Bible

 

Leviticus 8

Studie

   

1 And Jehovah spoke to Moses, saying,

2 Take Aaron and his sons with him, and the garments, and the anointing oil, and a bullock for the sin offering, and two rams, and a basket of unleavened bread;

3 and assemble thou all the congregation to the entrance of the Tabernacle of the congregation.

4 And Moses did as Jehovah commanded him; and the congregation was assembled to the entrance of the Tabernacle of the congregation.

5 And Moses said to the congregation, This is the word which Jehovah commanded to be done.

6 And Moses brought· Aaron and his sons ·near, and bathed them with water.

7 And he put upon him the tunic, and girded him with the belt, and clothed him with the mantle and put the ephod upon him, and he girded him with the girding of the ephod, and bound it to him with it.

8 And he set the breastplate upon him; and he put into the breastplate the Urim and the Thummim.

9 And he set the miter upon his head; and he set upon the miter next·​·to his face the gold plate, the holy crown; as Jehovah commanded Moses.

10 And Moses took the anointing oil, and anointed the Habitation and all that was in it, and sanctified them.

11 And he spattered of it on the altar seven times, and anointed the altar and all its vessels, and the laver and its base, to sanctify them.

12 And he poured of the anointing oil upon Aaron’s head, and anointed him, to sanctify him.

13 And Moses brought· the sons of Aaron ·near, and clothed them with tunics, and girded them with belts, and bound·​·up turbans upon them; as Jehovah commanded Moses.

14 And he presented the bullock of the sin offering; and Aaron and his sons laid their hands upon the head of the bullock of the sin offering.

15 And he slaughtered it; and Moses took the blood, and put it upon the horns of the altar round·​·about with his finger, and purged the altar, and poured the blood at the foundation of the altar, and sanctified it, to make·​·atonement upon it.

16 And he took all the fat that was on the inwards, and the caul above the liver, and the two kidneys, and their fat, and Moses burned· it ·for·​·incense on the altar.

17 But the bullock, and its skin, and its flesh, and its dung, he burnt·​·up with fire outside the camp; as Jehovah commanded Moses.

18 And he brought· the ram ·near for the burnt·​·offering; and Aaron and his sons laid their hands upon the head of the ram.

19 And he slaughtered it; and Moses sprinkled the blood upon the altar all around.

20 And he sectioned the ram into its sections; and Moses burnt· the head ·for·​·incense, and the sections, and the fat.

21 And he bathed the inwards and the legs in water; and Moses burnt·​·for·​·incense all of the ram on the altar; it was a burnt·​·offering for a restful smell, it was a fire·​·offering to Jehovah; as Jehovah commanded Moses.

22 And he brought· the second ram ·near, the ram of infilling; and Aaron and his sons laid their hands upon the head of the ram.

23 And he slaughtered it; and Moses took of the blood of it, and put it on the lobe of the right ear of Aaron, and on the thumb of his right hand, and upon the big·​·toe of his right foot.

24 And he caused Aaron’s sons to come·​·near, and Moses put some of the blood on the lobe of their right ear, and on the thumb of their right hand, and on the big·​·toe of their right foot; and Moses sprinkled the blood on the altar all around.

25 And he took the fat, and the tail, and all the fat that was upon the inwards, and the caul above the liver, and the two kidneys, and their fat, and the right hind·​·quarter;

26 and from the basket of unleavened things, that was before Jehovah, he took one unleavened cake, and one cake of bread with oil, and one wafer, and set them on the fat, and on the right hind·​·quarter;

27 and he put all upon Aaron’s hands, and upon his sons’ hands, and waved them for a wave offering before Jehovah.

28 And Moses took them from upon their palms, and burnt· them ·for·​·incense on the altar upon the burnt·​·offering; they were infillings for a restful smell: it is a fire·​·offering to Jehovah.

29 And Moses took the chest portion, and waved it for a wave offering before Jehovah; for of the ram of infilling it was Moses’ portion; as Jehovah commanded Moses.

30 And Moses took of the anointing oil, and of the blood which was upon the altar, and spattered it upon Aaron, and upon his garments, and upon his sons, and upon his sons’ garments with him; and sanctified Aaron, and his garments, and his sons, and his sons’ garments with him.

31 And Moses said to Aaron and to his sons, Cook the flesh at the entrance of the Tabernacle of the congregation; and there eat it with the bread that is in the basket of infilling, as I commanded, saying, Aaron and his sons shall eat it.

32 And the remainder of the flesh and of the bread you shall burn·​·up with fire.

33 And you shall not go·​·out of the entrance of the Tabernacle of the congregation for seven days, until the day of the fulfillment of the days of your infilling; because seven days He shall fill your hand.

34 As He has done this day, so Jehovah has commanded to do, to make· an ·atonement for you.

35 And you shall sit at the entrance of the Tabernacle of the congregation day and night seven days, and keep the charge of Jehovah, and you shall· not ·die; for so I am commanded.

36 And Aaron and his sons did all the things which Jehovah commanded by the hand of Moses.

   


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

Ze Swedenborgových děl

 

Arcana Coelestia # 9824

Prostudujte si tuto pasáž

  
/ 10837  
  

9824. 'And an ephod' means Divine Truth there in an outward form, in which inner things terminate. This is clear from the meaning of 'an ephod' as Divine Truth in an outward form. The reason why 'an ephod' has this meaning is that Aaron's holy garments represented forms of Divine Truth in the spiritual kingdom, in their proper order, see above in 9822, and the ephod was the outermost of the three garments, Aaron's holy garments being the ephod, the robe, and the checkered tunic. Not only does what is outermost contain inner things; but inner things also terminate in it. This applies to the human body, and therefore also applies to the heavens, to which aspects of the human body correspond. It applies similarly to truths and forms of good, for both these constitute the heavens.

[2] Since the ephod represented the most external part of the Lord's spiritual kingdom it was holier than all the other garments; and on it there was the breastplate containing the Urim and Thummim, by means of which answers from the Divine were given. The reason why the most external part is holier than the things within is that what is outermost contains all inner things in their proper order. It contains them in an outward form and in a connection which are so perfect that if what is outermost were taken away the things within would disintegrate; for the things within not only terminate there, but also exist together there. The truth of this may be recognized by people who know about the nature of things that succeed one another and those that exist together with one another, namely that those which succeed one another, that is, proceed and follow one another in their proper order, also stand together with one another at the last and lowest levels. Let end, cause, and effect exemplify this. The end is the first in order, the cause is the second, and the effect is the last and lowest, so that these too progress one after another. Yet within the effect, which is last, the cause at the same time manifests itself, as does the end within the cause. Consequently the effect is the completion of the inner or prior things, which have also been brought together in it and lodge there.

[3] The situation is similar with human will, thought, and action; will comes first, thought second, and action last. Action is also the effect that has the two prior or inner things existing together within it. For to the extent that action contains what the person thinks and what the person wills, inner things are contained in a form and in connection. This explains why the Word says that a person will be judged according to his deeds or works, which means that he will be judged according to his thought and will, for these are present within deeds as the soul is within its body. Now since inner things present themselves together in what is last and lowest, then if the order is perfect that which is last and lowest, as has been stated, is held to be holier than the inner things, because it is there that the holiness of the inner things exists in its fullness.

[4] Since inner things exist together in the last and lowest in the same way, as has been stated, as a person's thought and will - or, on a spiritual level, his faith and love - exist together in his deeds or works, John more than all the other disciples was loved by the Lord and leaned on His breast, John 13:23; 21:20, 22. This was because that disciple represented the works of charity, see Prefaces to Genesis 18, 22, and also 3934. This too shows why what is outermost or last within perfect order is holier than the things within if considered separately from it. For when the Lord is present in what is last and lowest He is at the same time present on all levels; and when He is present in it inner things are contained in their proper order, connection, and form, and are under His control and guidance, subject to His good will. This is the arcanum that was meant in 9360, as you may see.

[5] This then is the reason why the ephod, being representative of the last and lowest part of the Lord's spiritual kingdom, was held to be holier than the rest of the garments belonging to the priestly office. Therefore the ephod was the chief of the priestly vestments, being made from threads of gold in among the violet, purple, twice-dyed scarlet, and fine twined linen, Exodus 39:3, though the rest of the priests had ephods made of linen, 1 Samuel 2:18; 22:18. This goes to explain why the word 'ephod' stood for a priest's whole attire and why he was said 'to wear the ephod', meaning that he was a priest, 1 Samuel 2:28; 14:3. It also goes to explain why the breastplate was tied to the ephod and why answers were given through the Urim and Thummim there. That is to say, this vestment was a representative sign of the lowest part of the Lord's spiritual kingdom, and answers from God present themselves in things last and lowest; for they pass through all the inner levels one after another, declaring themselves on the last and lowest because they terminate there. The fact that answers were given when they wore the ephod is clear from 1 Samuel 23:6-13; 30:7-8, and also in Hosea,

The children of Israel sat many days with no king, and no prince, and no sacrifice, and no pillar, and no ephod, and no teraphim 1 . Hosea 3:4.

'Teraphim' means answers from God, for in former times answers were given through them, Zechariah 10:2. Furthermore the word 'ephod' in the original language is derived from the root 'to enclose all inner things', as is evident from the meaning of that word in Exodus 29:5; Leviticus 8:7.

Poznámky pod čarou:

1. A plural Hebrew word denoting images

  
/ 10837  
  

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