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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 #4236

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4236. 'And Jacob said [when he saw them], This is God's camp' means heaven. 'God's camp' means heaven, for the reason that 'an army' means truths and goods, 3448, and goods and truths are arranged by the Lord in conformity with heavenly order. Hence the arrangement of them like armies when arrayed is meant by 'an encampment', and the heavenly order itself, which is heaven, by 'a camp'. This camp or order is such that it cannot in any way be broken apart by hell, despite the constant effort from hell to break it apart. This also is why this order, which is heaven, is referred to as 'a camp', and why truths and goods, that is, angels, who are arranged in conformity with that order are called 'armies'. From all this it is now evident how 'God's camp' comes to mean heaven. It is that actual order, and so heaven itself, which was represented by the encampments of the children of Israel in the wilderness; and their actual dwelling together there according to their tribes was referred to as 'the camp'. The Tabernacle pitched in the middle and around which they encamped represented the Lord Himself. Regarding the children of Israel's encampment in this manner, see Numbers 1:1-end, and 33:2-56; and regarding their encampment around the Tabernacle according to their tribes - Judah, Issachar, and Zebulun to the east; Reuben, Simeon, and Gad to the south; Ephraim, Manasseh, and Benjamin to the west; Dan, Asher, and Naphtali to the north; and the Levites in the middle next to the Tabernacle - Numbers 2:2 and following verses.

[2] The tribes' means all goods and truths in their entirety, see 3858, 3862, 3926, 3939, 4060. Consequently when Balaam saw Israel dwelling according to tribes and the Spirit of God came upon him, he delivered the utterance,

How good your tabernacles are, O Jacob; your dwelling-places, O Israel! They are like valleys that are planted, like gardens beside a river. Numbers 24:2-3, 5-6.

It is quite plain that this prophecy did not mean the people named Jacob and Israel but that it was the Lord's heaven which was represented. This also is why in other places in the Word their ordered settlements in the wilderness, or encampments according to tribes, are called camps, and in those places 'a camp' in the internal sense means heavenly order and 'encampment' an arrangement in conformity with that order, that is to say, with the order in which goods and truths exist in heaven - as in Leviticus 4:12; 8:17; 13:46; 14:8; 16:26, 28; 24:14, 23; Numbers 3; 4:4 and following verses; 5:2-4; Numbers 9:17-end; 10:1-10, 28; 11:31-32; 12:14-15; 31:19-24; Deuteronomy 23:9-14.

[3] The meaning of 'God's camp' as heaven may also be seen in Joel,

The earth quaked before Him, the heavens trembled. The sun and the moon were darkened, and the stars gathered back their shining; and Jehovah gave voice before His army, for His camp is exceedingly many; for that which executes His word is uncountable. Joel 2:10-11.

In Zechariah,

I will encamp by My house with an army set against anyone passing through and against anyone leaving, so that the oppressor passes over them no more. Zechariah 9:8.

In John,

Gog and Magog went up over the breadth 1 of the earth, and surrounded the camp of the saints, and the beloved city; but fire came down 2 from God and consumed them. Revelation 20:9.

'Gog and Magog' stands for people whose worship is external separated from internal - worship that has become idolatrous, 1151. 'The breadth of the earth' stands for truth possessed by the Church - 'breadth', or a plain, meaning truth that constitutes doctrinal teaching, 2450, and 'earth' the Church, 556, 662, 1066, 1067, 1850, 2117, 2118, 3355. 'The camp of the saints' stands for heaven or the Lord's kingdom on earth, which is the Church.

[4] Since most things in the Word also have a contrary sense, so too does the word 'camp'. In this case it means evils and falsities, and consequently hell, as in David,

Though the evil pitch camp against me, my heart will not fear. Psalms 27:3.

In the same author,

God has scattered the bones of those encamping against you; 3 you have put them to shame, for God has rejected them. Psalms 53:5.

The camp of Asshur in which the angel of Jehovah smote a hundred and eighty-five thousand, Isaiah 37:36, does not have any other meaning, nor likewise does the camp of the Egyptians, Exodus 14:19-20.

Notes de bas de page:

1. literally, the plain

2. The Latin means went up, but the Greek means came down, which Swedenborg has in another place where he quotes this verse.

3. The Latin means me, but the Hebrew means you.

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