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Exode 28

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1 Fais approcher de toi Aaron, ton frère, et ses fils, et prends-les parmi les enfants d'Israël pour les consacrer à mon service dans le sacerdoce: Aaron et les fils d'Aaron, Nadab, Abihu, Eléazar et Ithamar.

2 Tu feras à Aaron, ton frère, des vêtements sacrés, pour marquer sa dignité et pour lui servir de parure.

3 Tu parleras à tous ceux qui sont habiles, à qui j'ai donné un esprit plein d'intelligence; et ils feront les vêtements d'Aaron, afin qu'il soit consacré et qu'il exerce mon sacerdoce.

4 Voici les vêtements qu'ils feront: un pectoral, un éphod, une robe, une tunique brodée, une tiare, et une ceinture. Ils feront des vêtements sacrés à Aaron, ton frère, et à ses fils, afin qu'ils exercent mon sacerdoce.

5 Ils emploieront de l'or, des étoffes teintes en bleu, en pourpre, en cramoisi, et de fin lin.

6 Ils feront l'éphod d'or, de fil bleu, pourpre et cramoisi, et de fin lin retors; il sera artistement travaillé.

7 On y fera deux épaulettes, qui le joindront par ses deux extrémités; et c'est ainsi qu'il sera joint.

8 La ceinture sera du même travail que l'éphod et fixée sur lui; elle sera d'or, de fil bleu, pourpre et cramoisi, et de fin lin retors.

9 Tu prendras deux pierres d'onyx, et tu y graveras les noms des fils d'Israël,

10 six de leurs noms sur une pierre, et les six autres sur la seconde pierre, d'après l'ordre des naissances.

11 Tu graveras sur les deux pierres les noms des fils d'Israël, comme on grave les pierres et les cachets; tu les entoureras de montures d'or.

12 Tu mettras les deux pierres sur les épaulettes de l'éphod, en souvenir des fils d'Israël; et c'est comme souvenir qu'Aaron portera leurs noms devant l'Eternel sur ses deux épaules.

13 Tu feras des montures d'or,

14 et deux chaînettes d'or pur, que tu tresseras en forme de cordons; et tu fixeras aux montures les chaînettes ainsi tressées.

15 Tu feras le pectoral du jugement, artistement travaillé; tu le feras du même travail que l'éphod, tu le feras d'or, de fil bleu, pourpre et cramoisi, et de fin lin retors.

16 Il sera carré et double; sa longueur sera d'un empan, et sa largeur d'un empan.

17 Tu y enchâsseras une garniture de pierres, quatre rangées de pierres: première rangée, une sardoine, une topaze, une émeraude;

18 seconde rangée, une escarboucle, un saphir, un diamant;

19 troisième rangée, une opale, une agate, une améthyste;

20 quatrième rangée, une chrysolithe, un onyx, un jaspe. Ces pierres seront enchâssées dans leurs montures d'or.

21 Il y en aura douze, d'après les noms des fils d'Israël; elles seront gravées comme des cachets, chacune avec le nom de l'une des douze tribus. -

22 Tu feras sur le pectoral des chaînettes d'or pur, tressées en forme de cordons.

23 Tu feras sur le pectoral deux anneaux d'or, et tu mettras ces deux anneaux aux deux extrémités du pectoral.

24 Tu passeras les deux cordons d'or dans les deux anneaux aux deux extrémités du pectoral;

25 et tu arrêteras par devant les bouts des deux cordons aux deux montures placées sur les épaulettes de l'éphod.

26 Tu feras encore deux anneaux d'or, que tu mettras aux deux extrémités du pectoral, sur le bord intérieur appliqué contre l'éphod.

27 Et tu feras deux autres anneaux d'or, que tu mettras au bas des deux épaulettes de l'éphod, sur le devant, près de la jointure, au-dessus de la ceinture de l'éphod.

28 On attachera le pectoral par ses anneaux aux anneaux de l'éphod avec un cordon bleu, afin que le pectoral soit au-dessus de la ceinture de l'éphod et qu'il ne puisse pas se séparer de l'éphod.

29 Lorsque Aaron entrera dans le sanctuaire, il portera sur son coeur les noms des fils d'Israël, gravés sur le pectoral du jugement, pour en conserver à toujours le souvenir devant l'Eternel. -

30 Tu joindras au pectoral du jugement l'urim et le thummim, et ils seront sur le coeur d'Aaron, lorsqu'il se présentera devant l'Eternel. Ainsi, Aaron portera constamment sur son coeur le jugement des enfants d'Israël, lorsqu'il se présentera devant l'Eternel.

31 Tu feras la robe de l'éphod entièrement d'étoffe bleue.

32 Il y aura, au milieu, une ouverture pour la tête; et cette ouverture aura tout autour un bord tissé, comme l'ouverture d'une cotte de mailles, afin que la robe ne se déchire pas.

33 Tu mettras autour de la bordure, en bas, des grenades de couleur bleue, pourpre et cramoisi, entremêlées de clochettes d'or:

34 une clochette d'or et une grenade, une clochette d'or et une grenade, sur tout le tour de la bordure de la robe.

35 Aaron s'en revêtira pour faire le service; quand il entrera dans le sanctuaire devant l'Eternel, et quand il en sortira, on entendra le son des clochettes, et il ne mourra point.

36 Tu feras une lame d'or pur, et tu y graveras, comme on grave un cachet: Sainteté à l'Eternel.

37 Tu l'attacheras avec un cordon bleu sur la tiare, sur le devant de la tiare.

38 Elle sera sur le front d'Aaron; et Aaron sera chargé des iniquités commises par les enfants d'Israël en faisant toutes leurs saintes offrandes; elle sera constamment sur son front devant l'Eternel, pour qu'il leur soit favorable.

39 Tu feras la tunique de fin lin; tu feras une tiare de fin lin, et tu feras une ceinture brodée.

40 Pour les fils d'Aaron tu feras des tuniques, tu leur feras des ceintures, et tu leur feras des bonnets, pour marquer leur dignité et pour leur servir de parure.

41 Tu en revêtiras Aaron, ton frère, et ses fils avec lui. Tu les oindras, tu les consacreras, tu les sanctifieras, et ils seront à mon service dans le sacerdoce.

42 Fais-leur des caleçons de lin, pour couvrir leur nudité; ils iront depuis les reins jusqu'aux cuisses.

43 Aaron et ses fils les porteront, quand ils entreront dans la tente d'assignation, ou quand ils s'approcheront de l'autel, pour faire le service dans le sanctuaire; ainsi ils ne se rendront point coupables, et ne mourront point. C'est une loi perpétuelle pour Aaron et pour ses descendants après lui.

   

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Arcana Coelestia # 9927

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9927. 'When he goes into the holy place before Jehovah, and when he comes out' means in every state of good and truth in worship. This is clear from the meaning of 'going into the holy place' and 'going in before Jehovah' as worship, dealt with above in 9903, 9907. The reason why the state of good and truth in worship is what is meant is that everything constituting the worship of the Israelite and Jewish nation was representative of internal worship, and internal worship springs from good and truth, or rather from an affection for good and a belief in truth. The reason why their every state is meant is that it says 'when he goes in' and 'when he comes out', and 'going in and coming out' means all aspects of the state. For actions that involve movement from place to place, such as walking, moving about, or advancing, mean the state of the thoughts and affection belonging to whatever thing they refer to, and so in a general sense they mean the state of life. As regards 'walking', that it has this meaning, see 519, 1794, 3335, 4882, 5493, 5605, 8417, 8420, as likewise do 'advancing' and 'journeying on', 8103, 8181, 8397, 8557; and in the next life movements and advancements from place to place are states, 1273-1277, 1376-1381, 2837, 3356, 9440. From this it is evident that 'going in and coming out' means the whole of a state of life or of whatever thing these words refer to. And because they refer here to worship springing from good and truth, the entire state of good and truth in worship is what 'going in and coming out' means.

[2] The origins of this meaning of 'going in and coming out' lie in representatives in the next life. For they who are there move about, walk, advance, go in and come out, just as in the world. But all these movements take place in accord with the state of the life of their thoughts and affections, see the places referred to above. They are not however immediately aware of the fact that these are the origin of the movements they make, or that those movements are correspondences, and for this reason real appearances. From this it is evident that all forms of movement mean things which constitute states of life. So it is that 'going in and coming out' means the entire state of life, thus the state of whatever thing these words refer to, from beginning to end. This is the source of the customary saying used by the ancients, that they knew someone's going in and coming out, or entering and departing, by which they meant that they knew the entire state of his life. And since this saying traces its origin back, as stated above, to correspondences in the next life, a similar use of the saying occurs in the Word; and where it occurs it has a similar meaning, as in the following places: In the first Book of Samuel,

Achish called David and said to him, You have been upright, and your going out and your coming in with me in the camp has been good in my eyes. For I have not found evil in you. 1 Samuel 29:6.

'Your going out and your coming in has been good in my eyes' stands for the fact that he was well pleased with the entire state of the other's life.

[3] In the second Book of Samuel,

You know Abner, that he has come to persuade you, and in order that he may know your departing and your entering, and that he may know everything that you do. 2 Samuel 3:25.

'Knowing the departure and entrance' stands for knowing all the thoughts and deeds of his life, which is why it also says, 'and that he may know everything that you do'. In the second Book of Kings,

I know your sitting, and your going out, and your coming in, and that you rage 1 against Me. 2 Kings 19:27; Isaiah 37:28.

This refers to Sennacherib, king of Assyria. 'Knowing his going out and his coming in' stands for knowledge of all aspects of what he plans. In David,

Jehovah will guard you from all evil, He will guard your soul. Jehovah will guard your going out and your coming in from now and even for evermore. Psalms 121:7-8.

'Guarding the going out and the coming in' stands for protecting every aspect of life in keeping with a state of good and truth.

[4] In Moses,

Let Jehovah God of the spirits of all flesh set 2 a man over the congregation, who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in, that the congregation of Jehovah may not be like a flock which have no shepherd. Numbers 27:16-17.

'Who may go out before them, and who may come in before them' stands for one who may lead them, and so whom they may look to and follow in every state of life. In John,

He who does not go through the door into the sheepfold but climbs in by another way, that man is a thief and a robber. But he who goes in through the door is the shepherd of the sheep. I am the door; if anyone goes in through Me he will be saved, and will go in and come out and find pasture. John 10:1-2, 9.

'Going in' here means doing so into heaven, thus into the good of love and faith since that good composes heaven. 'Going in and coming out' consequently means being led by the Lord in every state of life, and therefore thinking and willing good in freedom, that is, in love and faith received from the Lord since love and faith constitute freedom.

[5] In Luke,

Jesus sent the twelve disciples to preach the kingdom of God, and said to them, Whatever house you go into, there stay, and from there come out. Luke 9:4.

'Going into a house, staying there, and from there coming out' stands for the enjoyment of heavenly fellowship with those who receive the Lord in faith and love; for in heaven those who live together in the same community are also in the same house, which they go into and come out from, since they are governed by a like good. But those governed by an unlike good cannot do so; or if they do get in, they do not go in through the doors but by some other way. Anyone who does not know that these kinds of things are meant cannot know what is implied by the command that whatever house they went into, there they were to stay and from there come out.

[6] In Ezekiel,

When the prince goes in he shall go in by way of the porch of the gate, and come out by the same way. When the people of the land go in before Jehovah at the appointed feasts, anyone going in by way of the north gate to worship shall come out by way of the south gate; and anyone going in by way of the south gate shall come out by way of the north gate. He shall not return by way of the gate through which he had gone in, but shall come out straight before him. The prince however shall be in their midst; when they go in he shall go in, and when they come out he shall come out. Ezekiel 46:8-10.

These verses refer in the internal sense to a new heaven and a new Church, 'the prince' meaning the truth of faith springing from the good of love. In what manner that truth enters in with angels in heaven and with people of the Church on earth, and how after this it develops when it passes by an external way to more internal things, and when it passes by an internal way to more external ones, is described in those verses by the going in and coming out of the prince and the people of the land. 'The south' is the state of the truth of faith in the internal man, and 'the north' the state of it in the external man. 'Going in and coming out' is the state of life so far as good and truth, thus so far as worship, are concerned.

[7] From all this it may be recognized quite plainly that 'going in' and 'coming out' are descriptive of things such as belong to states of life conditioned by good and truth. For apart from this what real meaning could the prescription have, that the prince should go in by the one or the other gate, and the people of the land likewise? 'The house' here, or the temple, which they went into and came out from, means heaven and the Church, see 3720; 'the prince' the truth of faith, 5044; 'the people of the land' those who are in heaven or who belong to the Church, 2928; 'the way' that which leads to truth, 627, 2333; 'the gate' doctrinal teachings, 2851, 3187; 'the south' where truth dwells in light, 9642, thus truth in the internal man; and 'the north' where truth dwells in obscurity, 3708, thus truth in the external man.

Poznámky pod čarou:

1. literally, shake yourself

2. Reading Praeficiat (Let ... set) for Praeficiet (... will set)

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