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2 Mose 28

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1 Du sollst Aaron, deinen Bruder, und seine Söhne zu dir nehmen aus den Kindern Israel, daß er mein Priester sei, nämlich Aaron und seine Söhne Nadab, Abihu, Eleasar und Ithamar.

2 Und sollst Aaron, deinen Bruder, heilige Kleider machen, die herrlich und schön seien.

3 Und du sollst reden mit allen, die eines weisen Herzens sind, die ich mit dem Geist der Weisheit erfüllt habe, daß sie Aaron Kleider machen zu seiner Weihe, daß er mein Priester sei.

4 Das sind aber die Kleider, die sie machen sollen: das Amtschild, den Leibrock, Purpurrock, engen Rock, Hut und Gürtel. Also sollen sie heilige Kleider machen deinem Bruder Aaron und seinen Söhnen, daß er mein Priester sei.

5 Dazu sollen sie nehmen Gold, blauen und roten Purpur, Scharlach und weiße Leinwand.

6 Den Leibrock sollen sie machen von Gold, blauem und rotem Purpur, Scharlach und gezwirnter weißer Leinwand, kunstreich;

7 zwei Schulterstücke soll er haben, die zusammengehen an beiden Enden, und soll zusammengebunden werden.

8 Und sein Gurt darauf soll derselben Kunst und Arbeit sein, von Gold, blauem und rotem Purpur, Scharlach und gezwirnter weißer Leinwand.

9 Und sollst zwei Onyxsteine nehmen und darauf graben die Namen der Kinder Israel,

10 Auf jeglichen sechs Namen, nach der Ordnung ihres Alters.

11 Das sollst du tun durch die Steinschneider, die da Siegel graben, also daß sie mit Gold umher gefaßt werden.

12 Und sollst sie auf die Schulterstücke des Leibrocks heften, daß es Steine seien zum Gedächtnis für die Kinder Israel, daß Aaron ihre Namen auf seinen beiden Schultern trage vor dem HERRN zum Gedächtnis.

13 Und sollst goldene Fassungen machen

14 und zwei Ketten von feinem Golde, mit zwei Enden, aber die Glieder ineinander hangend; und sollst sie an die Fassungen tun.

15 Das Amtschild sollst du machen nach der Kunst, wie den Leibrock, von Gold, blauem und rotem Purpur, Scharlach und gezwirnter weißer Leinwand.

16 Viereckig soll es sein und zwiefach; eine Spanne breit soll seine Länge sein und eine Spanne breit seine Breite.

17 Und sollst's füllen die vier Reihen voll Steine. Die erste Reihe sei ein Sarder, Topas, Smaragd;

18 die andere ein Rubin, Saphir, Demant;

19 die dritte ein Lynkurer, Achat, Amethyst;

20 die vierte ein Türkis, Onyx, Jaspis. In Gold sollen sie gefaßt sein in allen Reihen

21 und sollen nach den zwölf Namen der Kinder Israel stehen, gegraben vom Steinschneider, daß auf einem jeglichen ein Namen stehe nach den zwölf Stämmen.

22 Und sollst Ketten zu dem Schild machen mit zwei Enden, aber die Glieder ineinander hangend, von feinem Golde,

23 und zwei goldene Ringe an das Schild, also daß du die zwei Ringe heftest an zwei Ecken des Schildes,

24 und die zwei goldenen Ketten in die zwei Ringe an den beiden Ecken des Schildes tust.

25 Aber die zwei Enden der zwei Ketten sollst du an die zwei Fassungen tun und sie heften auf die Schulterstücke am Leibrock vornehin.

26 Und sollst zwei andere goldene Ringe machen und an die zwei Ecken des Schildes heften an seinem Rand, inwendig gegen den Leibrock.

27 Und sollst abermals zwei goldene Ringe machen und sie unten an die zwei Schulterstücke vorn am Leibrock heften, wo der Leibrock zusammengeht, oben über dem Gurt des Leibrocks.

28 Und man soll das Schild mit seinen Ringen mit einer blauen Schnur an die Ringe des Leibrocks knüpfen, daß es über dem Gurt des Leibrocks hart anliege und das Schild sich nicht vom Leibrock losmache.

29 Also soll Aaron die Namen der Kinder Israel tragen in dem Amtschild auf seinem Herzen, wenn er in das Heilige geht, zum Gedächtnis vor dem HERRN allezeit.

30 Und sollst in das Amtschild tun Licht und Recht, daß sie auf dem Herzen Aarons seien, wenn er eingeht vor den HERRN, daß er trage das Amt der Kinder Israel auf seinem Herzen vor dem HERRN allewege.

31 Du sollst auch einen Purpurrock unter dem Leibrock machen ganz von blauem Purpur.

32 Und oben mitteninne soll ein Loch sein und eine Borte um das Loch her zusammengefaltet, daß er nicht zerreiße.

33 Und unten an seinen Saum sollst du Granatäpfel machen von blauem und rotem Purpur und Scharlach um und um und zwischen dieselben goldene Schellen auch um und um,

34 daß eine goldene Schelle sei, darnach ein Granatapfel und wieder eine goldene Schelle und wieder ein Granatapfel, um und um an dem Saum des Purpurrocks.

35 Und Aaron soll ihn anhaben, wenn er dient, daß man seinen Klang höre, wenn er aus und eingeht in das Heilige vor dem HERRN, auf daß er nicht sterbe.

36 Du sollst auch ein Stirnblatt machen von feinem Golde und darauf ausgraben, wie man die Siegel ausgräbt: Heilig dem HERRN.

37 Und sollst's heften an eine blaue Schnur vorn an den Hut,

38 auf der Stirn Aarons, daß also Aaron trage die Missetat des Heiligen, das die Kinder Israel Heiligen in allen Gaben ihrer Heiligung; und es soll allewege an seiner Stirn sein, daß er sie versöhne vor dem HERRN.

39 Du sollst auch einen engen Rock machen von weißer Leinwand und einen Hut von weißer Leinwand machen und einen gestickten Gürtel.

40 Und den Söhnen Aarons sollst du Röcke, Gürtel und Hauben machen, die herrlich und schön seien.

41 Und sollst sie deinem Bruder Aaron samt seinen Söhnen anziehen; und sollst sie salben und ihre Hände füllen und sie weihen, daß sie meine Priester seien.

42 Und sollst ihnen leinene Beinkleider machen, zu bedecken die Blöße des Fleisches von den Lenden bis an die Hüften.

43 Und Aaron und seine Söhne sollen sie anhaben, wenn sie in die Hütte des Stifts gehen oder hinzutreten zum Altar, daß sie dienen in dem Heiligtum, daß sie nicht ihre Missetat tragen und sterben müssen. Das soll ihm und seinem Stamm nach ihm eine ewige Weise sein.

   

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Arcana Coelestia # 9930

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9930. And thou shalt make a plate of pure gold. That this signifies enlightenment from the Lord’s Divine good, is evident from the signification of “a plate,” as being enlightenment; and from the signification of “gold,” as being the good of love, here the Lord’s Divine good, because there was inscribed upon it, “Holiness to Jehovah.” (That “gold” denotes the good of love, see n. 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510, 9874, 9881.) That “the plate” denotes enlightenment, was from its brightness, for it was resplendent from gold upon Aaron’s forehead, and all brightness signifies enlightenment such as is in the heavens from the Lord as the Sun. Enlightenment in the heavens is wisdom and intelligence from the Divine truth proceeding from the Lord from that Sun, for this enlightens their interiors. Their interiors correspond to the understanding with man, which is enlightened by the Lord when the truth and good of the church and heaven are perceived; for the understanding is the recipient subject; because without a subject there is no reception. That this “plate” denotes enlightenment from the Lord’s Divine good, is because upon it was inscribed “Holiness to Jehovah,” and it was placed upon the front of the miter, which was upon Aaron’s head. The “holiness” which is from Jehovah denotes the Divine truth that proceeds from the Lord’s Divine good (n. 6788, 8302, 8330, 9229, 9680, 9820). In order that this plate might represent the shining forth, that is, the enlightenment, from which come wisdom and intelligence, it was bound on the forefront of the miter.

[2] As by “the plate” was signified enlightenment from the Lord’s Divine good, it was also called “the plate of the crown of holiness,” and likewise “the crown of holiness;” for a crown is a representative of Divine good, and “holiness” denotes the Divine truth thence proceeding, as was said above. That it was called “the plate of the crown of holiness,” is plain in what follows in this book of Exodus:

Lastly they made the plate of the crown of holiness of pure gold, and wrote upon it with the writing of the engravings of a signet, Holiness to Jehovah (Exodus 39:30).

That it was also called “the crown of holiness,” is evident from another passage in Exodus:

Thou shalt set the miter upon his head, and put the crown of holiness upon the miter (Exodus 29:6).

He set the miter upon his head; and upon the miter, opposite the faces of it, did he set the plate of gold, the crown of holiness (Leviticus 8:9).

[3] That a crown represented Divine good from which is Divine truth, is evident from the crowns of kings; for kings represented the Lord in respect to Divine truth (see n. 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148); wherefore they had a crown on the head, and a scepter in the hand; for government from Divine good was represented by a crown, and government from Divine truth by a scepter.

[4] That a “crown” has this signification is evident from the following passages.

In David:

I will make a horn to bud unto David; I will set in order a lamp for Mine anointed. His enemies will I clothe with shame; but upon Himself shall His crown flourish (Psalms 132:17-18);

“David” here denotes the the Lord, (n. 1888, like the “anointed” (n. 3008, 3009); his “horn” denotes power (n. 2832, 9081); “a lamp” denotes the Divine truth from which is intelligence (n. 9548, 9783); the “crown” denotes the Divine good from which is wisdom, and from which is also His government; the crown, which denotes wisdom, is said “to flourish” because in respect to the Human He acquired wisdom in the world by means of combats against and victories over the hells (n. 9548, 9783), which are the “enemies that shall be clothed with shame.”

[5] Again:

Thou art angry with Thine anointed, Thou hast condemned His crown even to the earth (Psalms 89:38-39); where also “the anointed” denotes the Lord; “anger” denotes a state of temptations which existed when He was in combats with the hells; the lamentation at that time is described by “anger” and “condemnation;” as for instance the last lamentations of the Lord on the cross, that He was “forsaken;” for the cross was the last of the temptations, that is, of the combats with the hells; and after this last temptation He put on Divine good, and in this way united His Divine Human to the Divine Itself that was in Him.

[6] In Isaiah:

In that day shall Jehovah Zebaoth be for a crown of adornment, and for a diadem of comeliness, to the remains of His people (Isaiah 28:5); where “a crown of adornment” denotes the wisdom which is of good from the Divine; “a diadem of comeliness,” the intelligence of truth from this good; this is predicated of Divine things with the people; the “people” here denote the church, because it was there.

[7] In the same:

For Zion’s sake I will not be silent, and for Jerusalem’s sake I will not rest, until her righteousness go forth as brightness, and her salvation burn as a lamp; and thou shalt be a crown of comeliness in the hand of Jehovah, and a miter of the kingdom in the hand of thy God (Isaiah 62:1, 3).

By “Zion” and “Jerusalem” is meant the church, by “Zion” the celestial church, and by “Jerusalem” the spiritual church thence derived; “a crown of comeliness” denotes the wisdom which is of good, and “a miter of the kingdom,” the intelligence which is of truth; and as by “a crown” is signified the wisdom which is of good, therefore it is said to be “in the hand of Jehovah;” and as by “a miter” is signified the intelligence which is of truth, therefore it is said to be “in the hand of God;” for where good is treated of, the name “Jehovah” is used, and where truth is treated of, the name “God” (n. 2586, 2769, 6905).

[8] In Jeremiah:

Say thou to the king and to the mistress, Renounce yourselves, sit down; for the adornment of your head is come down, even the crown of your comeliness (Jeremiah 13:18); where “the crown of comeliness” denotes the wisdom which is of good from Divine truth, for “comeliness” denotes the Divine truth of the church (n. 9815). In the same:

The joy of our heart hath ceased; our dance is turned into mourning; the crown of our head is fallen (Lam. 5:15-16).

“The crown of the head” denotes the wisdom which those who are of the church have from Divine truth, by virtue of which they are more excellent than the rest of the peoples, and hence have a kind of government.

[9] In Ezekiel:

He put a jewel upon thy nose, and earrings in thine ears, and a crown of adornment upon thine head (Ezekiel 16:12).

The subject here treated of is the setting up of the church; “a jewel upon the nose” denotes the perception of good; “earrings in the ears” denote the perception of truth, and obedience; “a crown upon the head” denotes the wisdom thence derived.

In Job:

He hath stripped me of my glory, and taken away the crown of my head (Job 19:9); where “glory” denotes the intelligence which is of Divine truth (n. 9429); “the crown of the head” denotes the wisdom thence derived.

[10] In Revelation:

Upon the thrones I saw four and twenty elders, clothed in white garments; who had upon their heads golden crowns. They fell down before Him that was sitting upon the throne, and worshiped Him that liveth forever and ever, and cast their crowns before the throne (Revelation 4:4, 10).

The “four and twenty elders” signify all those who are in good from truths, and in the abstract sense all goods from truths (n. 6524, 9404); the “thrones” denote truths from the Divine (n. 5313, 6397, 8625, 9039); the “golden crowns on their heads” are representatives of wisdom from the Divine, and because this is from the Divine, therefore they cast them before Him that was sitting upon the throne.

[11] As the good of wisdom is acquired by means of temptation combats, which are carried on by means of the truths of faith, therefore crowns were assigned to those who fought against evils and falsities and overcame; and for this reason also the crowns of martyrdom were badges of command from the Lord over evils. That “crowns” denote the rewards of victory over evils, and that for this reason they denote the goods of wisdom, because these are the rewards, is also evident from Revelation:

I saw, and behold a white horse; and he that sat upon it had a bow; and there was given unto him a crown; and he went forth conquering, and to conquer (Revelation 6:2).

The “white horse and he that sat upon it” signify the Lord as to the Word (n. 2760-2762); “a bow” denotes the doctrine of truth, by means of which the combat is waged (n. 2686, 2709); from this it is evident that the “crown,” because said of the Lord, denotes the Divine good, which is the reward of victory.

[12] And in another passage:

Afterward I saw, and behold a white cloud; and upon the cloud one sitting like unto the Son of man, having upon his head a golden crown, and in his hand a sharp sickle (Revelation 14:14).

“A white cloud” denotes the literal sense of the Word (n. 4060, 4391, 5922, 6343, 6752, 8781); “the Son of man” denotes the Divine truth which is from the the Lord, (n. 9807); “a golden crown,” the Divine good from which is the Divine truth; “a sharp sickle” denotes the dispersing of evil and falsity. And again:

Be thou faithful unto death, and I will give thee the crown of life (Revelation 2:10).

Behold I come quickly; hold fast that which thou hast, that no one take thy crown (Revelation 3:11).

The “crown” denotes good from truths, thus wisdom; for this belongs to the good of love from the truths of faith. From all this it can now be seen what is signified by a “crown,” and what by “the crown of holiness,” which was the plate of gold on which was engraved “Holiness to Jehovah.”

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