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Исход 39

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1 Изъ яхонтовой же и пурпуровой и червленой ткани сдјлали они служебныя одежды для служенія во святилищј; также сдјлали священныя одежды Аарону, такъ какъ повелјлъ Іегова Моисею.

2 Сдјлалъ ефодъ изъ золота, изъ пряжи яхонтоваго, и пурпуроваго и червленаго цвјта, и изъ крученаго виссона.

3 Для сего разбили они золото въ листы и разрјзали въ нити, чтобы воткать ихъ между яхонтовыми, и пурпуровыми, и червлеными, и виссонными нитями, искусною работою.

4 И сдјлали у него нарамники связывающіе, которыми онъ связанъ былъ на обоихъ краяхъ его,

5 и поясъ ефода, который поверхъ его, одинаковой съ нимъ работы, изъ золота, изъ пряжи яхонтоваго, и пурпуроваго, и червленаго цвјта, и крученаго виссона, такъ какъ повелјлъ Іегова Моисею.

6 И обдјлали камни ониксовые, вложили ихъ въ золотыя гнјзда, и вырјзали на нихъ имена сыновъ Израилевыхъ, какъ вырјзываютъ печати.

7 И положилъ онъ сіи камни на нарамники ефода, въ память сыновъ Израилевыхъ, какъ повелјлъ Іегова Моисею.

8 И сдјлалъ наперсникъ искусною работою, такою же работою, какъ ефодъ, изъ золота, изъ пряжи яхонтоваго, и пурпуроваго, и червленаго цвјта, и изъ крученаго виссона.

9 Онъ былъ четыреугольный; двойной сдјлали они наперсникъ, въ пядень длиною, и въ пядень шириною, двойной.

10 И положили на немъ въ четыре ряда камни; рядомъ: рубинъ, топазъ и изумрудъ: это первый рядъ.

11 Во второмъ ряду: карбункулъ, сапфиръ и алмазъ.

12 Въ третьемъ ряду: яхонтъ, агатъ и аметистъ.

13 Въ четвертомъ ряду: хризолиѕъ, ониксъ и ясписъ. И оправлены золотомъ въ ихъ гнјздахъ.

14 Камней было по числу именъ сыновъ Израилевыхъ: двјнадцать было ихъ, по числу именъ ихъ, и на каждомъ изъ нихъ вырјзано было, какъ на печати, по одному имени изъ числа двјнадцати племенъ.

15 Къ наперснику сдјлали толстыя цјпочки витою работою изъ чистаго золота.

16 И сдјлали два золотыхъ гнјзда и два золотыхъ кольца, и прикрјпили сіи два кольца къ двумъ краямъ наперсника.

17 И вдјли двј цјпочки золотыя въ два кольца по краямъ наперсника.

18 А два кольца двухъ цјпочекъ прикрјпили къ двумъ гнјздамъ, и прикрјпили ихъ къ нарамникамъ ефода съ лицевой стороны его.

19 Еще сдјлали два кольца золотыхъ и прикрјлили къ двумъ другимъ краямъ наперсника, на той сторонј, которая лежитъ къ ефоду внутрь.

20 Также сдјлали два кольца золотыхъ, и прикрјпили ихъ къ двумъ нарамникамъ ефода снизу, съ лицевой стороны его, у соединенія его надъ поясомъ ефода.

21 Такимъ образомъ прикрјпили наперсникъ кольцами его къ кольцамъ ефода, посредствомъ снура яхонтоваго цвјта, чтобъ онъ былъ надъ поясомъ ефода и чтобы не спадалъ наперсникъ съ ефода, такъ какъ повелјлъ Іегова Моисею.

22 И сдјлалъ верхнюю ризу къ ефоду, тканую, всю яхонтоваго цвјта.

23 И среди сей ризы отверстіе, какъ отверстіе у брони, и вокругъ его обшивку, чтобы не дралось.

24 По подолу верхней ризы сдјлали они гранатовые яблоки изъ крученыхъ нитей яхонтоваго, и пурпуроваго и червленаго цвјта.

25 Сдјлали также позвонки изъ чистаго золота, и повјсили позвонки сіи между яблоками по подолу верхней ризы кругомъ.

26 Позвонокъ и яблоко, позвонокъ и яблоко по подолу верхней ризы кругомъ, для служенія, такъ какъ повелјлъ Іегова Моисею.

27 И сдјлали Аарону и сынамъ его хитоны изъ виссона, тканые,

28 также кидаръ изъ виссона, и перевязи шапокъ изъ виссона, и нижнее льняное платье изъ крученаго виссона.

29 И поясъ изъ крученаго виссона и изъ пряжи яхонтоваго, и пурпуроваго, и червленаго цвјта, узорчатой работы, такъ какъ повелјлъ Іегова Моисею.

30 И сдјлали полированную дщицу, діадиму святыни изъ чистаго золота, и написали на ней какъ вырјзываютъ на печати: святыня Іеговј.

31 И прикрјпили къ ней снуръ яхонтоваго цвјта, чтобы ее привязать къ кидару сверху, такъ какъ повелјлъ Іегова Моисею.

32 Такимъ образомъ кончена вся работа для скиніи собранія, и сдјлали сыны Израилевы все, какъ повелјлъ Іегова Моисею, такъ и сдјлали.

33 И принесли къ Моисею скинію, покровъ и всј принадлежности ея, крючки ея, брусья ея, шесты ея, и столпы ея, и подножія ея,

34 и покровъ изъ кожъ бараньихъ красныхъ, и покровъ изъ кожъ синпхъ, и завјсу,

35 ковчегъ откровенія, и шесты его и очистилище,

36 столъ со всјми сосудами его, и хлјбы предложенія,

37 свјтильникъ чистый, лампады его, лампады для поставленія на немъ и всј принадлежности его, и елей для свјтильника,

38 и золотой жертвенникъ и елей помазанія, и благовонія для куренія, и завјсу къ дверямъ скиніи;

39 жертвенникъ мјдный и мјдную рјшетку къ нему, шесты его, и всј принадлежности его, умывальницу и основаніе ея,

40 завјсы двора, столпы его и подножія его, и завјсу ко вратамъ двора, веревки его и колья его, и всј вещи, принадлежащія къ жилищу оному, къ скиніи собранія,

41 одежды служебныя для служенія во святилищј, священныя одежды Аарону священнику, и одежды сынамъ его для священнодјйствія.

42 Какъ повелјлъ Іегова Моисею, такъ и сдјлали сыны Израилевы всј сіи работы.

43 Моисей осмотрјлъ всю работу, и увидјлъ, что они сдјлали ее такъ, какъ повелјлъ Іегова, и благословилъ ихъ Моисей.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 204

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204. These things saith he that is holy, he that is true. That this signifies from whom is that faith is evident from the signification of holy and true, when said of the Lord, as denoting that charity and faith are from Him, the term holy being used in reference to charity, and the term true, to faith. That the Lord is called holy because charity is from Him, and hence, that holiness in the Word is said of charity and of faith therefrom, will be seen presently. But that the Lord is called true because faith is from Him, and that hence truth in the Word is spoken of faith, is because all truth has reference to faith: for that is said to be true which is believed; other things have not reference to faith, because they are not believed. But as the subject now treated of is the faith of charity, something shall first be said concerning faith and its quality.

[2] There is spiritual faith, and there is merely natural faith. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbour, is to love what is true, sincere and just, and, from the will, to act accordingly. For the neighbour, in the spiritual sense, is not any particular man, but is that which is in man; if this is what is true, sincere and just, and a man be loved from these, then the neighbour is loved. That this is meant by charity in the spiritual sense, any one may know if he will but reflect; for every one loves another, not for the sake of his person, but for the sake of that which is in him; this is the source of all friendship, favour and honour.

From this it follows, that to love men for the sake of what is true, sincere and just in them, is spiritual love; for truth, sincerity and justice are spiritual things, because they are out of heaven from the Lord. No one thinks, wills and does anything good, which is good in itself, but everything is from the Lord; and truth, sincerity and justice are the goods which are essentially good when from the Lord. These things, now, are the neighbour in the spiritual sense; it is therefore clear what is meant in that sense by love towards the neighbour, or charity. This is the source of spiritual faith; for whatever is loved is said to be true when it is thought of. That this is the case every one may know if he but reflects; for every one confirms what he loves by many things in his thought, and all these he calls truths; no one has any truth but from this source: it therefore follows that, according to the quality of a man's love, such are his truths; consequently, if that love is spiritual, so also will be the truths, because they act in unity with the love. All truths in the aggregate, because they are believed, are called faith; hence it is clear, that spiritual faith in its essence is charity.

[3] So far concerning spiritual faith; but faith merely natural is not the faith of the church, although it is called faith; but is mere knowledge (scientia). The reason of this is, that it proceeds not from love towards the neighbour, or charity, which is the very spiritual itself whence faith is derived, but from some natural love which has reference either to the love of self or of the world; and whatever proceeds from these loves is natural. Love forms man's spirit, for a man as to his spirit is entirely his love, as it were: hence he thinks, wills and acts; therefore no other truth constitutes his faith but that which comes from his love; and truth which belongs to the love of self or of the world is merely natural, because it comes from man and from the world, and not from the Lord and out of heaven; for he loves truth, not for its own sake, but for the sake of honour, gain and reputation, to which it is subservient; and because his truth is of such a quality, such also is his faith. This is why such faith is not the faith of the truth of the church, or faith in a spiritual sense, but in a natural sense, which is knowledge (scientia): therefore also, because nothing thereof is in man's spirit, but only in his memory, together with other worldly things, it is dissipated after death. For that alone remains with a man after death that belongs to his love; for, as has been said, love forms man's spirit, and man as to his spirit is entirely such as his love is. Other things concerning charity and faith therefrom, may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of (n. 84-106, and n. 108-122); also in the small work, The Last Judgment 33-39), where it is shown that there is no faith where there is no charity.

[4] That the term holy in the Word is used in reference to Divine truth, and hence to charity and its faith, is evident from the passages where it is used. There are two things that proceed from the Lord and are received by the angels - Divine good and Divine truth; these proceed unitedly from the Lord, but are received by the angels variously; some receive Divine good more than Divine truth, and some receive Divine truth more than Divine good. The former constitute the celestial kingdom of the Lord, and are called celestial angels, and, in the Word, they are called the just; but the latter constitute the spiritual kingdom of the Lord, and are called spiritual angels, and in the Word holy (concerning those two kingdoms and the angels thereof, see the work, Heaven and Hell 20-28). This is why by just and justice in the Word is meant Divine good and what thence proceeds, and by holy and holiness is meant Divine truth and what thence proceeds.

From these considerations it will be seen what is meant in the Word by being justified, and what by being sanctified, as in the Apocalypse:

"He that is just let him be just still, and he that is holy let him be holy still" (22:11).

And in Luke:

"To serve him in holiness and justice" (1:74).

[5] Because Divine truth proceeding from the Lord is meant by holy, therefore in the Word the Lord is called the Holy One, the Holy One of God, the Holy One of Israel, the Holy One of Jacob; and therefore, also, angels are called holy, and also prophets and apostles; hence also Jerusalem is called holy. That the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, may be seen in Isaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Dan. 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called King of saints in the Apocalypse:

"Just and true are thy ways, thou King of saints" (15:3).

The reason why the Lord is called the Holy One, the Holy One of God, the Holy One of Israel and the Holy One of Jacob, is, because He alone and none else is holy, which is also declared in the Apocalypse:

"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy" (15:4).

[6] The reason why angels, prophets and apostles are called holy is, that by them, in the spiritual sense, is meant Divine truth; and the reason why Jerusalem is called the holy city is, that by that city, in the spiritual sense, is meant the church as to the doctrine of truth. That angels are in the Word called holy, may be seen in Matthew 25:31; Mark 8:38; Luke 9:26. That prophets are called holy, may be seen, Mark 6:20; Luke 1:70; Apoc. 18:20. That the apostles are called holy, may be seen, Apoc. 18:20. And that Jerusalem is called the holy city, may be seen, Isaiah 48:2; 66:20, 22; Dan. 9:24; Matthew 27:53; Apoc. 21:2, 10. (That by angels in the Word is meant Divine truth proceeding from the Lord, may be seen above, 130, 200; that the same is signified by prophets, may be seen in Arcana Coelestia 2534, 7269; as also by the apostles, see above, n. 100; that by Jerusalem in the Word is meant the church as to the doctrine of truth, may be seen in The Doctrine of the New Jerusalem 6.)

From these considerations it is evident why the Divine truth proceeding from the Lord is called the Spirit of truth, and the Holy Spirit, as may be seen above (n. 183), also why heaven is called the habitation of holiness (Isaiah 63:15; Deuteronomy 26:15), and why the church is called the sanctuary (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That holiness is said of Divine truth, is clear in the following passages. In John:

Jesus, when praying, said, "Father, sanctify them through thy truth; thy word is truth. And for their sakes I sanctify myself, that they also might be sanctified in the truth (17:17, 19).

Here to be sanctified is clearly said of Divine truth, and sanctified of those who receive Divine truth from the Lord. In Moses:

"Jehovah came from Sinai, out of the myriads of holiness; from his right hand they had the fire of the law; even he who loveth the people, in thy hand are all his saints, and they are prostrated at thy foot; he shall receive of thy words" (Deuteronomy 33:2, 3).

Sinai signifies heaven, where the Lord is, from whom proceeds Divine truth, or from whom comes the law, both in a limited and a general sense; myriads of holiness signify Divine truths; the law signifies, in a limited sense, the ten precepts of the Decalogue, and in a general sense, the whole Word, which is Divine truth. Those are called peoples in the Word who are in truths, and those of the people who are in truths are called holy. By they are prostrated at thy foot, he shall receive of thy words, is meant holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and instruction therefrom.

From these considerations it can be known what the particulars in that prophecy signify in the spiritual sense. (That Sinai in the Word signifies heaven, where the Lord is, from whom is Divine truth, or from whom is the law, both in a limited and a general sense, Arcana Coelestia 8399, 8753, 8793, 8805, 9420. That the law signifies, in a limited sense, the ten precepts of the Decalogue, and, in a general sense, the whole Word, n. 2606, 3382, 6752, 7463. That those who are in truths are called peoples, and nations those who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That foot, a place for the feet, and footstool, when said of the Lord, signify Divine truth in ultimates, thus the Word in the letter, n. 9406.) Hence it is clear that by myriads of holiness are meant Divine truths, and that those who are in Divine truths are called holy.

[8] Again, in Moses:

"Speak unto the whole assembly of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah of Israel am holy" (Leviticus 19:2).

The subject treated of in that chapter is the statutes, judgments and precepts that were to be observed; and because Divine truths are thereby signified, it is therefore commanded that they should be holy. By Israel is also signified the spiritual church, or the church which is in Divine truths, and therefore it is said, I Jehovah of Israel am holy.

In Moses:

"Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep my statutes that ye may do them" (Leviticus 20:7, 8).

The subject here treated of is also the statutes, judgments and precepts which were to be observed. Again:

"If they keep my statutes and judgments, they shall be a people holy to Jehovah" (Deuteronomy 26:17, 19).

In David:

"We shall be satisfied with the goodness of thy house, with the holiness of thy temple" (Psalms 65:4).

Here they are said to be satisfied with the goodness of the house of Jehovah, and with the holiness of His temple, because the house of God, in the highest sense, signifies the Lord as to Divine good, and temple as to Divine truth (see Arcana Coelestia 3720). In Zechariah:

"In that day there shall be upon the bells of the horses holiness unto Jehovah" (14:20).

The establishment of a new church is there treated of, and by the bells of the horses are signified scientific truths (scientifica vera) from the Intellectual. (That bells signify scientific truths may be seen, Arcana Coelestia 9921, 9926; and that a horse signifies the Intellectual, may be seen in the small work. The White Horse 1-4.)

[9] From these considerations it is evident what was represented and signified by it being commanded,

That upon the mitre, which was upon the head of Aaron, should be placed a plate of pure gold, upon which was engraved "holiness to Jehovah" (Exodus 28:36-38; 39:30, 31);

for the mitre signified wisdom, which pertains to Divine truth (see Arcana Coelestia 9827, 9949). It may also be known what is signified and represented

By Aaron and his sons, their garments, the altar, the tabernacle, with everything pertaining thereto, being anointed with oil, and that thus "they should be sanctified" (Exodus 29:1-36; 30:22, 24-30; Leviticus 8:1 to the end).

For oil signified the Divine good of the Divine love, and sanctification the proceeding Divine; for it is the Divine good which sanctifies, and the Divine truth is that which is thence holy.

[10] That the word holy is used of charity, is evident from what was said above concerning the angels of heaven, namely, that there are some of them who receive more Divine good than Divine truth, and that there are others who receive more Divine truth than Divine good: the former constitute the celestial kingdom of the Lord, and are those who are in love to the Lord, and because they are in love to the Lord, they are called just; but the latter constitute the spiritual kingdom of the Lord, and are those who are in charity towards the neighbour, and on that account are called holy. (That there are two loves which constitute heaven - love to the Lord, and love towards the neighbour, or charity, and that the heavens are thence distinguished into two kingdoms, a celestial kingdom and a spiritual kingdom, may be seen in the work, Heaven and Hell 13-19 and n. 20-28.)

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Exodus 28

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1 "Bring Aaron your brother, and his sons with him, near to you from among the children of Israel, that he may minister to me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.

2 You shall make holy garments for Aaron your brother, for glory and for beauty.

3 You shall speak to all who are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron's garments to sanctify him, that he may minister to me in the priest's office.

4 These are the garments which they shall make: a breastplate, and an ephod, and a robe, and a coat of checker work, a turban, and a sash: and they shall make holy garments for Aaron your brother, and his sons, that he may minister to me in the priest's office.

5 They shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen.

6 "They shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skillful workman.

7 It shall have two shoulder straps joined to the two ends of it, that it may be joined together.

8 The skillfully woven band, which is on it, that is on him, shall be like its work and of the same piece; of gold, of blue, and purple, and scarlet, and fine twined linen.

9 You shall take two onyx stones, and engrave on them the names of the children of Israel:

10 six of their names on the one stone, and the names of the six that remain on the other stone, in the order of their birth.

11 With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones, according to the names of the children of Israel: you shall make them to be enclosed in settings of gold.

12 You shall put the two stones on the shoulder straps of the ephod, to be stones of memorial for the children of Israel: and Aaron shall bear their names before Yahweh on his two shoulders for a memorial.

13 You shall make settings of gold,

14 and two chains of pure gold; you shall make them like cords of braided work: and you shall put the braided chains on the settings.

15 "You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, you shall make it.

16 It shall be square and folded double; a span shall be its length of it, and a span its breadth.

17 You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be the first row;

18 and the second row a turquoise, a sapphire, and an emerald;

19 and the third row a jacinth, an agate, and an amethyst;

20 and the fourth row a chrysolite, an onyx, and a jasper: they shall be enclosed in gold in their settings.

21 The stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes.

22 You shall make on the breastplate chains like cords, of braided work of pure gold.

23 You shall make on the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate.

24 You shall put the two braided chains of gold in the two rings at the ends of the breastplate.

25 The other two ends of the two braided chains you shall put on the two settings, and put them on the shoulder straps of the ephod in its forepart.

26 You shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is toward the side of the ephod inward.

27 You shall make two rings of gold, and shall put them on the two shoulder straps of the ephod underneath, in its forepart, close by its coupling, above the skillfully woven band of the ephod.

28 They shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be on the skillfully woven band of the ephod, and that the breastplate may not swing out from the ephod.

29 Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Yahweh continually.

30 You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.

31 "You shall make the robe of the ephod all of blue.

32 It shall have a hole for the head in its midst: it shall have a binding of woven work around its hole, as it were the hole of a coat of mail, that it not be torn.

33 On its hem you shall make pomegranates of blue, and of purple, and of scarlet, around its hem; and bells of gold between and around them:

34 a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe.

35 It shall be on Aaron to minister: and its sound shall be heard when he goes in to the holy place before Yahweh, and when he comes out, that he not die.

36 "You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, 'HOLY TO YAHWEH.'

37 You shall put it on a lace of blue, and it shall be on the sash; on the front of the sash it shall be.

38 It shall be on Aaron's forehead, and Aaron shall bear the iniquity of the holy things, which the children of Israel shall make holy in all their holy gifts; and it shall be always on his forehead, that they may be accepted before Yahweh.

39 You shall weave the coat in checker work of fine linen, and you shall make a turban of fine linen, and you shall make a sash, the work of the embroiderer.

40 "You shall make coats for Aaron's sons, and you shall make sashes for them and you shall make headbands for them, for glory and for beauty.

41 You shall put them on Aaron your brother, and on his sons with him, and shall anoint them, and consecrate them, and sanctify them, that they may minister to me in the priest's office.

42 You shall make them linen breeches to cover the flesh of their nakedness; from the waist even to the thighs they shall reach:

43 They shall be on Aaron, and on his sons, when they go in to the Tent of Meeting, or when they come near to the altar to minister in the holy place; that they don't bear iniquity, and die: it shall be a statute forever to him and to his descendants after him.

   

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