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1 Και ειπε Κυριος προς τον Ααρων, Συ και οι υιοι σου και ο οικος του πατρος σου μετα σου θελετε βασταζει την ανομιαν του αγιαστηριου· και συ και οι υιοι σου μετα σου θελετε βασταζει την ανομιαν της ιερατειας σας.

2 Και ετι τους αδελφους σου, την φυλην του Λευι, την φυλην του πατρος σου, φερε μετα σου, δια να ηναι ηνωμενοι μετα σου και να σε υπηρετωσι· συ ομως και οι υιοι σου μετα σου θελετε υπηρετει εμπροσθεν της σκηνης του μαρτυριου.

3 Και θελουσι φυλαττει τας φυλακας σου και τας φυλακας ολης της σκηνης· μονον εις τα σκευη του αγιαστηριου και εις το θυσιαστηριον δεν θελουσι πλησιαζει, δια να μη αποθανωσι μητε αυτοι μητε σεις.

4 Και θελουσιν εισθαι ηνωμενοι μετα σου και θελουσι φυλαττει τας φυλακας της σκηνης του μαρτυριου κατα πασας τας υπηρεσιας της σκηνης· και ξενος δεν θελει σας πλησιαζει.

5 Και θελετε φυλαττει τας φυλακας του αγιαστηριου και τας φυλακας του θυσιαστηριου, και δεν θελει εισθαι πλεον οργη εις τους υιους Ισραηλ.

6 Και εγω, ιδου, ελαβον τους αδελφους σας τους Λευιτας εκ μεσου των υιων Ισραηλ· ουτοι ειναι δεδομενοι εις εσας δωρον δια τον Κυριον, δια να εκτελωσι τας υπηρεσιας της σκηνης του μαρτυριου.

7 Συ δε και οι υιοι σου μετα σου θελετε φυλαττει την ιερατειαν σας εις παντα τα του θυσιαστηριου και τα εντος του παραπετασματος, και θελετε καμνει την υπηρεσιαν. Δωρον εδωκα την υπηρεσιαν της ιερατειας σας· και οστις ξενος πλησιαση, θελει θανατονεσθαι.

8 Και ειπε Κυριος προς τον Ααρων, Ιδου, εγω εδωκα ετι εις σε την επιστασιαν των υψουμενων προσφορων μου απο παντων των ηγιασμενων παρα των υιων Ισραηλ· εις σε εδωκα αυτα δια το χρισμα και εις τους υιους σου εις νομιμον αιωνιον.

9 Τουτο θελει εισθαι σου απο των αγιωτατων εκ των δια πυρος προσφερομενων· παντα τα δωρα αυτων, πασαι αι εξ αλφιτων προσφοραι αυτων και πασαι αι περι αμαρτιας προσφοραι αυτων και πασαι αι περι ανομιας προσφοραι αυτων, τας οποιας θελουσιν αποδιδει εις εμε, αγιωτατα θελουσιν εισθαι δια σε και δια τους υιους σου.

10 Εν τω αγιω των αγιων θελετε τρωγει αυτα· παν αρσενικον θελει τρωγει αυτα· αγια θελουσιν εισθαι εις σε.

11 Και τουτο ειναι σου, η υψουμενη προσφορα εκ των δωρων αυτων, μετα πασων των κινητων προσφορων των υιων Ισραηλ· εις σε εδωκα αυτα και εις τους υιους σου και εις τας θυγατερας σου μετα σου εις νομιμον αιωνιον· πας καθαρος εν τω οικω σου θελει τρωγει αυτα.

12 Παν το εξαιρετον του ελαιου, και παν το εξαιρετον του οινου και του σιτου, τας απαρχας αυτων, οσα προσφερωσιν εις τον Κυριον, εις σε εδωκα αυτα·

13 Παντα τα πρωτογεννηματα της γης, οσα φερωσι προς τον Κυριον, σου θελουσιν εισθαι πας καθαρος εν τω οικω σου θελει τρωγει αυτα.

14 Παν καθιερωμα του Ισραηλ θελει εισθαι σου.

15 Παν διανοιγον μητραν εκ πασης σαρκος, το οποιον προσφερωσι προς τον Κυριον, απο ανθρωπου εως κτηνους, σου θελει εισθαι πλην τα πρωτοτοκα των ανθρωπων θελουσιν εξαπαντος εξαγοραζεσθαι και τα πρωτοτοκα των κτηνων των ακαθαρτων θελουσιν εξαγοραζεσθαι.

16 Και οσα πρεπει να εξαγορασθωσιν απο ηλικιας ενος μηνος, θελουσιν εξαγοραζεσθαι κατα την εκτιμησιν σου, δια πεντε σικλους αργυριου, κατα τον σικλον τον αγιον, οστις ειναι εικοσι γερα.

17 Τα πρωτοτοκα ομως των βοων η τα πρωτοτοκα των προβατων η τα πρωτοτοκα των αιγων δεν θελουσιν εξαγοραζεσθαι· αγια ειναι· το αιμα αυτων θελεις ραντιζει επι το θυσιαστηριον, και το παχος αυτων θελεις καιει δια προσφοραν γινομενην δια πυρος εις οσμην ευωδιας προς τον Κυριον.

18 Και το κρεας αυτων θελει εισθαι σου, καθως το κινητον στηθος και ο δεξιος ωμος ειναι σου.

19 Πασας τας υψουμενας προσφορας των αγιων πραγματων, τας οποιας οι υιοι Ισραηλ προσφερωσιν εις τον Κυριον, εδωκα εις σε και εις τους υιους σου και εις τας θυγατερας σου μετα σου εις νομιμον αιωνιον. Αυτη ειναι διαθηκη αλατος παντοτεινη ενωπιον του Κυριου εις σε και εις το σπερμα σου μετα σου.

20 Και ειπε Κυριος προς τον Ααρων, Εν τη γη αυτων δεν θελεις εχει κληρονομιαν ουδε θελεις εχει μεριδα μεταξυ αυτων· εγω ειμαι η μερις σου και η κληρονομια σου εν μεσω των υιων Ισραηλ.

21 Και ιδου, εδωκα εις τους υιους Λευι παντα τα δεκατα του Ισραηλ εις κληρονομιαν, δια την υπηρεσιαν αυτων την οποιαν υπηρετουσι, την υπηρεσιαν της σκηνης του μαρτυριου·

22 και δεν θελουσι πλησιαζει του λοιπου οι υιοι Ισραηλ εις την σκηνην του μαρτυριου, δια να μη λαβωσιν εφ' εαυτους αμαρτιαν και αποθανωσιν·

23 αλλ' οι Λευιται, ουτοι θελουσιν υπηρετει την υπηρεσιαν της σκηνης του μαρτυριου και ουτοι θελουσι βασταζει την ανομιαν αυτων· τουτο θελει εισθαι νομιμον αιωνιον εις τας γενεας σας· και δεν θελουσιν εχει μεταξυ των υιων Ισραηλ ουδεμιαν κληρονομιαν·

24 διοτι τα δεκατα των υιων Ισραηλ, τα οποια προσφερωσιν υψουμενην προσφοραν προς τον Κυριον, εδωκα κληρονομιαν εις τους Λευιτας· δια τουτο ειπα περι αυτων, Εν μεσω των υιων Ισραηλ δεν θελουσιν εχει ουδεμιαν κληρονομιαν.

25 Και ελαλησε Κυριος προς τον Μωυσην λεγων,

26 Λαλησον και προς τους Λευιτας και ειπε προς αυτους, Οταν λαμβανητε παρα των υιων Ισραηλ το δεκατον, το οποιον εδωκα εις εσας παρ' αυτων δια κληρονομιαν σας, τοτε θελετε προσφερει εξ αυτων προσφοραν υψουμενην εις τον Κυριον, δεκατον απο του δεκατου.

27 Και αυται αι υψουμεναι προσφοραι σας θελουσι λογιζεσθαι εις εσας ως σιτος του αλωνιου και ως αφθονια του ληνου.

28 Ουτω και σεις θελετε προσφερει προσφοραν υψουμενην εις τον Κυριον απο παντων των δεκατων σας, τα οποια λαμβανετε παρα των υιων Ισραηλ· και απο τουτων θελετε διδει την υψουμενην προσφοραν του Κυριου εις τον Ααρων τον ιερεα.

29 Απο παντων των δωρων σας θελετε προσφερει πασαν υψουμενην προσφοραν του Κυριου, απο παντος του εξαιρετου αυτων το ηγιασμενον μερος εξ αυτων.

30 Και θελεις ειπει προς αυτους, Οταν προσφερητε εξ αυτων το εξαιρετον αυτων, τουτο θελει λογιζεσθαι δια τους Λευιτας ως προιον του αλωνιου και ως προιον του ληνου·

31 και θελετε τρωγει αυτα εν παντι τοπω, σεις και αι οικογενειαι σας· διοτι τουτο ειναι μισθος εις εσας δια την υπηρεσιαν σας εν τη σκηνη του μαρτυριου·

32 και δεν θελετε φερει εφ' εαυτους αμαρτιαν δι' αυτα, οταν προσφερητε απ' αυτων το εξαιρετον αυτων· και δεν θελετε βεβηλωσει τα αγια των υιων Ισραηλ, δια να μη αποθανητε.

   

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Arcana Coelestia # 10129

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10129. 'And the altar shall be the holy of holies' means the celestial kingdom, where the Lord is present in the good of love. This is clear from the meaning of 'the altar' as that which is representative of the Lord in respect of Divine Good, dealt with in 9388, 9389, 9714, 9964, at this point in respect of Divine Good in heaven and in the Church, 10123; and from the meaning of 'the holy of holies' as celestial good or the good of love from the Lord. The reason why it is the celestial kingdom that is meant here by 'the altar' and the good there that is meant by 'the holy of holies' is that the good received in that kingdom is the good of love which comes from and is offered back to the Lord, which is celestial good. For there are two kingdoms into which the heavens are divided, the celestial kingdom and the spiritual kingdom. The celestial kingdom receives the good of love coming from and offered back to the Lord, whereas the spiritual kingdom receives from the Lord the good of charity towards the neighbour, see the places referred to in 9277, and what is stated in 9680, 10068.

[2] 'The altar' represents the celestial kingdom, or what amounts to the same thing, it represents the Lord where He is present in the good of love; and 'the tent of meeting outside the veil' represents the spiritual kingdom, or what amounts to the same thing, it represents the Lord where He is present in the good of charity towards the neighbour. The spiritual kingdom's good, or spiritual good, is called the holy place, but the celestial kingdom's good, or celestial good, is called the holy of holies. The reason why celestial good, which is the good of love received from and offered back to the Lord, is referred to as the holy of holies is that this good is a channel through which the Lord flows directly into the heavens; but spiritual good - the good of charity towards the neighbour - is a channel through which He does so indirectly, by way of celestial good, see 9473, 9683, 9873, 9992, 10005. The term 'flow in' is used because the Lord, being the Sun of heaven, is above the heavens and flows in from there, 10106; yet He is still as one present within the heavens.

[3] The fact that celestial good, which is the good of love received from and offered back to the Lord, is meant by 'the holy of holies' is clear from places in the Word where the expression 'the holy of holies' occurs, as in Moses,

The veil shall be for you a divider between the holy place and the holy of holies. And you shall put the mercy-seat onto the ark of the Testimony in the holy of holies. Exodus 26:33-34.

From this it is evident that 'the holy place' refers to that part of the tent which was outside the veil, and 'the holy of holies' to the part within the veil. Regarding the tent or the dwelling-place outside the veil, that it represented the Lord's spiritual kingdom, or the middle heaven, and regarding the tent or dwelling-place within the veil, that it represented the Lord's celestial kingdom, or the inmost heaven, see 9457, 9481, 9485, 10001, 10025. The part of the tent within the veil is also called the holy sanctuary 1 , Leviticus 16:33. Since the ark, which had the Testimony within it and the mercy-seat above it, represented the inmost heaven, where celestial good reigns, the innermost part of the temple, where the ark of the covenant was, is also called the holy of holies, 1 Kings 6:16; 8:6.

[4] Since the bread and the minchah were signs of the good of love received from and offered back to the Lord, which is celestial good, they too are called 'the holy of holies' in Moses,

The bread of faces (or of the presence) shall be eaten by Aaron and his sons in a holy place; for it is the holy of holies of the fire offerings to Jehovah. Leviticus 24:9.

'The bread of faces (or of the presence)' means celestial good, see 9545. In the same book,

That which remains of the minchah shall be for Aaron and his sons, the holy of holies of the fire offerings to Jehovah. Leviticus 2:3, 10.

'The minchah', which consisted of unleavened bread, unleavened cakes, and unleavened wafers mixed with oil, means celestial good or the good of love, see 4581, 9992, 10079; and 'a fire offering to Jehovah' means Divine Love, 10055.

[5] In the same author,

Every minchah - a sacrifice of sin offering and a sacrifice of guilt offering - which is for Aaron and his sons, is the holy of holies to Jehovah. Numbers 18:9-10.

Such minchahs too were called 'the holy of holies' because those sacrifices were signs of purification from evils, and all purification from evils is accomplished in a state of the good of innocence; and this good as well is celestial good. This explains why in sacrifices of sin offering or guilt offering female or male lambs, or rams, or young bulls, or turtle doves were offered, as is clear from Chapters 4, 5 of Leviticus, that good being meant by these creatures. For its being meant by 'lambs', see 3994, 3519, 7840, by 'rams', 10042, by 'young bulls', 9391; and its being meant by 'turtle doves' is evident from the places in the Word where such birds are mentioned. As regards purification from evils and regeneration, that they are accomplished in a state of innocence, see 10021. Therefore those sacrifices are called 'the holy of holies' also in Leviticus 6:25; 7:6; 10:17; 14:13.

[6] In the same author,

The minchah shall be eaten beside the altar; for it is the holy of holies. Leviticus 10:12.

It has been shown above that the altar of burnt offering represented the Lord in respect of the good of love, and reception by angels and men. This accounts for the use of the following words concerning it in Moses,

You shall anoint the altar of burnt offering and all its vessels, its laver, and its pedestal. And you shall sanctify them, that they may be the holy of holies; everyone who touches them will make himself holy. Exodus 30:28-29.

[7] The incense too, some of which was placed before the Testimony in the tent of meeting, is called the holy of holies, Exodus 30:36, because it meant celestial good in last and lowest things, and also meant the things that emanate from that good, 9475. In Ezekiel,

This is the law of the house 2 : On the top of the mountain shall its whole border round about be, the holy of holies. Ezekiel 43:12.

The reason why 'the house' together with the border around it is called 'the holy of holies' is that 'God's house' means the celestial kingdom, and in the highest sense the Lord in respect of the good of love, 3720. This is why the words 'on the top of the mountain' are also used, for 'the top of the mountain' has the same meaning, 6435, 9422, 9434.

[8] In Daniel,

Seventy weeks have been decreed concerning the people and concerning the holy city to seal up vision and prophet, and to anoint the holy of holies. Daniel 9:24.

This refers to the Coming of the Lord, who alone is Jehovah's Anointed and who alone is the Holy One, and who also as to His Human is the Divine Good of Divine Love, and so is the holy of holies.

The Lord alone as to His Divine Human is Jehovah's Anointed, see 9954.

He alone is the Holy One, 9229.

He is the Divine Good of Divine Love, see the places referred to in 9199(end).

[9] The reason why celestial good is meant by 'the holy of holies' but spiritual good by 'the holy place' is that celestial good is inmost good, and therefore also is the inmost heaven's good, whereas spiritual good is good emanating from that celestial good and is therefore the middle heaven's good. And this good is good and consequently holy to the extent that it has celestial good within it; for celestial good flows into spiritual, conceives it, and begets it as a father does his child. The words 'celestial good' are used to mean the good of love received from and offered back to the Lord, and 'spiritual good' to mean the good of charity towards the neighbour received from the Lord.

[10] The good of love to the Lord received from the Lord is 'the holy of holies' because the Lord joins Himself directly to others through it. But the good of charity towards the neighbour is 'the holy place' because He joins Himself through it indirectly; and He joins Himself to the extent that it has the good of love from the Lord within it. The good of love to the Lord received from the Lord is present within all genuine good of charity, and also within all genuine good of faith; for such good flows in from the Lord. No one by his own strength, only by the Lord's, can love the neighbour and in love do good to him; and no one by his own strength, only by the Lord's, can believe in God. When therefore the Lord is acknowledged and the neighbour is loved, the Lord is present within the love towards the neighbour, however unaware the person may be of it. This also is what the Lord's words in Matthew serve to mean,

The righteous will answer, Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You sick, or in prison, and come to You? But the King will say to them, Truly I say to you, Insofar as you did it to one of the least of these My brothers you did it to Me. Matthew 25:37-40.

From these words it is evident that the Lord is within the good of charity, indeed is that good, even though those governed by this good are unaware of it. 'Brothers' is used in the proximate sense 3 to mean those governed by the good of charity; and in the abstract sense, without reference to persons, 'the Lord's brothers' are the good of charity itself, in all its forms, see 5063-5071.

Poznámky pod čarou:

1. i.e. the internal historical sense. See the final words of 4690.

2. i.e. the new temple

3. literally, the sanctuary of holiness

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

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