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Exodus 28

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1 And thou shalt cause to come·​·near to thee Aaron thy brother, and his sons with him, from the midst of the sons of Israel, that he may be·​·a·​·priest to Me, Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron’s sons.

2 And thou shalt make garments of holiness for Aaron thy brother, for glory and for adornment.

3 And thou shalt speak to all the wise in heart, whom I have·​·filled with the spirit of wisdom, and they shall make Aaron’s garments to sanctify him, that he may be·​·a·​·priest to Me.

4 And these are the garments which they shall make; a breastplate, and an ephod, and a mantle, and a tunic of a square·​·weave, a miter, and a belt; and they shall make garments of holiness for Aaron thy brother, and for his sons, that he may be·​·a·​·priest to Me.

5 And they shall take the gold, and the blue, and the crimson, and the scarlet twice-dyed, and the fine·​·linen.

6 And they shall make the ephod of gold, of blue and crimson, of scarlet twice-dyed and fine· twined ·linen, with the work of a thinker.

7 It shall have two shoulders coupled at its two edges; and it shall be coupled.

8 And the girding of his ephod, which is upon it, according to the work of it, shall be from it; of gold, of blue and crimson, and scarlet twice-dyed and fine· twined ·linen.

9 And thou shalt take two onyx stones, and engrave on them the names of the sons of Israel.

10 Six of their names on the one stone, and the names of the Six that remain on the other stone, according to their births.

11 With the work of a craftsman in stone, with the engravings of a signet, shalt thou engrave the two stones, according to the names of the sons of Israel; surrounded with bezels of gold shalt thou make them.

12 And thou shalt set the two stones on the shoulders of the ephod, to be stones of remembrance for the sons of Israel; and Aaron shall bear their names before Jehovah on his two shoulders for a remembrance.

13 And thou shalt make bezels of gold.

14 And two chains of pure gold; from their borders shalt thou make them, with rope making; and thou shalt put the chains of rope on the bezels.

15 And thou shalt make a breastplate of judgment, with the work of a thinker; like the work of the ephod thou shalt make it; of gold, of blue and crimson, and scarlet twice-dyed and fine· twined ·linen, shalt thou make it.

16 Foursquare it shall be, doubled; a span its length, and a span its breadth.

17 And thou shalt·​·fill it with an infilling of stone, four rows of stone; a row, a ruby, a topaz, and a garnet, row one;

18 and the second row, a chrysoprase, a sapphire, and a diamond;

19 and the third row, a cyanus*, an agate, and an amethyst;

20 and the fourth row, a tarshish*, and an onyx, and a jasper; they shall be set·​·in·​·bezels with gold in their infillings.

21 And the stones shall be above the names of the sons of Israel, twelve, above their names; with the engravings of a signet, for each·​·man above his name, they shall be for the twelve tribes.

22 And thou shalt make upon the breastplate chains of the border with rope work, of pure gold.

23 And thou shalt make on the breastplate two rings of gold, and shalt put the two rings on the two ends of the breastplate.

24 And thou shalt put the two ropes of gold on the two rings at the ends of the breastplate.

25 And the two ends of the two ropes thou shalt put on the two bezels, and shalt put them on the shoulders of the ephod next·​·to its faces.

26 And thou shalt make two rings of gold, and thou shalt set them upon the two ends of the breastplate, upon the lip thereof, which is across the ephod towards the inside.

27 And thou shalt make two rings of gold; and shalt put them on the two shoulders of the ephod from below, over against its faces, alongside its coupling, above the girding of the ephod.

28 And they shall attach the breastplate by its rings to the rings of the ephod with a strand of blue, that it may be on the girding of the ephod, and that the breastplate not detach from on the ephod.

29 And Aaron shall carry the names of the sons of Israel in the breastplate of judgment upon his heart, when he goes in to the holiness, for a remembrance before Jehovah continually.

30 And thou shalt put into the breastplate of judgment the Urim* and the Thummim*; and they shall be on the heart of Aaron, when he comes·​·in before Jehovah; and Aaron shall bear the judgment of the sons of Israel on his heart before Jehovah continually.

31 And thou shalt make the mantle of the ephod all of blue.

32 And the mouth of its head shall be in its midst; a lip for its mouth shall be all around it, made by the weaver, as the mouth of a corslet* it shall be for it, that it not be ripped.

33 And on the skirts of it thou shalt make pomegranates of blue, and of crimson, and of scarlet twice-dyed, on the skirts of it all around; and bells of gold in the midst of them all around.

34 A bell of gold and a pomegranate, a bell of gold and a pomegranate, on the skirts of the mantle all around.

35 And it shall be upon Aaron to minister; and its voice shall be heard when he goes·​·in to the holy place before Jehovah, and when he goes out, that he die not.

36 And thou shalt make a plate of pure gold, and engrave upon it with the engravings of a signet, Holiness to Jehovah.

37 And thou shalt set it upon a strand of blue, and it shall be upon the miter; over against the faces of the miter it shall be.

38 And it shall be on the forehead of Aaron, and Aaron shall bear the iniquity of the holy things, which the sons of Israel shall sanctify according·​·to all the gifts of their holy things; and it shall be on his forehead continually, to make them well·​·pleasing before Jehovah.

39 And thou shalt weave· the tunic of fine·​·linen ·in·​·a·​·square·​·pattern, and thou shalt make a miter of fine·​·linen, and a belt thou shalt make with the work of the embroiderer.

40 And for the sons of Aaron thou shalt make tunics, and thou shalt make for them belts; and caps shalt thou make for them, for glory and for adornment.

41 And thou shalt put them on Aaron thy brother, and on his sons with him; and shalt anoint them, and fill their hand, and shalt sanctify them, and they shall be·​·priests to Me.

42 And thou shalt make for them breeches of linen to cover the flesh of nakedness; from the loins and even·​·to the thighs they shall be.

43 And they shall be upon Aaron, and upon his sons, when they come·​·in to the Tabernacle of the congregation, or when they approach the altar to minister in the holiness; lest they bear iniquity, and die; it is a statute of an age for him and for his seed after him.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 10067

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10067. 'And sprinkle it over Aaron and over his garments' means a reciprocal uniting of Divine Good and Divine Truth within the Lord's Divine Human in the higher heavens. This is clear from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with in 9806, which is the Lord's Divine Good in the celestial kingdom, dealt with in 9946, or what amounts to the same thing, in the higher heavens; from the meaning of Aaron's 'garments' as a representative sign of the Lord's spiritual kingdom lying adjacent to His celestial kingdom, dealt with in 9814; and from the meaning of 'sprinkling over them' as uniting. For what was sprinkled or poured out over someone represented a uniting, as also previously with the blood sprinkled over the altar round about, 10064.

[2] The reason why the Lord's Divine Human in the heavens is what is meant is that the subject here and in what comes immediately after is the Lord's Divine [Being] in the heavens and His union with the angels there, so that the subject is the second state of the glorification of the Lord's Human, see 10057. So it is that here 'Aaron' represents the Lord in respect of Divine Good in the celestial kingdom and 'his garments' Divine Truth in the spiritual kingdom lying adjacent to the celestial kingdom; thus the Lord in respect of both in the higher heavens is represented. The reason why the Divine Human is what this Divine Good and Divine Truth come from is that nothing Divine is acknowledged and worshipped in the heavens other than the Lord's Divine Human; for the Divine [Being] which the Lord called His Father was the Divinity within Himself. The truth that in the heavens nothing Divine is acknowledged and worshipped other than the Lord's Divine Human becomes clear from the Lord's words recorded many times in the Gospels, such as the following,

All things have been delivered to Me by the Father. Matthew 11:27; Luke 10:22.

The Father has given all things into the hand of the Son. John 3:34-35.

The Father has given the Son power over all flesh. John 17:2.

Without Me you can do nothing. John 15:5.

Father, all Mine are Yours, and all Yours are Mine. John 17:10.

All power in heaven and on earth has been given to Me. Matthew 28:18.

Jesus said to Peter, I will give you the keys of the kingdom of heaven, and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matthew 16:19.

[3] The truth of all this is also evident from the consideration that no one can be joined through faith and love to the Divine [Being] Himself without the Divine Human; for it is impossible to form in the mind any idea of the Divine [Being] Himself, called the Father, because He is incomprehensible, and that of which it is impossible to have any mental picture forms no part of a person's belief nor thus of what he loves. Yet the most important of all the elements of worship is believing in God and loving Him above all else. That the Divine [Being] Himself, or the Father, is incomprehensible is also the Lord's teaching, in John,

Nobody has ever seen God; the only begotten Son who is in the bosom of the Father, He has made Him known. John 1:18.

In the same gospel,

You have never heard the Father's voice nor seen His shape. John 5:37.

[4] And that the Divine [Being] Himself, or the Father, is comprehensible within the Lord through His Divine Human is likewise His teaching, in John,

He who sees Me sees Him who sent Me. John 12:45.

In the same gospel,

If you know Me you know My Father also, and from now on you know Him and have seen Him. He who sees Me sees the Father. John 14:6-11.

And in Matthew,

All things have been delivered to Me by My Father; and no one knows the Son except the Father, nor does anyone know the Father except the Son, and he to whom the Son wishes to reveal Him. Matthew 11:27; Luke 10:22.

The reason why it is also said that no one knows the Son except the Father is that 'the Son' is used to mean Divine Truth and 'the Father' Divine Good, each being within the Lord; and one cannot be known except from the other. That is why the Lord first says that all things have been delivered to Him by the Father, and afterwards that the Father is known to him to whom the Son wishes to reveal Him. For the meaning of 'the Son' as Divine Truth and of 'the Father' as Divine Good, each of which are the Lord's, see 2803, 2813, 3704, 7499, 8328, 8897, 9807.

From all this it is now evident that the Divine [Being] in the heavens is the Lord's Divine Human.

[5] Next it must be stated what was represented by the blood of the second lamb being sprinkled over the altar round about, and by some of the blood and some of the anointing oil being sprinkled over Aaron and over his garments. From what has been stated and shown above in 10064-10067 it is evident that the uniting of Divine Truth to Divine Good and of Divine Good to Divine Truth within the Lord's Divine Human were meant. But the arcanum that lies hidden within this has not yet been disclosed. The arcanum is that the uniting of Divine Good and Divine Truth, thus of the Divine [Being] Himself, called the Father, and Divine Truth or the Son, was reciprocal. The uniting of Divine Truth to Divine Good is meant by the sprinkling of the blood over the altar, 10064. These when they have been united are meant by the blood on the altar, some of which was to be taken, 10065, and by the anointing oil, which means Divine Good, 10066. Consequently the reciprocal uniting of Divine Truth and Divine Good within the Lord's Divine Human is meant by the sprinkling of that blood together with the anointing oil over Aaron and over his garments, as shown earlier on in this paragraph 10067.

[6] That the uniting was reciprocal is absolutely clear from the Lord's words in the following places: In John,

I and the Father 1 are one. Even though 2 you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I am in the Father. John 10:30, 38.

In the same gospel,

Do you not believe that I am in the Father and the Father is in Me? Believe Me that I am in the Father and the Father is in Me. John 14:6-11.

In the same gospel,

Jesus said, Father, the hour has come. Glorify Your Son, that Your Son also may glorify You. All Mine are Yours, and all Yours are Mine. John 17:1, 10.

In the same gospel,

Now is the Son of Man glorified, and God is glorified in Him. And God will glorify Him in Himself. John 13:31-32.

From these places it becomes clear that the Divine Good of Divine Love, which is the Father, has been united to Divine Truth, which is the Son, in a reciprocal manner within the Lord, and that consequently His Human is Divine Good. The like is also meant when the Lord says that He came from the Father, and has come into the world, and is going to the Father, John 16:27-29; that all things which are the Father's are His, John 16:15; and that the Father and He are one, John 10:30.

[7] But a better way to understand these matters may lie in considering the reciprocal joining together of goodness and truth with a person who is being regenerated by the Lord, for, as has been stated previously, the Lord regenerates people just as He glorified His Human, 10057. When the Lord regenerates a person He instills truth that will become the truth of faith in the understanding part of the person's mind and good that will become the good of love in the will part of it. There He joins the two together, and when they have been joined together the truth of faith derives its life from the good of love, and the good of love receives the specific quality of its life from the truth of faith. This joining together is accomplished in a reciprocal or mutual manner by good; it is called the heavenly marriage and constitutes heaven with the person. The Lord dwells in this heaven as that which is His, for all the good of love springs from Him, as does all the joining of truth to good. The Lord cannot dwell in anything that is the person's own, because that is evil.

[8] This mutual joining together is what is meant by the Lord's words in John,

On that day you will know that I am in My Father, and you in Me, and I in you. John 14:20.

And in the same gospel,

All Mine are Yours, and Yours are Mine, and I am glorified in them ... that they may all be one, as You, Father, are in Me, and I am in You, and they may be one in Us. John 17:10, 21-22.

A mutual joining together is described in these words, yet they should not be taken to mean that a person joins himself to the Lord. Rather the Lord joins to Himself the person who abandons evils; for the abandonment of evils is left to the person's own responsibility, and when he abandons them the reciprocal joining together of the truth belonging to faith and the good belonging to love is effected by the Lord, and not at all by that person. For as is well known in the Church, a person left to himself cannot do anything good, and so left to himself cannot receive any truth in his good. This too the Lord affirms in John,

Abide in Me, and I in you. He who abides in Me, and I in him, he it is that bears much fruit, for apart from Me you cannot do anything. John 15:4-5.

[9] Light may be cast on this mutual joining together by a person's understanding and will when joined together. His understanding is composed of truths and his will is composed of forms of good; the truths belong to the faith present in him and the forms of good to the love there. The person takes in the truths by hearing about them with his ears or reading about them with his eyes and stores them away in his memory. Those truths have to do either with circumstances involving public duties or with those involving private conduct; and they are called known facts. The person's love, which belongs to his will, employs the understanding to look at the facts stored away there and to choose from them those that are in accord with that love. It then draws and joins to itself those that are chosen, and uses them day by day to strengthen itself. The truths made living in this manner by love constitute the understanding part of the person's mind, while the actual forms of good belonging to his love constitute the will part of it. Those forms of the good of love are also like a fire burning there, while the truths which have been made living by the love and reside in the parts round about are like the light radiated from that fire. Gradually as the truths are kindled by that fire the desire is kindled in them for a mutual or reciprocal joining together. This leads to a mutual joining together that is everlasting.

[10] From all this it is clear that the good belonging to love is what effects the joining together and not the truth belonging to faith, except insofar as it has any of the good of love within it. Whether you say love or good it amounts to the same thing, for all good comes from love, and whatever comes from love is called good. Also whether you say love or the will, this too amounts to the same thing, for what a person loves, that he wills.

[11] It should be recognized that the things which have to do with circumstances involving public duties and private conduct, spoken of just above, join themselves together in the external man, whereas those which have to do with spiritual circumstances, spoken of previously, join themselves together in the internal man, and after that in the external man by way of the internal. For those that have to do with spiritual circumstances, namely those which are truths of faith and forms of the good of love to the Lord, and have regard to eternal life, link up with the heavens and open up the internal man. The extent to which this is opened, and the essential nature of that opening, is determined by the truths of faith - how many are received, and in what way they are received, within the good of love to the Lord and towards the neighbour, these loves being derived from the Lord. From this it is evident that thought remains on a merely external level in the case of those who fail to absorb the things which have to do with spiritual circumstances, and that it rises no higher than the level of the senses in the case of those who refuse to believe in their existence, however intelligent these people seem to be in what they say.

Poznámky pod čarou:

1. The Latin means The Father and I but the Greek means I and the Father, which Swedenborg has in most other places where he quotes this verse.

2. Reading si utique (even though) for si itaque (if therefore)

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