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Exodus 29

पढाई करना

   

1 This is what you are to do to make them holy, to do the work of priests to me: Take one young ox and two male sheep, without any mark on them,

2 And unleavened bread, and unleavened cakes mixed with oil, and thin unleavened cakes on which oil has been put, made of the best bread-meal;

3 Put these in a basket and take them, with the ox and the two sheep.

4 And let Aaron and his sons come to the door of the Tent of meeting, and there let them be washed with water.

5 Take the robes, and put the coat and the dress and the ephod and the priest's bag on Aaron; put the band of needlework round him,

6 And let the head-dress be placed on his head and the holy crown on the head-dress.

7 Then take the oil and put it on his head.

8 And take his sons and put their robes on them;

9 And put the linen bands round Aaron and his sons, and the head-dresses on them, to make them priests by my order for ever: so you are to make Aaron and his sons holy to me.

10 Then let the ox be taken in front of the Tent of meeting: and let Aaron and his sons put their hands on its head.

11 And you are to put the ox to death before the Lord at the door of the Tent of meeting.

12 Then take some of the blood of the ox, and put it on the horns of the altar with your finger, draining out all the rest of the blood at the base of the altar.

13 And take all the fat covering the inside of the ox, and the fat joining the liver and the two kidneys with the fat round them, and let them be burned on the altar;

14 But the flesh of the ox and its skin and its waste parts are to be burned outside the circle of the tents, for it is a sin-offering.

15 Then take one of the sheep, and let Aaron and his sons put their hands on its head.

16 Then let it be put to death, so that the sides of the altar are marked with its blood.

17 Then the sheep is to be cut up into its parts, and after washing its legs and its inside parts, you are to put them with the parts and the head,

18 And let them all be burned on the altar as a burned offering to the Lord: a sweet smell, an offering made by fire to the Lord.

19 Then take the other sheep; and after Aaron and his sons have put their hands on its head,

20 You are to put the sheep to death, and take some of its blood and put it on the point of Aaron's right ear, and of the right ears of his sons, and on the thumbs of their right hands and the great toes of their right feet, dropping the rest of the blood on the sides of the altar.

21 Then take some of the blood on the altar, and the oil, and put it on Aaron and his robes and on his sons and on their robes, so that he and his robes and his sons and their robes may be made holy.

22 Then take the fat of the sheep, the fat tail, the fat covering the insides, and the fat joining the liver and the two kidneys with the fat round them, and the right leg; for by the offering of this sheep they are to be marked out as priests:

23 And take one bit of bread and one cake of oiled bread and one thin cake out of the basket of unleavened bread which is before the Lord:

24 And put them all on the hands of Aaron and of his sons, to be waved for a wave offering before the Lord.

25 Then take them from their hands, and let them be burned on the burned offering on the altar, a sweet smell before the Lord, an offering made by fire to the Lord.

26 Then take the breast of Aaron's sheep, waving it before the Lord; and it is to be your part of the offering.

27 So you are to make holy the breast of the sheep which is waved and the leg which is lifted up on high, that is, of the sheep which is offered for Aaron and his sons;

28 And it will be their part as a right for ever from the children of Israel, it is a special offering from the children of Israel, made from their peace-offerings, a special offering lifted up to the Lord.

29 And Aaron's holy robes will be used by his sons after him; they will put them on when they are made priests.

30 For seven days the son who becomes priest in his place will put them on when he comes into the Tent of meeting to do the work of the holy place.

31 Then take the sheep of the wave offering and let its flesh be cooked in water in a holy place.

32 And let Aaron and his sons make a meal of it, with the bread in the basket, at the door of the Tent of meeting.

33 All those things which were used as offerings to take away sin, and to make them holy to be priests, they may have for food: but no one who is not a priest may have them, for they are holy food.

34 And if any of the flesh of the offering or of the bread is over till the morning, let it be burned with fire; it is not to be used for food, for it is holy.

35 All these things you are to do to Aaron and his sons as I have given you orders: for seven days the work of making them priests is to go on.

36 Every day an ox is to be offered as a sin-offering, to take away sins: and by this offering on it, you will make the altar clean from sin; and you are to put oil on it and make it holy.

37 For seven days you are to make offerings for the altar and make it holy, so that it may become completely holy, and anything touching it will become holy.

38 Now this is the offering which you are to make on the altar: two lambs in their first year, every day regularly.

39 One lamb is to be offered in the morning and the other in the evening:

40 And with the one lamb, a tenth part of an ephah of the best meal, mixed with a fourth part of a hin of clear oil; and the fourth part of a hin of wine for a drink offering.

41 And the other lamb is to be offered in the evening, and with it the same meal offering and drink offering, for a sweet smell, an offering made by fire to the Lord.

42 This is to be a regular burned offering made from generation to generation, at the door of the Tent of meeting before the Lord, where I will come face to face with you and have talk with you.

43 There I will come face to face with the children of Israel, and the Tent will be made holy by my glory

44 I will make holy the Tent of meeting and the altar: and Aaron and his sons I will make holy, to be my priests

45 Among the children of Israel I will make my living-place, and I will be their God.

46 And they will see that I am the Lord their God, who took them out of the land of Egypt, so that I might be ever with them: I am the Lord their God.

   

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Apocalypse Explained #416

इस मार्ग का अध्ययन करें

  
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416. And after these things I saw. That this signifies new perception concerning the state of heaven before the Last Judgment, is evident from what follows in this chapter, where, the separation of the good from the evil is treated of. For before a last judgment takes place, the good are separated from the evil by the Lord, and led away; and since such things are involved in the things seen, therefore they are signified here by “after these things I saw."

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

स्वीडनबॉर्ग के कार्यों से

 

Apocalypse Explained #200

इस मार्ग का अध्ययन करें

  
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200. And I will confess his name before my Father, and before his angels. That this signifies that they will be in Divine good and thence in Divine truth, is evident from the signification of I will confess his name, as being that they may be according to the quality of the state of their life; for by confessing, when by the Lord, is meant to grant that they may be; for what the Lord says, or confesses, concerning a man or an angel who is in the good of love and faith, He grants and provides, because all the good of love and faith is from Him. This is why to say, in the Word, when said of the Lord, signifies to instruct, to enlighten and provide (see Arcana Coelestia 5361, 6946, 6951, 7019, 8095, 10234, 10290). That by name is meant the quality of the state of the life, may be seen above, n. 148. It is also evident from the signification of Father, when said by the Lord, as denoting the Divine good which is in Him and from Him, which will be treated of in what follows and from the signification of angels, as denoting Divine truth, which is also from the Lord (concerning which see above, n. 130). It is therefore evident that by I will confess his name before my Father and before his angels, is signified that they will be in Divine good and in Divine truth.

[2] The reason why by Father, when it is said by the Lord, is meant the Divine good which is in the Lord and from the Lord is, that the Lord called the Divine which was in Him from conception, which was the esse of His life, His Father, to which Divine He united His Human when He was in the world.

That the Lord called this His Father is quite evident from the fact that He taught that He himself was one with the Father; as in John,

"I and my Father are one" (10:30).

Again:

"Believe that the Father is in me, and I in the Father (10:38).

Again:

"He that seeth me seeth him that sent me" (12:45).

Again:

"If ye had known me, ye would have known my Father also; and from henceforth ye have known him, and have seen him. Philip said unto him, Lord, show us the Father. Jesus saith, Have I been so long time with you, and yet hast thou not known me, Philip? He that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in me? The Father that dwelleth in me, he doeth the works. Believe me, that I am in the Father, and the Father in me" (John 14:6-17).

Again:

"If ye had known me, ye would have known my Father also" (8:19).

Again:

"I am not alone, because the Father is with me" (16:32).

[3] Because the Lord is one with the Father, therefore He also declares

That all things of the Father are His, and His things are the Father's (John 17:10);

That all things that the Father hath are His (John 16:15);

That the Father hath given all things into the hand of the Son (John 3:35; 13:3);

Because all things are delivered to Him by the Father, no one knoweth the Son but the Father, nor any the Father except the Son (Matthew 11:27; Luke 10:22); also, that no one hath seen the Father except the Son, who is in the bosom of the Father (John 1:18; 6:46); the Word was with God, and God was the Word, "and the Word was made flesh" (John 1:1, 2, 14).

From this latter passage it is also clear that they are one; for it is said, that the Word was with God, and God was the Word. It is plain, too, that the Human of the Lord was God; for it is said, and the Word was made flesh. Since then, all things of the Father are also the Lord's, and since He and the Father are one, therefore the Lord, when He ascended into heaven, said to His disciples,

"All power is given unto me in heaven and in earth" (Matthew 28:18);

by which He taught that they should approach Him alone, because He alone can do all things; as He also said to them before,

"Without me ye can do nothing" (John 15:5).

Hence it is evident how the following words are to be understood:

"I am the way, the truth, and the life; no man cometh unto the Father but by me" (John 14:6);

that is, that the Father is approached when the Lord is approached.

[4] Amongst many other reasons why the Lord so often spoke of the Father as another was this, that by Father, in the internal or spiritual sense, is meant the Divine good, and by Son, the Divine truth, each in the Lord and from the Lord; for the Word is written by correspondences, and is thus both for men and angels. The Father therefore is mentioned in order that the Divine good of the Lord may be perceived by the angels, who are in the spiritual sense of the Word; and the Son of God and the Son of man are mentioned, in order that the Divine truth in like manner may be perceived (as is evident from what has been shown in Arcana Coelestia, namely, that Father in the Word signifies good, n. 3703, 5902, 6050, 7833, 7834. That Father signifies the church as to good, thus the good of the church, and mother the church as to truth, thus the truth of the church, n. 2691, 2717, 3703, 5581, 8897. That the Lord called the Divine good which was in Him from conception, and which was the esse of life, whence His Human was derived, Father, n. 2803, 3704, 7499, 8328, 8897. That the Lord is acknowledged as the Father in heaven, because they are one, n. 15, 1729, 3690. That the Lord is also called Father in the Word, n. 2005. That the Lord is also a Father to those who are regenerating, because they receive new life from Him, and His life, n. 2293, 3690, 6492. That the Son of God, and Son of man is the Lord as to the Divine Human and as to the proceeding Divine truth, may be seen above, n. 63, 151, 166). Now, because all who are to come into heaven must be in good as well as in truth, for no man can be in the one unless he be at the same time in the other, since good is the being (esse) of truth, and truth is the manifestation (existere) of good, and as by the Father is signified the Divine good, and by angels Divine truth, both from the Lord, therefore it is said, I will confess his name before my Father, and before his angels. Similarly in the Evangelists:

"Everyone who shall confess me before men, him will I confess before my Father which is in heaven" (Matthew 10:32).

"Everyone who shall have confessed me before men, him shall the Son of man also confess before the angels of God" (Luke 12:8).

[5] Because Father signifies the Divine good, and angels Divine truth, therefore also the Lord says,

"When the Son of man shall come in his own glory, that of the Father and of the holy angels" (Luke 9:26; Matthew 16:27).

Here the Lord calls His own glory, the glory of the Father and of the angels, for He says, in His own glory, that of the Father and of the holy angels; but in another place He says, in the glory of the Father with the angels; and in another place, in His own glory with the angels; as in Mark:

"When he cometh in the glory of his Father with the holy angels" (8:38).

And in Matthew:

"When the Son of man shall come in his glory, and all the holy angels with him" (25:31).

To what has been said above it must be added by way of appendix, that if it be assumed as doctrine, and acknowledged, that the Lord is one with the Father, and that His Human is Divine from the Divine in Himself, light will be seen in every particular of the Word; for what is assumed as doctrine, and acknowledged from doctrine, is in light when the Word is read. The Lord also, from whom all light proceeds and who has all power, enlightens those who are in this acknowledgment. But, on the other hand, if it be assumed and acknowledged as doctrine that the Divine of the Father is something else than the Divine of the Lord, nothing will be seen in light in the Word, because the man who is in that doctrine turns himself from one Divine to another and from the Divine of the Lord, which he may see, which is effected by thought and faith, to a Divine which he cannot see; for the Lord says:

"Ye have never heard the voice of the Father, nor seen his form" (John 5:37; and also chap. 1:18);

and to believe in and love a Divine which cannot be thought of under any form is impossible.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.