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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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Arcana Coelestia # 10206

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10206. 'Or a burnt offering, or a minchah' means that nothing representative of regeneration by means of the truths and forms of good belonging to celestial love should be there. This is clear from the meaning of 'a burnt offering' as that which is representative of purification from evils, of the implanting of goodness and truth and joining together of them, and so of regeneration, dealt with in 10042, 10053, 10057; and from the meaning of 'a minchah' as celestial good, to which a person is brought through regeneration, dealt with in 4581, 9992, 10079, 10137, and also as that which is representative of regeneration, 9993, 9994. From all this it is evident that the words telling them 'not to cause a burnt offering or a minchah to go up' on the altar of incense mean that nothing representative of regeneration by means of the truths and forms of the good of faith and love should be there, only that which was representative of worship of the Lord that springs from them. For regeneration is one thing, worship another; first there is regeneration, and according to the nature of what it brings about in the person there is worship. To the extent that the person has been purified from evils and consequent falsities, and to the extent at the same time that the truths and forms of the good of faith and love have been implanted, worship is acceptable and pleasing. For by worship everything which emanates from love and faith present with a person and which is raised up to the Lord by the Lord should be understood.

Since this phase marks the completion of the process, the altar of incense, by which worship was represented, is described last, for all things follow in the same order as the sequence in which they are described. First the Testimony is described, by which the Lord should be understood; next the ark containing the Testimony, by which the inmost heaven where the Lord dwells is meant; after this the table on which the loaves were placed, by which the good of love from there is meant; then the lampstand with the lamps, by which Divine Truth emanating from the Lord's Divine Good is meant; next the actual tent, by which heaven and the Church consisting of these entities is meant; at length the altar of burnt offering, by which regeneration by means of truths springing from good is meant; and finally the altar of incense, by which worship springing from all those things in heaven and in the Church is meant.

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

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Arcana Coelestia # 10057

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10057. 'And you shall take the second ram' means the following state, which is that of Divine Truth emanating from the Lord's Divine Good in the heavens. This is clear from the things described in what has gone before and in what comes after. Those in what has gone before have to do with the sacrifice of the young bull and the burnt offering of the first ram, those in what comes after with the second ram and 'filling the hand with it', and finally with the sacrifice of a young bull and the daily burnt offering of lambs. Is there anyone at all rational in his thinking who does not see that these things in every detail have heavenly arcana lying within them? What other explanation could there be for the sacrifices and burnt offerings with so many ritual requirements? Why else was it necessary that the altar should be flooded with blood; that blood should be put on the tip of the ear, on the thumb, and on the big toe of Aaron and his sons, and also [sprinkled] over their garments; that in the case of the sacrifice the fat on the intestines, liver, and kidneys, and the kidneys themselves, should be burned on the altar (and all other parts burned with fire outside the camp, or else be eaten), and that in the case of the burnt offering the intestines and legs should be placed on top of the pieces and the head and burned on the altar; and also that the parts which were taken from the second ram should first be waved on the palms of Aaron and his sons, and that the other parts of it should be eaten? Let anyone who is willing to do so ask himself, Would not such requirements be earthly matters of no importance at all if they did not hold holy arcana within them? And if they are holy arcana, they must be altogether such as have to do with heaven and the Church, and in the highest sense such as have to do with the Lord; for these alone, being Divine, are holy. If people believe that the Word is holy and has been inspired by God in every single part, they must also believe that every single established practice in the sacrifices and burnt offerings embraces and contains such arcana within it. Yet what it is that those practices embrace and contain within them cannot by any means be known on earth unless it is known what is meant in heaven by such things. What is meant, however, the internal sense of the Word alone teaches, since this unfolds correspondences. For all things that exist in the natural world correspond to those which exist in the spiritual world, because the former comes into being from and is held in being by the latter.

[2] But what the sacrifices and burnt offerings described in the present chapter hold within them will be stated in the course of unfolding correspondences by means of the internal sense. The subject in the highest sense, in which all holy things are Divine, is the glorification of the Lord's Human, and in the representative sense it is the regeneration of a person. The actual process by which the Lord's Human was glorified and a person is regenerated is described fully by means of the things that were commanded regarding the sacrifices and burnt offerings. So that people may have some conception of that process let other things which their minds are capable of understanding serve to explain it. It is well known that the discernment of things seen with the eyes and heard by the ears takes place inwardly in a person; those things pass so to speak from the world by way of the eyes or ears into thought, and so into the understanding since thought belongs to the understanding. And if they are the kinds of things the person loves they pass from there into the will, and then from the will by way of the understanding into words spoken by the mouth and also into actions performed by the body. Such is the cycle in all this, passing from the world by way of the natural man into the spiritual man, and going out from there into the world again. Yet it should be remembered that this cycle is started off by the will, which is the inmost core of a person's life, and that it begins there and is inspired by it to run its full course. The will of a person in whom good is present is governed from heaven by the Lord, though the situation appears to be other than this. Influx takes place from the spiritual world into the natural world, thus through the internal man into the external man, but not the other way round; for the internal man is in heaven, whereas the external man is in the world.

[3] This cycle is the cycle of a person's life, and therefore when someone is being regenerated his regeneration proceeds in accord with that same cycle; and when he has been regenerated his life and actions proceed in accord with it. Consequently, while a person is being regenerated the truths which will compose his faith are instilled through hearing and sight; they are implanted in the memory belonging to his natural man. Then they are transferred from the memory into thought belonging to the understanding, and those which the person loves become part of his will. To the extent that they become part of his will they become part of his life, since a person's will constitutes his actual life; and to the extent that they become part of his life they become part of his affection, and so of charity in his will and of faith in his understanding. That life, which consists of charity and faith, then becomes the source of the person's words and actions. Out of the charity which occupies his will come the words he speaks with his mouth as well as the actions he performs with his body; and both come by way of his understanding, thus by way of his faith. From all this it is clear that the cycle of a person's regeneration is akin to the cycle of his life in general, and that it is in like manner started off in the will by an influx coming from heaven and beginning in the Lord.

[4] From this also it is evident that there are two states that a person undergoing regeneration experiences, the first being a time when the truths of faith are being implanted and joined to the good of charity, the second a time when the good of charity through the truths of faith governs what he says and how he acts. The first state is accordingly one that goes from the world by way of the natural man into the spiritual man, thus into heaven, and the second from heaven by way of the spiritual man into the natural man, thus into the world. The spiritual or internal man, as has been stated above, is in heaven, and the natural or external man is in the world. This cycle is the cycle of a person's regeneration, and therefore is the cycle of his spiritual life. Regarding those two states of a person who is being regenerated, see the places referred to in 9274.

[5] From what has been stated people may gain some idea of the glorification of the Lord's Human; for as the Lord glorified His Human, so He regenerates a person, and therefore, as has already been stated a number of times, the regeneration of a person is an image of the Lord's glorification. From this it is evident that the first state of His glorification consisted in making His Human Divine Truth and uniting it to the Divine Good that was within Him, and that the second state consisted in acting from Divine Good through Divine Truth. For by means of Divine Truth emanating from the Lord's Divine Good heaven is built and the Church is built, and by means of Divine Truth all within the Church are regenerated. These matters are what the sacrifices, burnt offerings, and their ritual observances spoken of in the present chapter serve to describe. The sacrifice of the young bull and the burnt offering of the first ram serve to describe the first state, and 'the fillings of the hand' with parts of the second ram the second state, while the sacrifice of the young bull and the daily burnt offering of lambs mentioned last in the chapter serve to mean the continuation of that second state.

[6] It should be remembered that purification from evils and consequent falsities in the case of a person who is being regenerated goes on unceasingly; for to the extent that a person is purified from evils and falsities the truths of faith are implanted and joined to the good of charity and the good of charity becomes the source of the person's actions. Purification from evils and falsities in man's case is not a deliverance from them; rather it is a removal or moving away of them, see 868, 887, 894, 929, 1581, 2269, 2406, 4564, 8206, 8393, 8988, 9014, 9333, 9446-9451, 9938. In the Lord's case however it was not a removal but a casting out of those which He had derived from His mother, thus a complete deliverance from them, so complete that He was no longer Mary's son, see the places referred to in 9315 (end).

These matters have been mentioned by way of introduction in order that people may know what is meant by filling the hand with parts of the second ram, spoken of in what follows immediately below.

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