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Exodus 30

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1 `And thou hast made an altar [for] making perfume; [of] shittim wood thou dost make it;

2 a cubit its length, and a cubit its breadth, (it is square), and two cubits its height; its horns [are] of the same.

3 `And thou hast overlaid it with pure gold, its top, and its sides round about, and its horns; and thou hast made to it a crown of gold round about;

4 and two rings of gold thou dost make to it under its crown; on its two ribs thou dost make [them], on its two sides, and they have become places for staves, to bear it with them.

5 `And thou hast made the staves of shittim wood, and hast overlaid them with gold;

6 and thou hast put it before the vail, which [is] by the ark of the testimony, before the mercy-seat which [is] over the testimony, whither I am met with thee.

7 `And Aaron hath made perfume on it, perfume of spices, morning by morning; in his making the lamps right he doth perfume it,

8 and in Aaron's causing the lamps to go up between the evenings, he doth perfume it; a continual perfume before Jehovah to your generations.

9 `Ye do not cause strange perfume to go up upon it, and burnt-offering, and present, and libation ye do not pour out on it;

10 and Aaron hath made atonement on its horns, once in a year, by the blood of the sin-offering of atonements; once in a year doth he make atonement for it, to your generations; it [is] most holy to Jehovah.'

11 And Jehovah speaketh unto Moses, saying,

12 `When thou takest up the sum of the sons of Israel for their numbers, then they have given each an atonement [for] his soul to Jehovah in their being numbered, and there is no plague among them in their being numbered.

13 `This they do give, every one passing over unto those numbered, half a shekel, by the shekel of the sanctuary (the shekel [is] twenty gerahs); half a shekel [is] the heave-offering to Jehovah;

14 every one passing over unto those numbered, from a son of twenty years and upwards, doth give the heave-offering of Jehovah;

15 the rich doth not multiply, and the poor doth not diminish from the half-shekel, to give the heave-offering of Jehovah, to make atonement for your souls.

16 `And thou hast taken the atonement-money from the sons of Israel, and hast given it for the service of the tent of meeting; and it hath been to the sons of Israel for a memorial before Jehovah, to make atonement for your souls.'

17 And Jehovah speaketh unto Moses, saying,

18 `And thou hast made a laver of brass (and its base of brass), for washing; and thou hast put it between the tent of meeting and the altar, and hast put water there;

19 and Aaron and his sons have washed at it their hands and their feet,

20 in their going in unto the tent of meeting they wash [with] water, and die not; or in their drawing nigh unto the altar to minister, to perfume a fire-offering to Jehovah,

21 then they have washed their hands and their feet, and they die not, and it hath been to them a statute age-during, to him and to his seed to their generations.'

22 And Jehovah speaketh unto Moses, saying,

23 `And thou, take to thyself principal spices, wild honey five hundred [shekels]; and spice-cinnamon, the half of that, two hundred and fifty; and spice-cane two hundred and fifty;

24 and cassia five hundred, by the shekel of the sanctuary, and olive oil a hin;

25 and thou hast made it a holy anointing oil, a compound mixture, work of a compounder; it is a holy anointing oil.

26 `And thou hast anointed with it the tent of meeting, and the ark of the testimony,

27 and the table and all its vessels, and the candlestick and its vessels, and the altar of perfume,

28 and the altar of burnt-offering and all its vessels, and the laver and its base;

29 and thou hast sanctified them, and they have been most holy; all that is coming against them is holy;

30 and Aaron and his sons thou dost anoint, and hast sanctified them for being priests to Me.

31 `And unto the sons of Israel thou dost speak, saying, A holy anointing oil is this to Me, to your generations;

32 on flesh of man it is not poured, and with its proper proportion ye make none like it; it [is] holy; it is holy to you;

33 a man who compoundeth [any] like it, or who putteth of it on a stranger -- hath even been cut off from his people.'

34 And Jehovah saith unto Moses, `Take to thee spices, stacte, and onycha, and galbanum, spices and pure frankincense; they are part for part;

35 and thou hast made it a perfume, a compound, work of a compounder, salted, pure, holy;

36 and thou hast beaten [some] of it small, and hast put of it before the testimony, in the tent of meeting, whither I am met with thee; most holy it is to you.

37 `As to the perfume which thou makest, with its proper proportion ye do not make to yourselves, holy it is to thee to Jehovah;

38 a man who maketh [any] like it -- to be refreshed by it -- hath even been cut off from his people.'

   

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Arcana Coelestia # 10298

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10298. 'And you shall make this an incense' means worship consisting of them. This is clear from the meaning of 'incense' as acts of thanksgiving, adoration, prayer, and like forms of worship, which are emanations from the heart passing into thought and speech, dealt with in 9475. By 'the smoke of the incense' a raising up is meant, 10177, 10198, and by 'a sweet odour' a perception and reception that are pleasing, in the places referred to in 10292.

[2] Since the worship of God, meant by 'sweet-smelling incense', is described here, and the spices from which that incense was made mean different kinds of truth in their proper order, what that worship is like must be stated briefly here. But it is impossible to reveal this arcanum without knowledge of the nature of the human being. The human being is a human being not by virtue of his face, nor indeed by virtue of his speech, but by virtue of his understanding and will. The character of understanding and will make a human being what he is. It is well known that at birth nothing constituting his understanding nor anything composing his will exists, and that from earliest childhood his understanding and his will are being formed gradually. In this way he is made a human being, and the kind of human being he becomes is determined by the character of those two powers of mind that have been formed in him. The understanding is formed by means of truths and the will by means of forms of good, so much so that his understanding is nothing other than a mass of ideas such as are related to truths, and his will nothing other than an affection for things such as are called good. From this it follows that nothing else than the truth and the good from which both his powers of mind have been formed constitute the human being.

[3] All the individual parts of his body correspond to them, as may be recognized from the consideration that the body acts instantaneously in response to what the understanding thinks and the will intends. For his mouth speaks in conformity with his thoughts, his face alters in conformity with his affections, and his body makes movements in conformity with the signals received from both. From this it is evident that the character of a person's understanding and will, thus what he is like in respect of truths and forms of good there, make him wholly and completely what he is. For as has been stated, truths constitute the understanding part of his mind and forms of good the will part, or what amounts to the same thing, his truth and his good constitute the human being.

[4] This is plainly apparent in the case of spirits. They are nothing other than their own truths and forms of good, which they took to themselves when they were people living in the world. But they are still human forms, and therefore the character of the truths and forms of good that are theirs shines from their faces; it is also revealed in their tone of voice and the feeling in what they say, in their gestures, and most of all in the words they use when they speak. For the words composing their speech are not like those used by people in the world but are in complete harmony with the truths and forms of good that reside with them, in such complete harmony that they flow naturally from them. This kind of speech is what spirits and angels use when they talk to one another. As to his spirit a person uses something similar while living in the world, though he is unaware of doing so then. For his thought consists of ideas of this type, as has also been observed by certain learned people who have termed those ideas immaterial and intellectual. Those ideas become words after death, when the person becomes a spirit. From all this it is again evident that nothing else than his truth and his good constitute the human being. Consequently after death he continues to be the kind of person that his truth and good have made him. The words 'the kind that his truth and good have made him' should be taken to mean also the kind that his falsity and evil have made him; for people who are bad call falsity truth, and evil they call good.

[5] This arcanum is what people must be fully aware of if they are to have any knowledge of what the worship of God is like. But in addition to this, another needs to be known, namely that the entire person is present within every idea emanating from the person's will. This also follows from the first, for what a person thinks springs from the truth and what he wills from the good that constitute him. This may be seen to be so from the following experience, that when angels perceive one idea a person has, or one idea a spirit has, they know instantly the character of that person or this spirit.

[6] These things have been stated in order that people may know what the worship of God, meant by the incense consisting of the spices, is like, namely that the entire person is present within every single part of his worship, because the truth and good constituting him are present within it. This is the reason why the four spices are mentioned, by which all the levels of truth in their entirety are meant. From this it also follows that it amounts to the same thing whether you say that the worship of God consists of these levels of truth and good or you say that the person consists of them; for as has been stated, the entire person is present within all the particular ideas which compose his thought and constitute his worship.

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