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출애굽기 29

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1 너는 그들에게 나를 섬길 제사장 직분을 위임하여 그들로 거룩하게 할 일이 이러하니 곧 젊은 수소 하나와, 흠 없는 수양 둘을 취하고

2 무교병과, 기름 섞인 무교 과자와, 기름 바른 무교 전병을 모두 고운 밀가루로 만들고

3 그것들을 한 광주리에 담고 그것을 광주리에 담은 채 그 송아지와 두 양과 함께 가져 오고

4 너는 아론과 그 아들들을 회막 문으로 데려다가 물로 씻기고

5 의복을 가져다가 아론에게 속옷과, 에봇 받침 겉옷과, 에봇을 입히고 흉패를 달고 에봇에 공교히 짠 띠를 띠우고

6 그 머리에 관을 씌우고 그 위에 성패를 더하고

7 관유를 가져다가 그 머리에 부어 바르고

8 그 아들들을 데려다가 그들에게 속옷을 입히고

9 아론과 그 아들들에게 띠를 띠우며 관을 씌워서 제사장의 직분을 그들에게 맡겨 영원한 규례가 되게 하라 너는 이같이 아론과 그 아들들에게 위임하여 거룩하게 할지니라 !

10 너는 수송아지를 회막 앞으로 끌어 오고 아론과 그 아들들은 그 송아지 머리에 안수할지며

11 너는 회막문 여호와 앞에서 그 송아지를 잡고

12 그 피를 네 손가락으로 단 뿔들에 바르고 그 피 전부를 단 밑에 쏟을지며

13 내장에 덮인 모든 기름과 간 위에 있는 꺼풀과, 두 콩팥과, 그 위의 기름을 취하여 단 위에 불사르고

14 그 수소의 고기와 가죽과 똥은 진 밖에서 불사르라 ! 이는 속죄제니라

15 너는 또 수양 하나를 취하고 아론과 그 아들들은 그 수양의 머리위에 안수할지며

16 너는 그 수양을 잡고 그 피를 취하여 단 위의 주위에 뿌리고

17 그 수양의 각을 뜨고 그 장부와 다리는 씻어 각 뜬 고기와 그 머리와 함께 두고

18 그 수양의 전부를 단 위에 불사르라 ! 이는 여호와께 드리는 번제요 이는 향기로운 냄새니 여호와께 드리는 화제니라

19 너는 다른 수양을 취하고 아론과 그 아들들은 그 수양의 머리 위에 안수할지며

20 너는 그 수양을 잡고 그 피를 취하여 아론의 오른 귓부리와, 그 아들들의 오른 귓부리에 바르고, 그 오른손 엄지와, 오른발 엄지에 바르고 그 피를 단 주위에 뿌리고

21 단 위의 피와 관유를 취하여 아론과, 그 옷과, 그 아들들과, 그 아들들의 옷에 뿌리라 그와, 그 옷과, 그 아들들과, 그 아들들의 옷이 거룩하리라

22 또 너는 그 수양의 기름과 기름진 꼬리와 그 내장에 덮인 기름과 간 위의 꺼풀과 두 콩팥과 그것들 위의 기름과 우편 넓적다리를 취하라 ! 이는 위임식의 수양이며

23 또 여호와 앞에 있는 무교병 광주리에서 떡 한 덩이와 기름 바른 과자 하나와 전병 하나를 취하고

24 그 전부를 아론의 손과 그 아들들의 손에 주고 그것을 흔들어 여호와 앞에 요제를 삼을지며

25 너는 그것을 그들의 손에서 취하여 단 위에서 번제물을 더하여 불사르라 ! 이는 여호와 앞에 향기로운 냄새니 곧 여호와께 드리는 화제니라

26 너는 위임식 수양의 가슴을 취하여 여호와 앞에 흔들어 요제를 삼으라 ! 이는 너의 분깃이니라

27 너는 그 흔든 요제물 곧 아론과 그 아들들의 위임식 수양의 가슴과 넓적다리를 거룩하게 하라

28 이는 이스라엘 자손이 아론과 그 자손에게 돌릴 영원한 분깃이요, 거제물이니 곧 이스라엘 자손이 화목제의 희생 중에서 취한 거제물로서 여호와께 드리는 거제물이니라

29 아론의 성의는 아론의 후에 그 아들들에게 돌릴지니 그들이 그것을 입고 기름 부음으로 위임을 받을 것이며

30 그를 이어 제사장이 되는 아들이 회막에 들어가서 성소에서 섬길때에는 칠일 동안 그것을 입을지니라 !

31 너는 위임식 수양을 취하여 거룩한 곳에서 그 고기를 삶고

32 아론과 그 아들들이 회막문에서 그 수양의 고기와 광주리에 있는 떡을 먹을찌라

33 속죄물 곧 그들을 위임하며 그들은 거룩하게 하는데 쓰는것은 그들은 먹되 타인은 먹지 못할지니 이는 성물이 됨이며

34 위임식 고기나 떡이 아침까지 남았으면 그것을 불에 사를지니 이는 거룩한즉 먹지 못할지니라 !

35 너는 내가 무릇 네게 명한대로 아론과 그 아들들에게 그같이 하여 칠일동안 위임식을 행하되

36 매일 수송아지 하나로 속죄하기 위하여 속죄제를 드리며 또 단을 위하여 깨끗케 하고 그것에 기름을 부어 거룩하게 하라

37 네가 칠일 동안 단을 위하여 속죄하여 거룩하게 하라 ! 그리하면 지극히 거룩한 단이 되리니 무릇 단에 접촉하는 것이 거룩하리라

38 네가 단 위에 드릴 것은 이러하니라 매일 일년 된 어린 양 두 마리니

39 한 어린 양은 아침에 드리고, 한 어린 양은 저녁 때에 드릴지며

40 한 어린 양에 고운 밀가루 에바 십분 일과, 찧은 기름 힌의 사분 일을 더하고 또 전제로 포도주 힌의 사분 일을 더할지며

41 한 어린 양은 저녁 때에 드리되 아침과 일반으로 소제와 전제를 그것과 함께 드려 향기로운 냄새가 되게 하여 여호와께 화제를 삼을지니

42 이는 너희가 대대로 여호와 앞 회막문에서 늘 드릴 번제라 내가 거기서 너희와 만나고 네게 말하리라

43 내가 거기서 이스라엘 자손을 만나리니 내 영광을 인하여 회막이 거룩하게 될지라 !

44 내가 그 회막과 단을 거룩하게 하며 아론과 그 아들들도 거룩하게 하여 내게 제사장 직분을 행하게 하며

45 내가 이스라엘 자손 중에 거하여 그들의 하나님이 되리니

46 그들은 내가 그들의 하나님 여호와로서 그들 중에 거하려고 그들을 애굽 땅에서 인도하여 낸 줄을 알리라 나는 그들의 하나님 여호와니라 !

   

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Arcana Coelestia # 10057

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10057. 'And you shall take the second ram' means the following state, which is that of Divine Truth emanating from the Lord's Divine Good in the heavens. This is clear from the things described in what has gone before and in what comes after. Those in what has gone before have to do with the sacrifice of the young bull and the burnt offering of the first ram, those in what comes after with the second ram and 'filling the hand with it', and finally with the sacrifice of a young bull and the daily burnt offering of lambs. Is there anyone at all rational in his thinking who does not see that these things in every detail have heavenly arcana lying within them? What other explanation could there be for the sacrifices and burnt offerings with so many ritual requirements? Why else was it necessary that the altar should be flooded with blood; that blood should be put on the tip of the ear, on the thumb, and on the big toe of Aaron and his sons, and also [sprinkled] over their garments; that in the case of the sacrifice the fat on the intestines, liver, and kidneys, and the kidneys themselves, should be burned on the altar (and all other parts burned with fire outside the camp, or else be eaten), and that in the case of the burnt offering the intestines and legs should be placed on top of the pieces and the head and burned on the altar; and also that the parts which were taken from the second ram should first be waved on the palms of Aaron and his sons, and that the other parts of it should be eaten? Let anyone who is willing to do so ask himself, Would not such requirements be earthly matters of no importance at all if they did not hold holy arcana within them? And if they are holy arcana, they must be altogether such as have to do with heaven and the Church, and in the highest sense such as have to do with the Lord; for these alone, being Divine, are holy. If people believe that the Word is holy and has been inspired by God in every single part, they must also believe that every single established practice in the sacrifices and burnt offerings embraces and contains such arcana within it. Yet what it is that those practices embrace and contain within them cannot by any means be known on earth unless it is known what is meant in heaven by such things. What is meant, however, the internal sense of the Word alone teaches, since this unfolds correspondences. For all things that exist in the natural world correspond to those which exist in the spiritual world, because the former comes into being from and is held in being by the latter.

[2] But what the sacrifices and burnt offerings described in the present chapter hold within them will be stated in the course of unfolding correspondences by means of the internal sense. The subject in the highest sense, in which all holy things are Divine, is the glorification of the Lord's Human, and in the representative sense it is the regeneration of a person. The actual process by which the Lord's Human was glorified and a person is regenerated is described fully by means of the things that were commanded regarding the sacrifices and burnt offerings. So that people may have some conception of that process let other things which their minds are capable of understanding serve to explain it. It is well known that the discernment of things seen with the eyes and heard by the ears takes place inwardly in a person; those things pass so to speak from the world by way of the eyes or ears into thought, and so into the understanding since thought belongs to the understanding. And if they are the kinds of things the person loves they pass from there into the will, and then from the will by way of the understanding into words spoken by the mouth and also into actions performed by the body. Such is the cycle in all this, passing from the world by way of the natural man into the spiritual man, and going out from there into the world again. Yet it should be remembered that this cycle is started off by the will, which is the inmost core of a person's life, and that it begins there and is inspired by it to run its full course. The will of a person in whom good is present is governed from heaven by the Lord, though the situation appears to be other than this. Influx takes place from the spiritual world into the natural world, thus through the internal man into the external man, but not the other way round; for the internal man is in heaven, whereas the external man is in the world.

[3] This cycle is the cycle of a person's life, and therefore when someone is being regenerated his regeneration proceeds in accord with that same cycle; and when he has been regenerated his life and actions proceed in accord with it. Consequently, while a person is being regenerated the truths which will compose his faith are instilled through hearing and sight; they are implanted in the memory belonging to his natural man. Then they are transferred from the memory into thought belonging to the understanding, and those which the person loves become part of his will. To the extent that they become part of his will they become part of his life, since a person's will constitutes his actual life; and to the extent that they become part of his life they become part of his affection, and so of charity in his will and of faith in his understanding. That life, which consists of charity and faith, then becomes the source of the person's words and actions. Out of the charity which occupies his will come the words he speaks with his mouth as well as the actions he performs with his body; and both come by way of his understanding, thus by way of his faith. From all this it is clear that the cycle of a person's regeneration is akin to the cycle of his life in general, and that it is in like manner started off in the will by an influx coming from heaven and beginning in the Lord.

[4] From this also it is evident that there are two states that a person undergoing regeneration experiences, the first being a time when the truths of faith are being implanted and joined to the good of charity, the second a time when the good of charity through the truths of faith governs what he says and how he acts. The first state is accordingly one that goes from the world by way of the natural man into the spiritual man, thus into heaven, and the second from heaven by way of the spiritual man into the natural man, thus into the world. The spiritual or internal man, as has been stated above, is in heaven, and the natural or external man is in the world. This cycle is the cycle of a person's regeneration, and therefore is the cycle of his spiritual life. Regarding those two states of a person who is being regenerated, see the places referred to in 9274.

[5] From what has been stated people may gain some idea of the glorification of the Lord's Human; for as the Lord glorified His Human, so He regenerates a person, and therefore, as has already been stated a number of times, the regeneration of a person is an image of the Lord's glorification. From this it is evident that the first state of His glorification consisted in making His Human Divine Truth and uniting it to the Divine Good that was within Him, and that the second state consisted in acting from Divine Good through Divine Truth. For by means of Divine Truth emanating from the Lord's Divine Good heaven is built and the Church is built, and by means of Divine Truth all within the Church are regenerated. These matters are what the sacrifices, burnt offerings, and their ritual observances spoken of in the present chapter serve to describe. The sacrifice of the young bull and the burnt offering of the first ram serve to describe the first state, and 'the fillings of the hand' with parts of the second ram the second state, while the sacrifice of the young bull and the daily burnt offering of lambs mentioned last in the chapter serve to mean the continuation of that second state.

[6] It should be remembered that purification from evils and consequent falsities in the case of a person who is being regenerated goes on unceasingly; for to the extent that a person is purified from evils and falsities the truths of faith are implanted and joined to the good of charity and the good of charity becomes the source of the person's actions. Purification from evils and falsities in man's case is not a deliverance from them; rather it is a removal or moving away of them, see 868, 887, 894, 929, 1581, 2269, 2406, 4564, 8206, 8393, 8988, 9014, 9333, 9446-9451, 9938. In the Lord's case however it was not a removal but a casting out of those which He had derived from His mother, thus a complete deliverance from them, so complete that He was no longer Mary's son, see the places referred to in 9315 (end).

These matters have been mentioned by way of introduction in order that people may know what is meant by filling the hand with parts of the second ram, spoken of in what follows immediately below.

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