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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

   

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Arcana Coelestia # 10099

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10099. Shall be for his sons after him. That this signifies in the natural successively, is evident from the signification of the “sons of Aaron,” as being the things that proceed from Divine good as from a father (see n. 9807, 10068); and from the signification of “after him,” as being successively, or in successive order; and as this is said of the garments of Aaron, by which was represented the Divine spiritual (n. 10098), therefore by being “for his sons after him” is signified the Divine spiritual in the natural successively. For there are three things which succeed one another in heaven, and which, in order that they may be conceived distinctly, are to be called by their names, which are “celestial,” “spiritual,” and “natural.” These three proceed there in order, one from another, and by the influx of one into the next successively they are connected together, and thereby make a one. The Divine of the Lord in the heavens, from the difference of its reception, is called by these names.

[2] As the subject here treated of is the second ram, which is called “the ram of fillings,” and by the “filling of the hand” is signified inauguration to represent the Divine of the Lord in the heavens, and its capability of communication and reception there (see n. 10019); therefore in order that its reception in the natural may likewise be described, the successive putting on of the garments of Aaron by his sons after him is here treated of, whereby is meant what is successive of that thing in the heavens which is signified by “the filling of the hand.” Hence it is plain that in the internal sense these things cohere in an unbroken succession, although in the sense of the letter the series of the things concerning the ram here appears to be broken asunder. As the successives in heaven are here treated of, it shall be told what is meant by “successive.” Most of the learned at this day have no other idea of successives, than as of what is continuous, or as of that which coheres by continuity. As they have this idea of the succession of things, they cannot conceive the nature of the distinction between the exteriors and interiors of man, nor consequently between the body and the spirit of man; and therefore when they think about them from these ideas, they cannot possibly understand that after the dispersion or death of the body, the spirit also is able to live under a human form.

[3] But successives are not connected continuously, but discretely, that is, distinctly according to degrees; for interior things are wholly distinct from exterior, insomuch that exterior things can be separated, and yet the interior things still continue in their life. This is the reason why man can be withdrawn from the body and think in his spirit; or according to the form of speaking used by the ancients, can be withdrawn from sensuous, and raised toward interior things. The ancients also knew that when man is withdrawn from the sensuous things that belong to the body, he is withdrawn or raised into the light of his spirit, thus into the light of heaven. Hence also the learned ancients knew that when the body was dispersed, they would live an interior life which they called their spirit; and as they regarded that life as the very human life itself, they also knew from this that they should live under the human form. Such was the idea which they had of the soul of man; and as that life was akin to life Divine, they hence perceived that their soul was immortal; for they knew that that part of man which was akin to life Divine, and thus conjoined with it, could not possibly die.

[4] But after those ancient times this idea of the soul and of the spirit of man disappeared, by reason, as said above, of the want of a just idea of successives. Hence also it is, that they who think from modern learning do not know that there is what is spiritual, and that this is distinct from what is natural. For they who have an idea of successives as of what is continuous, cannot conceive of the spiritual otherwise than as of a purer natural, when yet they are as distinct from each other as are the prior and the posterior, thus as that which begets and that which is begotten. From this it is that the distinction between the internal or spiritual man, and the external or natural, thus between man’s internal thought and will, and his external thought and will, is not apprehended by such learned men. Hence neither can they comprehend anything of faith and love, of heaven and hell, and of the life of man after death.

[5] But they who have a just and distinct idea of successives are able in some degree to comprehend that with a man who is being regenerated the interiors are successively opened, and that as they are opened they are also raised into interior light and life, and nearer to the Divine; and that this opening and consequent elevation is effected by means of truths Divine, which are vessels recipient of the good of love from the Divine. The good of love is that which immediately conjoins man with the Divine, for love is spiritual conjunction. Hence it follows that man can thus be more and more interiorly opened and raised in proportion as he is in the good of love from the Divine; and that conversely there is no opening and consequent elevation with the man who does not receive truths Divine; as is the case if a man is in evil. But of this successive order and its arcana, of the Lord’s Divine mercy more fully elsewhere.

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

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