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Izlazak 30

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1 Još načini oltar kadioni, od drveta sitima načini ga.

2 Dužina neka mu bude lakat, i širina lakat, četvorouglast da bude, i dva lakta visok; iz njega neka mu izlaze rogovi.

3 I pokuj ga čistim zlatom, ozgo sa strana unaokolo, i rogove njegove; i načini mu venac zlatan unaokolo.

4 I načini mu po dva biočuga zlatna ispod venca na dva ugla njegova s obe strane, i kroz njih ćeš provući poluge da se može nositi.

5 A poluge načini od drveta sitima, i okuj ih u zlato.

6 I metni ga pred zaves koji visi pred kovčegom od svedočanstva prema zaklopcu koji je nad svedočanstvom, gde ću se s tobom sastajati.

7 I neka kadi na njemu Aron kadom mirisnim; svako jutro neka kadi kad spremi žiške.

8 I kad zapali Aron žiške uveče, neka kadi; neka bude kad svagdašnji pred Gospodom od kolena do kolena vašeg.

9 Ne prinosite na njemu kad tuđi niti žrtvu paljenicu niti prinos; ni naliv ne lijte na njemu.

10 Samo očišćenje neka čini nad rogovima njegovim Aron jednom u godini; krvlju od žrtve za greh u dan očišćenja jednom u godini činiće očišćenja na njemu od koljena do koljena vašeg; jer je to svetinja nad svetinjama Gospodu.

11 Još reče Gospod Mojsiju govoreći:

12 Kad staneš brojati sinove Izrailjeve, između onih koji idu u broj svaki neka dade otkup za život svoj Gospodu, kad ih staneš brojati, da ne bi došlo na njih kakvo zlo kad ih staneš brojati.

13 A neka da svaki koji ide u broj pola sikla, po siklu svetom (a taj je sikal dvadeset novčića); pola sikla biće prilog Gospodu.

14 Ko god ide u boj, od dvadeset godina i više, neka da prilog Gospodu.

15 Bogati da ne da više a siromah da ne da manje od po sikla, kad daju prilog Gospodu na očišćenje duša vaših.

16 I uzevši novce za očišćenje od sinova Izrailjevih ostavi ih za potrebu u šatoru od sastanka, i biće sinovima Izrailjevim spomen pred Gospodom za očišćenje duša vaših.

17 Još reče Gospod Mojsiju govoreći:

18 Načini i umivaonicu od bronze i podnožje joj od bronze za umivanje; i metni je između šatora od sastanka i oltara, i nalij u nju vode.

19 Da iz nje pere Aron i sinovi njegovi ruke svoje i noge svoje.

20 Kad idu u šator od sastanka, neka se umivaju vodom, da ne izginu, ili kad pristupaju k oltaru da služe i da pale žrtvu ognjenu Gospodu.

21 Tada neka peru ruke svoje i noge svoje da ne izginu. To neka im bude uredba večna Aronu i semenu njegovom od kolena do kolena.

22 Još reče Gospod Mojsiju govoreći:

23 Uzmi mirisa najboljih: smirne najčistije pet stotina sikala i cimeta mirisavog pola toliko, dvesta pedeset, i iđirota takođe dvesta pedeset,

24 I kasije pet stotina merom svetom, i ulja maslinovog jedan in.

25 I od toga načini ulje za sveto pomazanje, ulje najbolje veštinom apotekarskom; to da bude ulje svetog pomazanja.

26 I njim pomaži šator od sastanka i kovčeg od svedočanstva,

27 I sto i sve sprave njegove, i svećnjak i sprave njegove, i oltar kadioni,

28 I oltar na kome se prinosi žrtva paljenica, i sve sprave njegove, i umivaonicu i podnožje njeno.

29 Tako ćeš ih osvetiti, te će biti svetinja nad svetinjom, i šta ih se god dotakne biće sveto.

30 Pomaži i Arona i sinove njegove, i osvetićeš ih da mi budu sveštenici.

31 A sinovima Izrailjevim kaži i reci: Ovo neka mi bude ulje svetog pomazanja od kolena do kolena vašeg.

32 Telo čovečje neka se ne maže njim, niti pravite takvo ulje kakvo je ono; sveto je, neka vam bude sveto.

33 Ako li bi ko načinio tako ulje ili namazao njim drugog, istrebiće se iz naroda svog.

34 I reče Gospod Mojsiju: Uzmi mirisa, stakte, oniha i halvana mirisavog, i tamjana čistog, koliko jednog toliko drugog.

35 I od toga načini kad, sastavljen veštinom apotekarskom, čist i svet.

36 I istucavši ga nasitno, metaćeš ga pred svedočanstvom u šatoru od sastanka, gde ću se sastajati s tobom; to neka vam bude svetinja nad svetinjama.

37 A takav kad kakav načiniš nemojte sebi praviti; to neka ti je svetinja za Gospoda.

38 Ako li bi ko načinio takav da ga miriše, istrebiće se iz naroda svog.

   

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Apocalypse Explained # 1150

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1150. Verse 13. And cinnamon and incense signifies profaned worship from celestial love. This is evident from the signification of "cinnamon," as being the good of celestial love (of which presently); also from the signification of "incense or perfume," as being the truth of celestial love, which truth is the good of wisdom because it is from the good of celestial love. Worship from celestial love is meant because in this verse things relating to worship are enumerated, while in the former verse the things relating to doctrine were enumerated. That things relating to worship are here signified can be seen from what follows, and also from this, that so many particulars are enumerated, which would not have been done except to describe the profanation of all things of worship from first to last. There is this distinction between doctrine and worship, that doctrine teaches how God must be worshiped, and how man must live that he may withdraw from hell and draw near to heaven; but this is effected by worship, since worship is actual as well as oral.

[2] "Cinnamon" signifies celestial love because it is a most excellent aromatic, and for this reason the oil for holy anointing was prepared from this and other aromatics (as may be seen Exodus 30:23, 24); and the oil for holy anointing signified the Divine love, and the aromatics, which were pure myrrh, aromatic cinnamon, sweet calamus, and cassia, signified the Divine wisdom, and when united with the oil of olive signified the Lord's Divine wisdom united to His Divine love. The Divine wisdom was signified by those aromatics, because "odor" signifies perception, and perception belongs to wisdom. As this was the signification of the oil of anointing, all things that were to serve for worship were sanctified by it, as the altar, the Tent of meeting, the ark with the mercy-seat and cherubs, also Aaron's garments of holiness, and Aaron himself. This makes evident that "cinnamon" signifies celestial good, and "incense or perfumes" signifies such things as proceed from that good, all of which have reference to truth, and truth in its form is wisdom. And because this truth derives its essence from the good of celestial love it is called the good of wisdom. That the worship from that love has been profaned is evident from what has been said above about the profanation of all things of doctrine; and when all things of doctrine have been profaned all things of worship are also profaned, since worship is from doctrine and according to doctrine.

(Continuation respecting the Athanasian Faith)

[3] 4. The fourth law of the Divine providence is, That the understanding and will must not be compelled in the least, since all compulsion by another takes away freedom, but man should compel himself, for to compel oneself is from freedom. Man's freedom belongs to his will, and from the will it is in the thought of the understanding, and through the thought in the speech of the lips and in the action of the body. For when a man wills anything from freedom he says, I will to think this, I will to speak this, and I will to do this. Moreover, from the freedom of the will man has the ability to think, to speak, and to act; for the will gives this ability, because it gives freedom. Since freedom belongs to man's will it also belongs to his love, since nothing constitutes freedom in man except the love that is of his will; and for this reason that love is man's life; for man is such as his love is; consequently whatever goes forth from the love of his will goes forth from his life. This makes clear that freedom belongs to man's will, to his love, and to his life, consequently that it makes one with what is his own [proprium] and with his nature and disposition.

[4] Now because it is the Lord's will that everything that comes from Himself to man should be appropriated to man as if it were his own, since otherwise there would be in man no reciprocal by which conjunction is effected, so it is a law of the Divine providence that man's understanding and will should not be compelled in the least by another. For who is not able to think and will evil or good, against the laws or with the laws, against the king or with the king, and even against God or with God? Yet man is not allowed to speak and do everything that he thinks and wills. There are fears that compel the externals, but they do not compel the internals; and for the reason that the externals must be reformed by means of the internals, and not the internals by means of the externals; for what is internal flows into what is external, and not the reverse. Moreover, internals belong to man's spirit, and externals to his body, and as it is the spirit of man that must be reformed the spirit is not compelled.

[5] Nevertheless, there are fears that compel man's internals or his spirit, but they are only such fears as flow in from the spiritual world, and which relate on the one hand to the punishments of hell, and on the other to the loss of favor with God. But fear on account of the punishments of hell is an external fear of the thought and will, while the fear of the loss of favor with God is an internal fear of the thought and will, and is the holy fear that adds and conjoins itself to the love, with which at length it makes one essence. It is like one who loves another and from love fears to injure him.

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