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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

 

True Christian Religion # 218

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218. (ii) THE FORMS OF GOOD AND TRUTH IN THE LITERAL SENSE OF THE WORD ARE MEANT BY THE URIM AND THUMMIM ON AARON'S EPHOD.

The Urim and Thummim were mounted on Aaron's ephod, and his priesthood represented the Lord in respect of Divine good and the effecting of salvation. The garments of priesthood or of holiness represented Divine truths coming from the Lord. The ephod represented Divine truth in its outermost form, that is, the Word in its literal sense, for this is Divine truth in its outermost form. Thus the twelve precious stones called Urim and Thummim, which bore the names of the twelve tribes of Israel, represented Divine truths coming from Divine good and all that goes with them. We read about these in the writings of Moses:

They are to make the ephod of [gold] 1 , violet and purple, with double-dyed scarlet and lawn interwoven. (Later) you are to make the breastpiece of judgment, of similar workmanship to the ephod, and you are to fill it with settings for stones. There are to be four rows of stones: ruby, topaz and emerald in the first row; chrysoprase, sapphire and diamond in the second row; turquoise, agate and amethyst in the third row; aquamarine, sardius and jasper in the fourth row. These stones are to answer to the names of the sons of Israel. The inscriptions as on a seal are to have each the name of one of the twelve tribes. And Aaron is to wear upon the breast-plate of judgment the Urim and Thummim; and let them be upon Aaron's heart, when he comes into the presence of Jehovah,Exodus 28:6, 15-21, 29-30.

[2] The representations of Aaron's garments, his ephod, mantle, tunic, turban, and sash, have been explained in ARCANA CAELESTIA (published in London) in the commentary on this chapter. It was there shown that the ephod represented Divine truth in its outermost form; the precious stones the truths made pellucid by good; the twelve set out in four rows represented the whole from first to last; the twelve tribes the whole of the church. The breast-plate represented Divine truth coming from Divine good in the universal sense; the Urim and Thummim the splendour of Divine truth coming from Divine good in its outermost form. Urim is shining fire and Thummim splendour in the language of the angels, or wholeness in Hebrew. Again, replies were given by changes in the quality of light, accompanied by an unspoken perception, or by direct speech, and there is much besides. These explanations establish that these stones stood for truths coming from good in the outermost sense of the Word. For this is the only source by which replies are given from heaven, because that sense contains the Divine which proceeds in all its fulness.

Poznámky pod čarou:

1. Apparently omitted by accident.

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