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Exodus 29

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1 καὶ ταῦτά ἐστιν ἃ ποιήσεις αὐτοῖς ἁγιάσαι αὐτοὺς ὥστε ἱερατεύειν μοι αὐτούς λήμψῃ μοσχάριον ἐκ βοῶν ἓν καὶ κριοὺς δύο ἀμώμους

2 καὶ ἄρτους ἀζύμους πεφυραμένους ἐν ἐλαίῳ καὶ λάγανα ἄζυμα κεχρισμένα ἐν ἐλαίῳ σεμίδαλιν ἐκ πυρῶν ποιήσεις αὐτά

3 καὶ ἐπιθήσεις αὐτὰ ἐπὶ κανοῦν ἓν καὶ προσοίσεις αὐτὰ ἐπὶ τῷ κανῷ καὶ τὸ μοσχάριον καὶ τοὺς δύο κριούς

4 καὶ ααρων καὶ τοὺς υἱοὺς αὐτοῦ προσάξεις ἐπὶ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου καὶ λούσεις αὐτοὺς ἐν ὕδατι

5 καὶ λαβὼν τὰς στολὰς ἐνδύσεις ααρων τὸν ἀδελφόν σου καὶ τὸν χιτῶνα τὸν ποδήρη καὶ τὴν ἐπωμίδα καὶ τὸ λογεῖον καὶ συνάψεις αὐτῷ τὸ λογεῖον πρὸς τὴν ἐπωμίδα

6 καὶ ἐπιθήσεις τὴν μίτραν ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ ἐπιθήσεις τὸ πέταλον τὸ ἁγίασμα ἐπὶ τὴν μίτραν

7 καὶ λήμψῃ τοῦ ἐλαίου τοῦ χρίσματος καὶ ἐπιχεεῖς αὐτὸ ἐπὶ τὴν κεφαλὴν αὐτοῦ καὶ χρίσεις αὐτόν

8 καὶ τοὺς υἱοὺς αὐτοῦ προσάξεις καὶ ἐνδύσεις αὐτοὺς χιτῶνας

9 καὶ ζώσεις αὐτοὺς ταῖς ζώναις καὶ περιθήσεις αὐτοῖς τὰς κιδάρεις καὶ ἔσται αὐτοῖς ἱερατεία ἐμοὶ εἰς τὸν αἰῶνα καὶ τελειώσεις τὰς χεῖρας ααρων καὶ τὰς χεῖρας τῶν υἱῶν αὐτοῦ

10 καὶ προσάξεις τὸν μόσχον ἐπὶ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου καὶ ἐπιθήσουσιν ααρων καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ μόσχου ἔναντι κυρίου παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου

11 καὶ σφάξεις τὸν μόσχον ἔναντι κυρίου παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου

12 καὶ λήμψῃ ἀπὸ τοῦ αἵματος τοῦ μόσχου καὶ θήσεις ἐπὶ τῶν κεράτων τοῦ θυσιαστηρίου τῷ δακτύλῳ σου τὸ δὲ λοιπὸν πᾶν αἷμα ἐκχεεῖς παρὰ τὴν βάσιν τοῦ θυσιαστηρίου

13 καὶ λήμψῃ πᾶν τὸ στέαρ τὸ ἐπὶ τῆς κοιλίας καὶ τὸν λοβὸν τοῦ ἥπατος καὶ τοὺς δύο νεφροὺς καὶ τὸ στέαρ τὸ ἐπ' αὐτῶν καὶ ἐπιθήσεις ἐπὶ τὸ θυσιαστήριον

14 τὰ δὲ κρέα τοῦ μόσχου καὶ τὸ δέρμα καὶ τὴν κόπρον κατακαύσεις πυρὶ ἔξω τῆς παρεμβολῆς ἁμαρτίας γάρ ἐστιν

15 καὶ τὸν κριὸν λήμψῃ τὸν ἕνα καὶ ἐπιθήσουσιν ααρων καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ κριοῦ

16 καὶ σφάξεις αὐτὸν καὶ λαβὼν τὸ αἷμα προσχεεῖς πρὸς τὸ θυσιαστήριον κύκλῳ

17 καὶ τὸν κριὸν διχοτομήσεις κατὰ μέλη καὶ πλυνεῖς τὰ ἐνδόσθια καὶ τοὺς πόδας ὕδατι καὶ ἐπιθήσεις ἐπὶ τὰ διχοτομήματα σὺν τῇ κεφαλῇ

18 καὶ ἀνοίσεις ὅλον τὸν κριὸν ἐπὶ τὸ θυσιαστήριον ὁλοκαύτωμα κυρίῳ εἰς ὀσμὴν εὐωδίας θυσίασμα κυρίῳ ἐστίν

19 καὶ λήμψῃ τὸν κριὸν τὸν δεύτερον καὶ ἐπιθήσει ααρων καὶ οἱ υἱοὶ αὐτοῦ τὰς χεῖρας αὐτῶν ἐπὶ τὴν κεφαλὴν τοῦ κριοῦ

20 καὶ σφάξεις αὐτὸν καὶ λήμψῃ τοῦ αἵματος αὐτοῦ καὶ ἐπιθήσεις ἐπὶ τὸν λοβὸν τοῦ ὠτὸς ααρων τοῦ δεξιοῦ καὶ ἐπὶ τὸ ἄκρον τῆς χειρὸς τῆς δεξιᾶς καὶ ἐπὶ τὸ ἄκρον τοῦ ποδὸς τοῦ δεξιοῦ καὶ ἐπὶ τοὺς λοβοὺς τῶν ὤτων τῶν υἱῶν αὐτοῦ τῶν δεξιῶν καὶ ἐπὶ τὰ ἄκρα τῶν χειρῶν αὐτῶν τῶν δεξιῶν καὶ ἐπὶ τὰ ἄκρα τῶν ποδῶν αὐτῶν τῶν δεξιῶν

21 καὶ λήμψῃ ἀπὸ τοῦ αἵματος τοῦ ἀπὸ τοῦ θυσιαστηρίου καὶ ἀπὸ τοῦ ἐλαίου τῆς χρίσεως καὶ ῥανεῖς ἐπὶ ααρων καὶ ἐπὶ τὴν στολὴν αὐτοῦ καὶ ἐπὶ τοὺς υἱοὺς αὐτοῦ καὶ ἐπὶ τὰς στολὰς τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ καὶ ἁγιασθήσεται αὐτὸς καὶ ἡ στολὴ αὐτοῦ καὶ οἱ υἱοὶ αὐτοῦ καὶ αἱ στολαὶ τῶν υἱῶν αὐτοῦ μετ' αὐτοῦ τὸ δὲ αἷμα τοῦ κριοῦ προσχεεῖς πρὸς τὸ θυσιαστήριον κύκλῳ

22 καὶ λήμψῃ ἀπὸ τοῦ κριοῦ τὸ στέαρ αὐτοῦ καὶ τὸ στέαρ τὸ κατακαλύπτον τὴν κοιλίαν καὶ τὸν λοβὸν τοῦ ἥπατος καὶ τοὺς δύο νεφροὺς καὶ τὸ στέαρ τὸ ἐπ' αὐτῶν καὶ τὸν βραχίονα τὸν δεξιόν ἔστιν γὰρ τελείωσις αὕτη

23 καὶ ἄρτον ἕνα ἐξ ἐλαίου καὶ λάγανον ἓν ἀπὸ τοῦ κανοῦ τῶν ἀζύμων τῶν προτεθειμένων ἔναντι κυρίου

24 καὶ ἐπιθήσεις τὰ πάντα ἐπὶ τὰς χεῖρας ααρων καὶ ἐπὶ τὰς χεῖρας τῶν υἱῶν αὐτοῦ καὶ ἀφοριεῖς αὐτοὺς ἀφόρισμα ἔναντι κυρίου

25 καὶ λήμψῃ αὐτὰ ἐκ τῶν χειρῶν αὐτῶν καὶ ἀνοίσεις ἐπὶ τὸ θυσιαστήριον τῆς ὁλοκαυτώσεως εἰς ὀσμὴν εὐωδίας ἔναντι κυρίου κάρπωμά ἐστιν κυρίῳ

26 καὶ λήμψῃ τὸ στηθύνιον ἀπὸ τοῦ κριοῦ τῆς τελειώσεως ὅ ἐστιν ααρων καὶ ἀφοριεῖς αὐτὸ ἀφόρισμα ἔναντι κυρίου καὶ ἔσται σοι ἐν μερίδι

27 καὶ ἁγιάσεις τὸ στηθύνιον ἀφόρισμα καὶ τὸν βραχίονα τοῦ ἀφαιρέματος ὃς ἀφώρισται καὶ ὃς ἀφῄρηται ἀπὸ τοῦ κριοῦ τῆς τελειώσεως ἀπὸ τοῦ ααρων καὶ ἀπὸ τῶν υἱῶν αὐτοῦ

28 καὶ ἔσται ααρων καὶ τοῖς υἱοῖς αὐτοῦ νόμιμον αἰώνιον παρὰ τῶν υἱῶν ισραηλ ἔστιν γὰρ ἀφαίρεμα τοῦτο καὶ ἀφαίρεμα ἔσται παρὰ τῶν υἱῶν ισραηλ ἀπὸ τῶν θυμάτων τῶν σωτηρίων τῶν υἱῶν ισραηλ ἀφαίρεμα κυρίῳ

29 καὶ ἡ στολὴ τοῦ ἁγίου ἥ ἐστιν ααρων ἔσται τοῖς υἱοῖς αὐτοῦ μετ' αὐτόν χρισθῆναι αὐτοὺς ἐν αὐτοῖς καὶ τελειῶσαι τὰς χεῖρας αὐτῶν

30 ἑπτὰ ἡμέρας ἐνδύσεται αὐτὰ ὁ ἱερεὺς ὁ ἀντ' αὐτοῦ τῶν υἱῶν αὐτοῦ ὃς εἰσελεύσεται εἰς τὴν σκηνὴν τοῦ μαρτυρίου λειτουργεῖν ἐν τοῖς ἁγίοις

31 καὶ τὸν κριὸν τῆς τελειώσεως λήμψῃ καὶ ἑψήσεις τὰ κρέα ἐν τόπῳ ἁγίῳ

32 καὶ ἔδονται ααρων καὶ οἱ υἱοὶ αὐτοῦ τὰ κρέα τοῦ κριοῦ καὶ τοὺς ἄρτους τοὺς ἐν τῷ κανῷ παρὰ τὰς θύρας τῆς σκηνῆς τοῦ μαρτυρίου

33 ἔδονται αὐτά ἐν οἷς ἡγιάσθησαν ἐν αὐτοῖς τελειῶσαι τὰς χεῖρας αὐτῶν ἁγιάσαι αὐτούς καὶ ἀλλογενὴς οὐκ ἔδεται ἀπ' αὐτῶν ἔστιν γὰρ ἅγια

34 ἐὰν δὲ καταλειφθῇ ἀπὸ τῶν κρεῶν τῆς θυσίας τῆς τελειώσεως καὶ τῶν ἄρτων ἕως πρωί κατακαύσεις τὰ λοιπὰ πυρί οὐ βρωθήσεται ἁγίασμα γάρ ἐστιν

35 καὶ ποιήσεις ααρων καὶ τοῖς υἱοῖς αὐτοῦ οὕτως κατὰ πάντα ὅσα ἐνετειλάμην σοι ἑπτὰ ἡμέρας τελειώσεις αὐτῶν τὰς χεῖρας

36 καὶ τὸ μοσχάριον τῆς ἁμαρτίας ποιήσεις τῇ ἡμέρᾳ τοῦ καθαρισμοῦ καὶ καθαριεῖς τὸ θυσιαστήριον ἐν τῷ ἁγιάζειν σε ἐπ' αὐτῷ καὶ χρίσεις αὐτὸ ὥστε ἁγιάσαι αὐτό

37 ἑπτὰ ἡμέρας καθαριεῖς τὸ θυσιαστήριον καὶ ἁγιάσεις αὐτό καὶ ἔσται τὸ θυσιαστήριον ἅγιον τοῦ ἁγίου πᾶς ὁ ἁπτόμενος τοῦ θυσιαστηρίου ἁγιασθήσεται

38 καὶ ταῦτά ἐστιν ἃ ποιήσεις ἐπὶ τοῦ θυσιαστηρίου ἀμνοὺς ἐνιαυσίους ἀμώμους δύο τὴν ἡμέραν ἐπὶ τὸ θυσιαστήριον ἐνδελεχῶς κάρπωμα ἐνδελεχισμοῦ

39 τὸν ἀμνὸν τὸν ἕνα ποιήσεις τὸ πρωὶ καὶ τὸν ἀμνὸν τὸν δεύτερον ποιήσεις τὸ δειλινόν

40 καὶ δέκατον σεμιδάλεως πεφυραμένης ἐν ἐλαίῳ κεκομμένῳ τῷ τετάρτῳ τοῦ ιν καὶ σπονδὴν τὸ τέταρτον τοῦ ιν οἴνου τῷ ἀμνῷ τῷ ἑνί

41 καὶ τὸν ἀμνὸν τὸν δεύτερον ποιήσεις τὸ δειλινόν κατὰ τὴν θυσίαν τὴν πρωινὴν καὶ κατὰ τὴν σπονδὴν αὐτοῦ ποιήσεις εἰς ὀσμὴν εὐωδίας κάρπωμα κυρίῳ

42 θυσίαν ἐνδελεχισμοῦ εἰς γενεὰς ὑμῶν ἐπὶ θύρας τῆς σκηνῆς τοῦ μαρτυρίου ἔναντι κυρίου ἐν οἷς γνωσθήσομαί σοι ἐκεῖθεν ὥστε λαλῆσαί σοι

43 καὶ τάξομαι ἐκεῖ τοῖς υἱοῖς ισραηλ καὶ ἁγιασθήσομαι ἐν δόξῃ μου

44 καὶ ἁγιάσω τὴν σκηνὴν τοῦ μαρτυρίου καὶ τὸ θυσιαστήριον καὶ ααρων καὶ τοὺς υἱοὺς αὐτοῦ ἁγιάσω ἱερατεύειν μοι

45 καὶ ἐπικληθήσομαι ἐν τοῖς υἱοῖς ισραηλ καὶ ἔσομαι αὐτῶν θεός

46 καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ὁ θεὸς αὐτῶν ὁ ἐξαγαγὼν αὐτοὺς ἐκ γῆς αἰγύπτου ἐπικληθῆναι αὐτοῖς καὶ θεὸς εἶναι αὐτῶν

   

Ze Swedenborgových děl

 

Arcana Coelestia # 10038

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10038. Shalt thou burn with fire without the camp. That this signifies that those things were to be committed to hell, and to be defiled with the evils of the love of self, is evident from the signification of “burning with fire,” as being to consume with the evils of the love of self; for by “burning” is signified consuming, and by “fire” the evil of the love of self (see n. 1297, 5071, 5215, 6314, 6832, 7324, 7575, 9141, 9434); and from the signification of “the camp,” as being heaven and the church, and in the opposite sense where heaven and the church are not, thus hell (of which in what follows). That “to be burned with fire” denotes to be consumed by the evils of the love of self, is because this love consumes all the goods and truths of faith. That the love of self does this is known to scarcely anyone at this day, and consequently neither is it known that this love is hell with man, and that it is meant by “hell fire.”

[2] For there are two fires of life with man; one is the love of self, the other is love to God. They who are in the love of self cannot be in love to God, because these loves are opposite. They are opposite because the love of self produces all evils, which are contempt for others in comparison with self, enmity against those who do not favor, and finally hatreds, revenges, ferocities, cruelties; which evils wholly resist the Divine influx, and consequently extinguish the truths and goods of faith and of charity, for these are what flow in from the Lord. Anyone who reflects is able to know that everyone’s love is the fire of his life; for without love there is no life, and such as the love is such is the life; and from this it can be known that the love of self produces evils of every kind, and that it so far produces them as it is regarded as the end, that is, so far as it reigns. The worst kind of the love of self is the love of ruling for the sake of self, that is, solely for the sake of honor and self-advantage. They who are in this love are indeed able to make a profession of faith and charity; but they do this with the mouth, and not with the heart; nay, the worst of them regard the things of faith and charity, thus the holy things of the church, as means to attain their ends. But of the Lord’s Divine mercy I will speak specifically of the love of self, and its various kinds, and the evils that spring from it, and of the state of such in the other life. These things have been said that it may be known what is denoted by being “burnt with fire without the camp.”

[3] That the camp where the sons of Israel encamped represented heaven and the church, and hence that “without the camp” denotes where heaven and the church are not, thus hell, can be seen from what is related in the Word about the camp and the encamping of the sons of Israel in the wilderness, as from these words in Moses:

The sons of Israel shall encamp, every man by his own camp, and every man by his own standard, according to their armies; and the Levites shall encamp around the Habitation of the testimony, that there be no wrath upon the congregation of the sons of Israel (Numbers 1:52-53; 2:2).

The tribes of Judah, Issachar, and Zebulun encamped to the east; the tribes of Reuben, Simeon, and Gad to the south; the tribes of Ephraim, Manasseh, and Benjamin to the west; and the tribes of Dan, Asher, and Naphtali to the north; but the Levites in the midst of the camp (Numbers 2:10). The like applied when they set out on their journeys, Numbers 2:17, 10:1 to the end. 1

Their encampments were so ordered that they might represent heaven and the church (n. 9320); by the tribes also, according to which they encamped, were represented all the goods and truths of heaven and the church in the complex (n. 3858, 3926, 3939, 4060, 6335, 6337, 6397, 6640, 7836, 7891, 7996-7997); hence it is said that “Jehovah dwelt in the midst of the camp” (Numbers 5:3), and that “He walketh in the midst of them, and therefore they shall be holy” (Deuteronomy 23:14); and in the prophetic utterance of Balaam it is said, “when he saw Israel dwelling according to their tribes, he said, How good are thy tabernacles, O Jacob, and thy habitations, O Israel” (Numbers 24:2-3, 5).

Poznámky pod čarou:

1. [Editor’s note, 2014: The sentence marked was accidentally skipped in the Potts translation. The missing text has been supplied from the Elliott translation.]

[4] As by the camp was represented heaven and the church, it follows that by “without the camp” was signified where heaven and the church are not, thus hell; and therefore everyone that was unclean and also that was guilty was sent forth thither, as can be seen from the following passages:

Ye shall send forth out of the camp every leper, and everyone that suffereth with an issue, everyone unclean on account of a soul, from a male even to a female, ye shall send them abroad out of the camp, that they pollute not the camp, in the midst of which Jehovah dwelleth (Numbers 5:2-3; Leviticus 13:45-46).

A man that is not clean by chance of the night shall go abroad out of the camp, and shall not come into the midst of the camp; when he shall wash himself in waters, and the sun hath set, he shall enter into the camp. Thou shalt have a space without the camp, whither thou mayest go forth abroad, and thou shall cover thine excrement with a paddle, because Jehovah walketh in the midst of the camp; therefore the camp shall be holy (Deuteronomy 23:10-15).

It was also commanded that persons should be stoned “without the camp” (Leviticus 24:14; Numbers 15:35-36). From all this it is now evident that by “burning with fire the flesh, skin, and dung of the bullock without the camp,” is signified that the evils which are signified by these things were to be committed to hell.

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

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