hands and arms through which the body exercises its powers. Furthermore the strength of the body is concentrated there. This also explains why the hands and arms, the soles and feet too, correspond to the last and lowest parts of heaven. The fact that power and might reside in things which are last and lowest was represented in the Ancient Church by Nazirites and the hair on their head, in which their might resided, as is evident from Samson in Judges 14-16, and also their holiness, 3301. Regarding the hair, which on those men's heads was their Naziriteship, that it corresponds to the lowest levels of good and truth, or good and truth on lowest levels, see 3301, 5247, 6437.

[3] The residing of power in last and lowest things, and also the preservation in these of more internal ones in their proper condition, are matters which may be understood by people who know what the situation is with things in the natural order which follow one another in sequence and consequently exist together with one another. Things which follow in sequence finally come together on the last and lowest level, where they exist side-by-side in the same order. This being so, the things existing together with one another, which are last and lowest, serve those following one another in sequence, which are prior and higher, as corresponding supports on which they rest and are thereby preserved.

[4] 'The shoulders' means all the force and power exerted in offering resistance, breaking, or impelling. This is clear in Ezekiel,

You push with side and shoulder, and butt with your horns all the weak sheep, until you have scattered them abroad. Ezekiel 34:21.

In the same prophet,

Egypt has been a staff of reed to the house of Israel. When they took hold of you by the hand, you were broken, and you tore open their whole shoulder. 1 Ezekiel 29:6-7.

'Tearing open the whole shoulder' stands for depriving of all the power to grasp truths, 'Egypt' being the perverted factual knowledge which causes such deprivation.

[5] In Zechariah,

They refused to listen, and turned 2 a stubborn shoulder. Zechariah 7:11.

'Turning a stubborn shoulder' stands for offering resistance. In David,

They thought a wicked deed, [but] they did not prevail; for You will set a shoulder against them. Psalms 21:11-12.

'Setting a shoulder against them' too stands for offering resistance, and so stands for power. The fact that 'shoulder' means power is evident from representatives in the next life, where those who offer resistance are seen setting an opposing shoulder.

[6] Placing onto the shoulders and carrying on them means preserving everlastingly in a state of good and truth through all exertion and power. This is clear in Isaiah,

The nations will bring your sons in their bosom, and carry your daughters on their shoulder. Isaiah 49:22.

This refers to a new Church. 'Sons' means truths, and 'daughters' forms of good; and 'carrying on the shoulder' stands for preserving them. The preservation of good in its proper condition was also represented by the action of the children of Israel, who carried their dough on their shoulder when they were going out of Egypt, Exodus 12:34; and by that of the sons of Kohath, who carried holy things 3 on their shoulder, Numbers 7:9. This explains why the Lord, who spoke by means of correspondences, said that when the lost sheep was found the owner placed it on his shoulder, rejoicing, Luke 15:5. 'The sheep that was lost and found' is good as it resides with someone who comes to his senses.

[7] Since 'carrying on the shoulder' had this meaning it is also said of those who love and preserve gold and silver that they carry them on their shoulder, Isaiah 46:7. Carrying also means holding something in its proper state or condition, see 9500. All this shows what was meant by the engraving of the names of the sons of Israel on the two shoham stones and the placement of them on the shoulder-pieces of the ephod, and by the injunction that 'Aaron shall bear (or carry) them on his two shoulders for a remembrance', verse 12. 'Carrying on the shoulder', when it has reference to subjection, means servitude, see Genesis 49:15; Psalms 81:6; Isaiah 9:4; 10:27; Matthew 23:4; Zephaniah 3:9. But when it has reference to dominion it means supreme power, Isaiah 9:6; 22:22.

Poznámky pod čarou:

1. literally, you dug through for them all the shoulder

2. literally, gave

3. literally, the works of the holy place (or of holiness)

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