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Exodus 28

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1 καὶ σὺ προσαγάγου πρὸς σεαυτὸν τόν τε ααρων τὸν ἀδελφόν σου καὶ τοὺς υἱοὺς αὐτοῦ ἐκ τῶν υἱῶν ισραηλ ἱερατεύειν μοι ααρων καὶ ναδαβ καὶ αβιουδ καὶ ελεαζαρ καὶ ιθαμαρ υἱοὺς ααρων

2 καὶ ποιήσεις στολὴν ἁγίαν ααρων τῷ ἀδελφῷ σου εἰς τιμὴν καὶ δόξαν

3 καὶ σὺ λάλησον πᾶσι τοῖς σοφοῖς τῇ διανοίᾳ οὓς ἐνέπλησα πνεύματος αἰσθήσεως καὶ ποιήσουσιν τὴν στολὴν τὴν ἁγίαν ααρων εἰς τὸ ἅγιον ἐν ᾗ ἱερατεύσει μοι

4 καὶ αὗται αἱ στολαί ἃς ποιήσουσιν τὸ περιστήθιον καὶ τὴν ἐπωμίδα καὶ τὸν ποδήρη καὶ χιτῶνα κοσυμβωτὸν καὶ κίδαριν καὶ ζώνην καὶ ποιήσουσιν στολὰς ἁγίας ααρων καὶ τοῖς υἱοῖς αὐτοῦ εἰς τὸ ἱερατεύειν μοι

5 καὶ αὐτοὶ λήμψονται τὸ χρυσίον καὶ τὴν ὑάκινθον καὶ τὴν πορφύραν καὶ τὸ κόκκινον καὶ τὴν βύσσον

6 καὶ ποιήσουσιν τὴν ἐπωμίδα ἐκ βύσσου κεκλωσμένης ἔργον ὑφαντὸν ποικιλτοῦ

7 δύο ἐπωμίδες συνέχουσαι ἔσονται αὐτῷ ἑτέρα τὴν ἑτέραν ἐπὶ τοῖς δυσὶ μέρεσιν ἐξηρτημέναι

8 καὶ τὸ ὕφασμα τῶν ἐπωμίδων ὅ ἐστιν ἐπ' αὐτῷ κατὰ τὴν ποίησιν ἐξ αὐτοῦ ἔσται ἐκ χρυσίου καὶ ὑακίνθου καὶ πορφύρας καὶ κοκκίνου διανενησμένου καὶ βύσσου κεκλωσμένης

9 καὶ λήμψῃ τοὺς δύο λίθους λίθους σμαράγδου καὶ γλύψεις ἐν αὐτοῖς τὰ ὀνόματα τῶν υἱῶν ισραηλ

10 ἓξ ὀνόματα ἐπὶ τὸν λίθον τὸν ἕνα καὶ τὰ ἓξ ὀνόματα τὰ λοιπὰ ἐπὶ τὸν λίθον τὸν δεύτερον κατὰ τὰς γενέσεις αὐτῶν

11 ἔργον λιθουργικῆς τέχνης γλύμμα σφραγῖδος διαγλύψεις τοὺς δύο λίθους ἐπὶ τοῖς ὀνόμασιν τῶν υἱῶν ισραηλ

12 καὶ θήσεις τοὺς δύο λίθους ἐπὶ τῶν ὤμων τῆς ἐπωμίδος λίθοι μνημοσύνου εἰσὶν τοῖς υἱοῖς ισραηλ καὶ ἀναλήμψεται ααρων τὰ ὀνόματα τῶν υἱῶν ισραηλ ἔναντι κυρίου ἐπὶ τῶν δύο ὤμων αὐτοῦ μνημόσυνον περὶ αὐτῶν

13 καὶ ποιήσεις ἀσπιδίσκας ἐκ χρυσίου καθαροῦ

14 καὶ ποιήσεις δύο κροσσωτὰ ἐκ χρυσίου καθαροῦ καταμεμιγμένα ἐν ἄνθεσιν ἔργον πλοκῆς καὶ ἐπιθήσεις τὰ κροσσωτὰ τὰ πεπλεγμένα ἐπὶ τὰς ἀσπιδίσκας κατὰ τὰς παρωμίδας αὐτῶν ἐκ τῶν ἐμπροσθίων

15 καὶ ποιήσεις λογεῖον τῶν κρίσεων ἔργον ποικιλτοῦ κατὰ τὸν ῥυθμὸν τῆς ἐπωμίδος ποιήσεις αὐτό ἐκ χρυσίου καὶ ὑακίνθου καὶ πορφύρας καὶ κοκκίνου κεκλωσμένου καὶ βύσσου κεκλωσμένης ποιήσεις αὐτό

16 τετράγωνον ἔσται διπλοῦν σπιθαμῆς τὸ μῆκος καὶ σπιθαμῆς τὸ εὖρος

17 καὶ καθυφανεῖς ἐν αὐτῷ ὕφασμα κατάλιθον τετράστιχον στίχος λίθων ἔσται σάρδιον τοπάζιον καὶ σμάραγδος ὁ στίχος ὁ εἷς

18 καὶ ὁ στίχος ὁ δεύτερος ἄνθραξ καὶ σάπφειρος καὶ ἴασπις

19 καὶ ὁ στίχος ὁ τρίτος λιγύριον ἀχάτης καὶ ἀμέθυστος

20 καὶ ὁ στίχος ὁ τέταρτος χρυσόλιθος καὶ βηρύλλιον καὶ ὀνύχιον περικεκαλυμμένα χρυσίῳ συνδεδεμένα ἐν χρυσίῳ ἔστωσαν κατὰ στίχον αὐτῶν

21 καὶ οἱ λίθοι ἔστωσαν ἐκ τῶν ὀνομάτων τῶν υἱῶν ισραηλ δέκα δύο κατὰ τὰ ὀνόματα αὐτῶν γλυφαὶ σφραγίδων ἕκαστος κατὰ τὸ ὄνομα ἔστωσαν εἰς δέκα δύο φυλάς

22 καὶ ποιήσεις ἐπὶ τὸ λογεῖον κροσσοὺς συμπεπλεγμένους ἔργον ἁλυσιδωτὸν ἐκ χρυσίου καθαροῦ

29 καὶ λήμψεται ααρων τὰ ὀνόματα τῶν υἱῶν ισραηλ ἐπὶ τοῦ λογείου τῆς κρίσεως ἐπὶ τοῦ στήθους εἰσιόντι εἰς τὸ ἅγιον μνημόσυνον ἔναντι τοῦ θεοῦ

29a καὶ θήσεις ἐπὶ τὸ λογεῖον τῆς κρίσεως τοὺς κροσσούς τὰ ἁλυσιδωτὰ ἐπ' ἀμφοτέρων τῶν κλιτῶν τοῦ λογείου ἐπιθήσεις καὶ τὰς δύο ἀσπιδίσκας ἐπιθήσεις ἐπ' ἀμφοτέρους τοὺς ὤμους τῆς ἐπωμίδος κατὰ πρόσωπον

30 καὶ ἐπιθήσεις ἐπὶ τὸ λογεῖον τῆς κρίσεως τὴν δήλωσιν καὶ τὴν ἀλήθειαν καὶ ἔσται ἐπὶ τοῦ στήθους ααρων ὅταν εἰσπορεύηται εἰς τὸ ἅγιον ἐναντίον κυρίου καὶ οἴσει ααρων τὰς κρίσεις τῶν υἱῶν ισραηλ ἐπὶ τοῦ στήθους ἐναντίον κυρίου διὰ παντός

31 καὶ ποιήσεις ὑποδύτην ποδήρη ὅλον ὑακίνθινον

32 καὶ ἔσται τὸ περιστόμιον ἐξ αὐτοῦ μέσον ὤ|αν ἔχον κύκλῳ τοῦ περιστομίου ἔργον ὑφάντου τὴν συμβολὴν συνυφασμένην ἐξ αὐτοῦ ἵνα μὴ ῥαγῇ

33 καὶ ποιήσεις ἐπὶ τὸ λῶμα τοῦ ὑποδύτου κάτωθεν ὡσεὶ ἐξανθούσης ῥόας ῥοίσκους ἐξ ὑακίνθου καὶ πορφύρας καὶ κοκκίνου διανενησμένου καὶ βύσσου κεκλωσμένης ἐπὶ τοῦ λώματος τοῦ ὑποδύτου κύκλῳ τὸ αὐτὸ δὲ εἶδος ῥοίσκους χρυσοῦς καὶ κώδωνας ἀνὰ μέσον τούτων περικύκλῳ

34 παρὰ ῥοίσκον χρυσοῦν κώδωνα καὶ ἄνθινον ἐπὶ τοῦ λώματος τοῦ ὑποδύτου κύκλῳ

35 καὶ ἔσται ααρων ἐν τῷ λειτουργεῖν ἀκουστὴ ἡ φωνὴ αὐτοῦ εἰσιόντι εἰς τὸ ἅγιον ἐναντίον κυρίου καὶ ἐξιόντι ἵνα μὴ ἀποθάνῃ

36 καὶ ποιήσεις πέταλον χρυσοῦν καθαρὸν καὶ ἐκτυπώσεις ἐν αὐτῷ ἐκτύπωμα σφραγῖδος ἁγίασμα κυρίου

37 καὶ ἐπιθήσεις αὐτὸ ἐπὶ ὑακίνθου κεκλωσμένης καὶ ἔσται ἐπὶ τῆς μίτρας κατὰ πρόσωπον τῆς μίτρας ἔσται

38 καὶ ἔσται ἐπὶ τοῦ μετώπου ααρων καὶ ἐξαρεῖ ααρων τὰ ἁμαρτήματα τῶν ἁγίων ὅσα ἂν ἁγιάσωσιν οἱ υἱοὶ ισραηλ παντὸς δόματος τῶν ἁγίων αὐτῶν καὶ ἔσται ἐπὶ τοῦ μετώπου ααρων διὰ παντός δεκτὸν αὐτοῖς ἔναντι κυρίου

39 καὶ οἱ κόσυμβοι τῶν χιτώνων ἐκ βύσσου καὶ ποιήσεις κίδαριν βυσσίνην καὶ ζώνην ποιήσεις ἔργον ποικιλτοῦ

40 καὶ τοῖς υἱοῖς ααρων ποιήσεις χιτῶνας καὶ ζώνας καὶ κιδάρεις ποιήσεις αὐτοῖς εἰς τιμὴν καὶ δόξαν

41 καὶ ἐνδύσεις αὐτὰ ααρων τὸν ἀδελφόν σου καὶ τοὺς υἱοὺς αὐτοῦ μετ' αὐτοῦ καὶ χρίσεις αὐτοὺς καὶ ἐμπλήσεις αὐτῶν τὰς χεῖρας καὶ ἁγιάσεις αὐτούς ἵνα ἱερατεύωσίν μοι

42 καὶ ποιήσεις αὐτοῖς περισκελῆ λινᾶ καλύψαι ἀσχημοσύνην χρωτὸς αὐτῶν ἀπὸ ὀσφύος ἕως μηρῶν ἔσται

43 καὶ ἕξει ααρων αὐτὰ καὶ οἱ υἱοὶ αὐτοῦ ὡς ἂν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου ἢ ὅταν προσπορεύωνται λειτουργεῖν πρὸς τὸ θυσιαστήριον τοῦ ἁγίου καὶ οὐκ ἐπάξονται πρὸς ἑαυτοὺς ἁμαρτίαν ἵνα μὴ ἀποθάνωσιν νόμιμον αἰώνιον αὐτῷ καὶ τῷ σπέρματι αὐτοῦ μετ' αὐτόν

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9922

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9922. 'In the middle of them round about' means consisting of the more internal features of the factual knowledge of good in every direction. This is clear from the meaning of 'in the middle' as what is more internal, dealt with in 1074, 2940, 2973, 5897, so that 'in the middle' - when it has reference to the hearing and understanding of religious teachings and of worship, which are meant by 'bells' - means from more internal features; from the meaning of 'pomegranates', in the middle of which the bells were, as factual knowledge of good, dealt with above in 9918; and from the meaning of 'round about' as in every direction, as above in 9920. Bells were placed in the middle of the pomegranates because known facts, meant by 'pomegranates', are the recipients, so to speak vessels, that hold truth and good within them, 1469, 1496, 3068, 5373, 5489, 7770; and religious teachings and worship, meant by 'bells', must consist of the good and truth which reside inwardly in known facts as their vessels. If they do not consist of that good and truth, only of known facts, they have no life in them.

[2] But since few can understand the nature of what has just been said - that religious teachings and worship must consist of the good and truth which reside inwardly in known facts, but not of known facts devoid of them - an intelligible explanation, so far as this is possible, will be given. The term 'known facts' or 'factual knowledge' describes all things contained in the external or natural memory; for there is the external memory, consisting of things in the natural world, and there is the internal memory, consisting of things in the spiritual world, see 2469-2494, 2831, 5212, 9394, 9723, 9841. The things which have been inscribed on the internal memory are not called known facts, because they are the things constituting a person's life; instead they are called truths belonging to faith and forms of good belonging to love. These are what must be present inwardly in known facts. For in the human being there is an external, called the external man, and an internal, called the internal man; the internal must be in the external, as the soul is in its body. Accordingly those things which are in the internal man must reside in those which are in the external, for in this way the external has a soul or life within it. Therefore if the internal things, or things of the internal man, are not in the external ones there is no soul in them, nor thus any life. Because the good of love and faith is internal it follows that external things must have that good in them, and so must known facts since known facts, as already stated, are recipients, so to speak vessels, that hold internal things. Consequently religious teachings and worship must consist of those things contained in the recipients or vessels; they do not reside in recipients and vessels that are empty or devoid of such contents. From all this it is evident how to understand the explanation that all aspects of religious teachings and of worship must spring from the more internal features of the factual knowledge of good, which are meant by the declaration that bells of gold should be in the middle of the pomegranates.

[3] In addition it should be recognized that there is factual knowledge of good and factual knowledge of truth, and that truths residing on this level are once again recipient vessels of good; for the truths of faith are vessels for the good of love. For light on this matter, see what has been stated and shown already regarding factual knowledge or known facts,

Known facts are things belonging to the memory in the natural man, 3293, 3309, 3310, 4967, 5212, 5774, 5874, 5886, 5889, 5934.

By means of known facts the internal man is opened, 1495, 1548, 1563, 1895, 1940, 3085, 3086, 5276, 5871, 5874, 5901.

Known facts are a means to make people wise and also a means to make them insane, 4156, 4760, 8628, 8629.

Known facts are vessels for truth, and truths are vessels for good, 1469, 1496, 3068, 3079, 3318, 5489, 5881, 6023, 6071, 6077, 6750, 7770, 8005, 9394, 9724.

Known facts give service to the internal man, 1486, 1616, 2576, 3019, 3020, 3665, 5201, 5213, 6052, 6068, 6084, 9394.

When known facts, which are things belonging to the external memory, become part of life, they pass from the external memory, but remain inscribed on the internal memory, 9394, 9723, 9841.

People guided by truths of faith rooted in the good of charity can be raised above factual knowledge, 6383, 6384; this is called being raised above the level of the senses, 5089, 5094, 6183, 6313, 6315, 9730.

A person carries with him into the next life when he dies the known facts or things belonging to the external memory, but they become dormant then, and in what manner, 2475-2486, 6931.

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

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