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Exodus 30

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1 Uděláš i oltář, na němž by se kadilo; z dříví setim uděláš jej.

2 Lokte zdélí, a lokte zšíří, čtverhraný bude, a dvou loket zvýší; z něho budou rohy jeho.

3 Obložíš pak jej zlatem čistým, svrchek jeho i po stranách vůkol i rohy jeho; a uděláš mu korunu zlatou vůkol.

4 Po dvou také kruzích zlatých uděláš u něho, pod korunou ve dvou úhlech jeho, po obou stranách jeho; a skrze ně provlečeš sochory, aby nošen byl na nich.

5 Ty pak sochory uděláš z dříví setim, a obložíš je zlatem.

6 A postavíš jej před oponou, za kterouž jest truhla svědectví, před slitovnicí, kteráž jest nad svědectvím, kdež přicházeti budu k tobě.

7 I kaditi bude na něm Aron kadidlem z vonných věcí; každého jitra, když spraví světla, kaditi bude.

8 Tolikéž když rozsvítí Aron lampy k večerou, kaditi bude kaděním vonných věcí ustavičně před Hospodinem po rodech vašich.

9 Nevložíte na něj kadidla cizího, ani zápalu, ani oběti suché, ani oběti mokré obětovati budete na něm.

10 Toliko očištění vykoná nad rohy jeho Aron jednou v roce, krví oběti za hřích v den očišťování; jednou v roce očištění vykoná na něm po rodech vašich; svatosvaté jest Hospodinu.

11 Mluvil pak Hospodin k Mojžíšovi, řka:

12 Když vyzdvihneš hlavní summu synů Izraelských náležejících ku počtu, dá jeden každý výplatu duše své Hospodinu, když je počítati budeš, aby nebyla na nich rána, když sečteni budou.

13 Toto pak dají: Každý z těch, kteří jdou v počet, půl lotu dá, podlé lotu svatyně. (Dvadceti peněz platí ten lot.) Půl lotu obět pozdvižení bude Hospodinu.

14 Kdožkoli jde v počet od dvadcíti let a výše, tu obět pozdvižení ať dá Hospodinu.

15 Bohatý nedá více, a chudý nedá méně, než půl lotu, když dávati budou obět pozdvižení Hospodinu k očištění duší vašich.

16 A vezma stříbro očištění od synů Izraelských, dáš je na potřeby k službě stánku úmluvy; a bude to synům Izraelským na památku před Hospodinem k očištění duší vašich.

17 Mluvil také Hospodin k Mojžíšovi, řka:

18 Uděláš i umyvadlo měděné k umývání a podstavek jeho měděný, a postavíš je mezi stánkem úmluvy a oltářem, a naleješ do něho vody.

19 Umývati budou z něho Aron i synové jeho ruce své i nohy své.

20 Když vcházeti budou do stánku úmluvy, umývati se budou vodou, aby nezemřeli, aneb když by měli přistupovati k oltáři, aby sloužili, a zapalovali obět ohnivou Hospodinu.

21 I budou umývati ruce i nohy své, aby nezemřeli. A bude jim ustanovení toto věčné, Aronovi i semeni jeho po rodech jejich.

22 Mluvil také Hospodin k Mojžíšovi, řka:

23 Ty pak vezmi sobě vonných věcí předních: Mirry nejčistší pět set lotů, a skořice vonné polovici toho, totiž dvě stě a padesát, a prustvorce vonného dvě stě a padesát;

24 Kasie pak pět set lotů na váhu svatyně, oleje olivového míru hin.

25 A uděláš z toho olej pomazání svatého, mast nejvýbornější dílem apatykářským. olej pomazání svatého bude.

26 Pomažeš jím stánku úmluvy i truhly svědectví,

27 A stolu i všech nádob k němu, svícnu i všech nádob jeho, i oltáře, na němž se kadí;

28 Oltáře také, na němž se pálí oběti, a všech nádob jeho, i umyvadla s podstavkem jeho.

29 Tak posvětíš jich, aby byly nejsvětější. Cožkoli dotkne se jich, posvěceno bude.

30 Arona také a synů jeho pomažeš, a posvětíš jich, aby úřad kněžský konali přede mnou.

31 K synům pak Izraelským mluviti budeš, řka: Tento olej pomazání svatého bude mi v národech vašich.

32 Tělo člověka nebude mazáno jím, a podlé složení jeho neuděláte podobného. Svatýť jest, svatý vám bude.

33 Kdo by koli udělal mast podobnou, a neb mazal by jí cizího, vyhlazen bude z lidu svého.

34 I řekl Hospodin Mojžíšovi: Vezmi sobě vonných věcí, balsamu, onychi, galbanu vonného, a kadidla čistého; jednostejná váha toho bude.

35 A uděláš z toho kadidlo, složení dílem apatykářským smíšené, čisté a svaté.

36 A ztluka to drobně, klásti budeš z něho před svědectvím v stánku úmluvy, kdež přicházeti budu k tobě. Nejsvětější to vám bude.

37 Neuděláte sobě kadidla podlé složení tohoto, kteréž připravíš; za svatou věc tobě bude pro Hospodina.

38 Kdo by koli dělal co podobného k vůni sobě, vyhlazen bude z lidu svého.

   

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Apocalypse Explained #567

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567. And I heard one voice from the four horns of the golden altar which is before God.- That this signifies revelation from the Lord out of the spiritual heaven, is evident from the signification of hearing a voice, as denoting revelation, because what was revealed by that voice follows; and from the signification of the golden altar which is before God, as denoting the spiritual Divine of which we shall speak presently; and from the signification of the four horns of the altar, as denoting the spiritual Divine in its ultimates. For the horns were in the ultimates of both altars, as well the altar of burnt-offering, as the altar of incense which is the golden altar; and because the horns were the ultimates of those altars, therefore they signified the Divine as to power, for all power is in ultimates, and for this reason the horns of the altars signified the Divine as to omnipotence; concerning the signification of these, see above (n. 316). That the altar of burnt-offering signified the celestial Divine, which is the Divine Good, may be seen above (n. 391:1-21, 490, 496). But that the altar of incense, or the golden altar, represented and thence signified the spiritual Divine, which is the Divine Truth proceeding from the Lord, is evident from its description to be dealt with below.

[2] It shall be first explained here why the voice was heard from the four horns of the altar. The horns, which projected and stood out from the altars above mentioned, signified every thing belonging to them as to power, as is evident from what has been said and shown above (n. 346, 417), and also from what has been said and shown concerning ultimates in the Arcana Coelestia, as, that interiors flow in successively into externals, even into the extremes or ultimates, and that there also they exist and subsist (n. 624, 6239, 6465, 9215, 9216); that they not only flow in successively, but also form in the ultimate what is simultaneous (in what order, n. 5897, 6451, 8603, 10099); that therefore strength and power are in ultimates (n. 9836); that therefore responses and revelations were given in ultimates (n. 9905, 10548). Since responses and revelations were given in ultimates, it is evident that the reason, why the voice was heard from the four horns of the golden altar, is that the golden altar signifies the spiritual Divine, which is the Divine Truth that reveals, and that the horns signify the ultimates thereof, by means of which revelation is made. The golden altar, upon which they offered incense, signifies the spiritual Divine, which is Divine Truth proceeding from the Lord, because the offerings of incense which were offered upon that altar, signified worship from spiritual good, and the hearing and reception thereof by the Lord; see above (n. 324, 491, 492, 494).

[3] That the altar of incense signified the spiritual Divine, and that the offerings of incense upon it signified worship from spiritual good, and the favourable hearing and reception of it by the Lord, is evident from the construction of that altar, the details of which represented and signified those things. The construction of the altar of incense is thus described in Moses:

"Thou shalt make an altar of the offering of incense; of Shittim wood, shalt thou make it. A cubit shall be the length thereof, and a cubit the breadth thereof; foursquare shall it be; and two cubits shall be the height thereof; the horns thereof shall be out of it. And thou shalt overlay it with pure gold, the top thereof, and the walls thereof round about, and the horns thereof; and thou shalt make unto it a border of gold round about. And two golden rings shalt thou make to it, under the border of it, upon the two ribs thereof, upon the two sides of it shalt thou make it; and they shall be for places for the staves to bear it withal. And thou shalt make the staves of Shittim wood, and overlay them with gold. And thou shalt put it before the veil that is over the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with thee. And Aaron shall burn thereon incense of spices in the morning; in the morning, when he dresseth the lamps he shall burn incense upon it. And when Aaron lighteth the lamps between the evenings, he shall burn incense upon it, a perpetual incense before Jehovah throughout your generations. Ye shall offer no strange incense thereon, nor burnt-sacrifice, nor meal-offering; neither shall ye pour drink-offering thereon. And Aaron shall make an expiation upon the horns of it once in a year of the blood of the expiations of sin; once in the year shall he make expiation upon it throughout your generations; this is the holy of holies unto Jehovah" (Exodus 30:1-10).

That these details concerning that altar, signify, in the internal sense, worship from spiritual good, which is the good of charity towards the neighbour, and also the favourable hearing and reception of it by the Lord, may be seen in the Arcana Coelestia, (n. 10176-10213), where they are explained in their series.

  
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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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Arcana Coelestia #3316

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3316. 'Jacob boiled pottage' means matters of doctrine when massed together. This is clear from the representation of 'Jacob' as the doctrine of natural truth, dealt with in 3305, and so as matters of doctrine within the natural man, and from the meaning of 'pottage' as a massing together of such matters of doctrine. Indeed 'boiling pottage' is massing together; for the verb in the original language is strictly speaking the noun for 'pottage' - as if you were to say 'he pottaged pottage', that is, he massed it together. It is the first state in the joining together of good and truth that is described in this verse and in those that follow to the end of the chapter. The first state of one who is being regenerated - that is, with whom truth is being joined to good - is a state in which first of all matters of doctrine regarding what is true are massed together, without any definite order, in his natural man, that is, in the storehouse there called the memory. The matters of doctrine present there at that time may be compared to the undigested particles of some ingredient, not compounded with anything else but massed together, and may be compared to a kind of chaos. But the chaos exists to the end that they may be brought into an ordered condition; for with anything that is brought into an ordered condition chaos exists at first. This is what is meant by the pottage that Jacob boiled, that is, massed together. Those matters of doctrine are not brought into an ordered condition by anything within themselves but by the good that must enter into them; and the amount of good entering into them, also the essential nature of that good, determine how far they become ordered and the nature of their then ordered condition. When good first craves and desires matters of doctrine, to the end that they may be joined to itself, it is seen in the form of an affection for truth. These are the considerations meant by 'Esau said to Jacob, Let me sip now from the red [pottage], this red [pottage]'.

[2] Such considerations do indeed appear to be quite remote from the sense of the letter, but nevertheless when man reads these words and understands them according to the sense of the letter, the angels who reside with him at the time do not have any [natural] idea at all of pottage, or of Jacob, or of Esau, or of red, or of sipping from red [pottage]. Instead they have a spiritual idea of them, which is altogether different and remote from that natural idea. The idea of those persons and objects is instantly converted into a spiritual idea. And so it is with everything else in the Word, such as, for example, when one reads of bread there the angels do not perceive bread but instead of bread instantly perceive celestial love and things that belong to celestial love, which is love to the Lord. And when one reads in the Word of wine they do not perceive wine but instead of wine spiritual love and the things that belong to that love, which is love towards the neighbour. Accordingly when one reads of pottage or soup they do not perceive pottage or soup but matters of doctrine that are not as yet joined to good, and thus a disordered massing together of them. This shows the essence and character of angels' thought and perception, and how remote these are from man's thought and perception. If a person when in a holy frame of mind were to think as they do - such as during the Holy Supper - and instead of bread were to perceive love to the Lord, and instead of wine love towards the neighbour, his thought and perception would then be similar to the angels' who in that case would draw nearer to him till at length it would be possible for them to share their thoughts with him, though only insofar as good was at the same time present in that person.

[3] That 'pottage' or soup means a massing together may be seen also from what is said about the sons of the prophets and Elisha in the Book of Kings,

Elisha came again to Gilgal, and there was a famine in the land. And the sons of the prophets were sitting before him, and he said to his servant, Set on the great pot, and boil pottage for the sons of the prophets. And one of them went out into the field to gather herbs and found a wild vine, and gathered from it wild gourds his lap full, and came and cut them up into the pot of pottage, for they did not know [what they were]. And they poured out for the men to eat. And it happened, while they were eating of the pottage, that they cried out and said, There is death in the pot, O man of God! And they could not eat it. And he said, Then bring flour. And he threw it into the pot, and said, Pour out for the people. And they ate, and there was no harm in the pot. 2 Kings 4:38-41.

In the internal sense these words have an altogether different meaning from what they do in the sense of the letter, that is to say, 'a famine in the land' means a dearth of cognitions of good and truth, 1460; 'the sons of the prophets' means those who teach, 2543; 'pottage' facts badly massed together; 'flour' truth which is obtained from good, or that which is spiritual obtained from that which is celestial, 2177. Thus the description of Elisha throwing the flour into the pot, at which point it ceased to contain anything harmful, means that those facts, massed together so, were put right by means of spiritual truth from the Lord's Word - for 'Elisha' represented the Lord as to the Word, 2762. Devoid of this spiritual sense the story about the pottage and the change effected by the flour would not have been worthy of mention in the most holy Word. As with the rest of the miracles in the Word, all of which conceal what is Divine within them, this miracle was performed for the sake of representing those things.

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