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Исход 28

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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.

   

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Arcana Coelestia # 9930

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9930. And thou shalt make a plate of pure gold. That this signifies enlightenment from the Lord’s Divine good, is evident from the signification of “a plate,” as being enlightenment; and from the signification of “gold,” as being the good of love, here the Lord’s Divine good, because there was inscribed upon it, “Holiness to Jehovah.” (That “gold” denotes the good of love, see n. 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510, 9874, 9881.) That “the plate” denotes enlightenment, was from its brightness, for it was resplendent from gold upon Aaron’s forehead, and all brightness signifies enlightenment such as is in the heavens from the Lord as the Sun. Enlightenment in the heavens is wisdom and intelligence from the Divine truth proceeding from the Lord from that Sun, for this enlightens their interiors. Their interiors correspond to the understanding with man, which is enlightened by the Lord when the truth and good of the church and heaven are perceived; for the understanding is the recipient subject; because without a subject there is no reception. That this “plate” denotes enlightenment from the Lord’s Divine good, is because upon it was inscribed “Holiness to Jehovah,” and it was placed upon the front of the miter, which was upon Aaron’s head. The “holiness” which is from Jehovah denotes the Divine truth that proceeds from the Lord’s Divine good (n. 6788, 8302, 8330, 9229, 9680, 9820). In order that this plate might represent the shining forth, that is, the enlightenment, from which come wisdom and intelligence, it was bound on the forefront of the miter.

[2] As by “the plate” was signified enlightenment from the Lord’s Divine good, it was also called “the plate of the crown of holiness,” and likewise “the crown of holiness;” for a crown is a representative of Divine good, and “holiness” denotes the Divine truth thence proceeding, as was said above. That it was called “the plate of the crown of holiness,” is plain in what follows in this book of Exodus:

Lastly they made the plate of the crown of holiness of pure gold, and wrote upon it with the writing of the engravings of a signet, Holiness to Jehovah (Exodus 39:30).

That it was also called “the crown of holiness,” is evident from another passage in Exodus:

Thou shalt set the miter upon his head, and put the crown of holiness upon the miter (Exodus 29:6).

He set the miter upon his head; and upon the miter, opposite the faces of it, did he set the plate of gold, the crown of holiness (Leviticus 8:9).

[3] That a crown represented Divine good from which is Divine truth, is evident from the crowns of kings; for kings represented the Lord in respect to Divine truth (see n. 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148); wherefore they had a crown on the head, and a scepter in the hand; for government from Divine good was represented by a crown, and government from Divine truth by a scepter.

[4] That a “crown” has this signification is evident from the following passages.

In David:

I will make a horn to bud unto David; I will set in order a lamp for Mine anointed. His enemies will I clothe with shame; but upon Himself shall His crown flourish (Psalms 132:17-18);

“David” here denotes the the Lord, (n. 1888, like the “anointed” (n. 3008, 3009); his “horn” denotes power (n. 2832, 9081); “a lamp” denotes the Divine truth from which is intelligence (n. 9548, 9783); the “crown” denotes the Divine good from which is wisdom, and from which is also His government; the crown, which denotes wisdom, is said “to flourish” because in respect to the Human He acquired wisdom in the world by means of combats against and victories over the hells (n. 9548, 9783), which are the “enemies that shall be clothed with shame.”

[5] Again:

Thou art angry with Thine anointed, Thou hast condemned His crown even to the earth (Psalms 89:38-39); where also “the anointed” denotes the Lord; “anger” denotes a state of temptations which existed when He was in combats with the hells; the lamentation at that time is described by “anger” and “condemnation;” as for instance the last lamentations of the Lord on the cross, that He was “forsaken;” for the cross was the last of the temptations, that is, of the combats with the hells; and after this last temptation He put on Divine good, and in this way united His Divine Human to the Divine Itself that was in Him.

[6] In Isaiah:

In that day shall Jehovah Zebaoth be for a crown of adornment, and for a diadem of comeliness, to the remains of His people (Isaiah 28:5); where “a crown of adornment” denotes the wisdom which is of good from the Divine; “a diadem of comeliness,” the intelligence of truth from this good; this is predicated of Divine things with the people; the “people” here denote the church, because it was there.

[7] In the same:

For Zion’s sake I will not be silent, and for Jerusalem’s sake I will not rest, until her righteousness go forth as brightness, and her salvation burn as a lamp; and thou shalt be a crown of comeliness in the hand of Jehovah, and a miter of the kingdom in the hand of thy God (Isaiah 62:1, 3).

By “Zion” and “Jerusalem” is meant the church, by “Zion” the celestial church, and by “Jerusalem” the spiritual church thence derived; “a crown of comeliness” denotes the wisdom which is of good, and “a miter of the kingdom,” the intelligence which is of truth; and as by “a crown” is signified the wisdom which is of good, therefore it is said to be “in the hand of Jehovah;” and as by “a miter” is signified the intelligence which is of truth, therefore it is said to be “in the hand of God;” for where good is treated of, the name “Jehovah” is used, and where truth is treated of, the name “God” (n. 2586, 2769, 6905).

[8] In Jeremiah:

Say thou to the king and to the mistress, Renounce yourselves, sit down; for the adornment of your head is come down, even the crown of your comeliness (Jeremiah 13:18); where “the crown of comeliness” denotes the wisdom which is of good from Divine truth, for “comeliness” denotes the Divine truth of the church (n. 9815). In the same:

The joy of our heart hath ceased; our dance is turned into mourning; the crown of our head is fallen (Lam. 5:15-16).

“The crown of the head” denotes the wisdom which those who are of the church have from Divine truth, by virtue of which they are more excellent than the rest of the peoples, and hence have a kind of government.

[9] In Ezekiel:

He put a jewel upon thy nose, and earrings in thine ears, and a crown of adornment upon thine head (Ezekiel 16:12).

The subject here treated of is the setting up of the church; “a jewel upon the nose” denotes the perception of good; “earrings in the ears” denote the perception of truth, and obedience; “a crown upon the head” denotes the wisdom thence derived.

In Job:

He hath stripped me of my glory, and taken away the crown of my head (Job 19:9); where “glory” denotes the intelligence which is of Divine truth (n. 9429); “the crown of the head” denotes the wisdom thence derived.

[10] In Revelation:

Upon the thrones I saw four and twenty elders, clothed in white garments; who had upon their heads golden crowns. They fell down before Him that was sitting upon the throne, and worshiped Him that liveth forever and ever, and cast their crowns before the throne (Revelation 4:4, 10).

The “four and twenty elders” signify all those who are in good from truths, and in the abstract sense all goods from truths (n. 6524, 9404); the “thrones” denote truths from the Divine (n. 5313, 6397, 8625, 9039); the “golden crowns on their heads” are representatives of wisdom from the Divine, and because this is from the Divine, therefore they cast them before Him that was sitting upon the throne.

[11] As the good of wisdom is acquired by means of temptation combats, which are carried on by means of the truths of faith, therefore crowns were assigned to those who fought against evils and falsities and overcame; and for this reason also the crowns of martyrdom were badges of command from the Lord over evils. That “crowns” denote the rewards of victory over evils, and that for this reason they denote the goods of wisdom, because these are the rewards, is also evident from Revelation:

I saw, and behold a white horse; and he that sat upon it had a bow; and there was given unto him a crown; and he went forth conquering, and to conquer (Revelation 6:2).

The “white horse and he that sat upon it” signify the Lord as to the Word (n. 2760-2762); “a bow” denotes the doctrine of truth, by means of which the combat is waged (n. 2686, 2709); from this it is evident that the “crown,” because said of the Lord, denotes the Divine good, which is the reward of victory.

[12] And in another passage:

Afterward I saw, and behold a white cloud; and upon the cloud one sitting like unto the Son of man, having upon his head a golden crown, and in his hand a sharp sickle (Revelation 14:14).

“A white cloud” denotes the literal sense of the Word (n. 4060, 4391, 5922, 6343, 6752, 8781); “the Son of man” denotes the Divine truth which is from the the Lord, (n. 9807); “a golden crown,” the Divine good from which is the Divine truth; “a sharp sickle” denotes the dispersing of evil and falsity. And again:

Be thou faithful unto death, and I will give thee the crown of life (Revelation 2:10).

Behold I come quickly; hold fast that which thou hast, that no one take thy crown (Revelation 3:11).

The “crown” denotes good from truths, thus wisdom; for this belongs to the good of love from the truths of faith. From all this it can now be seen what is signified by a “crown,” and what by “the crown of holiness,” which was the plate of gold on which was engraved “Holiness to Jehovah.”

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