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Исход 29

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1 И вотъ, что ты долженъ сдјлать надъ ними, дабы посвятить ихъ во священники Мнј: возьми одного тельца изъ воловъ, и двухъ овновъ, безъ порока,

2 и хлјбовъ прјсныхъ, и прјсныхъ лепешекъ, смјшениыхъ съ елеемъ, и блиновъ прјсныхъ помазанныхъ елеемъ; изъ муки пшеничной сдјлай ихъ.

3 И положи ихъ въ одну корзину, и принеси ихъ въ корзинј, и тельца, и двухъ овновъ.

4 Аарона же и сыновъ его поставь у дверей скиніи собранія, и омой ихъ водою.

5 И возьми одежды, и облеки Аарона въ хитонъ и въ верхнюю ризу, и въ ефодъ, и въ наперсникъ, и опояшь его поясомъ ефода.

6 И возложи ему на голову кидаръ, а на кидаръ укрјпи діадиму святыни.

7 И возми елей помазанія, и возлей ему на голову, и помажь его.

8 И приведи также сыновъ его, и облеки ихъ въ хитоны.

9 И опояшь ихъ поясомъ, Аарона и сыновъ его, и возложи на нихъ шапки, и будетъ имъ принадлежать священство по уставу вјчно; и наполни руки Аарона и руки сыновъ его.

10 И вели привести тельца предъ скинію собранія; и пусть возложитъ Ааронъ и сыны его руки свои на голову тельца.

11 И заколи тельца предъ лицемъ Іеговы, у дверей скиніи собранія.

12 Возми крови тельца, и возложи перстомъ твоимъ на роги жертвенника; а всю кровь вылей у основанія жертвенника.

13 Возми тукъ, покрывающій внутренности, и перепонку съ печени, и обј почки и тукъ, который на нихъ, и воскури на жертвенникј.

14 А мясо телъца и кожу его и нечистоты его сожги на огнј внј стана. Это жертва за грјхъ.

15 Потомъ возми одного овна, и пусть возложатъ Ааронъ и сыны его руки свои на голову овна.

16 И заколи овна, и взявъ крови его, покропи на жертвенникъ со всјхъ сторонъ.

17 Разсјки овна на части, вымой внутренности его и голјни его, и положи на разсјченыя части его и на голову его.

18 И сожги всего овна на жертвенникј. Это всесожженіе, благоуханіе успокоенія; это жертва Іеговј.

19 И возми другаго овна, и пусть возложатъ Ааронъ и сыны его руки свои на голову овна.

20 Заколи овна, и взявъ крови его, возложи на край уха Ааронова, и на край праваго уха сыновъ его и на большой палецъ правой руки ихъ, и на большой палецъ правой ноги ихъ; и покропи кровію на жертвенникъ со всјхъ сторонъ.

21 Возми крови, которая на жертвенникј, и елея помазанія, и покропи Аарона и одежды его, и сыновъ его, и одежды сыновъ его съ нимъ: такимъ образомъ будутъ освящены, онъ и одежды его, и сыны его и одежды ихъ съ нимъ.

22 Возми отъ овна тукъ, и курдюкъ, и тукъ, покрывающій внутренности, и перепонку съ печени, и обј почки, и тукъ, который на нихъ, и правое плечо, (потому что это овенъ для наполненія рукъ),

23 и одинъ круглый хлјбъ, и одну лепешку на елеј, и одинъ блинъ, изъ корзины съ опрјсноками, которая предъ Іеговою.

24 И положи все на руки Аарону и на руки сынамъ его, и принесите это потрясая предъ лицемъ Іеговы.

25 И возми это съ рукъ ихъ, и сожги на жертвенникј со всесоженіемъ, въ благоуханіе успокоенія предъ Іеговою; это жертва Іеговј.

26 Также отъ овна наполненія рукъ, который за Аарона, возми грудь, и принеси ее потрясая предъ лицемъ Іеговы: и это будетъ твоя доля.

27 И освяти грудь приношенія, которая потрясаема была, и плечо возношенія, которое было возносимо отъ овна наполненія рукъ, который за Аарона и который за сыновъ его.

28 Сіе предоставляется Аарону и сынамъ его въ участокъ вјчный отъ сыновъ Израилевыхъ; ибо это возношеніе должно быть отъ сыновъ Израилевыхъ при благодарственныхъ жертвахъ ихъ, возношеніе ихъ Іеговј.

29 А священное облаченіе Аароново послј него перейдетъ къ сынамъ его, чтобы въ немъ помазывать ихъ и наполнять руки ихъ.

30 Семь дней долженъ облачаться въ него священникъ, изъ сыновъ его, заступающій его мјсто, который будетъ входить въ скинію собранія для служенія во святилищј.

31 Овна же наполненія рукъ возми, и свари мясо его на мјстј святомъ.

32 И пусть съјдятъ Ааронъ и сыны его мясо овна сего, также и хлјбъ изъ корзины у дверей скиніи собранія.

33 Пусть съјдятъ сіе тј, надъ которыми совершено очищеніе для наполненія рукъ ихъ и для посвященія ихъ; а посторонній не долженъ јсть сего, ибо это святыня.

34 Если останется мяса наполненія рукъ и хлјба до утра; то сожги остатки на огнј: не должно јсть сею; ибо это святыня.

35 Такъ поступи съ Аарономъ и съ сынами его во всемъ, какъ Я повелјлъ тебј; семь дней наполняй руки ихъ.

36 И тельца за грјхъ приноси каждый день для очищенія, и жертву за грјхи совершай на жертвенникј, для очищенія его, и помажь его для освященія его.

37 Семь дней очищай жертвеиникъ; и освяти его, и будетъ жертвенникъ святыня великая; все прикасающееся къ жертвеннику будетъ свято.

38 Вотъ что будешь ты приносить на жертвенникј: два агнца однолјтнихъ на день непрерывно.

39 Одного агнца приноси поутру, а другаго агнца приноси подъ вечеръ.

40 И десятую часть ефы пшеничной муки, смјшанной съ четвертью гина битаго елея, а для возліянія четверть гина вина съ однимъ агнцемъ.

41 Другаго овна приноси подъ вечеръ, съ приношеніемъ, подобнымъ утреннему, и съ такимъ же возліяніемъ, въ благоуханіе успокоенія. Это жертва Іеговј.

42 Это всесожженіе непрерывное въ роды ваши предъ дверьми скиніи собранія предъ Іеговою, гдј буду открываться вамъ, чтобы говорить съ тобою.

43 Тамъ буду открываться сынамъ Израилевымъ, и освятится мјсто сіе славою Моею.

44 И освящу скинію собранія и жертвенникъ: также Аарона и сыновъ его освящу, дабы они священнодјйствовали Мнј.

45 И буду обитать среди сыновъ Израилевыхъ, и буду имъ Богомъ.

46 И узнаютъ, что Я Іегова, Богъ ихъ, Который вывелъ ихъ изъ земли Египетской, чтобы Мнј обитать среди ихъ. Я Іегова, Богъ ихъ.

   

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Arcana Coelestia # 10262

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10262. 'A hin' means how far things are joined together. This is clear from the meaning of 'a hin' - which was a liquid measure, at this point a measure of oil - as the extent to which things are joined together. 'Oil' means the Lord's celestial Divine Good, which is the essential power that binds all things together in heaven; consequently the measure of the oil means how far things are joined together, and the fullness of their being joined together. The reason why the Lord's celestial Divine Good is the essential power that binds all things together is that it is the essential being (ipsum esse) of the life that all things have. For that Divine Good imparts life to all things through the Divine Truth emanating from itself; and it imparts life in accordance with the specific character of whatever receives it. Angels are recipients; so too are people in the world. The truths and forms of good they have form their specific character, and this conditions the reception that takes place within them, and so conditions any joining together.

[2] Two measures which were used for sacred purposes are mentioned in the Word; one was for liquids, which was called the hin, the other was for dry substances, which was called the ephah. The hin served to measure oil and wine, and the ephah to measure flour and fine flour. The hin, used for oil and wine, was divided into four, whereas the ephah was divided into ten. The reason why the hin was divided into four was in order that it might mean that which binds things together; for 'four' means a joining together. But the reason why the ephah was divided into ten was in order that it might mean reception, the nature of which was indicated by the numbers; for 'ten' means much, all, and what is complete.

'Four' means a joining together, see 8877, 9601, 9674, 10136, 10137.

'Ten' means much, all, and what is complete, as 'a hundred' does, 1988, 3107, 4400, 4638, 8468, 8540, 9745, 10253.

[3] The fact that the hin was used for the oil and wine in the sacrifices, and was divided into four, whereas the ephah was used for the flour and fine flour, which were for the minchah in the sacrifices, and that it was divided into ten, becomes clear in Exodus 29:40; Leviticus 5:11; 23:13; Numbers 15:3-10; 28:5, 7, 14. From these verses it is evident that 'a hin' means the extent to which things are joined together, and 'an ephah' the amount of reception. Furthermore the oil served to bind the fine flour together, and the fine flour to receive the oil; for a minchah consisted of oil and fine flour.

[4] In addition there were other measures that were used for ordinary purposes, both for dry substances and for liquids. The measures for dry substances were called the homer and the omer, and the measures for liquids the cor and the bath. A homer contained ten ephahs, and an ephah ten omers, whereas a cor contained ten baths, and a bath ten smaller parts; regarding all these, see Exodus 16:36; Ezekiel 45:11, 13, 24.

[5] But where the new temple is dealt with in Ezekiel a different division of the ephah and the bath occurs. There the ephah and the bath are divided not into ten but into six, and the hin corresponds to the ephah, as is evident in the same prophet, in Ezekiel 45:13-14, 24; 46:5, 7, 11, 14. The reason for this is that in those places the subject is not celestial good and its ability to bind things together, but spiritual good and its ability to do so; and the numbers 'twelve', 'six', and 'three' have their correspondence in the spiritual kingdom, because they mean all and, when used in reference to truths and forms of good, mean all aspects of truth and good in their entirety. The fact that these are meant by 'twelve', see 3272, 3858, 3913, 7973, also by 'six', 3960(end), 7973, 8148, 10217; and in like manner 'three', by which from beginning to end, thus what is complete, is meant, and - in respect of real things - all, 2788, 4495, 5159, 7715, 9825, 10127. The reason why these numbers imply similar things is that larger numbers are similar in meaning to the simple ones which when multiplied produce them, 5291, 5335, 5708, 7973.

[6] Since 'a hin' also means how far something is joined to spiritual truth, a third part of a hin of oil was taken for the minchah in the sacrifices of a ram, and a third part of wine for the drink offering, Numbers 15:6-7; for spiritual good is meant by 'a ram', 2830, 9991. From all this it is again plainly evident that numbers are used in the Word to mean real things. What other reason could there be for the numbers used so often in Moses, Ezekiel, and elsewhere to specify amounts and measures?

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

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Arcana Coelestia # 7950

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7950. 'Even to the firstborn of the prisoner who was in the dungeon' means falsified truths of faith that occupy the last place of all. This is clear from the meaning of 'the firstborn in the land of Egypt' as faith separated from charity, as just above in 7948, and so also falsified truth of faith, dealt with below; and from the meaning of 'the prisoner who is in the dungeon' as those who occupy the last place of all, for his firstborn is placed at the opposite end of the scale from 'Pharaoh's firstborn who was to sit on his throne', which means falsified truth of faith that occupies the first place, 7779, 7949. 'The prisoner who is in the dungeon' is used to mean in the spiritual sense closest to the actual words one who thinks only on the level of his physical senses, and so is in utterly thick darkness so far as matters of truth and good are concerned; for he does not even possess the ability to perceive, as those who think on a more internal level of the senses do. This is the reason why those who occupy the last place of all are meant.

[2] The reason why 'the firstborn in the land of Egypt' means falsified truth of faith is that 'the firstborn of Egypt' is faith separated from charity, 7948; and those with this kind of faith are in nothing but complete and utter darkness so far as truths of faith are concerned. They cannot be in any light, and so cannot at all perceive what truth is or whether something is true. This is because all spiritual light comes from the Lord through good, that is, through charity. For the good of charity is like a flame from which light radiates, since good comes of love, and love is spiritual fire, the source of enlightenment. Anyone who imagines that people leading an evil life can also receive enlightenment in the truths of faith is very much mistaken. Their state may be such that they are able to produce proofs, that is, they may be able to prove the teachings of their Church, sometimes with skill and ingenuity; yet they are not able to see whether the things they prove are true or not. The fact that even falsity can be proved so adroitly that it seems to be the truth, and that a person is wise not when he can prove that something is right but when he can see whether it is, see 4741, 5033, 6865, 7011, 7680.

[3] Therefore a person whose life is sunk in evil is steeped in falsity arising from his evil; and no matter how well he knows what is true he does not believe it. Sometimes he thinks he does, but he is mistaken. He will be allowed to know in the next life that he does not believe it, when his perceiving is made to conform to his desiring. When that is done he will disown the truth, oppose it, and spurn it, and will acknowledge its opposite - falsity - as the truth. This now explains why those who are governed by faith separated from charity cannot help falsifying the truths of faith.

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