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Εξοδος πλήθους 29

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1 Και τουτο ειναι το πραγμα, το οποιον θελεις καμει εις αυτους δια να αγιασης αυτους, ωστε να ιερατευωσιν εις εμε. Λαβε εν μοσχαριον βοος και δυο κριους αμωμους,

2 και αζυμον αρτον και πηττας αζυμους εζυμωμενας με ελαιον και λαγανα αζυμα κεχρισμενα με ελαιον· εκ σεμιδαλεως σιτου θελεις καμει αυτα.

3 Και θελεις βαλει αυτα εις εν κανιστρον και θελεις φερει αυτα εν τω κανιστρω μετα του μοσχαριου και των δυο κριων.

4 Και τον Ααρων και τους υιους αυτου θελεις προσαγαγει εις την θυραν της σκηνης του μαρτυριου και θελεις λουσει αυτους εν υδατι.

5 Και θελεις λαβει τας στολας και θελεις ενδυσει τον Ααρων τον χιτωνα και τον ποδηρη του εφοδ και το εφοδ και το περιστηθιον, και θελεις ζωσει αυτον με την κεντητην ζωνην του εφοδ.

6 Και θελεις βαλει την μιτραν επι την κεφαλην αυτου και θελεις βαλει το αγιον διαδημα επι την μιτραν.

7 Τοτε θελεις λαβει το ελαιον του χρισματος και θελεις χυσει εξ αυτου επι την κεφαλην αυτου και θελεις χρισει αυτον.

8 Και θελεις προσαγαγει τους υιους αυτου και ενδυσει αυτους χιτωνας·

9 και θελεις ζωσει αυτους με ζωνας, τον Ααρων και τους υιους αυτου, και θελεις περιθεσει εις αυτους μιτριδια, και η ιερατεια θελει εισθαι εις αυτους κατα νομον παντοτεινον· και θελεις καθιερωσει τον Ααρων και τους υιους αυτου.

10 Και θελεις προσαγαγει το μοσχαριον εμπροσθεν της σκηνης του μαρτυριου, και ο Ααρων και οι υιοι αυτου θελουσιν επιθεσει τας χειρας αυτων επι την κεφαλην του μοσχαριου·

11 και θελεις σφαξει το μοσχαριον ενωπιον Κυριου παρα την θυραν της σκηνης του μαρτυριου.

12 Και θελεις λαβει εκ του αιματος του μοσχαριου και θεσει επι των κερατων του θυσιαστηριου με τον δακτυλον σου· και θελεις χυσει ολον το αιμα παρα την βασιν του θυσιαστηριου.

13 Και θελεις λαβει ολον το στεαρ το περικαλυπτον τα εντοσθια και τον επανω λοβον του ηπατος και τους δυο νεφρους και το στεαρ το επ' αυτων και θελεις καυσει αυτα επι του θυσιαστηριου.

14 Το δε κρεας του μοσχαριου και το δερμα αυτου και την κοπρον αυτου θελεις καυσει εν πυρι εξω του στρατοπεδου· τουτο ειναι θυσια περι αμαρτιας.

15 Και τον κριον τον ενα θελεις λαβει, και θελουσιν επιθεσει ο Ααρων και οι υιοι αυτου τας χειρας αυτων επι την κεφαλην του κριου·

16 και θελεις σφαξει τον κριον και θελεις λαβει το αιμα αυτου και ραντισει επι το θυσιαστηριον κυκλω·

17 και θελεις διαμελισει τον κριον εις τμηματα και θελεις πλυνει τα εντοσθια αυτου και τους ποδας αυτου, και βαλει αυτα μετα των τμηματων αυτου και μετα της κεφαλης αυτου·

18 και θελεις καυσει ολον τον κριον επι του θυσιαστηριου· τουτο ειναι ολοκαυτωμα εις τον Κυριον· ειναι οσμη ευωδιας, θυσια γινομενη δια πυρος εις τον Κυριον.

19 Και θελεις λαβει τον δευτερον κριον· και θελουσιν επιθεσει ο Ααρων και οι υιοι αυτου τας χειρας αυτων επι την κεφαλην του κριου·

20 τοτε θελεις σφαξει τον κριον και θελεις λαβει εκ του αιματος αυτου και θεσει επι τον λοβον του δεξιου ωτιου του Ααρων, και επι τον λοβον του δεξιου ωτιου των υιων αυτου, και επι τον αντιχειρα της δεξιας χειρος αυτων, και επι τον μεγαλον δακτυλον του δεξιου ποδος αυτων, και θελεις ραντισει το αιμα επι το θυσιαστηριον κυκλω.

21 Και θελεις λαβει εκ του αιματος, του επι του θυσιαστηριου, και εκ του ελαιου του χρισματος, και θελεις ραντισει επι τον Ααρων, και επι τας στολας αυτου και επι τους υιους αυτου και επι τας στολας των υιων αυτου μετ' αυτου· και θελουσιν αγιασθη, αυτος, και αι στολαι αυτου, και οι υιοι αυτου, και αι στολαι των υιων αυτου μετ' αυτου.

22 Και θελεις λαβει εκ του κριου το στεαρ και την ουραν και το στεαρ το περικαλυπτον τα εντοσθια και τον επανω λοβον του ηπατος και τους δυο νεφρους, και το στεαρ το επ' αυτων και τον δεξιον βραχιονα, διοτι ειναι κριος καθιερωσεως,

23 και ενα ψωμον, και μιαν πητταν ελαιωμενην, και εν λαγανον εκ του κανιστρου των αζυμων των προτεθειμενων ενωπιον Κυριου·

24 και θελεις επιθεσει τα παντα εις τας χειρας του Ααρων και εις τας χειρας των υιων αυτου· και θελεις κινησει αυτα εις κινητην προσφοραν ενωπιον Κυριου.

25 Και θελεις λαβει αυτα εκ των χειρων αυτων και καυσει επι του θυσιαστηριου επανω του ολοκαυτωματος εις οσμην ευωδιας ενωπιον Κυριου· τουτο ειναι θυσια γινομενη δια πυρος εις τον Κυριον,

26 Και θελεις λαβει το στηθος εκ του κριου της καθιερωσεως, οστις ειναι δια τον Ααρων, και θελεις κινησει αυτο εις κινητην προσφοραν ενωπιον Κυριου και θελει εισθαι μεριδιον σου.

27 Και θελεις αγιασει το στηθος της κινητης προσφορας και τον βραχιονα της προσφορας της υψωσεως, ητις εκινηθη και ητις υψωθη, εκ του κριου της καθιερωσεως, εξ εκεινου οστις ειναι δια τον Ααρων, και εξ εκεινου οστις ειναι δια τους υιους αυτου·

28 και θελει εισθαι του Ααρων και των υιων αυτου κατα νομον παντοτεινον παρα των υιων Ισραηλ· διοτι ειναι προσφορα υψωσεως· και θελει εισθαι προσφορα υψωσεως παρα των υιων Ισραηλ εκ των ειρηνικων θυσιων αυτων, η υψουμενη προσφορα αυτων προς τον Κυριον.

29 Και η αγια στολη του Ααρων θελει εισθαι των υιων αυτου μετ' αυτον, δια να χρισθωσιν εν αυτη και να καθιερωθωσιν εν αυτη.

30 Επτα ημερας θελει ενδυεσθαι αυτην ο ιερευς, ο αντ' αυτου εκ των υιων αυτου, οστις εισερχεται εις την σκηνην του μαρτυριου δια να λειτουργηση εν τω αγιω.

31 Και θελεις λαβει τον κριον της καθιερωσεως και βρασει το κρεας αυτου εν τοπω αγιω.

32 Και θελουσι φαγει ο Ααρων και οι υιοι αυτου το κρεας του κριου και τον αρτον τον εν τω κανιστρω παρα την θυραν της σκηνης του μαρτυριου.

33 Και θελουσι φαγει εκεινα, δια των οποιων εγεινεν η εξιλεωσις, προς καθιερωσιν και αγιασμον αυτων· ξενος ομως δεν θελει φαγει, διοτι ειναι αγια·

34 και αν μεινη τι εκ του κρεατος των καθιερωσεων η εκ του αρτου εως πρωι, τοτε θελεις καυσει το εναπολειφθεν εν πυρι· δεν θελει φαγωθη, διοτι ειναι αγιον.

35 Και ουτω θελεις καμει εις τον Ααρων και εις τους υιους αυτου κατα παντα οσα προσεταξα εις σε· επτα ημερας θελεις καθιερωσει αυτους·

36 και θελεις προσφερει πασαν ημεραν εν μοσχαριον εις προσφοραν περι αμαρτιας δια εξιλεωσιν. Και θελεις καθαριζει το θυσιαστηριον, καμνων εξιλεωσιν υπερ αυτου, και θελεις χρισει αυτο δια να αγιασης αυτο.

37 Επτα ημερας θελεις καμνει εξιλεωσιν υπερ του θυσιαστηριου και θελεις αγιαζει αυτο· και θελει εισθαι θυσιαστηριον αγιωτατον· παν το εγγιζον το θυσιαστηριον θελει εισθαι αγιον.

38 Τουτο δε ειναι εκεινο, το οποιον θελεις προσφερει επι του θυσιαστηριου· δυο αρνια ενιαυσια την ημεραν διαπαντος.

39 το εν αρνιον θελεις προσφερει το πρωι, και το αλλο αρνιον θελεις προσφερει το δειλινον·

40 και μετα του ενος αρνιου εν δεκατον σεμιδαλεως εζυμωμενης με το τεταρτον ενος ιν ελαιου κοπανισμενου· και το τεταρτον ενος ιν οινου δια σπονδην.

41 και το δευτερον αρνιον θελεις προσφερει το δειλινον· κατα την προσφοραν της πρωιας, και κατα την σπονδην αυτης, θελεις καμει εις αυτο, εις οσμην ευωδιας, θυσιαν γινομενην δια πυρος προς τον Κυριον.

42 τουτο θελει εισθαι παντοτεινον ολοκαυτωμα εις τας γενεας σας παρα την θυραν της σκηνης του μαρτυριου ενωπιον Κυριου· οπου θελω εμφανιζεσθαι εις σας, δια να λαλω εκει προς σε.

43 Και εκει θελει εμφανιζεσθαι εις τους υιους Ισραηλ, και η σκηνη θελει αγιαζεσθαι με την δοξαν μου.

44 Και θελω αγιαζει την σκηνην του μαρτυριου και το θυσιαστηριον· θελω αγιαζει και τον Ααρων και τους υιους αυτου, δια να ιερατευωσιν εις εμε.

45 Και θελω κατοικει εν μεσω των υιων Ισραηλ, και θελω εισθαι Θεος αυτων.

46 Και αυτοι θελουσι γνωριζει οτι εγω ειμαι Κυριος ο Θεος αυτων, ο εξαγαγων αυτους εκ γης Αιγυπτου δια να κατοικω εν μεσω αυτων· εγω Κυριος ο Θεος αυτων.

   

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Arcana Coelestia # 2343

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2343. 'And they ate' means making one's own. This is clear from the meaning of 'eating' as being communicated and joined together, thus being made one's own, dealt with already in 2187. What has been stated and explained so far makes clear how the contents of the previous and the present verses are arranged and link together in the internal sense - from the fact that 'the angels' means the Lord's Divine Human and His Holy proceeding, 'turning aside to him' means staying with, 'coming to his house' being confirmed in good, 'making a feast' dwelling together, 'baking unleavened bread' being purified, and 'eating' taking into oneself and making one's own. It shows the nature of the train of thought in the internal sense, though nothing at all of that sense is apparent in the historical sense.

[2] Such is the order and the train of thought that exists with all the individual parts of the Word. But the nature of that actual train of thought cannot begin to reveal itself when each word is explained separately; for in that case each is seen in isolation from the rest and the continuity of meaning is lost. It reveals itself when all the separate details are seen together within one complete idea, or are perceived as one complete mental picture, as is done by those who have the internal sense and who at the same time dwell in heavenly light from the Lord. Within these words [used here in Genesis] such people are given to see the entire process of the reformation and regeneration of those who become members of the Church, represented here by Lot. That is to say, they first of all perceive some degree of temptation, but when they persevere and overcome the Lord stays with them, and confirms them in good, brings them to Himself into His kingdom, and dwells together with them, and there purifies and perfects them, at the same time granting them as their own things that are good and happy. All this He accomplishes by means of His Divine Human and His Holy proceeding.

[3] Within the Church it is indeed well known that all regeneration or new life, and therefore salvation, comes from the Lord alone, but few believe it. The reason they do not believe it is that the good of charity does not exist in them. It is as impossible for those in whom that good does not exist to believe it as it is for a camel to go through the eye of a needle; for the good of charity is the very seed-bed of faith. Truth and good agree together, but truth and evil never do. They have contrary natures and turn away from each other. Insofar therefore as someone is moved by good, he can be governed by truth, that is, insofar as charity exists with him faith is able to, especially the most fundamental matter of faith that all salvation comes from the Lord.

[4] That this is the most fundamental matter of faith is clear from many places in the Word, as in John,

God so loved the world that He gave His only begotten Son, that everyone who believes in Him may not perish but have eternal life. John 3:16.

In the same gospel,

He who believes in the Son has eternal life; but he who does not believe in the Son will not see life, but the wrath of God rests upon him. John 3:36.

In the same gospel,

This is the work of God, that you believe in Him whom the Father has sent. John 6:29.

In the same gospel,

This is the will of Him who sent Me, that everyone who sees the Son and believes in Him may have eternal life; and I will raise him up at the last day. John 6:40.

In the same gospel,

Unless you believe that I am, you will die in your sins. John 8:24.

In the same gospel,

I am the resurrection and the life. He who believes in Me, though he die, yet will he live. And everyone who lives and believes in Me will never die. John 11:25-26.

[5] Nobody is able to believe in the Lord unless he is governed by good, that is, no one can possess faith unless he has charity. This too is clear in John,

As many as received Him, to them He gave power to be sons of God, to those believing in His name, who were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God. John 1:12-13.

And in the same gospel,

I am the vine, you are the branches. He who abides in Me, and I in him, he it is that bears much fruit, for without Me you can do nothing. If a man does not abide in Me he is cast forth as a branch and is withered. As the Father has loved Me so I have loved you; abide in My love. This is My commandment, that you love one another as I have loved you. John 15:5-6, 9, 12.

[6] From all these quotations it becomes clear that love to the Lord and charity towards the neighbour constitute the life of faith. But that people who are immersed in evil, that is, who lead a life of evil, cannot possibly believe that all salvation comes from the Lord has become clear to me from those who have entered the next life from the Christian world; and also from people who during their lifetime have confessed with their lips the established teaching of faith, and indeed have taught it themselves, that without the Lord there is no salvation, but who, for all that, have led a life of evil. At the very mention of the Lord's name these people have filled the atmosphere around them entirely with objections. For in the next life solely that which people are thinking is perceived and sends out from itself a sphere, in which the nature of the faith possessed by those people reveals itself, see 1394.

[7] At the mere mention of love or charity among these people I perceived emanating from them something that was so to speak full of darkness and at the same time dust-filled. The product of some filthy love, it was by nature such that it obliterated, stifled, and corrupted all feeling of love to the Lord and of charity towards the neighbour. Such is the faith at the present day, which, they say, saves without the goods that flow from charity.

[8] The same people were also asked what faith they had since it was not the faith they had professed during their lifetime. Since in the next life nobody can conceal what he actually thinks, they said that they believed in God the Creator of all things. They were examined however as to whether this was really so, and it was discovered that they did not believe in any God at all but thought that all things were the product of natural forces, and all that has been said about eternal life is nonsense. Such is the faith of everyone inside the Church who does not believe in the Lord but says that he believes in God the Creator of all things. For truth cannot flow in from any other source than the Lord, and truth cannot be sown in anything other than good which is derived from the Lord.

[9] That the Lord's Divine Human and His Holy proceeding are together the channel and the source of life and salvation is well recognized from the words of the Holy Supper, 'This is My body, This is My blood', which is the Lord's Divine Human. And it is clear that this is the source of everything holy. Whether we speak of the Divine Human, or His Body, or Flesh, or Bread, or Divine Love, it amounts to the same thing; for the Lord's Divine Human is pure Love, and the Holy [proceeding] consists in love alone, while the Holy that constitutes faith is derived from this.

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

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