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2 Mosebok 30

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1 Så skal du gjøre et alter til å brenne røkelse på; av akasietre skal du gjøre det.

2 Det skal være en alen langt og en alen bredt, firkantet, og to alen høit; hornene på det skal være i ett med det.

3 Du skal klæ det med rent gull både ovenpå og på sidene rundt omkring og på hornene; og du skal gjøre en gullkrans på det rundt omkring.

4 Og du skal gjøre to gullringer til det og sette dem nedenfor kransen, på begge sider av det; du skal sette to på hver side; de skal være til å stikke stenger i, så alteret kan bæres på dem.

5 Stengene skal du gjøre av akasietre og klæ dem med gull.

6 Og du skal sette alteret foran forhenget som henger foran vidnesbyrdets ark, foran nådestolen som er ovenover vidnesbyrdet, hvor jeg vil komme sammen med dig.

7 Og Aron skal brenne velluktende røkelse på det; hver morgen når han steller lampene, skal han brenne den.

8 Og når han setter lampene op mellem de to aftenstunder, skal han også brenne den; det skal være et stadig røkoffer for Herrens åsyn hos eders efterkommere.

9 I skal ikke ofre fremmed røkelse på alteret, heller ikke brennoffer eller matoffer; og I skal ikke helle ut drikkoffer på det.

10 Én gang om året skal Aron gjøre soning for dets horn; med blodet av sonings-syndofferet skal han én gang om året gjøre soning for det, slekt efter slekt; det er høihellig for Herren.

11 Og Herren talte til Moses og sa:

12 Når du holder manntall over Israels barn, da skal alle de som kommer med i manntallet, gi Herren løsepenger for sitt liv når de telles, så det ikke skal komme nogen ulykke over dem fordi de telles.

13 Dette skal enhver gi som kommer med i manntallet: en halv sekel efter helligdommens vekt - sekelen er tyve gera - denne halve sekel er en gave til Herren.

14 Enhver som kommer med i manntallet fra tyveårsalderen og opover, skal gi denne gave til Herren.

15 Den rike skal ikke gi mere og den fattige ikke mindre enn en halv sekel når I gir gaven til Herren som løsepenger for eders liv.

16 Og du skal ta imot løsepengene av Israels barn og bruke dem til arbeidet ved sammenkomstens telt, så det kan være til å minne om Israels barn for Herrens åsyn, til løsepenger for eders liv.

17 Og Herren talte til Moses og sa:

18 Du skal gjøre et kar av kobber med fotstykke av kobber til å tvette sig i; og du skal sette det mellem sammenkomstens telt og alteret og ha vann i det.

19 Og Aron og hans sønner skal tvette sine hender og sine føtter i det.

20 Når de går inn i sammenkomstens telt, skal de tvette sig med vann forat de ikke skal ; likeså når de treder frem til alteret for å gjøre tjeneste og brenne ildoffer for Herren.

21 De skal tvette sine hender og sine føtter forat de ikke skal ; dette skal være en evig lov for dem, for ham og hans ætt, slekt efter slekt.

22 Og Herren talte til Moses og sa:

23 Ta dig krydderier av ypperste slag, av den edleste myrra fem hundre sekel og av krydder-kanel halvt så meget, to hundre og femti sekel, og av krydder-kalmus to hundre og femti sekel

24 og av kassia fem hundre sekel efter helligdommens vekt og en hin olivenolje.

25 Av det skal du lage en hellig salvings-olje, en kryddersalve, slik som det gjøres av dem som lager salver; en hellig salvings-olje skal det være,

26 og med den skal du salve sammenkomstens telt og vidnesbyrdets ark

27 og bordet med alt som dertil hører, og lysestaken med det som hører til den, og røkoffer-alteret

28 og brennoffer-alteret med alt som dertil hører, og karet med sitt fotstykke.

29 Og du skal hellige dem, så de blir høihellige; hver den som rører ved dem, skal være hellig.

30 Og du skal salve Aron og hans sønner, og du skal hellige dem til å tjene mig som prester.

31 Og du skal tale til Israels barn og si: Dette skal være min hellige salvings-olje hos eder, slekt efter slekt.

32 På et annet menneskes legeme må den ikke komme, og I skal ikke lage nogen annen olje således blandet som den; hellig er den, hellig skal den være for eder.

33 Den som lager maken til denne kryddersalve, eller som bruker den på en uinnvidd, han skal utryddes av sitt folk.

34 Og Herren sa til Moses: Ta dig røkelses-krydderier, stakte og sjønegl og galban - disse tre slags krydderier - og ren virak; det skal være like meget av hvert.

35 Av det skal du gjøre røkelse, en krydderblanding slik som det gjøres av dem som lager salve, saltet, ren, hellig.

36 Og du skal støte noget av det smått og legge det foran vidnesbyrdet i sammenkomstens telt, hvor jeg vil komme sammen med dig; høihellig skal det være for eder.

37 Og ingen annen røkelse skal I lage eder således blandet som denne; hellig for Herren skal den være dig.

38 Den som lager maken til den for å røke med, han skal utryddes av sitt folk.

   

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Apocalypse Explained # 1150

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1150. Verse 13. And cinnamon and incense signifies profaned worship from celestial love. This is evident from the signification of "cinnamon," as being the good of celestial love (of which presently); also from the signification of "incense or perfume," as being the truth of celestial love, which truth is the good of wisdom because it is from the good of celestial love. Worship from celestial love is meant because in this verse things relating to worship are enumerated, while in the former verse the things relating to doctrine were enumerated. That things relating to worship are here signified can be seen from what follows, and also from this, that so many particulars are enumerated, which would not have been done except to describe the profanation of all things of worship from first to last. There is this distinction between doctrine and worship, that doctrine teaches how God must be worshiped, and how man must live that he may withdraw from hell and draw near to heaven; but this is effected by worship, since worship is actual as well as oral.

[2] "Cinnamon" signifies celestial love because it is a most excellent aromatic, and for this reason the oil for holy anointing was prepared from this and other aromatics (as may be seen Exodus 30:23, 24); and the oil for holy anointing signified the Divine love, and the aromatics, which were pure myrrh, aromatic cinnamon, sweet calamus, and cassia, signified the Divine wisdom, and when united with the oil of olive signified the Lord's Divine wisdom united to His Divine love. The Divine wisdom was signified by those aromatics, because "odor" signifies perception, and perception belongs to wisdom. As this was the signification of the oil of anointing, all things that were to serve for worship were sanctified by it, as the altar, the Tent of meeting, the ark with the mercy-seat and cherubs, also Aaron's garments of holiness, and Aaron himself. This makes evident that "cinnamon" signifies celestial good, and "incense or perfumes" signifies such things as proceed from that good, all of which have reference to truth, and truth in its form is wisdom. And because this truth derives its essence from the good of celestial love it is called the good of wisdom. That the worship from that love has been profaned is evident from what has been said above about the profanation of all things of doctrine; and when all things of doctrine have been profaned all things of worship are also profaned, since worship is from doctrine and according to doctrine.

(Continuation respecting the Athanasian Faith)

[3] 4. The fourth law of the Divine providence is, That the understanding and will must not be compelled in the least, since all compulsion by another takes away freedom, but man should compel himself, for to compel oneself is from freedom. Man's freedom belongs to his will, and from the will it is in the thought of the understanding, and through the thought in the speech of the lips and in the action of the body. For when a man wills anything from freedom he says, I will to think this, I will to speak this, and I will to do this. Moreover, from the freedom of the will man has the ability to think, to speak, and to act; for the will gives this ability, because it gives freedom. Since freedom belongs to man's will it also belongs to his love, since nothing constitutes freedom in man except the love that is of his will; and for this reason that love is man's life; for man is such as his love is; consequently whatever goes forth from the love of his will goes forth from his life. This makes clear that freedom belongs to man's will, to his love, and to his life, consequently that it makes one with what is his own [proprium] and with his nature and disposition.

[4] Now because it is the Lord's will that everything that comes from Himself to man should be appropriated to man as if it were his own, since otherwise there would be in man no reciprocal by which conjunction is effected, so it is a law of the Divine providence that man's understanding and will should not be compelled in the least by another. For who is not able to think and will evil or good, against the laws or with the laws, against the king or with the king, and even against God or with God? Yet man is not allowed to speak and do everything that he thinks and wills. There are fears that compel the externals, but they do not compel the internals; and for the reason that the externals must be reformed by means of the internals, and not the internals by means of the externals; for what is internal flows into what is external, and not the reverse. Moreover, internals belong to man's spirit, and externals to his body, and as it is the spirit of man that must be reformed the spirit is not compelled.

[5] Nevertheless, there are fears that compel man's internals or his spirit, but they are only such fears as flow in from the spiritual world, and which relate on the one hand to the punishments of hell, and on the other to the loss of favor with God. But fear on account of the punishments of hell is an external fear of the thought and will, while the fear of the loss of favor with God is an internal fear of the thought and will, and is the holy fear that adds and conjoins itself to the love, with which at length it makes one essence. It is like one who loves another and from love fears to injure him.

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

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Apocalypse Explained # 567

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567. And I heard a voice from the four horns of the golden altar which is before God, signifies revelation from the Lord out of the spiritual heaven. This is evident from the signification of "to hear a voice," as being revelation, because what was revealed by this voice follows; also from the signification of "the golden altar which is before God," as being the Divine spiritual (of which presently); also from the signification of "its four horns," as being the Divine spiritual in its ultimates; for the horns were in the ultimates of both altars, both the altar of burnt-offering and the altar of incense which is the golden altar; and as the horns were the ultimates of these altars they signified the Divine in respect to power, for all power is in ultimates; from this it is that "the horns of the altars" signified the Divine in relation to omnipotence (respecting which signification see above, n. 316. That "the altar of burnt-offering" signifies the Divine celestial, which is Divine good, may be seen above (n. 391, 496); while the "altar of incense" (or the golden altar) represented and thence signified the Divine spiritual, which is Divine truth proceeding from the Lord, as is evident from its description, which will be found below.

[2] It shall first be told here why the voice was heard "from the four horns of the altar." The "horns" that projected and stood out at the ultimate parts of the above-named altars signified all things belonging to them in respect to power, as can be seen from what has been shown above (n. 346, 417), and also from what has been said and shown respecting ultimates in the Arcana Coelestia, as that interiors flow in successively into externals, even into things extreme or ultimate, and that there they exist and subsist (n. 634, 6239, 6465, 9215, 9216); that they not only flow in successively, but also form in the ultimate what is simultaneous, in what order (n. 5897, 6451, 8603, 10099); that thus strength and power are in ultimates (n. 9836); and that thence responses and revelations were given in ultimates (n. 9905, 10548). Since responses and revelations were made from ultimates, it is evident why "the voice was heard from the four horns of the golden altar," namely, because the "golden altar" signifies the Divine spiritual, which is Divine truth which reveals, and because the "horns" signify its ultimates, through which revelation is made. The "golden altar" upon which incense was offered signifies the Divine spiritual, which is Divine truth proceeding from the Lord, because the "incense" that was offered upon the altar signified worship from spiritual good, and the hearing and acceptance of it by the Lord (See above, n. 324, 491, 492, 494).

[3] That "the altar of incense" signified the Divine spiritual, and that "offering incense" upon it signified worship from spiritual good, and the grateful hearing and acceptance of such worship by the Lord, is evident from the construction of that altar, every particular in which represented and signified these things. Its construction is thus described in Moses:

Thou shalt make an altar to burn incense upon; of shittim wood shalt thou make it. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height of it; its horns shall be from it. And thou shalt overlay it with pure gold, its roof, and its walls round about, and its horns; and thou shall make for it a rim of gold round about. And two rings shalt thou make for it from under its rim, upon the two ribs thereof, upon the two sides of it shalt thou make them; and they shall be for places for the staves with which to bear it. And thou shalt make the staves of shittim wood, and overlay them with gold. And thou shalt put it before the veil that is over the ark of the Testimony, before the mercy-seat that is over the Testimony, where I will meet with thee. And Aaron shall burn thereon incense of spices in the morning; in the morning, when dressing the lamps he shall burn it; and when Aaron maketh the lamps to ascend between the evenings he shall burn it, a perpetual incense before Jehovah in your generations. Ye shall make no strange incense to ascend upon it, nor burnt-sacrifice, nor meal-offering; nor shall ye pour drink-offering upon it. And Aaron shall make expiation upon the horns of it once in the year of the blood of the expiations of sin; once in the year shall he make expiation upon it in your generations: this is the holy of holies unto Jehovah (Exodus 30:1-10).

That these particulars respecting that altar signify in the internal sense worship from spiritual good, which is the good of charity towards the neighbor, as also the grateful hearing and acceptance by the Lord, may be seen in the Arcana Coelestia (n. Arcana Coelestia 10176), where they are explained in series.

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