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2 Mose 28

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1 Und du, du sollst zu dir nahen lassen deinen Bruder Aaron und seine Söhne mit ihm, aus der Mitte der Kinder Israel, um mir den Priesterdienst auszuüben: Aaron, Nadab und Abihu, Eleasar und Ithamar, die Söhne Aarons.

2 Und du sollst heilige Kleider für deinen Bruder Aaron machen zur Herrlichkeit und zum Schmuck.

3 Und du sollst zu allen reden, die weisen Herzens sind, die ich mit dem Geiste der Weisheit erfüllt habe, daß sie die Kleider Aarons machen, ihn zu heiligen, um mir den Priesterdienst auszuüben.

4 Und dies sind die Kleider, die sie machen sollen: ein Brustschild und ein Ephod und ein Oberkleid, und einen Leibrock von zellenförmigem Gewebe, einen Kopfbund und einen Gürtel; und sie sollen heilige Kleider machen für deinen Bruder Aaron und für seine Söhne, um mir den Priesterdienst auszuüben.

5 Und sie sollen das Gold und den blauen und den roten Purpur und den Karmesin und den Byssus nehmen

6 und sollen das Ephod machen von Gold, blauem und rotem Purpur, Karmesin und gezwirntem Byssus, in Kunstweberarbeit.

7 Es soll zwei zusammenfügende Schulterstücke haben an seinen beiden Enden, und so werde es zusammengefügt.

8 Und der gewirkte Gürtel, mit dem es angebunden wird, der darüber ist, soll von gleicher Arbeit mit ihm sein, von gleichem Stoffe: (W. aus ihm, wie Kap. 25,31. 36;27,2) von Gold, blauem und rotem Purpur und Karmesin und gezwirntem Byssus.

9 Und du sollst zwei Onyxsteine nehmen und die Namen der Söhne Israels darauf stechen:

10 sechs ihrer Namen auf den einen Stein und die sechs übrigen Namen auf den anderen Stein, nach ihrer Geburtsfolge.

11 In Steinschneiderarbeit, in Siegelstecherei sollst du die beiden Steine stechen nach den Namen der Söhne Israels; mit Einfassungen von Gold umgeben sollst du sie machen.

12 Und setze die beiden Steine auf die Schulterstücke des Ephods, als Steine des Gedächtnisses für die Kinder Israel; und Aaron soll ihre Namen auf seinen beiden Schultern tragen vor Jehova zum Gedächtnis.

13 Und mache Einfassungen von Gold;

14 und zwei Ketten von reinem Golde: schnurähnlich sollst du sie machen, in Flechtwerk, und die geflochtenen Ketten an die Einfassungen befestigen.

15 Und mache das Brustschild des Gerichts (O. des echts) in Kunstweberarbeit; gleich der Arbeit des Ephods sollst du es machen: von Gold, blauem und rotem Purpur und Karmesin und gezwirntem Byssus sollst du es machen.

16 Quadratförmig soll es sein, gedoppelt, eine Spanne seine Länge und eine Spanne seine Breite.

17 Und besetze es mit eingesetzten Steinen, vier eihen von Steinen; eine eihe: Sardis, Topas und Smaragd, die erste eihe;

18 und die zweite eihe: Karfunkel, Saphir und Diamant;

19 und die dritte eihe: Opal, Achat und Amethyst;

20 und die vierte eihe: Chrysolith und Onyx und Jaspis; mit Gold sollen sie eingefaßt sein in ihren Einsetzungen.

21 Und der Steine sollen nach den Namen der Söhne Israels zwölf sein, nach ihren Namen; in Siegelstecherei sollen sie sein, ein jeder nach seinem Namen, für die zwölf Stämme.

22 Und mache an das Brustschild schnurähnliche Ketten in Flechtwerk, von reinem Golde.

23 Und mache an das Brustschild zwei inge von Gold, und befestige die zwei inge an die beiden Enden des Brustschildes.

24 Und befestige die zwei geflochtenen Schnüre von Gold an die beiden inge an den Enden des Brustschildes;

25 und die beiden anderen Enden der zwei geflochtenen Schnüre sollst du an die beiden Einfassungen befestigen und sie an die Schulterstücke des Ephods befestigen, an seine Vorderseite.

26 Und mache zwei inge von Gold und befestige sie an die beiden Enden des Brustschildes, an seinen Saum, der gegen das Ephod hin ist, einwärts;

27 und mache zwei inge von Gold und befestige sie an die beiden Schulterstücke des Ephods, unten an seine Vorderseite, gerade bei seiner Zusammenfügung, oberhalb des gewirkten Gürtels des Ephods.

28 Und man soll das Brustschild mit seinen ingen an die inge des Ephods binden mit einer Schnur von blauem Purpur, daß es über dem gewirkten Gürtel des Ephods sei und das Brustschild sich nicht von dem Ephod verrücke.

29 Und Aaron soll die Namen der Söhne Israels an dem Brustschilde des Gerichts auf seinem Herzen tragen, wenn er ins Heiligtum hineingeht, zum Gedächtnis vor Jehova beständig.

30 Und lege in das Brustschild des Gerichts die Urim und die Thummim, (Lichter und Vollkommenheiten) daß sie auf dem Herzen Aarons seien, wenn er vor Jehova hineingeht; und Aaron soll das Gericht der Kinder Israel auf seinem Herzen tragen vor Jehova beständig.

31 Und mache das Oberkleid des Ephods ganz von blauem Purpur.

32 Und seine Kopföffnung soll in seiner Mitte sein; eine Borte soll es an seiner Öffnung haben ringsum, in Weberarbeit; wie die Öffnung eines Panzers soll daran sein, daß es nicht einreiße.

33 Und an seinen Saum mache Granatäpfel von blauem und rotem Purpur und Karmesin, an seinen Saum ringsum, und Schellen von Gold zwischen ihnen ringsum:

34 eine Schelle von Gold und einen Granatapfel, eine Schelle von Gold und einen Granatapfel an den Saum des Oberkleides ringsum.

35 Und Aaron soll es anhaben, um den Dienst zu verrichten, daß sein Klang gehört werde, wenn er ins Heiligtum hineingeht vor Jehova, und wenn er hinausgeht, daß er nicht sterbe.

36 Und mache ein Blech von reinem Golde und stich darauf mit Siegelstecherei: Heiligkeit dem Jehova!

37 Und tue es an eine Schnur von blauem Purpur; und es soll an dem Kopfbunde sein, an der Vorderseite des Kopfbundes soll es sein.

38 Und es soll auf der Stirn Aarons sein, und Aaron soll die Ungerechtigkeit der heiligen Dinge tragen, welche die Kinder Israel heiligen werden, bei allen (Eig. nach allen, d. h. so viele ihrer sein werden) Gaben ihrer heiligen Dinge; und es soll beständig an seiner Stirn sein, zum Wohlgefallen für sie vor Jehova.

39 Und mache den Leibrock von zellenförmigem Gewebe von Byssus, und mache einen Kopfbund von Byssus; und einen Gürtel sollst du machen in Buntwirkerarbeit.

40 Und den Söhnen Aarons sollst du Leibröcke machen und sollst ihnen Gürtel machen, und hohe Mützen sollst du ihnen machen zur Herrlichkeit und zum Schmuck.

41 Und du sollst deinen Bruder Aaron damit bekleiden und seine Söhne mit ihm; und du sollst sie salben und sie weihen (W. ihre Hand füllen. So auch Kap. 29,9. 33. 35;32,29 u. a. St.; vergl. die Anm. zu 3. Mose 8,28) und sie heiligen, daß sie mir den Priesterdienst ausüben.

42 Und mache ihnen Beinkleider von Linnen, um das Fleisch der Blöße zu bedecken; von den Hüften bis an die Schenkel sollen sie reichen.

43 Und Aaron und seine Söhne sollen sie anhaben, wenn sie in das Zelt der Zusammenkunft hineingehen, oder wenn sie dem Altar nahen, um den Dienst im Heiligtum zu verrichten, daß sie nicht eine Ungerechtigkeit tragen (O. Schuld auf sich laden) und sterben: eine ewige Satzung für ihn und für seinen Samen nach ihm.

   

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Arcana Coelestia # 9959

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9959. And thou shalt make for them breeches of linen. That this signifies what is external of conjugial love, is evident from the signification of “breeches,” as being what is external of love (of which below); and from the signification of “linen,” as being external truth, or natural truth (of which also below). The reason why “breeches” signify what is external of conjugial love, is that garments or coverings derive their signification from that part of the body which they cover (see n. 9827), and the loins together with the genitals, which are clothed or covered by the breeches, signify conjugial love. (That “the loins” have this signification, see n. 3021, 4280, 4575; and also “the genitals,” n. 4462, 5050-5062.) What love truly conjugial is, shall be told in the following article.

[2] The reason why the breeches were made of linen, was that “linen” signifies external truth, that is, natural truth (n. 7601), and the external itself is truth. The reason why the external is truth, is that internal things cease in external ones, and rest upon these as their supports; and supports are truths. They are like the foundations on which a house is built; and therefore “the foundations of a house” signify truths of faith from good (see n. 9643). Moreover, truths are what protect goods from evils and falsities, and resist them; and all the power which good has is by means of truths (n. 9643). From this also it is that in the ultimate of heaven are those who are in truths of faith from good; and therefore also the ultimate, or outermost, with man, which is his outer skin, corresponds to those in the heavens who are in truths of faith (n. 5552-5559, 8980); but not to those who are in faith separate from good, for these are not in heaven. From all this it can now be seen why the breeches were of linen. But when Aaron was clothed in garments which were for glory and comeliness (which have been treated of in this chapter), his breeches were of linen with fine linen interwoven, as is evident from what follows, where it is said:

They made the tunics of fine linen, the work of the weaver, and the miter of fine linen, and the adornments of the tiaras of fine linen, and the breeches of linen with fine linen interwoven (Exodus 39:27-28).

But when he was clothed in the garments of holiness, Aaron’s breeches were of linen, as is evident from these words in Moses:

When Aaron shall enter into the holiness within the veil, he shall put on the linen tunic of holiness, and the linen breeches shall be put upon his flesh, and he shall gird himself with the linen belt, and he shall put on himself the linen miter; these are the garments of holiness; he shall also wash his flesh with water when he puts them on; and he shall then first offer burnt-offerings and sacrifices, by which he shall expiate the holiness from uncleanesses (Leviticus 16 (Leviticus 16:2) (Leviticus 16:23-24)).

[3] The reason why Aaron then went clothed with linen garments, which were also called “garments of holiness,” was that he then administered the office of expiating the Tent, as also the people and himself, from uncleannesses; and all expiation, which was effected by means of washings, burnt-offerings, and sacrifices, represented the purification of the heart from evils and falsities, thus regeneration; and purification from evils and falsities, or regeneration, is effected by means of the truths of faith. Therefore there were then linen garments upon Aaron, for as before said, by “the linen garments” were signified the truths of faith. (That all purification from evils and falsities is effected by means of the truths of faith, see n. 2799, 5954, 7044, 7918, 9089; thus that regeneration is so effected, n. 1555, 2046, 2063, 2979, 3332, 3665, 3690, 3786, 3876, 3877, 4096, 4097, 5893, 6247, 8635, 8638-8640, 8772, 9088, 9089, 9103)

[4] It was for the same reason that the priest put on linen clothing, and linen breeches, when he took the ashes away from the altar (Leviticus 6:10-11); and that the priests the Levites, of the sons of Zadok, were also to do the same when they should enter into the sanctuary, of which we read in Ezekiel:

The priests the Levites, the sons of Zadok, shall enter into My sanctuary, and shall come near to My table, to minister to Me. When they shall enter in at the gates of the inner court, they shall put on linen garments; and no wool shall come upon them, when they shall enter in at the gates of the inner court inward. There shall be linen tiaras upon their heads, and linen breeches shall be upon their loins; they shall not gird themselves with sweat (Ezekiel 44:15-18).

The new temple is here treated of, by which is signified the New Church; by “the priests the Levites” are signified those who are in truths from good; by “the linen garments” are signified the truths of faith by means of which purification and regeneration are effected; “not to be girded with sweat” signifies that the holy things of worship were not to be commingled with what is man’s own; for “sweat” denotes what is man’s own; and what is man’s own is nothing but evil and falsity (n. 210, 215, 694, 874-876, 987, 1047, 3812, 8480, 8941).

[5] That the breeches worn by Aaron when he was clothed in garments for glory and comeliness were of linen with fine linen interwoven ((Exodus 39:27-28) as is evident from the passage cited above, Exodus 39:27-28), was because in them Aaron represented the Lord as to Divine good in the heavens; Aaron himself the Lord as to the Divine celestial there; and his garments the Lord as to the Divine spiritual there proceeding from the Divine celestial (n. 9814); and “fine linen” denotes the Divine spiritual that proceeds from the Divine celestial (n. 5319, 9469).

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

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Arcana Coelestia # 4096

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4096. And Rachel and Leah answered, and said unto him. That this signifies the reciprocity of the affections of truth, is evident from the signification of “answering” when assent is given, as being what is reciprocal (see n. 2919), and as being reception (n. 2941, 2957); and from the representation of Rachel, as being the affection of interior truth; and of Leah, as being the affection of external truth (see n. 3758, 3782, 3793, 3819). In the internal sense of what has gone before the subject treated of has been the good of the natural, which is signified by “Jacob,” when it was being separated from the mediate good, which is “Laban,” and how this good of the natural adjoined to itself the affections of truth, which are signified by “Rachel and Leah.” The subject now treated of is the reciprocal application to good of these affections of truth. This application is contained in the internal sense of the words which Rachel and Leah now say.

[2] But these things are of such a nature that they do not fall into any understanding except that which has been instructed, and which perceives delight in the memory-knowledge of such things, and which therefore has spiritual knowledges as its end. Others care nothing for such things, and cannot even apply their minds to them. For they who have worldly and earthly things as their end, cannot withdraw their senses from them; and even if they did so, they would perceive what is undelightful; in which case they would be departing and withdrawing from the things they have as their end, that is, which they love. Let anyone who is of such a nature put himself to the test, as to whether he desires to know how good adjoins itself to the affections of truth; and how the affections of truth apply themselves to good; and whether knowing this is irksome to him or not; and he will say that such things are of no benefit to him, and that he apprehends nothing about them.

[3] But if such things are told him as relate to his business in the world, even though they are of the most abstruse character, or if he be told the nature of another man’s affections, and how he may thereby join the man to himself by adapting himself both mentally and orally, this he not only apprehends, but also has a perception of the interior things connected with the matter. In like manner he who studies from affection to investigate the abstruse things of the sciences, loves to look and does look into things still more intricate. But when spiritual good and truth are in question, he feels the subject irksome and turns his back on it. These things have been said in order that the quality of the existing man of the church may be known.

[4] But how the case is with good when it adjoins truths to itself by affections, and with truths when they apply themselves to it, cannot so well appear when the idea or thought is directed to good and truth, but better when it is directed to the societies of spirits and angels through which these flow in; for as before said (n. 4067), man’s willing and thinking come from these societies, that is, flow in from them, and appear as if they were in him. To know how the case herein is from the societies of spirits and angels, is to know it from causes themselves; and to know it from the heaven of angels is to know it from the ends of these causes. There are also historical things which adjoin themselves, and illustrate these things, causing them to appear more plainly.

[5] The internal sense treats of the adjunction of good to truths, and of the application of these latter, in the natural; for as often before said Jacob is the good in the natural, and his women are the affections of truth. The good which is of love and charity flows in from the Lord, and does so through angels who are with man; but not into anything else in him than his knowledges. And as good is there fixed, the thought is kept in the truths of the knowledges; and from these many things are called up which are related and are in agreement; and this until the man thinks that it is so, and until he wills it from affection because it is so. When this is being done, good conjoins itself with truths, and the truths apply themselves in freedom; for all affection causes freedom (n. 2870, 2875, 3158, 4031).

[6] Even then, however, doubts and sometimes denials are excited by the spirits who have been joined to the man; but insofar as affection prevails, so far he is led to the affirmative, and he is then confirmed in truths by these very things. When good flows in in this manner, it is not perceived that it comes through angels, because it flows in so interiorly, and into the man’s obscurity which he has from worldly and corporeal things. Be it known however that good does not flow in from the angels, but through the angels from the Lord; and this all the angels confess, and therefore they never claim for themselves any good, and are even indignant when anyone attributes it to them. From all this then, as from causes themselves, it may be seen how the case is with the adjoining of good to truths, and with the application of these latter, which are the subjects here treated of in the internal sense.

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