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Exodus 29

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1 και ταυτα εστιν α ποιησεις αυτοις αγιασαι αυτους ωστε ιερατευειν μοι αυτους λημψη μοσχαριον εκ βοων εν και κριους δυο αμωμους

2 και αρτους αζυμους πεφυραμενους εν ελαιω και λαγανα αζυμα κεχρισμενα εν ελαιω σεμιδαλιν εκ πυρων ποιησεις αυτα

3 και επιθησεις αυτα επι κανουν εν και προσοισεις αυτα επι τω κανω και το μοσχαριον και τους δυο κριους

4 και ααρων και τους υιους αυτου προσαξεις επι τας θυρας της σκηνης του μαρτυριου και λουσεις αυτους εν υδατι

5 και λαβων τας στολας ενδυσεις ααρων τον αδελφον σου και τον χιτωνα τον ποδηρη και την επωμιδα και το λογειον και συναψεις αυτω το λογειον προς την επωμιδα

6 και επιθησεις την μιτραν επι την κεφαλην αυτου και επιθησεις το πεταλον το αγιασμα επι την μιτραν

7 και λημψη του ελαιου του χρισματος και επιχεεις αυτο επι την κεφαλην αυτου και χρισεις αυτον

8 και τους υιους αυτου προσαξεις και ενδυσεις αυτους χιτωνας

9 και ζωσεις αυτους ταις ζωναις και περιθησεις αυτοις τας κιδαρεις και εσται αυτοις ιερατεια εμοι εις τον αιωνα και τελειωσεις τας χειρας ααρων και τας χειρας των υιων αυτου

10 και προσαξεις τον μοσχον επι τας θυρας της σκηνης του μαρτυριου και επιθησουσιν ααρων και οι υιοι αυτου τας χειρας αυτων επι την κεφαλην του μοσχου εναντι κυριου παρα τας θυρας της σκηνης του μαρτυριου

11 και σφαξεις τον μοσχον εναντι κυριου παρα τας θυρας της σκηνης του μαρτυριου

12 και λημψη απο του αιματος του μοσχου και θησεις επι των κερατων του θυσιαστηριου τω δακτυλω σου το δε λοιπον παν αιμα εκχεεις παρα την βασιν του θυσιαστηριου

13 και λημψη παν το στεαρ το επι της κοιλιας και τον λοβον του ηπατος και τους δυο νεφρους και το στεαρ το επ' αυτων και επιθησεις επι το θυσιαστηριον

14 τα δε κρεα του μοσχου και το δερμα και την κοπρον κατακαυσεις πυρι εξω της παρεμβολης αμαρτιας γαρ εστιν

15 και τον κριον λημψη τον ενα και επιθησουσιν ααρων και οι υιοι αυτου τας χειρας αυτων επι την κεφαλην του κριου

16 και σφαξεις αυτον και λαβων το αιμα προσχεεις προς το θυσιαστηριον κυκλω

17 και τον κριον διχοτομησεις κατα μελη και πλυνεις τα ενδοσθια και τους ποδας υδατι και επιθησεις επι τα διχοτομηματα συν τη κεφαλη

18 και ανοισεις ολον τον κριον επι το θυσιαστηριον ολοκαυτωμα κυριω εις οσμην ευωδιας θυσιασμα κυριω εστιν

19 και λημψη τον κριον τον δευτερον και επιθησει ααρων και οι υιοι αυτου τας χειρας αυτων επι την κεφαλην του κριου

20 και σφαξεις αυτον και λημψη του αιματος αυτου και επιθησεις επι τον λοβον του ωτος ααρων του δεξιου και επι το ακρον της χειρος της δεξιας και επι το ακρον του ποδος του δεξιου και επι τους λοβους των ωτων των υιων αυτου των δεξιων και επι τα ακρα των χειρων αυτων των δεξιων και επι τα ακρα των ποδων αυτων των δεξιων

21 και λημψη απο του αιματος του απο του θυσιαστηριου και απο του ελαιου της χρισεως και ρανεις επι ααρων και επι την στολην αυτου και επι τους υιους αυτου και επι τας στολας των υιων αυτου μετ' αυτου και αγιασθησεται αυτος και η στολη αυτου και οι υιοι αυτου και αι στολαι των υιων αυτου μετ' αυτου το δε αιμα του κριου προσχεεις προς το θυσιαστηριον κυκλω

22 και λημψη απο του κριου το στεαρ αυτου και το στεαρ το κατακαλυπτον την κοιλιαν και τον λοβον του ηπατος και τους δυο νεφρους και το στεαρ το επ' αυτων και τον βραχιονα τον δεξιον εστιν γαρ τελειωσις αυτη

23 και αρτον ενα εξ ελαιου και λαγανον εν απο του κανου των αζυμων των προτεθειμενων εναντι κυριου

24 και επιθησεις τα παντα επι τας χειρας ααρων και επι τας χειρας των υιων αυτου και αφοριεις αυτους αφορισμα εναντι κυριου

25 και λημψη αυτα εκ των χειρων αυτων και ανοισεις επι το θυσιαστηριον της ολοκαυτωσεως εις οσμην ευωδιας εναντι κυριου καρπωμα εστιν κυριω

26 και λημψη το στηθυνιον απο του κριου της τελειωσεως ο εστιν ααρων και αφοριεις αυτο αφορισμα εναντι κυριου και εσται σοι εν μεριδι

27 και αγιασεις το στηθυνιον αφορισμα και τον βραχιονα του αφαιρεματος ος αφωρισται και ος αφηρηται απο του κριου της τελειωσεως απο του ααρων και απο των υιων αυτου

28 και εσται ααρων και τοις υιοις αυτου νομιμον αιωνιον παρα των υιων ισραηλ εστιν γαρ αφαιρεμα τουτο και αφαιρεμα εσται παρα των υιων ισραηλ απο των θυματων των σωτηριων των υιων ισραηλ αφαιρεμα κυριω

29 και η στολη του αγιου η εστιν ααρων εσται τοις υιοις αυτου μετ' αυτον χρισθηναι αυτους εν αυτοις και τελειωσαι τας χειρας αυτων

30 επτα ημερας ενδυσεται αυτα ο ιερευς ο αντ' αυτου των υιων αυτου ος εισελευσεται εις την σκηνην του μαρτυριου λειτουργειν εν τοις αγιοις

31 και τον κριον της τελειωσεως λημψη και εψησεις τα κρεα εν τοπω αγιω

32 και εδονται ααρων και οι υιοι αυτου τα κρεα του κριου και τους αρτους τους εν τω κανω παρα τας θυρας της σκηνης του μαρτυριου

33 εδονται αυτα εν οις ηγιασθησαν εν αυτοις τελειωσαι τας χειρας αυτων αγιασαι αυτους και αλλογενης ουκ εδεται απ' αυτων εστιν γαρ αγια

34 εαν δε καταλειφθη απο των κρεων της θυσιας της τελειωσεως και των αρτων εως πρωι κατακαυσεις τα λοιπα πυρι ου βρωθησεται αγιασμα γαρ εστιν

35 και ποιησεις ααρων και τοις υιοις αυτου ουτως κατα παντα οσα ενετειλαμην σοι επτα ημερας τελειωσεις αυτων τας χειρας

36 και το μοσχαριον της αμαρτιας ποιησεις τη ημερα του καθαρισμου και καθαριεις το θυσιαστηριον εν τω αγιαζειν σε επ' αυτω και χρισεις αυτο ωστε αγιασαι αυτο

37 επτα ημερας καθαριεις το θυσιαστηριον και αγιασεις αυτο και εσται το θυσιαστηριον αγιον του αγιου πας ο απτομενος του θυσιαστηριου αγιασθησεται

38 και ταυτα εστιν α ποιησεις επι του θυσιαστηριου αμνους ενιαυσιους αμωμους δυο την ημεραν επι το θυσιαστηριον ενδελεχως καρπωμα ενδελεχισμου

39 τον αμνον τον ενα ποιησεις το πρωι και τον αμνον τον δευτερον ποιησεις το δειλινον

40 και δεκατον σεμιδαλεως πεφυραμενης εν ελαιω κεκομμενω τω τεταρτω του ιν και σπονδην το τεταρτον του ιν οινου τω αμνω τω ενι

41 και τον αμνον τον δευτερον ποιησεις το δειλινον κατα την θυσιαν την πρωινην και κατα την σπονδην αυτου ποιησεις εις οσμην ευωδιας καρπωμα κυριω

42 θυσιαν ενδελεχισμου εις γενεας υμων επι θυρας της σκηνης του μαρτυριου εναντι κυριου εν οις γνωσθησομαι σοι εκειθεν ωστε λαλησαι σοι

43 και ταξομαι εκει τοις υιοις ισραηλ και αγιασθησομαι εν δοξη μου

44 και αγιασω την σκηνην του μαρτυριου και το θυσιαστηριον και ααρων και τους υιους αυτου αγιασω ιερατευειν μοι

45 και επικληθησομαι εν τοις υιοις ισραηλ και εσομαι αυτων θεος

46 και γνωσονται οτι εγω ειμι κυριος ο θεος αυτων ο εξαγαγων αυτους εκ γης αιγυπτου επικληθηναι αυτοις και θεος ειναι αυτων

   

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Arcana Coelestia # 10134

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10134. The one lamb thou shalt offer in the morning. That this signifies the removal of evils through the good of innocence from the Lord in a state of love and of the consequent light in the internal man, is evident from the signification of “offering a lamb,” or sacrificing it, as being the removal of evils through the good of innocence from the Lord (of which below); and from the signification of “morning,” as being a state of love and of the consequent light in the internal man (of which also below). By “offering,” or “sacrificing, a lamb” is signified the removal of evils through the good of innocence from the Lord, because by burnt-offerings and sacrifices was signified purification from evils and the derivative falsities, or what is the same, their removal, and the implantation of good and truth, and their conjunction by the the Lord, (n. 9990, 9991, 10022, 10042, 10053). (That purification from evils is their removal, see the places cited in n. 10057; and that a “lamb” denotes the good of innocence, n. 10132)

[2] That the removal of evils, and the implantation of good and truth, and their conjunction, are effected through the good of innocence by the Lord, is because in all good there must be innocence in order that it be good, and because without innocence good is not good. For innocence is not only the plane in which truths are sown, but is also the very essence of good; so far therefore as a man is in innocence, so far good becomes good, and truth lives from good; consequently so far the man becomes alive, and so far the evils with him are removed; and insofar as they are removed, goods and truths are implanted and conjoined by the Lord. This is the reason why the continual burnt-offering was made by means of lambs. (That all the good of heaven and the church has innocence in it, and that without innocence good is not good, see n. 2736, 2780, 6013, 7840, 7887, 9262; also what innocence is, n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936)

[3] That “morning” denotes a state of love and of the consequent light in the internal man, is because in the heavens the states with the angels vary as to love and the faith thence derived, as in the world with men times vary as to heat and its attendant light. These times, as is well known, are morning, noon, evening, and night; hence in the Word by “morning” is signified a state of love; by “noon,” a state of light in clearness; by “evening,” a state of light in obscurity; and by “night,” or “twilight,” a state of love in obscurity. (That there are such variations of states in the heavens, see n. 5672, 5962, 6110, 7218, 8426; and that morning there is a state of peace and innocence, thus a state of love to the Lord, n. 2405, 2780, 8426, 8812, 10114; that noon is a state of light in clearness, n. 3708, 5672, 9642; evening a state of light in obscurity, n. 3056, 3833, 6110; and that there is no night in heaven, but twilight, n. 6110, by which is signified a state of love in obscurity.)

[4] That by “morning” is signified a state of love and of the consequent light in the internal man, is because when an angel is in a state of love and light, he is then in his internal man; but when he is in a state of light and love in obscurity, he is then in the external man. For the angels have an internal and an external, and when they are in the internal, the external is almost quiescent; but when they are in the external, they are in a more gross and obscure state. Consequently when they are in a state of love and light, they are in their internal, thus in their morning; and when they are in a state of light and love in obscurity, they are in the external, thus in their evening; from which it is plain that variations of states are made by elevations toward more interior things, thus into a higher sphere of heavenly light and heat, consequently nearer to the Lord; and by lowerings toward more exterior things, into a lower sphere of heavenly light and heat, and thus more remote from the Lord.

[5] Be it known that interior things are higher, thus nearer to the Lord; and that exterior things are lower, thus more remote from the Lord; and that light in the heavens is the Divine truth which is of faith, and heat in the heavens is the Divine good which is of love, both proceeding from the Lord. For the Lord in heaven is a Sun, from which the angels have everything of life, and from it man has everything of spiritual and heavenly life (see the p laces cited in n. 9548, 9684; also that interior things are higher, thus nearer to the Lord, n. 2148, 3084, 4599, 5146, 8325).

[6] The man who is being regenerated, and likewise the man who has been regenerated, also undergo variations of state as to love and as to faith, by means of elevations toward more interior things, and by lowerings toward more exterior things; but there are few who are able to reflect upon this, because they do not know what it is to think and to will in the internal man, and in the external; nor indeed what the internal man is, and what the external. To think and to will in the internal man is to think and to will in heaven, for the internal man is there; but to think and to will in the external man is to think and to will in the world, for the external man is there; and therefore when a man is in love to God and in the consequent faith, he is in the internal man, because in heaven; but when he is in obscurity as to love and the consequent faith, he is in the external man, because in the world. These states also are meant by “morning,” “noon,” “evening,” and “night” or “twilight” in the Word.

[7] It is similar with the states of the church, the first state of which is also called “morning” in the Word, the second “noon,” the third “evening,” and the fourth or last, “night.” But when the church is in its night, in which it is when no longer in love to God and in faith, then from the twilight morning begins with another nation, where a new church is set up.

[8] For it is with the church in general as with man in particular; his first state is a state of innocence, thus also of love toward his parents, nurse, and infant companions; his second is a state of light, for when the infant becomes a child, he learns things that belong to light, that is, the truths of faith, and believes them; the third state is when he begins to love the world and to love himself, which takes place when he becomes a youth and when he thinks from himself, and in proportion as these loves increase, faith decreases, and with faith charity toward the neighbor and love to God; the fourth and last state is when he does not care for these things, and still more when he denies them.

[9] Such also are the states of every church from its beginning to its end. Its first state is likewise a state of infancy, thus also of innocence, consequently of love to the Lord, which state is called “morning;” the second state is a state of light; the third is a state of light in obscurity, which is its “evening;” and the fourth is a state of no love and hence of no light, which is its “night.” This is so because evils increase day by day, and insofar as they increase, one person infects another like a contagion; especially parents their children, besides that hereditary evils are successively condensed, and so transmitted.

[10] That “morning” signifies the first state of the church, and also a state of love, is evident from Daniel:

A holy one said, How long shall be the vision, the continual sacrifice, and the wasting transgressions? And he said to me, Until evening and morning two thousand three hundred; then shall the holy thing be justified (Daniel 8:13-14).

The subject here treated of is the coming of the Lord; “evening” denotes the state of the church before his coming, while “morning” denotes the first state of the church after His coming, and in the supreme sense it denotes the Lord Himself. That in the supreme sense the Lord is the “morning” is because He is the Sun of heaven, and the Sun of heaven never sets, but is always rising; hence also the Lord is called the “east,” consequently also the “morning” (n. 2405, 2780, 9668).

[11] And in Isaiah:

One crieth unto me out of Seir, Watchman, what of the night? what of the night? The watchman said, The morning cometh, and also the night (Isaiah 21:11-12);

by the “watchman” in the internal sense is meant one who observes the states of the church and its changes, thus every prophet; by “night” is meant the last state of the church; by “morning” its first state; by “Seir,” from which the watchman crieth, is signified the enlightening of the nations which are in darkness (that “Seir” has this meaning, see n. 4240; and that “night” denotes the last state of the church, n. 6000); “the morning cometh, and also the night,” signifies that though there is enlightening to those who are of the new church, yet there is night to those who are in the old. The like is signified by “morning” in David:

In the evening weeping may pass the night, but in the morning shall be singing (Psalms 30:5).

About the time of evening behold terror; before the morning he is not (Isaiah 17:14).

[12] As in the supreme sense “morning” signifies the Lord, and from this, love from Him to Him, therefore the manna, which was heavenly bread, “rained down every morning” (Exodus 16:8, 12-13, 21). (That the Lord is the bread which comes down from heaven, thus the manna, see John 6:33, 35, 48, 50; and that “bread” denotes celestial love, which is love from the Lord to the Lord, n. 2165, 2177, 3464, 4217, 4735, 5405, 5915, 9545.) And as the Lord is “the east,” and “the morning,” and as all celestial love is from Him, therefore also He rose “in the morning on the day of the Sabbath” (Mark 16:9); and therefore also the day before the feast of the passover was called “the evening;” for by the feast of the passover was signified the presence of the Lord and the liberation of the faithful by Him from damnation (n. 7867, 9286-9292).

[13] He who is acquainted with the internal sense of the Word, is able to know what is involved in Peter’s thrice denying the Lord before the cock crew twice (Matthew 26:34, 74-75; Mark 14:30, 68, 72; Luke 22:34, 60-61; John 18:27); for by Peter was represented the faith of the church, or what is the same, the church as to faith; by the time when the cock crew was signified the last state of the church, which time was also called “cockcrowing;” by the denial three times was signified full and complete denial of the Lord in the end of the church. That Peter represented the faith of the church, thus the church as to faith, see the preface to Genesis 18 and Genesis 22, and also n. 3750, 4738; and that these words to Peter signified the denial of the Lord in the church at the time of its end (n. 6000, 6073, 10087); for the Lord is denied when there is no longer any faith, and there is no faith when there is no longer any charity. That “three” signifies what is full and complete, see n. 2788, 4495, 7715, 8347, 9198, 9488, 9489; and from this it was said that he would deny three times. That this was done in twilight, when morning was about to come, is evident in John 18:28; and that cock crowing and twilight are the same, is evident in Mark:

Watch ye, for ye know not when the lord of the house will come; at even, or at midnight, or at cock crowing, or in the morning (Mark 13:35).

From all this it can now be seen what is signified by “morning.”

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