22
και εκ των οπισω της σκηνης κατα το μερος το προς θαλασσαν ποιησεις εξ στυλους
Arcana Coelestia # 9670
9670. 'And you shall make a veil' means the intermediary uniting this heaven and the inmost heaven, thus spiritual good to celestial good. This is clear from the meaning of 'a veil' - which served to divide the dwelling-place where the ark of the Testimony was from the part where the lampstand was and the table on which the loaves of the Presence were laid was - as the intermediary uniting the middle heaven to the inmost heaven. For the ark containing the Testimony represented the inmost heaven, where the Lord was, 9457, 9481, 9485, and the dwelling-place outside the veil represented the middle heaven, 9594. And since the good of love to the Lord composes the inmost heaven and the good of charity towards the neighbour composes the middle heaven, 'the veil' also means the intermediary uniting spiritual good to celestial good, spiritual good being the good of charity towards the neighbour, and celestial good being the good of love to the Lord. For more about those heavens, about their distinctions in accordance with those kinds of good, see the places referred to in 9277. From all this it is now evident what the veil was a sign of in both the tabernacle and the temple.
[2] These two heavens, the inmost and the middle, are so distinct and separate that there can be no entering from one into the other. Yet they constitute one heaven through intermediate angelic communities, whose disposition is such that they are able to be next door to the good of both heavens. These communities are the ones which constitute the uniting intermediary that was represented by the veil. I have also been allowed to speak on several occasions to angels from those communities. What the angels of the inmost heaven are like, and what the angels of the middle heaven in comparison are like can be demonstrated from correspondence. The angels of the inmost heaven correspond to those powers with a person which belong to the provinces of the heart and the cerebellum, whereas the angels of the middle heaven correspond to those powers with a person which belong to the provinces of the lungs and the cerebrum. The powers belonging to the heart and cerebellum are called involuntary and spontaneous, because that is what they are seen as being; but those belonging to the lungs and cerebrum are called voluntary. This to some extent demonstrates how superior the perfection of the one heaven is to that of the other, and how they differ from each other. But as for the intermediate angels next door to both heavens and linking them together, it is the networks extending from the heart and lungs, which serve to interconnect the heart and lungs, that correspond to them, and also the medulla oblongata, where the fibres of the cerebellum are joined to the fibres of the cerebrum.
[3] Angels who belong to the Lord's celestial kingdom, that is, who are in the inmost heaven, constitute the province of the heart in the Grand Man, while angels who belong to the Lord's spiritual kingdom, that is, who are in the middle heaven, constitute the province of the lungs there, see 3635, 3886-3890. This is the origin of the correspondence of the human heart and lungs, 3883-3896, and the correspondence of the cerebrum and cerebellum is much the same. What celestial angels or those who are in the inmost heaven are like, and what spiritual angels or those who are in the middle heaven are like, and what the difference is, see 2046, 2227, 2669, 2708, 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7474, 7977, 7992, 8042, 8152, 8234, 8521. From this it may be evident what the intermediate angels who constitute the uniting intermediary, which was represented by the veil, are like.
[4] The tearing of the veil of the temple into two parts when the Lord endured the Cross, Matthew 27:51; Mark 15:38; Luke 23:45, was a sign of the glorification of the Lord. For when the Lord was in the world He made the Human He had assumed Divine Truth; but when He left the world He made this Human Divine Good, from which Divine Truth has since emanated, see the places referred to at the ends of 9199, 9315, Divine Good being meant by 'the holy of holies'.
[5] The glorification of the Lord's Human all the way to Divine Good which is Jehovah is also described, in the internal sense, by the process of expiation when Aaron went into the holy of holies within the veil, which is the subject in the whole of Leviticus 16. In the relative sense the same process describes human regeneration all the way to celestial good, which is the good of the inmost heaven. The process was as follows: Aaron was required to take a young bull for a [sin] sacrifice, and a ram for a burnt offering for himself and his household. He also had to put on the holy garments, which were a linen tunic, linen stockings, 1 a linen girdle, and a linen turban; and he had to bathe his flesh in water. He was then required to take two he-goats on which he cast lots, the first of which was to be offered to Jehovah and the second sent away into the wilderness, this being done on behalf of the assembly of the children of Israel. When he sacrificed the young bull he was required to take incense inside the veil and to sprinkle some of the blood of the young bull and of the he-goat seven times over the east side of the mercy-seat, and also to put blood onto the horns of the altar. After all this he was required to confess the sins of the children of Israel, which he placed on the he-goat that was to be sent away into the wilderness. Finally he had to take off the linen garments and put on his own, and to present a burnt offering for himself and for the people; and parts of the sacrifice that had not been burnt on the altar had to be taken away outside the camp and burned. This was what had to be done once a year, when Aaron went into the holy of holies within the veil. The priestly function which Aaron discharged represented the Lord in respect of Divine Good, just as the regal function, which in later times was performed by the kings, represented the Lord in respect of Divine Truth, 6148. The process of glorification of the Lord's Human all the way to Divine Good is described in the internal sense of that chapter in Leviticus. This process was revealed to angels whenever Aaron carried out those observances and went inside the veil; and it is also revealed to angels here and now when that chapter in the Word is read.
[6] A young bull for a sin sacrifice 2 and a ram for a burnt offering mean the purification of good from evils in the external man and in the internal man. The linen tunic, linen stockings, linen girdle, and linen turban which Aaron had to put on whenever he went in, and the bathing of his flesh, mean that this purification was accomplished by means of truths springing from good. Two he-goats of the she-goats for a sin sacrifice 2 and a ram for a burnt offering, and the he-goat which was offered and the other which was sent away, mean the purification of truth from falsities in the external man. The incense which he was required to take inside the veil means adaptation. The blood of the young bull and the blood of the he-goat which had to be sprinkled seven times over the east side of the mercy-seat and after this over the horns of the altar mean Divine Truth that emanates from Divine Good. The confession of sins over the living he-goat which was to be sent away into the wilderness means the casting away of evil after its total separation from good. Taking off the linen garments and putting on his own when he was about to present burnt offerings, also the taking away of the flesh, skin, and dung of sacrifices outside the camp, and the burning of them, mean putting on celestial good, in the case of one who has been regenerated, and in the Lord's case the glorification of His Human all the way to Divine Good. This stage was reached after He had cast aside everything belonging to the human from His mother, so completely that He was no longer her son, see the places referred to at the end of 9315. These are the realities that are meant by that process of purification when Aaron went into the holy of holies within the veil; for after he had carried out those observances Aaron represented the Lord in respect of Divine Good. From all this it becomes clear that the veil between the holy place and the holy of holies also means the intermediary uniting Divine Truth and Divine Good within the Lord.
Poznámky pod čarou:
1. The Latin word means boots; the Hebrew is usually taken to mean breeches or drawers.
2. The Hebrew word here means simply sin and is generally rendered a sin offering.
Matthew 27
1
Now when morning had come, all the chief priests and the elders of the people took counsel against Jesus to put him to death:
2
and they bound him, and led him away, and delivered him up to Pontius Pilate, the governor.
3
Then Judas, who betrayed him, when he saw that Jesus was condemned, felt remorse, and brought back the thirty pieces of silver to the chief priests and elders,
4
saying, "I have sinned in that I betrayed innocent blood." But they said, "What is that to us? You see to it."
5
He threw down the pieces of silver in the sanctuary, and departed. He went away and hanged himself.
6
The chief priests took the pieces of silver, and said, "It's not lawful to put them into the treasury, since it is the price of blood."
7
They took counsel, and bought the potter's field with them, to bury strangers in.
8
Therefore that field was called "The Field of Blood" to this day.
9
Then that which was spoken through Jeremiah the prophet was fulfilled, saying, "They took the thirty pieces of silver, the price of him upon whom a price had been set, whom some of the children of Israel priced,
10
and they gave them for the potter's field, as the Lord commanded me."
11
Now Jesus stood before the governor: and the governor asked him, saying, "Are you the King of the Jews?" Jesus said to him, "So you say."
12
When he was accused by the chief priests and elders, he answered nothing.
13
Then Pilate said to him, "Don't you hear how many things they testify against you?"
14
He gave him no answer, not even one word, so that the governor marveled greatly.
15
Now at the feast the governor was accustomed to release to the multitude one prisoner, whom they desired.
16
They had then a notable prisoner, called Barabbas.
17
When therefore they were gathered together, Pilate said to them, "Whom do you want me to release to you? Barabbas, or Jesus, who is called Christ?"
18
For he knew that because of envy they had delivered him up.
19
While he was sitting on the judgment seat, his wife sent to him, saying, "Have nothing to do with that righteous man, for I have suffered many things this day in a dream because of him."
20
Now the chief priests and the elders persuaded the multitudes to ask for Barabbas, and destroy Jesus.
21
But the governor answered them, "Which of the two do you want me to release to you?" They said, "Barabbas!"
22
Pilate said to them, "What then shall I do to Jesus, who is called Christ?" They all said to him, "Let him be crucified!"
23
But the governor said, "Why? What evil has he done?" But they cried out exceedingly, saying, "Let him be crucified!"
24
So when Pilate saw that nothing was being gained, but rather that a disturbance was starting, he took water, and washed his hands before the multitude, saying, "I am innocent of the blood of this righteous person. You see to it."
25
All the people answered, "May his blood be on us, and on our children!"
26
Then he released to them Barabbas, but Jesus he flogged and delivered to be crucified.
27
Then the governor's soldiers took Jesus into the Praetorium, and gathered the whole garrison together against him.
28
They stripped him, and put a scarlet robe on him.
29
They braided a crown of thorns and put it on his head, and a reed in his right hand; and they kneeled down before him, and mocked him, saying, "Hail, King of the Jews!"
30
They spat on him, and took the reed and struck him on the head.
31
When they had mocked him, they took the robe off of him, and put his clothes on him, and led him away to crucify him.
32
As they came out, they found a man of Cyrene, Simon by name, and they compelled him to go with them, that he might carry his cross.
33
They came to a place called "Golgotha," that is to say, "The place of a skull."
34
They gave him sour wine to drink mixed with gall. When he had tasted it, he would not drink.
35
When they had crucified him, they divided his clothing among them, casting lots,
36
and they sat and watched him there.
37
They set up over his head the accusation against him written, "THIS IS JESUS, THE KING OF THE JEWS."
38
Then there were two robbers crucified with him, one on his right hand and one on the left.
39
Those who passed by blasphemed him, wagging their heads,
40
and saying, "You who destroy the temple, and build it in three days, save yourself! If you are the Son of God, come down from the cross!"
41
Likewise the chief priests also mocking, with the scribes, the Pharisees, and the elders, said,
42
"He saved others, but he can't save himself. If he is the King of Israel, let him come down from the cross now, and we will believe in him.
43
He trusts in God. Let God deliver him now, if he wants him; for he said, 'I am the Son of God.'"
44
The robbers also who were crucified with him cast on him the same reproach.
45
Now from the sixth hour there was darkness over all the land until the ninth hour.
46
About the ninth hour Jesus cried with a loud voice, saying, "Eli, Eli, lima sabachthani?" That is, "My God, my God, why have you forsaken me?"
47
Some of them who stood there, when they heard it, said, "This man is calling Elijah."
48
Immediately one of them ran, and took a sponge, and filled it with vinegar, and put it on a reed, and gave him a drink.
49
The rest said, "Let him be. Let's see whether Elijah comes to save him."
50
Jesus cried again with a loud voice, and yielded up his spirit.
51
Behold, the veil of the temple was torn in two from the top to the bottom. The earth quaked and the rocks were split.
52
The tombs were opened, and many bodies of the saints who had fallen asleep were raised;
53
and coming out of the tombs after his resurrection, they entered into the holy city and appeared to many.
54
Now the centurion, and those who were with him watching Jesus, when they saw the earthquake, and the things that were done, feared exceedingly, saying, "Truly this was the Son of God."
55
Many women were there watching from afar, who had followed Jesus from Galilee, serving him.
56
Among them were Mary Magdalene, Mary the mother of James and Joses, and the mother of the sons of Zebedee.
57
When evening had come, a rich man from Arimathaea, named Joseph, who himself was also Jesus' disciple came.
58
This man went to Pilate, and asked for Jesus' body. Then Pilate commanded the body to be given up.
59
Joseph took the body, and wrapped it in a clean linen cloth,
60
and laid it in his own new tomb, which he had cut out in the rock, and he rolled a great stone to the door of the tomb, and departed.
61
Mary Magdalene was there, and the other Mary, sitting opposite the tomb.
62
Now on the next day, which was the day after the Preparation Day, the chief priests and the Pharisees were gathered together to Pilate,
63
saying, "Sir, we remember what that deceiver said while he was still alive: 'After three days I will rise again.'
64
Command therefore that the tomb be made secure until the third day, lest perhaps his disciples come at night and steal him away, and tell the people, 'He is risen from the dead;' and the last deception will be worse than the first."
65
Pilate said to them, "You have a guard. Go, make it as secure as you can."
66
So they went with the guard and made the tomb secure, sealing the stone.
