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2 Mózes 28

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1 Te pedig hívasd magadhoz a te atyádfiát Áront, és az õ fiait õ vele az Izráel fiai közûl, hogy papjaim legyenek: Áron, Nádáb, Abihu, Eleázár, Ithamár, Áronnak fiai.

2 És csinálj szent ruhákat Áronnak a te atyádfiának, dicsõségére és ékességére.

3 És szólj minden bölcs szívûeknek, a kiket betöltöttem a bölcseség lelkével, hogy csinálják meg az Áron ruháit, az õ felszentelésére, hogy papom legyen.

4 Ezek pedig a ruhák, a melyeket készítsenek: hósen, efód, palást, koczkás köntös, süveg és öv. És csináljanak szent ruhákat Áronnak a te atyádfiának, és az õ fiainak, hogy papjaim legyenek.

5 Vegyék hát õk elõ az aranyat, és a kék, és a bíborpiros, és a karmazsinszínû [fonalat] és a len[fonalat.]

6 És csinálják az efódot aranyból, kék és bíborpiros, karmazsinszínû és sodrott lenbõl, mestermunkával.

7 Két vállkötõ is legyen hozzá kapcsolva a két végéhez, hogy összekapcsoltathassék.

8 Átkötõ öve pedig, a mely rajta van, ugyanolyan mívû és abból való legyen; aranyból, kék, és bíborpiros, és karmazsinszinû, és sodrott lenbõl.

9 Annakutána végy két ónix-követ, és mesd fel azokra az Izráel fiainak neveit.

10 Hatnak nevét az egyik kõre, a másik hatnak nevét pedig a másik kõre, az õ születésök szerint.

11 Kõmetszõ munkával, a mint a pecsétet metszik, [úgy] metszesd e két követ az Izráel fiainak neveire; köröskörûl arany boglárokba csináld azokat.

12 És tedd e két követ az efód vállkötõire, az Izráel fiaira való emlékeztetés kövei gyanánt, hogy emlékeztetõül hordozza Áron azoknak neveit az õ két vállán az Úr elõtt.

13 Csinálj annakokáért arany boglárokat,

14 És két lánczot tiszta aranyból; fonatékosan csináld azokat; sodrott mívûek legyenek, és tedd rá a sodrott lánczokat a boglárokra.

15 Azután csináld meg az ítéletnek hósenét mestermunkával; úgy csináld mint az efódot csináltad: aranyból, kék, és bíborpiros, és karmazsinszínû, és sodrott lenbõl csináld azt.

16 Négyszögû legyen, kétrétû, egy arasznyi hosszú és egy arasznyi széles.

17 És foglalj abba befoglalni való köveket; négy sor követ, ilyen sorban: szárdiusz, topáz és smaragd; ez az elsõ sor.

18 A második sor pedig: karbunkulus, zafir és gyémánt.

19 A harmadik sor: jáczint, agát és amethiszt.

20 A negyedik sor: krizolith, ónix és jáspis; arany boglárokba legyenek foglalva.

21 A kövek tehát az Izráel fiainak nevei szerint legyenek, tizenkettõ [legyen] az õ nevök szerint; mint a pecsét, úgy legyen metszve, mindenik a reá való névvel, a tizenkét nemzetség szerint.

22 A hósenre pedig csinálj fonatékos lánczokat, sodrott mívûeket, tiszta aranyból.

23 És csinálj a hósenre két arany karikát, és tedd a két karikát a hósen két szegletére.

24 És a két arany fonatékot fûzd a hósen két szegletén levõ karikákba.

25 A két fonatéknak két végét pedig foglald a két boglárhoz, és tûzd az efódnak vállkötõihez, annak elõrészére.

26 Csinálj [még] két arany karikát, és tedd azokat a hósen két szegletére, azon a szélén, a mely befelé van az efód felõl.

27 És csinálj [még] két arany karikát, és tedd azokat az efód két vállkötõjére alól, annak elõrésze felõl egybefoglalásához közel, az efód öve felett.

28 És csatolják a hósent az õ karikáinál fogva az efód karikáihoz, kék zsinórral, hogy az efód öve felett legyen, és el ne váljék a hósen az efódtól.

29 És viselje Áron az Izráel fiainak neveit az ítélet hósenén, az õ szíve felett, a mikor bemegy a szenthelyre, emlékeztetõûl az Úr elõtt szüntelen.

30 Azután tedd az ítéletnek hósenébe az Urimot és Thummimot, hogy legyenek azok az Áron szíve felett, a mikor bemegy az Úr eleibe, és hordozza Áron az Izráel fiainak ítéletét az õ szívén az Úr színe elõtt szüntelen.

31 És csináld az efód palástját egészen kék lenbõl.

32 Közepén legyen nyílás a fejének; a nyílásnak szegése legyen köröskörûl, takácsmunka, olyan legyen mint a pánczél nyílása, hogy el ne szakadjon.

33 És ennek alsó peremére csinálj gránátalmákat, kék, és bíborpiros, és karmazsinszínû lenbõl, a peremére köröskörûl, és ezek közé arany csengettyûket is köröskörûl.

34 Arany csengettyû, meg gránátalma, Arany csengettyû, meg gránátalma legyen a palást peremén köröskörül.

35 És legyen az Áronon, a mikor szolgál, hogy hallassék annak csengése, a mikor bemegy a szenthelybe az Úr eleibe, és mikor kijön, hogy meg ne haljon.

36 Csinálj egy lapot is tiszta aranyból, és mesd ki arra, mint a pecsétet metszik: Szentség az Úrnak.

37 És kösd azt kék zsinórra, hogy legyen az a süvegen; a süvegnek elõrészén legyen az.

38 És legyen az az Áronnak homlokán, hogy Áron viselje a szent áldozatok körûl elkövetett vétket, a melyeket az Izráel fiai mindenféle szent adományaikban szentelnek. Legyen azért szüntelen a homlokán, hogy kedvesekké tegye õket az Úr elõtt.

39 A lenköntöst pedig koczkásan készítsd, és a süveget lenbõl csináld, az övet meg hímzõ munkával készítsd.

40 Az Áron fiainak is csinálj köntösöket, és csinálj nékik öveket is, meg süvegeket is csinálj nékik, dicsõségökre és ékességökre.

41 És öltöztesd fel azokba Áront a te atyádfiát, és az õ fiait vele együtt, és kend fel õket, iktasd be õket tisztjökbe, és szenteld fel õket, hogy papjaimmá legyenek.

42 Csinálj nékik lábravalókat is gyolcsból, hogy befödjék [azoknak ]mezítelen testét, és az ágyéktól a tomporig érjenek.

43 És legyenek azok Áronon és az õ fiain, a mikor bemennek a gyülekezet sátorába, vagy a mikor az oltárhoz járulnak, a szenthelyen való szolgálattételre, hogy bûnt ne vigyenek oda és meg ne haljanak. Örökkévaló rendtartás ez [Áron]nak és az õ magvának õ utána.

   

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Arcana Coelestia # 9670

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9670. 'And you shall make a veil' means the intermediary uniting this heaven and the inmost heaven, thus spiritual good to celestial good. This is clear from the meaning of 'a veil' - which served to divide the dwelling-place where the ark of the Testimony was from the part where the lampstand was and the table on which the loaves of the Presence were laid was - as the intermediary uniting the middle heaven to the inmost heaven. For the ark containing the Testimony represented the inmost heaven, where the Lord was, 9457, 9481, 9485, and the dwelling-place outside the veil represented the middle heaven, 9594. And since the good of love to the Lord composes the inmost heaven and the good of charity towards the neighbour composes the middle heaven, 'the veil' also means the intermediary uniting spiritual good to celestial good, spiritual good being the good of charity towards the neighbour, and celestial good being the good of love to the Lord. For more about those heavens, about their distinctions in accordance with those kinds of good, see the places referred to in 9277. From all this it is now evident what the veil was a sign of in both the tabernacle and the temple.

[2] These two heavens, the inmost and the middle, are so distinct and separate that there can be no entering from one into the other. Yet they constitute one heaven through intermediate angelic communities, whose disposition is such that they are able to be next door to the good of both heavens. These communities are the ones which constitute the uniting intermediary that was represented by the veil. I have also been allowed to speak on several occasions to angels from those communities. What the angels of the inmost heaven are like, and what the angels of the middle heaven in comparison are like can be demonstrated from correspondence. The angels of the inmost heaven correspond to those powers with a person which belong to the provinces of the heart and the cerebellum, whereas the angels of the middle heaven correspond to those powers with a person which belong to the provinces of the lungs and the cerebrum. The powers belonging to the heart and cerebellum are called involuntary and spontaneous, because that is what they are seen as being; but those belonging to the lungs and cerebrum are called voluntary. This to some extent demonstrates how superior the perfection of the one heaven is to that of the other, and how they differ from each other. But as for the intermediate angels next door to both heavens and linking them together, it is the networks extending from the heart and lungs, which serve to interconnect the heart and lungs, that correspond to them, and also the medulla oblongata, where the fibres of the cerebellum are joined to the fibres of the cerebrum.

[3] Angels who belong to the Lord's celestial kingdom, that is, who are in the inmost heaven, constitute the province of the heart in the Grand Man, while angels who belong to the Lord's spiritual kingdom, that is, who are in the middle heaven, constitute the province of the lungs there, see 3635, 3886-3890. This is the origin of the correspondence of the human heart and lungs, 3883-3896, and the correspondence of the cerebrum and cerebellum is much the same. What celestial angels or those who are in the inmost heaven are like, and what spiritual angels or those who are in the middle heaven are like, and what the difference is, see 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7474, 7977, 7992, 8042, 8152, 8234, 8521. From this it may be evident what the intermediate angels who constitute the uniting intermediary, which was represented by the veil, are like.

[4] The tearing of the veil of the temple into two parts when the Lord endured the Cross, Matthew 27:51; Mark 15:38; Luke 23:45, was a sign of the glorification of the Lord. For when the Lord was in the world He made the Human He had assumed Divine Truth; but when He left the world He made this Human Divine Good, from which Divine Truth has since emanated, see the places referred to at the ends of 9199, 9315, Divine Good being meant by 'the holy of holies'.

[5] The glorification of the Lord's Human all the way to Divine Good which is Jehovah is also described, in the internal sense, by the process of expiation when Aaron went into the holy of holies within the veil, which is the subject in the whole of Leviticus 16. In the relative sense the same process describes human regeneration all the way to celestial good, which is the good of the inmost heaven. The process was as follows: Aaron was required to take a young bull for a [sin] sacrifice, and a ram for a burnt offering for himself and his household. He also had to put on the holy garments, which were a linen tunic, linen stockings, 1 a linen girdle, and a linen turban; and he had to bathe his flesh in water. He was then required to take two he-goats on which he cast lots, the first of which was to be offered to Jehovah and the second sent away into the wilderness, this being done on behalf of the assembly of the children of Israel. When he sacrificed the young bull he was required to take incense inside the veil and to sprinkle some of the blood of the young bull and of the he-goat seven times over the east side of the mercy-seat, and also to put blood onto the horns of the altar. After all this he was required to confess the sins of the children of Israel, which he placed on the he-goat that was to be sent away into the wilderness. Finally he had to take off the linen garments and put on his own, and to present a burnt offering for himself and for the people; and parts of the sacrifice that had not been burnt on the altar had to be taken away outside the camp and burned. This was what had to be done once a year, when Aaron went into the holy of holies within the veil. The priestly function which Aaron discharged represented the Lord in respect of Divine Good, just as the regal function, which in later times was performed by the kings, represented the Lord in respect of Divine Truth, 6148. The process of glorification of the Lord's Human all the way to Divine Good is described in the internal sense of that chapter in Leviticus. This process was revealed to angels whenever Aaron carried out those observances and went inside the veil; and it is also revealed to angels here and now when that chapter in the Word is read.

[6] A young bull for a sin sacrifice 2 and a ram for a burnt offering mean the purification of good from evils in the external man and in the internal man. The linen tunic, linen stockings, linen girdle, and linen turban which Aaron had to put on whenever he went in, and the bathing of his flesh, mean that this purification was accomplished by means of truths springing from good. Two he-goats of the she-goats for a sin sacrifice 2 and a ram for a burnt offering, and the he-goat which was offered and the other which was sent away, mean the purification of truth from falsities in the external man. The incense which he was required to take inside the veil means adaptation. The blood of the young bull and the blood of the he-goat which had to be sprinkled seven times over the east side of the mercy-seat and after this over the horns of the altar mean Divine Truth that emanates from Divine Good. The confession of sins over the living he-goat which was to be sent away into the wilderness means the casting away of evil after its total separation from good. Taking off the linen garments and putting on his own when he was about to present burnt offerings, also the taking away of the flesh, skin, and dung of sacrifices outside the camp, and the burning of them, mean putting on celestial good, in the case of one who has been regenerated, and in the Lord's case the glorification of His Human all the way to Divine Good. This stage was reached after He had cast aside everything belonging to the human from His mother, so completely that He was no longer her son, see the places referred to at the end of 9315. These are the realities that are meant by that process of purification when Aaron went into the holy of holies within the veil; for after he had carried out those observances Aaron represented the Lord in respect of Divine Good. From all this it becomes clear that the veil between the holy place and the holy of holies also means the intermediary uniting Divine Truth and Divine Good within the Lord.

Poznámky pod čarou:

1. The Latin word means boots; the Hebrew is usually taken to mean breeches or drawers.

2. The Hebrew word here means simply sin and is generally rendered a sin offering.

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

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Arcana Coelestia # 2954

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2954. 'I will give the price of the field, accept it from me' means redemption as regards the truths of the Church which come from the Lord. This is clear from the meaning of 'giving the silver' as redeeming by means of truth, dealt with above in 2937, for 'silver' means truth, 1551; from the meaning of 'the field' as the Church, and also the doctrine of truth, dealt with in 368, 2936; and from the meaning of 'accept it from me' as a willing response with those who belong to the Church. That response involves a belief that redemption comes from the Lord alone. As for what redemption is, it is the same as reformation and regeneration, and therefore being delivered from hell and being saved. The redemption, or reformation and salvation, of members of the spiritual Church is effected by means of truth, whereas that of members of the celestial Church is effected by means of good.

[2] The reasons why have been stated in various places already - that spiritual people possess no will at all for what is good, but instead have been provided with an ability to understand what good is. The understanding of what is good is primarily called truth, and indeed the truth of faith, while the willing of it and from this the doing of it is called good. Spiritual persons therefore, by means of an understanding of good, or what amounts to the same, by means of truth, are led on to a will for what is good, or what amounts to the same, to good. They are not led on to any will for what is good from anything that is their own, since all will for what is good has with them been destroyed, 895, 927, 2124. Instead they are led on to a new will which they receive from the Lord, 863, 875, 1023, 1043, 1044; and when they have received this new will they specifically are called the redeemed.

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