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Exodus 30

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1 καὶ ποιήσεις θυσιαστήριον θυμιάματος ἐκ ξύλων ἀσήπτων καὶ ποιήσεις αὐτὸ

2 πήχεος τὸ μῆκος καὶ πήχεος τὸ εὖρος τετράγωνον ἔσται καὶ δύο πήχεων τὸ ὕψος ἐξ αὐτοῦ ἔσται τὰ κέρατα αὐτοῦ

3 καὶ καταχρυσώσεις αὐτὰ χρυσίῳ καθαρῷ τὴν ἐσχάραν αὐτοῦ καὶ τοὺς τοίχους αὐτοῦ κύκλῳ καὶ τὰ κέρατα αὐτοῦ καὶ ποιήσεις αὐτῷ στρεπτὴν στεφάνην χρυσῆν κύκλῳ

4 καὶ δύο δακτυλίους χρυσοῦς καθαροὺς ποιήσεις ὑπὸ τὴν στρεπτὴν στεφάνην αὐτοῦ εἰς τὰ δύο κλίτη ποιήσεις ἐν τοῖς δυσὶ πλευροῖς καὶ ἔσονται ψαλίδες ταῖς σκυτάλαις ὥστε αἴρειν αὐτὸ ἐν αὐταῖς

5 καὶ ποιήσεις σκυτάλας ἐκ ξύλων ἀσήπτων καὶ καταχρυσώσεις αὐτὰς χρυσίῳ

6 καὶ θήσεις αὐτὸ ἀπέναντι τοῦ καταπετάσματος τοῦ ὄντος ἐπὶ τῆς κιβωτοῦ τῶν μαρτυρίων ἐν οἷς γνωσθήσομαί σοι ἐκεῖθεν

7 καὶ θυμιάσει ἐπ' αὐτοῦ ααρων θυμίαμα σύνθετον λεπτόν τὸ πρωὶ πρωί ὅταν ἐπισκευάζῃ τοὺς λύχνους θυμιάσει ἐπ' αὐτοῦ

8 καὶ ὅταν ἐξάπτῃ ααρων τοὺς λύχνους ὀψέ θυμιάσει ἐπ' αὐτοῦ θυμίαμα ἐνδελεχισμοῦ διὰ παντὸς ἔναντι κυρίου εἰς γενεὰς αὐτῶν

9 καὶ οὐκ ἀνοίσεις ἐπ' αὐτοῦ θυμίαμα ἕτερον κάρπωμα θυσίαν καὶ σπονδὴν οὐ σπείσεις ἐπ' αὐτοῦ

10 καὶ ἐξιλάσεται ἐπ' αὐτὸ ααρων ἐπὶ τῶν κεράτων αὐτοῦ ἅπαξ τοῦ ἐνιαυτοῦ ἀπὸ τοῦ αἵματος τοῦ καθαρισμοῦ τῶν ἁμαρτιῶν τοῦ ἐξιλασμοῦ ἅπαξ τοῦ ἐνιαυτοῦ καθαριεῖ αὐτὸ εἰς τὰς γενεὰς αὐτῶν ἅγιον τῶν ἁγίων ἐστὶν κυρίῳ

11 καὶ ἐλάλησεν κύριος πρὸς μωυσῆν λέγων

12 ἐὰν λάβῃς τὸν συλλογισμὸν τῶν υἱῶν ισραηλ ἐν τῇ ἐπισκοπῇ αὐτῶν καὶ δώσουσιν ἕκαστος λύτρα τῆς ψυχῆς αὐτοῦ τῷ κυρίῳ καὶ οὐκ ἔσται ἐν αὐτοῖς πτῶσις ἐν τῇ ἐπισκοπῇ αὐτῶν

13 καὶ τοῦτό ἐστιν ὃ δώσουσιν ὅσοι ἂν παραπορεύωνται τὴν ἐπίσκεψιν τὸ ἥμισυ τοῦ διδράχμου ὅ ἐστιν κατὰ τὸ δίδραχμον τὸ ἅγιον εἴκοσι ὀβολοὶ τὸ δίδραχμον τὸ δὲ ἥμισυ τοῦ διδράχμου εἰσφορὰ κυρίῳ

14 πᾶς ὁ παραπορευόμενος εἰς τὴν ἐπίσκεψιν ἀπὸ εἰκοσαετοῦς καὶ ἐπάνω δώσουσιν τὴν εἰσφορὰν κυρίῳ

15 ὁ πλουτῶν οὐ προσθήσει καὶ ὁ πενόμενος οὐκ ἐλαττονήσει ἀπὸ τοῦ ἡμίσους τοῦ διδράχμου ἐν τῷ διδόναι τὴν εἰσφορὰν κυρίῳ ἐξιλάσασθαι περὶ τῶν ψυχῶν ὑμῶν

16 καὶ λήμψῃ τὸ ἀργύριον τῆς εἰσφορᾶς παρὰ τῶν υἱῶν ισραηλ καὶ δώσεις αὐτὸ εἰς κάτεργον τῆς σκηνῆς τοῦ μαρτυρίου καὶ ἔσται τοῖς υἱοῖς ισραηλ μνημόσυνον ἔναντι κυρίου ἐξιλάσασθαι περὶ τῶν ψυχῶν ὑμῶν

17 καὶ ἐλάλησεν κύριος πρὸς μωυσῆν λέγων

18 ποίησον λουτῆρα χαλκοῦν καὶ βάσιν αὐτῷ χαλκῆν ὥστε νίπτεσθαι καὶ θήσεις αὐτὸν ἀνὰ μέσον τῆς σκηνῆς τοῦ μαρτυρίου καὶ ἀνὰ μέσον τοῦ θυσιαστηρίου καὶ ἐκχεεῖς εἰς αὐτὸν ὕδωρ

19 καὶ νίψεται ααρων καὶ οἱ υἱοὶ αὐτοῦ ἐξ αὐτοῦ τὰς χεῖρας καὶ τοὺς πόδας ὕδατι

20 ὅταν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου νίψονται ὕδατι καὶ οὐ μὴ ἀποθάνωσιν ἢ ὅταν προσπορεύωνται πρὸς τὸ θυσιαστήριον λειτουργεῖν καὶ ἀναφέρειν τὰ ὁλοκαυτώματα κυρίῳ

21 νίψονται τὰς χεῖρας καὶ τοὺς πόδας ὕδατι ὅταν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου νίψονται ὕδατι ἵνα μὴ ἀποθάνωσιν καὶ ἔσται αὐτοῖς νόμιμον αἰώνιον αὐτῷ καὶ ταῖς γενεαῖς αὐτοῦ μετ' αὐτόν

22 καὶ ἐλάλησεν κύριος πρὸς μωυσῆν λέγων

23 καὶ σὺ λαβὲ ἡδύσματα τὸ ἄνθος σμύρνης ἐκλεκτῆς πεντακοσίους σίκλους καὶ κινναμώμου εὐώδους τὸ ἥμισυ τούτου διακοσίους πεντήκοντα καὶ καλάμου εὐώδους διακοσίους πεντήκοντα

24 καὶ ἴρεως πεντακοσίους σίκλους τοῦ ἁγίου καὶ ἔλαιον ἐξ ἐλαίων ιν

25 καὶ ποιήσεις αὐτὸ ἔλαιον χρῖσμα ἅγιον μύρον μυρεψικὸν τέχνῃ μυρεψοῦ ἔλαιον χρῖσμα ἅγιον ἔσται

26 καὶ χρίσεις ἐξ αὐτοῦ τὴν σκηνὴν τοῦ μαρτυρίου καὶ τὴν κιβωτὸν τοῦ μαρτυρίου

27 καὶ τὴν λυχνίαν καὶ πάντα τὰ σκεύη αὐτῆς καὶ τὸ θυσιαστήριον τοῦ θυμιάματος

28 καὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων καὶ πάντα αὐτοῦ τὰ σκεύη καὶ τὴν τράπεζαν καὶ πάντα τὰ σκεύη αὐτῆς καὶ τὸν λουτῆρα καὶ τὴν βάσιν αὐτοῦ

29 καὶ ἁγιάσεις αὐτά καὶ ἔσται ἅγια τῶν ἁγίων πᾶς ὁ ἁπτόμενος αὐτῶν ἁγιασθήσεται

30 καὶ ααρων καὶ τοὺς υἱοὺς αὐτοῦ χρίσεις καὶ ἁγιάσεις αὐτοὺς ἱερατεύειν μοι

31 καὶ τοῖς υἱοῖς ισραηλ λαλήσεις λέγων ἔλαιον ἄλειμμα χρίσεως ἅγιον ἔσται τοῦτο ὑμῖν εἰς τὰς γενεὰς ὑμῶν

32 ἐπὶ σάρκα ἀνθρώπου οὐ χρισθήσεται καὶ κατὰ τὴν σύνθεσιν ταύτην οὐ ποιήσετε ὑμῖν ἑαυτοῖς ὡσαύτως ἅγιόν ἐστιν καὶ ἁγίασμα ἔσται ὑμῖν

33 ὃς ἂν ποιήσῃ ὡσαύτως καὶ ὃς ἂν δῷ ἀπ' αὐτοῦ ἀλλογενεῖ ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ

34 καὶ εἶπεν κύριος πρὸς μωυσῆν λαβὲ σεαυτῷ ἡδύσματα στακτήν ὄνυχα χαλβάνην ἡδυσμοῦ καὶ λίβανον διαφανῆ ἴσον ἴσῳ ἔσται

35 καὶ ποιήσουσιν ἐν αὐτῷ θυμίαμα μυρεψικὸν ἔργον μυρεψοῦ μεμιγμένον καθαρόν ἔργον ἅγιον

36 καὶ συγκόψεις ἐκ τούτων λεπτὸν καὶ θήσεις ἀπέναντι τῶν μαρτυρίων ἐν τῇ σκηνῇ τοῦ μαρτυρίου ὅθεν γνωσθήσομαί σοι ἐκεῖθεν ἅγιον τῶν ἁγίων ἔσται ὑμῖν

37 θυμίαμα κατὰ τὴν σύνθεσιν ταύτην οὐ ποιήσετε ὑμῖν αὐτοῖς ἁγίασμα ἔσται ὑμῖν κυρίῳ

38 ὃς ἂν ποιήσῃ ὡσαύτως ὥστε ὀσφραίνεσθαι ἐν αὐτῷ ἀπολεῖται ἐκ τοῦ λαοῦ αὐτοῦ

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3412

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3412. 'All the wells which his father's servants had dug in the days of Abraham his father, the Philistines stopped them up' means that people who possessed knowledge of cognitions did not wish to know interior truths that came from the Divine and so effaced them. This is clear from the meaning of 'wells' as truths, dealt with in 2702, 3096, here interior truths coming from the Divine since the wells, which mean truths, are said to have been dug by 'his father's servants in the days of Abraham his father' - 'Abraham' representing the Lord's Divine itself, 2011, 2833, 2836, 3251, 3305 (end); from the meaning of 'stopping up' as not wishing to know and so effacing; and from the representation of 'the Philistines' as people who possess no more than a knowledge of cognitions, dealt with in 1197, 1198.

[2] The subject at this point is the appearances of truth that belong to the lower degree, which are able to exist with those who possess a knowledge of cognitions and whom 'the Philistines' are used to mean here. With regard to the interior truths that come from the Divine and are effaced by those called the Philistines, the position is that in the Ancient Church and after it the name Philistines was used for those who gave little thought to life and very much to doctrine, and who in course of time even rejected matters of life and acknowledged matters of faith - which faith was separated from life - as being the essential element of the Church. As a consequence they attached no importance at all to matters of doctrine concerning charity which in the Ancient Church constituted the all of doctrine, and so they effaced it. Instead they proclaimed matters of doctrine concerning faith and centred the whole of their religion in these. And since in this way they departed from the life of charity, that is, from charity as the sum and substance of life, they more than all others were called 'the uncircumcised'. For by 'the uncircumcised' were meant all in whom charity was not present, no matter how much doctrine they knew, 2049 (end).

[3] Because such people departed from charity they also removed themselves from wisdom and intelligence, for no one can have a wise and intelligent discernment of what truth is unless good, that is, charity, reigns in him. Indeed all truth originates in good and has regard to good, so that anyone who is devoid of good is unable to have an intelligent discernment of truth, and does not even wish to know it. When such people in the next life are far away from heaven, light bright as snow is sometimes seen to be with them. But that light is like the light in wintertime which, being devoid of warmth, is unproductive. This also explains why, when such persons draw near to heaven, their light is converted into utter darkness, and their minds into something akin to that darkness, which is stupidity. From these considerations it may now be seen what is meant by the statement that people who possessed no more than a knowledge of cognitions did not wish to know interior truths that came from the Divine and so effaced them.

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

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