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Исход 30

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1 Еще сдјлай жертвенникъ для приношенія куреній; изъ дерева акаціи сдјлай его.

2 Длина ему локоть, и ширина ему локоть; онъ долженъ быть четыреугольный; а вышина ему два локтя; изъ него должны выходитъ роги его.

3 Обложи его чистымъ золотомъ, верхъ его, и бока его кругомъ, и роги его; и сдјлай къ нему золотой вјнецъ вокругъ.

4 Подъ вјнцемъ его, на двухъ углахъ его сдјлай два кольца изъ золота. Такъ сдјлай съ двухъ сторонъ его; и будутъ оныя влагалищемъ для шестовъ, чтобы носить его на нихъ.

5 Шесты сдјлай изъ дерева акаціи, и обложи ихъ золотомъ.

6 И поставь его предъ завјсою, которая предъ ковчегомъ откровенія противъ очистилища находящагося надъ откровеніемъ, гдј я буду открываться тебј.

7 И будетъ курить на немъ Ааронъ благовоннымъ куреніемъ каждое утро; тогда какъ онъ поправляетъ лампады, будетъ курить имъ.

8 По вечерамъ также, когда Ааронъ зажигаетъ лампады, онъ будетъ курить имъ. Это всегдашнее куреніе предъ Іеговою, въ роды ваши.

9 Не приносите на немъ куренія чуждаго, ни всесожженія, ни приношенія хлјбнаго. и возліянія не возливайте на него.

10 Только однажды въ годъ долженъ Ааронъ совершать очищеніе надъ рогами его; кровію жертвы очистительной отъ грјха онъ будетъ очищать его однажды въ годъ, въ роды ваши. Это великая святыня у Іеговы.

11 И говорилъ Іегова Моисею и сказалъ:

12 когда будешь дјлать перепись сыновъ Израилевыхъ при исчисленіи ихъ, то каждый дастъ окупъ за душу свою Іеговј, при исчисленіи ихъ, и не будетъ между ими язвы, при исчисленіи ихъ.

13 Всякій поступающій въ перепись долженъ дать половину сикля, противъ сикля святилища; въ сиклј двадцать геръ: полсикля приношеніе Іеговј.

14 Всякой поступающій въ перепись, отъ двадцати лјтъ и выше, дастъ приношеніе Іеговј.

15 Богатый дастъ не больше, и бјдный дастъ не меньше, какъ полсикля, принося приношеніе Іеговј, для окупа душъ вашихъ.

16 И возми серебро окупа отъ сыновъ Израилевыхъ, и употребляй оное на дјло скиніи собранія: и будетъ сіе въ память сыновъ Израилевыхъ предъ Іеговою, для искупленія душъ ихъ.

17 Еще говоридъ Іегова Моисею, и сказалъ:

18 сдјлай умывальницу мјдную для омовенія, и основаніе ей мјдное, и поставь ее между скиніею собранія и между жертвенникомъ, и налей въ нее воды.

19 И пусть Ааронъ и сыны его омываютъ изъ нея руки свои и ноги свои.

20 Когда имъ войдти въ скинію собранія; пусть они омываются водою, чтобъ имъ не умереть; или когда приступать имъ къ жертвеннику для служенія, для куренія огнепалимыми жертвами Іеговј,

21 пусть они омываютъ руки свои и ноги, чтобы не умереть. Сіе будетъ для нихъ вјчнымъ постановленіемъ для него, и для потомковъ его, въ роды ихъ.

22 Еще говорилъ Іегова Моисею, и сказалъ:

23 ты же возми себј первјйшихъ благовонныхъ веществъ: смирны самоточной пять сотъ сиклей, и корицы благовонной половину противъ того, двјсти пятьдесятъ; и трости благовонной двјсти пятьдесятъ,

24 и касіи пять сотъ сиклей, противъ сикля святилища, и елея гинъ.

25 И сдјлай изъ сего мўро для священнаго помазанія, масть составленную, искусствомъ составляюшаго масти. Это будетъ мўро для священнаго помазанія.

26 И помажь мнј скинію собранія, и ковчегъ откровенія,

27 и столъ и всј принадлежности его, и свјтильникъ и всј принадлежиости его, и жертвенникъ куренія,

28 и жертвенникъ всесожженія, и всј сосуды его, и умывальницу и основаніе ея.

29 И освяти ихъ, и будутъ святыня великая: все прикасающееся къ нимъ будетъ свято.

30 Помажь также Аарона и сыновъ его и посвяти ихъ, чтобы они были священниками Мнј.

31 А сынамъ Израилевымъ скажи: это будетъ у меня мўро священнаго помазанія въ роды ваши.

32 Тјла какого-либо человјка не мазать имъ; и по составу его не дјлайте другаго подобнаго. Оно святыня; святынею да будетъ для васъ.

33 Кто составитъ подобное ему, или кто помажетъ имъ посторонняго: тотъ истребится изъ народа своего.

34 Еще сказалъ Іегова Моисею: возми себј благовонныхъ веществъ: стакти, ониха, и халвана душистаго, и чистаго ливана, всего по ровну.

35 Изъ нихъ искусствомъ составляющаго масти, сдјлай курительный составъ, съ солью, чистый, святый;

36 и растолкп его мелко, и возлагай его предъ откровеніемъ въ скиніи собранія, гдј Я буду открываться тебј: это будетъ у васъ святыня великая.

37 Куренія сдјланнаго по сему составу не дјлайте себј: да будетъ оно у тебя свято для Іеговы.

38 Кто сдјлаетъ подобное ему, чтобы курить имъ, истребится изъ народа своего.

   

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Arcana Coelestia # 10276

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10276. 'And you shall sanctify them, and they shall be the holy of holies' means consequently the inflow and presence of the Lord within the worship of the representative Church. This is clear from the meaning of 'being sanctified' as representing the Lord in respect of the Divine Human, and the reception of Divine Good and Divine Truth from Him, for the Lord alone is holy and therefore that alone is holy which emanates from Him, from which it is evident that 'being sanctified' also means the inflow and presence of the Lord within the worship of the representative Church;

'Being sanctified' means representing the Lord in respect of the Divine Human, see 9956, 9988, 10069.

It also means the reception of Divine Good and Divine Truth from Him, 8806, 9820, 10128.

The Lord alone is holy, and that alone is holy which emanates from Him, 9229, 9479, 9680, 9818.

Thus holy things among the Israelite and Jewish nation were holy in a representative fashion, 10149, and from the meaning of 'the holy of holies' as celestial Divine Good, dealt with in 10129.

[2] From all this it is evident that all those things which had been anointed were called 'the holy of holies' by virtue of the inflow and presence of the Lord's Divine Human. And whenever the Lord flows in and becomes present He does so by a path that is direct, and also in the lower heavens by one that is indirect, through celestial good, which is the inmost heaven's good. Therefore to the extent that the levels of good in the lower heavens contain and store celestial good, which is the good of love to the Lord, they are indeed good. This is why things which had been anointed were called 'the holy of holies'. Regarding the Lord's flowing in directly and indirectly, see in the places referred to in 9682, 9683.

[3] To have any knowledge of the nature of these things a person must know what a representation is and what a representative Church is. What they are has been shown extensively in the places referred to in 9229, 9280, 10030; but since few at the present day know what they are, let something more be said to shed further light on the subject. In the inmost heavens there exist among the angels affections for goodness and truth derived from the Lord, which compose those angels' life and bliss. These affections manifest themselves in the lowest heaven within outward forms, which are countless and infinitely various; whatever the eyes of those in that heaven behold there springs from them. These forms are representative of more internal things, which are affections for goodness and truth and are called celestial and spiritual things.

[4] Good spirits, who perceive the holy things of heaven within those representative forms existing as subjects 1 , have their inner feelings stirred by them. They see, for example, parks or gardens with countless species of trees and fruits, also rose gardens, lawns, fields with crops, houses, palaces, and very many other sights. All these correspond to the affections for goodness and truth which, derived from the Lord, exist in higher heavens. Representative forms also exist in these higher heavens, but they are immeasurably superior in perfection, delightfulness, and rapture to such forms in the lowest heaven. These representative forms are what the saying that no eye has ever seen such things refers to; and if any description of them were given it would surpass human belief.

[5] From all this it may be recognized what representative forms are. All those which had been established among the Israelite nation were similar to the ones in the lowest heaven, but had less perfection because they existed in the natural world. Such forms comprised the tent of meeting together with the ark, the table on which the loaves of the Presence were laid, the lampstand and its lamps, and the altar of incense; the garments of Aaron and his sons; at a later time, the temple together with the sanctuary in it, where the ark with the mercy-seat and cherubs above it was; the bronze sea, the lavers, and similar objects. More however, beyond numbering, appear in the lowest heaven; but these have greater excellence and perfection. That heaven was where the Lord showed Moses on Mount Sinai the things to be established among the Israelite nation, as is evident in Exodus 25:40; 26:30; 27:8, though Moses did not see them there with his bodily eyes but with those of his spirit.

[6] Further proof of the nature of representative forms lies in those things which were seen by prophets - by Daniel, by John in the Book of Revelation, and by all the rest. All the things which they saw conceal Divine spiritual and celestial realities within them. Without the internal sense to explain them those visions are unintelligible, as anyone may recognize.

[7] From all this it is again evident what a representative Church is.

This Church was established in the land of Canaan especially on account of the Word, in order that representative forms and objects carrying a spiritual meaning might be used in the writing of it, thus such things as existed among that nation, in their Church and in their land. For since most ancient times all places in the land of Canaan, all the mountains and rivers there, represented such things as existed in heaven, 3686, 4240, 4447, 4454, 5136, 6516; and so at a later time did the inheritances, tribes, and everything else. The literal sense of the Old Testament Word was composed of such things, to the end that it might be a kind of base in which more internal things terminated and on which they stood, like a building on its foundations, see 9360, 9824, 10044.

[8] Anyone who is intelligent may see from all this that the Word is most holy, that its literal sense is holy by virtue of its internal sense, and that when separated from this it is not holy. For the literal sense separated from the internal is like a person's outward [body] separated from his inward [soul], which is a lifeless statue; and it is like the outer covering of a tree, flower, fruit, or seed without their inward parts, and like the foundation without the house. Those therefore who adhere strictly to the sense of the letter of the Word and do not have or acquire for themselves from the Word teachings in keeping with its internal sense may be drawn into all kinds of heresy. This is why such people refer to the Word as a book of heresies. Sound doctrine drawn from the Word must absolutely shine before people and show them the way to go; those teachings are provided by the internal sense, and the person who is acquainted with them has the internal sense of the Word.

[9] Because the Jewish nation did not acknowledge the presence of any holiness in the Word except in its literal sense alone, which they separated completely from its internal sense, they sank into such darkness that they did not know the Lord when He came into the world. That nation is just the same at the present day; therefore although they live among Christians, they still do not as yet from the Word acknowledge the Lord. Right from the start that nation was interested in outward things but not their inner substance, see what has been shown in the places referred to in 9320(end), 9380. Unless therefore the Lord had come into the world and disclosed its inner contents, contact with the heavens through the Word would have been broken; and if that had been broken the human race on this planet would have perished. For no one can think anything at all that is true or do anything at all that is good except in heaven's strength, that is, the Lord's coming through heaven. The Word is what opens heaven.

Poznámky pod čarou:

1. Subject is used here to mean something which really exists yet depends for its existence on something prior to itself.

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