10176. EXODUS 30

1. And thou shalt make an altar for the burning of incense; of shittim wood shalt thou make it.

2. A cubit the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits the height thereof; out of it shall be its horns.

3. And thou shalt overlay it with pure gold, its roof and its walls round about, and its horns; and thou shalt make for it a border of gold round about.

4. And thou shalt make for it two rings of gold from under its border, upon its two ribs; upon its two sides shalt thou make them; and it shall be for receptacles for the staves, to carry it in them.

5. And thou shalt make the staves of shittim wood, and shalt overlay them with gold.

6. And thou shalt put it before the veil that is over the ark of the Testimony, before the propitiatory that is over the Testimony, whither I will come to meet thee.

7. And Aaron shall burn thereon incense of spices morning by morning; in dressing the lamps he shall burn it.

8. And when Aaron maketh the lamps to go up between the evenings, he shall burn it, a continual incense before Jehovah to your generations.

9. Ye shall not make strange incense go up upon it, nor a burnt-offering, nor a meat-offering; and ye shall pour no drink-offering upon it.

10. And Aaron shall make expiation upon the horns of it once in the year, from the blood of the sin-offering of expiations; once in the year he shall make expiation upon it to your generations; a holy of holies is this to Jehovah.

11. And Jehovah spoke unto Moses, saying,

12. When thou shalt take up the sum of the sons of Israel, as to those who are numbered of them, then they shall give everyone an expiation of his soul to Jehovah in numbering them, that there be no plague in them in numbering them.

13. This they shall give, everyone that passeth over upon those who are numbered, half a shekel, in the shekel of holiness, a shekel of twenty gerahs, the half of a shekel an uplifting to Jehovah.

14. Everyone that passeth over upon those who are numbered, from a son of twenty years and upward, shall give an uplifting to Jehovah.

15. The rich shall not give more, and the poor shall not give less, from the half of the shekel, to give an uplifting to Jehovah, to make expiation upon your souls.

16. And thou shalt take the silver of expiations from among the sons of Israel, and thou shalt give it for the work of the Tent of meeting; and it shall be to the sons of Israel for a memorial before Jehovah, to make expiation upon your souls.

17. And Jehovah spoke unto Moses, saying,

18. And thou shalt make a laver of brass, and its base of brass, for washing; and thou shalt put it between the Tent of meeting and the altar, and thou shalt put waters therein.

19. And Aaron and his sons shall wash from it their hands and their feet.

20. When they enter into the Tent of meeting they shall wash with waters, that they die not; or when they come near unto the altar to minister, to burn a fire-offering to Jehovah.

21. And they shall wash their hands and their feet, that they die not; and it shall be to them a statute of an age, to him and to his seed, to their generations.

22. And Jehovah spoke unto Moses, saying,

23. And do thou take to thee chief spices, best myrrh five hundred, and aromatic cinnamon the half thereof, two hundred and fifty, and aromatic calamus two hundred and fifty;

24. And cassia five hundred, in the shekel of holiness; and oil of olive a hin.

25. And thou shalt make it an oil of anointing of holiness, an ointment of ointment, the work of a perfumer, it shall be an oil of anointing of holiness.

26. And thou shalt anoint with it the Tent of meeting, and the ark of the Testimony:

27. And the table and all the vessels thereof, and the lampstand and the vessels thereof, and the altar of incense;

28. And the altar of burnt-offering and all the vessels thereof, and the laver and its base.

29. And thou shalt sanctify them, and they shall be a holy of holies; whosoever toucheth them shall be made holy.

30. And thou shalt anoint Aaron and his sons, and shalt sanctify them, to minister to Me in the priest’s office.

31. And thou shalt speak unto the sons of Israel, saying, This shall be to Me an oil of anointing of holiness to your generations.

32. Upon the flesh of man shall it not be poured; and in the quality thereof ye shall not make any like it; holy is this; holy

shall it be to you.

33. The man who shall make ointment like it, and who shall put of it upon a stranger, even he shall be cut off from his peoples.

34. And Jehovah said unto Moses, Take to thee fragrant spices, stacte, and onycha, and galbanum, things fragrant, and pure frankincense, so much in so much shall it be.

35. And thou shalt make it incense, an ointment the work of a perfumer, salted, pure, holy.

36. And thou shalt bruise of it small, and shalt put it before the Testimony in the Tent of meeting, whither I will come to meet thee, a holy of holies shall it be to you.

37. And the incense which thou makest in its quality, ye shall not make for yourselves; holy to Jehovah shall it be to thee.

38. The man who shall make like unto it, to make an odor with it, even he shall be cut off from his peoples.

THE CONTENTS.

The subjects treated of in this chapter are the altar of incense; the expiation of everyone by means of silver; the laver and the washing from it; and the preparation of the oil of anointing, and of the incense. In the internal sense by “burning incense” is signified the hearing and reception by the Lord of all things of the worship which is from love and charity; by “the expiation of everyone by means of silver,” is signified the ascription of all things of worship to the Lord, and nothing to self, that no one may have merit. By “the laver and the washing” is signified purification from evils first in all worship. By “the preparation of the oil of anointing” is signified the quality of the love in worship; and by “the preparation of the incense,” the quality of the worship from it.

THE INTERNAL SENSE.

Verses 1-10. And thou shalt make an altar for the burning of incense; of shittim wood shalt thou make it. A cubit the length thereof, and a cubit the breadth thereof; four square shall it be; and two cubits the height thereof; out of it shall be its horns. And thou shalt overlay it with pure gold, its roof and its walls round about, and its horns; and thou shalt make for it a border of gold round about. And thou shalt make for it two rings of gold from under its border, upon its two ribs; upon its two sides shalt thou make them; and it shall be for receptacles for the staves, to carry it in them. And thou shalt make the staves of shittim wood, and shalt overlay them with gold. And thou shalt put it before the veil that is over the ark of the Testimony, before the propitiatory that is over the Testimony, whither I will come to meet thee. And Aaron shall burn thereon incense of spices morning by morning, in dressing the lamps he shall burn it. And when Aaron maketh the lamps to go up between the evenings, he shall burn it, a continual incense before Jehovah to your generations. Ye shall not make strange incense go up upon it, nor a burnt-offering, nor a meat-offering; and ye shall pour no drink-offering upon it. And Aaron shall make expiation upon the horns of it once in the year, from the blood of the sin-offering of expiations; once in the year he shall make expiation upon it to your generations; a Holy of holies is this to Jehovah. “And thou shalt make an altar for the burning of incense” signifies a representative of the grateful hearing and reception by the Lord of all things of worship which are from love and charity; “of shittim wood shalt thou make it” signifies from love Divine; “a cubit the length thereof, and a cubit the breadth thereof” signifies equally from good and from truth; “foursquare shall it be” signifies thus perfect; “and two cubits the height thereof” signifies the degrees of good and of truth, and their conjunction; “out of it shall be its horns” signifies the powers of truth from the good of love and of charity; “and thou shalt overlay it with pure gold” signifies a representative of all things of worship from good; “its roof” signifies the inmost; “and its walls round about” signifies the interiors; “and its horns” signifies the exteriors; “and thou shalt make for it a border of gold round about” signifies a bounding from good lest they be approached and injured by evils; “and thou shalt make for it two rings of gold from under its border” signifies the sphere of Divine good, through which are conjunction and preservation; “upon its two ribs” signifies with truths on the one side; “upon its two sides shalt thou make them” signifies with good on the other side; “and it shall be for receptacles for the staves” signifies the power of truth from good there; “to carry it in them” signifies its consequent preservation in its state; “and thou shalt make the staves of shittim wood” signifies power from the good of the Lord’s love; “and shalt overlay them with gold” signifies the foundation of all things upon good; “and shalt put it before the veil that is over the ark of the Testimony” signifies in the interior heaven where it is conjoined with the inmost heaven; “before the propitiatory that is over the Testimony” signifies where there is the hearing and reception by the Lord of all things of worship from the good of love; “whither I will come to meet thee” signifies in this way the presence and influx of the Lord; “and Aaron shall burn thereon” signifies the uplifting by the Lord of worship from love and charity; “incense of spices” signifies grateful hearing and reception; “morning by morning” signifies when the state of love is in clearness; “in dressing the lamps he shall burn it” signifies when truth also comes into its light; “and when Aaron maketh the lamps to go up between the evenings, he shall burn it” signifies an uplifting also in an obscure state of love when truth also is in its shade; “a continual incense before Jehovah” signifies in all worship from love from the Lord; “to your generations” signifies to eternity with those who are in faith from love; “ye shall not make strange incense go up upon it” signifies no worship from any other love than the love of the Lord; “nor a burnt-offering, nor a meat-offering” signifies no representative there of regeneration through the truths and goods of celestial love; “and ye shall pour no drink-offering upon it” signifies no representative there of regeneration through the truths and goods of spiritual love; “and Aaron shall make expiation upon the horns of it” signifies purification from evils through the truths of faith which are from the good of love; “once in the year” signifies perpetually; “from the blood of the sin-offering of expiations” signifies through the truths which are from the good of innocence; “once in the year he shall make expiation upon it” signifies the perpetual removal of evils; “to your generations” signifies those of the church who are in the truths and goods of faith; “a Holy of holies is this to Jehovah” signifies because from the Divine celestial.

3813. As regards “flesh,” in the supreme sense it signifies the own of the Lord’s Divine Human, which is Divine good, and in the relative sense it signifies the own of man’s will made alive by the own of the Divine Human, that is, by His Divine good. This own is what is called the heavenly own, which in itself is the Lord’s alone appropriated to those who are in good, and thence in truth. Such an own have the angels who are in the heavens, and men who as to their interiors or as to the spirit are in the Lord’s kingdom. But in the opposite sense, “flesh” signifies the own of man’s will, which in itself is nothing but evil, and not being vivified by the Lord is called “dead,” and thus the man himself is said to be dead.

[2] That in the supreme sense “flesh” is the own of the Lord’s Divine Human, thus His Divine good, is evident from the Lord’s words in John:

Jesus said, I am the living bread which came down from heaven; if anyone eat of this bread he shall live forever; and the bread that I shall give is My flesh, which I shall give for the life of the world. The Jews therefore strove one with another, saying, How can this man give us his flesh to eat ? Jesus therefore said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you; he that eateth My flesh, and drinketh My blood, hath eternal life, and I will raise him up at the last day; for My flesh is meat indeed, and My blood is drink indeed; he that eateth My flesh, and drinketh My blood, dwelleth in Me, and I in him. This is the bread which came down from heaven (John 6:51-56, 58).

That here “flesh” is the own of the Lord’s Divine Human, thus the Divine good, is very evident; and this is what in the Holy Supper is called the “body.” That in the Holy Supper the “body” or “flesh” signifies the Divine good; and the “blood” the Divine truth, may be seen above (n. 1798, 2165, 2177, 3464, 3735); and because “bread and wine” signify the same as “flesh and blood,” namely, “bread,” the Lord’s Divine good, and “wine,” His Divine truth, therefore the latter were enjoined instead of the former. This is the reason why the Lord said, “I am the living bread; the bread which I shall give is My flesh; he that eateth My flesh, and drinketh My blood, abideth in Me, and I in him; this is the bread which came down from heaven.” (That “to eat” signifies to be communicated, to be conjoined, and to be appropriated, see above, n. 2187, 2343, 3168, 3513, 3596)

[3] The same was represented in the Jewish Church by the ordinance that Aaron, his sons, and they who sacrificed, and others who were clean, might eat the flesh of the sacrifices, and that this was holy (Exodus 12:7-9; 29:30-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4). If therefore an unclean person ate of that flesh, he was to be cut off from his people (Leviticus 7:21). (That these sacrifices were called “bread,” may be seen above, n. 2165.) That “flesh” was called the “flesh of holiness” (Jeremiah 11:15; Haggai 2:12), and the “flesh of the offering which was on the tables in the Lord’s kingdom,” see Ezekiel 40:43, where the new temple is described, by which there is evidently signified the worship of the Lord in His kingdom.

[4] That in the relative sense “flesh” signifies the own of man’s will made alive by the Lord’s Divine good, is evident also from the following passages.

In Ezekiel:

I will give them one heart, and I will put a new spirit in the midst of you; and I will remove the heart of stone out of their flesh, and will give them a heart of flesh (Ezekiel 11:19; 36:26); where the “heart of stone out of their flesh” denotes the will and the own not vivified; and the “heart of flesh,” the will and the own vivified. (That the “heart” is a representative of the good of the will, may be seen above, n. 2930, 3313, 3635) In David:

O God Thou art my God; in the morning I seek Thee; my-soul thirsteth for Thee, my flesh longeth for Thee in a dry land; and I am weary without waters (Psalms 63:1).

Again:

My soul longeth for the courts of Jehovah; my heart and my flesh cry out for joy unto the living God (Psalms 84:2).

[5] In Job:

I have known my Redeemer, He liveth, and at the last He shall rise upon the dust; and afterwards these things shall be encompassed with my skin, and from my flesh I shall see God; whom I shall see for myself, and mine eyes shall behold; and not another (Job 19:25-27);

to be “encompassed with skin” denotes with the natural, such as man has with him after death (n. 3539); “from the flesh to see God” denotes the own vivified; therefore he says, “whom I shall see for myself, and mine eyes shall behold, and not another.” As it was known to the ancient ¹ churches that flesh signified man’s own, and as the book of Job is a book of the Ancient Church (see n. 3540), he therefore spoke concerning these things from what is significative, as concerning many other things, in accordance with the custom of that time; so that those who deduce from this passage that the dead body itself shall be collected from the four winds, and shall rise again, are not acquainted with the internal sense of the Word. They who know the internal sense, know that they shall come into the other life with a body, but a purer one; for in the other life there are purer bodies; for they see each other, converse together, and enjoy every sense as in the present body, but in a more exquisite degree. The body which man carries about here on earth is for uses on earth, and therefore consists of bones and flesh; and the body which the spirit carries about in the other life is designed for uses in that life, and does not consist of bones and flesh, but of things which correspond to them (n. 3726).

[6] That in the opposite sense “flesh” signifies the own of man’s will, which in itself is nothing but evil, is evident from the following passages.

In Isaiah:

They shall eat every man the flesh of his own arm (Isaiah 9:20).

I will feed their oppressors with their own flesh; and they shall be drunken with their own blood, as with new wine (Isaiah 49:26).

In Jeremiah:

I will feed them with the flesh of their sons, and the flesh of their daughters, and they shall eat everyone the flesh of his companion (Jeremiah 19:9).

In Zechariah:

Let those who are left eat everyone the flesh of another (Zech. 11:9).

In Moses:

I will chastise you seven ² times for your sins; and ye shall eat the flesh of your sons; and the flesh of your daughters shall ye eat (Leviticus 26:28-29).

The own of man’s will, that is, the nature of man, is thus described, for this is nothing else than evil and the derivative falsity; thus is hatred against truths and goods, which is signified by “eating the flesh of his arm, the flesh of sons and daughters, and the flesh of a companion.”

[7] In John:

I saw an angel standing in the sun; and he cried with a great voice, saying to all the birds that fly in the midst of heaven, Come and gather yourselves together to the supper of the great God, that ye may eat the flesh of kings, and the flesh of captains, and the flesh of mighty men, and the flesh of horses and of them that sit thereon, and the flesh of all both free and bond, both small and great (Revelation 19:17-18Ezekiel 39:17-20).

That here by the “flesh of kings, of captains, of mighty men, of horses and of those that sit upon them, of all, both free and bond,” are not signified such things as these, must be evident to everyone; thus that by “flesh” are signified other things which have hitherto been unknown. That evils which are from falsities, and evils from which are falsities, both from the own of man’s will, are signified, is manifest from the several expressions.

[8] As in the internal sense the falsity which results from the own of man’s understanding is “blood”; and as the evil which results from the own of his will is “flesh,” therefore the Lord speaks as follows concerning the man who is to be regenerated:

As many as received, to them gave He power to become the sons of God, even to them that believe in His name; who were born, not of bloods, nor of the will of the flesh, nor of the will of man, but of God (John 1:12-13).

Hence it is that by “flesh” in general is meant every man (see n. 574, 1050); for whether you say man, or man’s own, it is the same thing.

[9] That by “flesh” in the supreme sense is signified the Lord’s Divine Human is manifest from the passage above quoted, and also from this in John:

The Word was made flesh, and dwelt among us, and we held His glory, the glory as of the only begotten of the Father (John 1:14).

From this “flesh” all flesh is vivified, that is to say, every man is vivified from the Lord’s Divine Human by the appropriation of His love, which appropriation is signified by “eating the flesh of the Son of man” (John 6:51-58), and by “eating the bread” in the Holy Supper; for the “bread” is the “body” or “flesh” (Matthew 26:26-27).

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