Bible

 

Исход 28

Studie

   

1 И возьми къ себј Аарона брата своего, и сыновъ его съ нимъ, отъ среды сыновъ Израилевыхъ, чтобы поставили ихъ во священники мнј: Аарона, Надава, и Авіуда, Елеазара и Иѕамара, сыновъ Аароновыхъ.

2 И сдјлай священныя одежды Аарону брату твоему для славы и красоты.

3 Что касается до тебя, поговори со всјми мудрыми сердцемъ, которыхъ Я исполнилъ духомъ премудрости, чтобъ они сдјлали Аарону одежды, для посвященія его во священники Мнј.

4 Вотъ одежды, которыя должны они сдјлать: наперсникъ и ефодъ, и верхняя риза, и хитонъ стяжной, кидаръ и поясъ. Итакъ пусть сдјлаютъ священныя одежды Аарону брату твоему, и сынамъ его, для поставленія во священники Мнј.

5 Пусть они возмутъ золота, пряжи яхонтоваго, и пурпуроваго и червленнаго цвјта, и виссона.

6 И сдјлаютъ ефодъ изъ золота, изъ пряжи яхонтоваго, пурпуроваго и червленнаго цвјта, и изъ крученаго впссона, искусною работою.

7 У него должны быть на обоихъ краяхъ его два нарамника связывающіе, чтобъ онъ былъ связанъ.

8 И поясъ ефода, который поверхъ его, одинаковой съ нимъ работы долженъ быть изъ золота, изъ пряжи яхонтоваго, и пурпуроваго и червленнаго цвјта, и крученаго виссона.

9 И возьми два камня оникса, и вырјжь на нихъ имена сыновъ Израилевыхъ.

10 Шесть именъ ихъ на одномъ камнј, и Шесть именъ остальныхъ на другомъ камнј, по порядку рожденія ихъ.

11 Работою вырјзывающаго на камнј, какъ вырјзываютъ печать, вырјжь на двухъ камняхъ имена сыновъ Израилевыхъ; и вставь оные въ золотыя гнјзда.

12 И положи два камня сіи на нарамникахъ ефода; это камни въ память сыновъ Израилевыхъ; и будетъ носить Ааронъ имена ихъ предъ Іегову на објихъ раменахъ своихъ, въ память.

13 И сдјлай гнјзда изъ золота.

14 И двј цјпочки изъ чистаго золота; сдјлай толстыя работою витою, и прикрјпи витыя цјпочки къ гнјздамъ,

15 Сдјлай наперсникъ суда искусною работою; сдјлай его такою же работою, какъ ефодъ, изъ золота, изъ пряжн яхонтоваго и пурпуроваго и червленаго цвјта, и изъ крученаго виссона сдјлай его.

16 Онъ долженъ быть четыреугольный, двойный, въ пядень длиною, и въ пядень шириною.

17 И положи иа немъ оправленные камни въ четыре ряда. Рядомъ: рубинъ, топазъ, и изумрудъ: это одинъ рядъ.

18 Во второмъ ряду: карбункулъ, сапфиръ и алмазъ.

19 Въ третьемъ ряду: яхонтъ, агатъ и аметистъ.

20 Въ четвертомъ ряду: хрисолитъ, и ониксъ и ясписъ: они должиы бытъ оправлены золотомъ въ ихъ гнјздахъ.

21 Сихъ камней, по именамъ сыновъ Израилевыхъ, должно быть двјнадцать, по именамъ ихъ; на каждомъ какъ на печати должно быть вырјзано по одному имени изъ числа двјнадцати колјнъ.

22 Къ наперснику сдјлай толстыя цјпочки витою работою изъ чистаго золота.

23 И сдјлай къ наперснику два кольца золотыхъ, и прикрјпи два кольца къ двумъ краямъ наперсника.

24 И вдјнь двј цјпочки золотыя въ два кольца по краямъ наперсника.

25 А два кольца двухъ цјпочекъ прикрјпи къ двумъ гнјздамъ, и прикрјпи къ нарамникамъ ефода съ лицевой стороны его.

26 Еще сдјлай два кольца золотыхъ и прикрјпи ихъ къ двумъ другимъ краямъ наперсника, на той сторонј, которая лежитъ къ ефоду внутръ:

27 Также сдјлай два кольца золотыхъ и прикрјпи ихъ къ двумъ нарамникамъ ефода снизу, съ лицевой стороны его, у соединенія его, надъ поясомъ ефода.

28 И прикрјпятъ наперсникъ кольцами его къ кольцамъ ефода посредствомъ шнура яхонтоваго цвјта, чтобы онъ былъ надъ поясомъ ефода, и чтобы не спадалъ наперсникъ съ ефода.

29 И будетъ носить Ааронъ имена сыновъ Израилевыхъ на наперсникј суда у сердца своего, входя во святилище, въ непрестанную память предъ Іеговою.

30 И возложи на наперсникъ суда уримъ и туммимъ, и будутъ они у сердца Ааронова, когда ему входить предъ лице Іеговы: и будетъ Ааронъ всегда носить судъ сыновъ Израилевыхъ у сердца своего предъ лице Іеговы.

31 И сдјлай верхнюю ризу къ ефоду всю яхонтоваго цвјта.

32 Среди ея должно быть отверстіе для головы; у отверстія ея вокругъ должна быть обшивка тканая, подобно какъ у отверстія брони, чтобы не дралось.

33 По подолу ея сдјлай гранатовыя яблоки изъ нитей яхонтоваго, пурпуроваго и червленаго цвјта, вокругъ по подолу ея, и позвонки золотые между нимп кругомъ.

34 Черезъ рядъ золотой позвонокъ и яблоко, золотой позвонокъ и яблоко по подолу верхней ризы кругомъ.

35 Она будетъ на Ааронј въ служеніи; дабы слышенъ былъ отъ него звукъ, когда онъ входитъ во святилище предъ лице Іеговы, и когда выходитъ, чтобы ему не умереть.

36 И сдјлай полированную дщицу изъ золота чистаго, и вырјжь на ней, какъ вырјзываютъ на печати: Святыня Іеговј.

37 И прикрјпи оную шнуромъ яхонтоваго цвјта къ кидару, такъ чтобы она была на передней сторонј кидара.

38 Она будетъ на челј Аароновомъ; и понесетъ на себј Ааронъ недостатки святынь, какія будутъ посвящать сыны Израилевы, и всјхъ даровъ, посвяшаемыхъ ими; она будетъ непрестанно на челј его, въ благоволеніе имъ предъ Іеговою.

39 И стяни хитонъ виссономъ; также сдјлай кидаръ изъ виссона, и сдјлай поясъ узорчатой работы.

40 Сдјлай и сынамъ Аароновымъ хитоны, сдјлай имъ поясы, сдјлай также имъ шапки для славы и красоты.

41 И облеки въ оныя Аарона брата твоего и сыновъ его съ нимъ, и помажь ихъ, и наполни руки ихъ и посвяти ихъ, и они будутъ священниками Мнј.

42 И сдјлай имъ нижнее платье льняное для прикрытія наготы тјлесной, отъ чреслъ до голеней.

43 И да будутъ оныя на Ааронј и на сынахъ его, когда имъ входить въ скинію собранія, или приступать къ жертвеннику для служенія во святилищј, чтобы имъ не навести грјха на себя, и не умереть. Это постановленіе вјчное для него и для потомковъ его по немъ.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9806

Prostudujte si tuto pasáž

  
/ 10837  
  

9806. And thou shalt cause to draw near unto thee Aaron thy brother. That this signifies the conjunction of Divine truth with Divine good in the Lord’s Divine Human, is evident from the representation of Moses, who here causes Aaron to draw near to himself, as being the Lord in respect to Divine truth (see n. 6752, 6771, 7014, 9372); from the signification of “drawing near,” as being conjunction and presence (n. 9378); from the representation of Aaron, as being the Lord in respect to Divine good (of which in what follows); and from the signification of “brother,” as being good (n. 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756). From all this it is plain that by “Moses causing Aaron his brother to draw near unto him” is signified the conjunction of Divine truth with Divine good in the Lord. That it signifies in His Divine Human, is because this was the very thing in which this conjunction was effected; for the Lord first made His Human Divine truth, and afterward Divine good (see the places cited in n. 9199, 9315). That Aaron was chosen to minister in the priesthood, was because he was the brother of Moses; for in this way there was at the same time represented the brotherhood of Divine truth and Divine good in heaven, because as before said, Moses represented Divine truth, and Aaron Divine good.

[2] All things in the universe, both in heaven and in the world, bear relation to good and to truth in order to be anything; for good is the being of truth, and truth is the coming-forth of good; and therefore good without truth does not come-forth, and truth without good has no being; from which it is evident that they must be conjoined. Their conjunction is represented in the Word by two married partners, and also by two brothers; by two married partners, when the subject treated of is the heavenly marriage, which is that of good and truth, and successive derivation from it; and by two brothers, when the subject treated of is the double ministry of judgment and of worship.

Those who ministered in judgment were called “judges,” and afterward “kings;” and those who ministered in worship were called “priests.” And because all judgment is effected by means of truth, and all worship is effected from good, therefore by “judges” in the Word, in a sense abstracted from person, is signified truth from good; but by “kings,” truth from which is good; and by “priests” is signified good itself. It is from this that in the Word the Lord is called a “Judge,” also a “Prophet,” and likewise a “King,” when truth is treated of; but a “Priest” when good is treated of. In like manner He is called “the Christ,” “the Anointed,” or “the Messiah,” when truth is treated of; but “Jesus,” or “Savior,” when good is treated of.

[3] On account of this brotherhood, which is that of the truth which is of judgment and the good which is of worship, Aaron the brother of Moses was chosen to minister in the priesthood. That by “Aaron and his house” is therefore signified good, is evident in David:

O Israel, trust thou in Jehovah; He is their help and their shield. O house of Aaron, trust ye in Jehovah; He is their help and their shield. Jehovah hath remembered us, He will bless the house of Israel, He will bless the house of Aaron (Psalms 115:9-10, 12).

Let Israel now say, that His mercy is forever. Let the house of Aaron now say, that His mercy is forever (Psalms 118:2-3).

O house of Israel, bless ye Jehovah; O house of Aaron, bless ye Jehovah (Psalms 135:19).

“The house of Israel” denotes those who are in truths; “the house of Aaron,” those who are in goods; for in the Word, where truth is treated of, good is also treated of, because of the heavenly marriage (n. 9263, 9314); (that “the house of Israel” denotes those who are in truths, see n. 5414, 5879, 5951, 7956, 8234).

[4] Again;

Jehovah sent Moses His servant, Aaron whom He had chosen (Psalms 105:26); where Moses is called a “servant” because a “servant” is predicated of truths (n. 3409); and a “chosen one” is predicated of good (n. 3755). Again:

Behold how good and how pleasant it is for brethren to dwell together in unity. It is like the good oil upon the head, that went down upon the beard, even Aaron’s beard; that went down upon the mouth of his garments (Psalms 133:1-2).

He who does not know what is signified by a “brother,” what by “oil,” what by “the head,” what by “the beard,” what by “garments,” and likewise what Aaron represents, cannot apprehend why these things are compared to the dwelling together of brethren, for how can the oil that went down from the head upon Aaron’s beard, and from thence upon his garments, be like the concord of brethren? But the likeness in the comparison is plain from the internal sense, in which the subject treated of is the influx of good into truths, and the brotherhood of these is described in this way. For “oil” denotes good; “the head of Aaron,” the inmost of good; “the beard,” the most external of it; “garments” denote truths; and “to go down” denotes influx. From this it is clear that by these words is signified the influx of good from interiors to exteriors into truths, and conjunction there. Without the internal sense, who can see that these heavenly things are contained in these words? (That “oil” denotes the good of love, see n. 886, 4582, 4638, 9780; that “the head” denotes what is inmost, n. 5328, 6436, 7859, 9656; that “the beard” denotes what is most external, is evident in Isaiah 7:20; 15:2; in Jeremiah 48:37; and in Ezekiel 5:1; that “garments” denote truths, n. 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and that “Aaron” denotes celestial good, may be seen above.)

[5] From the fact that Aaron was chosen to minister in the priest’s office, thus to administer the most holy things, it may be comprehended how the case was with the representations in the Jewish Church, namely, that they did not regard the person who represented, but the thing that was represented; thus that a holy thing, nay, a most holy one, could be represented by persons whose interiors were unclean, and even idolatrous, provided that while they were in worship their externals were disposed to holiness. The quality of Aaron can be seen from the following words in Moses:

Aaron took the gold from the hand of the sons of Israel, and fashioned it with a graving tool, and made it a molten calf. And Aaron built an altar before it; and Aaron made proclamation and said, Tomorrow shall be a feast to Jehovah (Exodus 32:4-5, 25).

Jehovah was moved with anger exceedingly against Aaron, to destroy him; but I prayed for Aaron also in that time (Deuteronomy 9:20).

(That the representatives of the church with the Israelitish and Jewish nation did not regard persons, but the things themselves, see the places cited in n. 9229)

  
/ 10837  
  

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