La Biblia

 

Исход 30

Estudio

   

1 И сделай жертвенник для приношения курений, из дерева ситтим сделай его:

2 длина ему локоть, и ширина ему локоть; он должен быть четыреугольный; а вышина ему два локтя; из него должны выходить роги его;

3 обложи его чистым золотом, верх его и бока его кругом, и роги его;и сделай к нему золотой венец вокруг;

4 под венцом его на двух углах его сделай два кольца из золота;сделай их с двух сторон его; и будут они влагалищем для шестов, чтобы носить его на них;

5 шесты сделай из дерева ситтим и обложи их золотом.

6 И поставь его пред завесою, которая пред ковчегом откровения, против крышки, которая на ковчеге откровения, где Я буду открываться тебе.

7 На нем Аарон будет курить благовонным курением; каждоеутро, когда он приготовляет лампады, будет курить им;

8 и когда Аарон зажигает лампады вечером, он будет курить им: это – всегдашнее курение пред Господом в роды ваши.

9 Не приносите на нем никакого иного курения, ни всесожжения, ни приношения хлебного, и возлияния не возливайте на него.

10 И будет совершать Аарон очищение надрогами его однажды в год; кровью очистительной жертвы за грех он будет очищать его однажды в год в роды ваши. Это святыня великая у Господа.

11 И сказал Господь Моисею, говоря:

12 когда будешь делать исчисление сынов Израилевых припересмотре их, то пусть каждый даст выкуп за душу свою Господу при исчислении их, и не будет между ними язвы губительной при исчислении их;

13 всякий, поступающий в исчисление, должен давать половину сикля, сикля священного; в сикле двадцать гер: полсикля приношение Господу;

14 всякий, поступающий в исчисление от двадцати лет и выше, должендавать приношение Господу;

15 богатый не больше и бедный не меньше полсикля должны давать в приношение Господу, для выкупа душ ваших;

16 и возьми серебро выкупа от сынов Израилевых и употребляй его наслужение скинии собрания; и будет это для сынов Израилевых в память пред Господом, дляискупления душ ваших.

17 И сказал Господь Моисею, говоря:

18 сделай умывальник медный для омовения и подножие его медное, ипоставь его между скиниею собрания и между жертвенником, и налей в него воды;

19 и пусть Аарон и сыны его омывают из него руки свои и ноги свои;

20 когда они должны входить в скинию собрания, пусть они омываются водою, чтобы им неумереть; или когда должны приступать к жертвеннику для служения, для жертвоприношения Господу,

21 пусть они омывают руки свои и ноги свои водою, чтобы им не умереть; и будет им это уставом вечным, ему и потомкам его в роды их.

22 И сказал Господь Моисею, говоря:

23 возьми себе самых лучших благовонных веществ: смирны самоточной пятьсот сиклей , корицы благовонной половину против того, двести пятьдесят, тростника благовонного двести пятьдесят,

24 касии пятьсот сиклей , по сиклю священному, и масла оливкового гин;

25 и сделай из сего миро для священного помазания, масть составную, искусством составляющего масти: это будет миро для священного помазания;

26 и помажь им скинию собрания и ковчег откровения,

27 и стол и все принадлежности его, и светильник и все принадлежности его, и жертвенник курения,

28 и жертвенник всесожжения и все принадлежности его, и умывальник и подножие его;

29 и освяти их, и будет святыня великая: все, прикасающееся к ним, освятится;

30 помажь и Аарона и сынов его и посвяти их, чтобы они были священниками Мне.

31 А сынам Израилевым скажи: это будет у Меня миро священного помазания в роды ваши;

32 тела прочих людей не должно помазывать им, и по составу его не делайте подобного ему;оно – святыня: святынею должно быть для вас;

33 кто составит подобное ему или кто помажет им постороннего, тотистребится из народа своего.

34 И сказал Господь Моисею: возьми себе благовонных веществ: стакти, ониха, халвана душистого и чистого ливана, всего половину,

35 и сделай из них искусством составляющего мастикурительный состав, стертый, чистый, святый,

36 и истолки его мелко, и полагай его пред ковчегом откровения в скинии собрания, где Я буду открываться тебе: это будет святыня великая для вас;

37 курения, сделанного по сему составу, не делайте себе: святынею да будет оно у тебядля Господа;

38 кто сделает подобное, чтобы курить им, истребится из народа своего.

   

De obras de Swedenborg

 

Arcana Coelestia #10181

Estudiar este pasaje

  
/ 10837  
  

10181. 'And two cubits shall its height be' means degrees of the good and truth, and the joining together of them. This is clear from the meaning of 'two' as a joining together, dealt with in 1686, 5194, 8423; and from the meaning of 'height' as degrees of the good and consequently of the truth, dealt with in 9489, 9773. By degrees of height degrees from inner to outer levels, or from inmost to outermost ones should be understood. Regarding the nature of these degrees, see what has been shown and made clear in 3405, 3691, 4145, 4154, 5114, 5146, 8603, 8945, 10099.

[2] There are two kinds of degrees - degrees extending along the length and breadth, and degrees of height and depth. The second kind are very different from the first. Degrees of length and breadth are such as follow in succession from the middle to outlying parts, whereas degrees of height pass from inner to outer levels. The first kind of degrees - those of length and breadth - are ones that grow continuously less and less from the middle to the outlying parts, just as light gets weaker as it flows from its source all the way to where it fades, or just as what the eye sees diminishes as it looks from things nearby to those in the far distance, or just as what the understanding sees lessens as it turns from matters which are in the light to those which depart into the shade. But degrees of height, which pass from inmost to outermost, or from highest to lowest, are not continuous but discrete. They are like the inmost parts of a seed in relation to the outer parts of it, or like the inmost levels of a human being in relation to the outermost, or like the inmost part of the angelic heaven in relation to the outermost part of it. These degrees are separate and distinct from one another like producer and product.

[3] Things in an inner degree are more perfect than those in an outer one, bearing no resemblance to them except through correspondences. This explains why those who are in the inmost heaven are more perfect than those in the middle heaven, and these are more perfect than those in the lowest. The same applies to a person in whom heaven is present. The inmost level of that person exists in a more perfect condition than the middle, and this in a more perfect condition than the lowest; and these are linked to one another solely through correspondences, the nature of which has been shown extensively in explanations given before.

[4] Without gaining an understanding of these degrees no one can possibly see how the heavens are distinct from one another, nor how the inner capabilities of a human being are distinct from outer ones, nor thus how the soul is distinct from the body. There can be no grasp at all of what the internal sense of the Word is and how it is distinct from the external sense, nor indeed how the spiritual world is distinct from the natural world. There cannot be even any understanding, either, of the nature and origin of correspondences and representations, and scarcely any of what influx is. People whose thought does not rise above the level of the senses do not grasp any of these distinctions. They see any increase or decrease in accordance with these degrees as something continuous, so that to them these degrees are like those of length and breadth, which consequently causes them to stand in a position far removed from true intelligence.

[5] These degrees are degrees of height, and therefore 'high' in the Word is used to mean that which is more internal, 2148, 4210, 4599, and being what is more internal it is also more perfect. So it is that in the Word the Lord is spoken of as the Highest, for He is perfection itself, Intelligence and Wisdom themselves, and Goodness and Truth themselves. So it is also that heaven is spoken of as being on high, for it is preserved in its state of perfection, intelligence, wisdom, goodness, and truth by the Lord; and hell is spoken of as being deep down, for no perfection, intelligence, or wisdom, nor any goodness or truth exist there.

  
/ 10837  
  

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

De obras de Swedenborg

 

Arcana Coelestia #10099

Estudiar este pasaje

  
/ 10837  
  

10099. 'Shall be for his sons after him' means within the natural, successively. This is clear from the meaning of 'Aaron's sons' as those things which emanate from Divine Good as the Father, dealt with in 9807, 10068; and from the meaning of 'after him' as successively or in successive order. And when those things are said of Aaron's garments, which represented the Divine Spiritual, 10098, the statement that 'they shall be for his sons after him' means the Divine Spiritual within the natural, successively. For there are three entities which succeed one another in heaven and which, if people are to have any clear-cut idea of them, must be called by their particular names - celestial, spiritual, and natural. These three emanate there in order one from another; they are interconnected by an influx passing successively from one on to the next, and in this way they make one. What is Divine and the Lord's in the heavens is referred to by these different names on account of differences in the reception of it.

[2] The subject at present is the second ram, called the ram of fillings [of the hand]; and 'filling the hand' means consecration to represent what is Divine and the Lord's in the heavens, and the transmission and the reception of it there, 10019. Consequently, in order that the reception of it in the natural may also be described, the present verse speaks about Aaron's garments, about their being worn in succeeding years by his sons after him. By this the succeeding stage of that reality in the heavens which is meant by 'the filling of the hands' should be understood. From this it is evident that these matters in the internal sense hold together in an unbroken sequence, even though in the sense of the letter a break in the series of details regarding what had to be done with the ram is apparent here.

Since things which exist in successive order in heaven are the subject here, something must also be stated to explain what 'successive' means. The majority of learned people at the present day have no other idea of things existing in successive order than of a continuation, or of things held together by continuing one into the next. This being their idea of the way that things succeed one another they can have no conception of the nature of the difference between exterior and interior things in a person, nor consequently of the difference between a person's body and his spirit. When therefore they contemplate these matters with the ideas they have they cannot possibly understand how a person's spirit can be alive within a human form after the decay or death of the body.

[3] But things existing in successive order are not continuous, merging one into the next; instead they are discrete, that is, belong to distinct degrees that are clear-cut one from the next. For interior things are entirely distinct from exterior ones, so distinct that the exterior things can be separated and the interior ones still retain the life they have. So it is that a person can be withdrawn from the body and think within his spirit or, as an expression commonly used by the ancients puts it, withdrawn from sensory perceptions and raised to more internal things. The ancients also knew that when a person is withdrawn from perceiving things with his physical senses he is drawn up or raised to the light belonging to his spirit, that is, the light of heaven. So it was also that learned ancients knew that when their body had decayed they would be living a more internal life, which they called their spirit. And since they regarded this life to be the truly human life they also knew that they would be living within a human form. Such was the idea they had regarding a person's soul. And since that life partook of Divine life they perceived that their soul was immortal; for they knew that that part of a person which was a partaker of Divine life and for this reason linked to it could never die.

[4] But this idea of a person's soul and spirit disappeared after those ancient times, for the reason, as stated above, that people did not have a right idea about things existing in successive order. This also explains why those who in their thinking rely on present-day learning do not know what the spiritual is, nor that this is distinct from the natural. For those who conceive of things in successive order as something continuous inevitably take the spiritual to be nothing more than a purer extension of the natural, when yet the spiritual and the natural are as distinct from each other as prior and posterior, and so as that which begets and that which is begotten. Consequently learned people such as these do not see the difference between the internal or spiritual man and the external or natural man, nor therefore between a person's inward thought and will and his outward thought and will. Consequently also they cannot understand anything regarding faith and love, heaven and hell, or the life of a person after death.

[5] But those who have a right and distinct idea about things existing in successive order can in some measure comprehend that with a person who is being regenerated interior things are opened in successive order, and that as they are opened they are also raised to interior light and life, and nearer to the Divine; and that this opening and consequent raising is accomplished by means of God's truths, which are vessels receptive of the good of love from the Divine. The good of love is what joins a person directly to the Divine, for love is spiritual togetherness. From this it follows that a person can be opened and raised up on increasingly internal levels, in the measure that the good of love from the Divine exists in him, and conversely that there is no such opening or consequent raising up with the person who does not receive God's truths, which happens if evil resides in him. But a fuller statement regarding this successive order and its mysteries will in the Lord's Divine mercy be presented elsewhere 1 .

Notas a pie de página:

1. This intention was not fulfilled in Arcana Caelestia. But see Divine Love and Wisdom published in 1763, paragraphs 173-281, in particular 205-208.

  
/ 10837  
  

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