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4 Mose 8

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1 Und Jehova redete zu Mose und sprach:

2 Rede zu Aaron und sprich zu ihm: Wenn du die Lampen anzündest, so sollen die sieben Lampen gerade vor dem Leuchter hinscheinen.

3 Und Aaron tat also: er zündete seine Lampen an, so daß sie gerade vor dem Leuchter hinschienen, so wie Jehova dem Mose geboten hatte.

4 Und dies war die Arbeit des Leuchters: getriebene Arbeit von Gold; von seinem Fuße bis zu seinen Blumen, alles war getriebene Arbeit; nach dem Bilde, das Jehova dem Mose gezeigt, also hatte man den Leuchter gemacht.

5 Und Jehova redete zu Mose und sprach:

6 Nimm die Leviten aus der Mitte der Kinder Israel und reinige sie.

7 Und also sollst du mit ihnen tun, um sie zu reinigen: Sprenge Entsündigungswasser auf sie, und sie sollen das Schermesser über ihr ganzes Fleisch gehen lassen und ihre Kleider waschen und sich reinigen.

8 Und sie sollen einen jungen Farren nehmen, und sein Speisopfer: Feinmehl, gemengt mit Öl; und einen anderen jungen Farren sollst du nehmen zum Sündopfer.

9 Und du sollst die Leviten vor das Zelt der Zusammenkunft herzutreten lassen und die ganze Gemeinde der Kinder Israel versammeln.

10 Und du sollst die Leviten vor Jehova herzutreten lassen, und die Kinder Israel sollen ihre Hände auf die Leviten legen.

11 Und Aaron soll die Leviten als Webopfer von seiten der Kinder Israel vor Jehova weben, damit sie zum Verrichten des Dienstes Jehovas seien.

12 Und die Leviten sollen ihre Hände auf den Kopf der Farren legen; und den einen sollst du als Sündopfer und den anderen als Brandopfer dem Jehova opfern, um für die Leviten Sühnung zu tun.

13 Und so sollst du die Leviten vor Aaron und vor seine Söhne stellen und sie dem Jehova als Webopfer weben;

14 und du sollst die Leviten aus der Mitte der Kinder Israel aussondern, daß die Leviten mir gehören.

15 Und danach sollen die Leviten kommen, um das Zelt der Zusammenkunft zu bedienen. So sollst du sie reinigen und sie als Webopfer weben.

16 Denn sie sind mir ganz zu eigen gegeben aus der Mitte der Kinder Israel; anstatt alles dessen, was die Mutter bricht, anstatt jedes Erstgeborenen aus den Kindern Israel habe ich sie mir genommen.

17 Denn mein ist alles Erstgeborene unter den Kindern Israel an Menschen und an Vieh. An dem Tage, da ich alle Erstgeburt im Lande Ägypten schlug, habe ich sie mir geheiligt.

18 Und ich habe die Leviten genommen anstatt aller Erstgeborenen unter den Kindern Israel;

19 und ich habe die Leviten dem Aaron und seinen Söhnen als Gabe aus der Mitte der Kinder Israel gegeben, um den Dienst der Kinder Israel am Zelte der Zusammenkunft zu verrichten und um für die Kinder Israel Sühnung zu tun, damit unter den Kindern Israel keine Plage dadurch entstehe, daß die Kinder Israel dem Heiligtum nahen.

20 Und Mose und Aaron und die ganze Gemeinde der Kinder Israel taten so mit den Leviten; nach allem, was Jehova dem Mose geboten hatte wegen der Leviten, also taten die Kinder Israel mit ihnen.

21 Und die Leviten entsündigten sich und wuschen ihre Kleider; und Aaron webte sie als Webopfer vor Jehova; und Aaron tat Sühnung für sie zu ihrer Reinigung.

22 Und danach kamen die Leviten, um ihren Dienst am Zelte der Zusammenkunft zu verrichten vor Aaron und vor seinen Söhnen. So wie Jehova dem Mose betreffs der Leviten geboten hatte, also taten sie mit ihnen.

23 Und Jehova redete zu Mose und sprach:

24 Dies ist es, was die Leviten betrifft: Von fünfundzwanzig Jahren an und darüber soll er eintreten, um die Arbeit zu tun im Dienste des Zeltes der Zusammenkunft.

25 Aber von fünfzig Jahren an soll er aus der Arbeit des Dienstes austreten und nicht mehr dienen;

26 er mag seinen Brüdern helfen am Zelte der Zusammenkunft, um der Hut zu warten; aber Dienst soll er nicht tun. So sollst du mit den Leviten tun in ihren Obliegenheiten.

   

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Apocalypse Explained #64

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64. Clothed with a garment down to the foot. That this signifies Divine truth proceeding from Him, is evident from the signification of garments, as being truths which invest good (concerning which see Arcana Coelestia 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536). Mention is here made only of a garment reaching to the foot, which is a general covering; by which, as the Lord is treated of, is therefore signified in general all Divine truth. But as the Lord is here described as to the Divine Human, which in this case is the Son of man appearing in the midst of the lampstands, and it is said that He was "clothed with a garment down to the foot, and girt about the breasts with a golden girdle," and afterwards that "His face shone as the sun in his power," I desire to give the explanation of what is related in the Evangelists concerning the Lord when He was transfigured, where some similar expressions occur; and then of what is said concerning the soldiers dividing His garments, and casting lots upon His vesture.

[2] Concerning the Lord's transfiguration it is thus written: Jesus took Peter, James, and John into an exceedingly high mountain, and was transfigured before them; and his face did shine as the sun, and his raiment became white as the light. And behold there appeared to them Moses and Elias talking with him. And, behold, a bright cloud overshadowed them; and, behold, a voice out of the cloud, saying, "This is my beloved Son, in whom I am well pleased; hear ye him" (Matthew 17:1-5; Mark 9:2-8; Luke 9:28-36). The reason why the Lord took Peter, James, and John, was, that they represented the church as to faith, charity, and the works of charity. He took them into a high mountain, because by mountain is signified heaven. His face shone as the sun, because the face signifies the interiors, which, being Divine, shone as the sun; for the sun is the Divine love. His garments became white as the light, because garments signify Divine truth proceeding from Him; the same is also signified by light. Moses and Elias appeared, because they both signify the Word, Moses the historical Word, and Elias the prophetical Word. A bright cloud overshadowed them, because a bright cloud signifies the Word in the letter, in which is the internal sense. The voice out of the cloud said, This is my beloved Son in whom I am well pleased; hear ye Him, because a voice out of a cloud signifies Divine truth from the Word, and beloved Son, the Lord's Divine Human; and because Divine truth, and therefore all the truth of the church, is from Him, it was said out of the cloud, "In whom I am well pleased; hear ye him."

[3] That the Divine Human of the Lord was thus seen, is clear, because the Divine itself cannot appear to any except by means of the Divine Human; this the Lord teaches also in John:

"No one hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath brought him forth to view" (1:18).

And in another place:

"Ye have neither heard his voice at any time, nor seen his shape" (John 5:37).

(That such things are signified by these words in the Evangelists, is evident from Arcana Coelestia, where it is shown that, in the Word by Peter, James, and John are signified faith, charity, and the works of charity, n. 3750, and above, n. 9; that by a high mountain is signified heaven, n. 8327, 8805, 9420, 9422, 9434, 10608; that by face are signified the interiors of the mind, n. 1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546, and by the face of the Lord, mercy, peace, and every good, n. 222, 223, 5585, 9306, 9546, 9888. That by the sun is signified Divine love, see n. 2495, 4060, 7083, and in the work, Heaven and Hell 116-125. That by garments, when the Lord is treated of, is signified Divine truth, see n. 9212, 9216; that the same is signified by light, see n. 3195, 3222, 5400, 8644, 9399, 9548, 9684, and in the work, Heaven and Hell 126-140. That Moses and Elias signify the Word; that Moses does so, see Arcana Coelestia 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 9372, 10234; and that Elias does, see n. 2762, 5247. That clouds signify the Word [in the letter], see above, n. 36; that beloved Son is the Divine Human of the Lord is evident.) From the signification of the Lord's garments, as being Divine truth, it may be known what is signified by the soldiers dividing the Lord's garments among them, and casting lots upon His vesture, concerning which it is thus written in John,

"The soldiers took his garments and made four parts, to each soldier a part, and also his coat; now the coat was without seam, woven from the top throughout. They said therefore among themselves, Let us not divide it, but cast lots for it, whose it shall be; that the Scripture might be fulfilled, which saith, They parted my garments among them, and for my vesture they did cast lots. These things therefore the soldiers did" (19:23, 24).

[4] He who does not know that in every particular of the Word there is an internal sense, which is spiritual, cannot see any arcanum in these things; he only knows that the soldiers divided the garments and not the coat, and he perceives nothing more than this, when, nevertheless, there is not only a Divine arcanum contained in this circumstance, but also in every particular of the things recorded concerning the Lord's passion. The arcanum which is contained in this circumstance is, that the Lord's garments signified Divine truth, thus the Word, because the Word is Divine truth; the garments which they divided, the Word in the letter, and the coat, the Word in the internal sense. To divide them, signifies to disperse and falsify; and soldiers signify those who belong to the church, who fight for Divine truth; wherefore it is said, "These things therefore the soldiers did." It is therefore clear, that by these words in the spiritual sense, is meant, that the Jewish Church dispersed the Divine truth which is in the sense of the letter; but that they could not disperse the Divine truth which is in the internal sense. (That the Lord's garments signified Divine truth, thus the Word, was shown above; that His coat signified Divine truth, or the Word, in the internal sense, may be seen, Arcana Coelestia 9826, 9942; that to divide is to disperse and separate from good and truth, thus to falsify, may be seen, n. 4424, 6360, 6361, 9094. That soldiers signify those who belong to the church, in this place to the Jewish church, who fought for Divine truth, is evident from the spiritual sense of warfare and of war; that war signifies spiritual combats, which are those of truth against falsity, may be seen, n. 1659, 1664, 8295, 10455; it is therefore said concerning the Levites, whose function was to deal with the things of the church, that they should go out to the warfare, and should serve in the warfare, by exercising the ministry in the tent of the assembly (Numbers 4:23, 35, 39, 43, 47; 8:23, 24).

  
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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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Apocalypse Explained #36

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36. (Verse 7) Behold, he cometh with clouds. That this signifies, that the Lord is about to reveal Himself in the Word by means of the internal sense, is evident from the signification of coming, when (spoken) of the Lord, as being to reveal Himself; and from the signification of clouds, as being Divine truths in ultimates, thus the Word in the letter; for the Word as to the literal sense, is Divine truth in ultimates; and because everything there contains an internal or spiritual sense, to come with clouds, denotes that the Lord will reveal Himself by means of that sense. That clouds signify Divine truths in ultimate, is from appearances in the spiritual world. There, clouds appear in varied light; in the inmost or third heaven in flaming light, in the middle or second heaven white light, and in the ultimate or first heaven in a somewhat duller light. Every one there knows that clouds signify Divine truth from the Lord passing through the angels; for when the Divine truth going forth from the Lord, which is itself the light of heaven, passes through the angels, it appears as a cloud, rarer or denser according to their intelligence. I have frequently seen such clouds, and I also perceived what they signified. This is why clouds, such as those seen by men in the world, signify Divine truth in ultimates; and because the Word in the letter is Divine truth in ultimates, such is the signification of clouds.

[2] He who does not know that clouds have this signification, may suppose that the Lord will come for the Last Judgment in clouds, and appear in glory, according to His words in the Evangelists, where He says:

"Then shall appear the sign of the Son of man in heaven, and they shall see the Son of man coming in the clouds of heaven, with power and much glory" (Matthew 24:30; Mark 13:26; Luke 21:27).

The consummation of the age, which is the subject there treated of, is the last time of the church; and the coming of the Lord at that time is the revelation of Himself, and of the Divine Truth which is from Him, in the Word, by means of the internal sense. The Lord reveals Himself only in the Word, and by means of the internal sense. Power and glory also signify the Word in the internal sense. (That this is fulfilled at this day, namely, that the age is consummated, and the Last Judgment accomplished; and also that the Lord has come in the clouds of heaven, that is, has revealed the internal sense of the Word, may be seen in the small work, The Last Judgment, from the beginning to the end; and also in the work, Heaven and Hell 1; as well as in The Doctrine of the New Jerusalem 249-266. That the consummation of the age signifies the last time of the church, may be seen, Arcana Coelestia 4535, 10622. That the coming of the Lord is the revelation of Divine truth by means of the internal sense, see n. 3900, 4060; that clouds signify the sense of the letter of the Word, see n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574; that glory signifies Divine truth in heaven, thus the internal sense, because this is Divine truth in heaven, see n. 5922, 9429, 10574. The reason why the Lord is said to come in power is, because all power belongs to Divine truth which is from the Lord, see the work, Heaven and Hell 228-233, 539.) The same is meant by the words of the Lord to the chief priest:

"Jesus said" to the chief priest, "Hereafter ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven" (Matthew 26:64; Mark 14:62).

The Son of man is the Lord as to Divine truth. To sit at the right hand of power, denotes His omnipotence; to come in the clouds of heaven, denotes revelation of Divine truth concerning Himself in the Word; for He has revealed Himself, and has also fulfilled all things that are contained in the internal sense, which treats especially of the glorification of His Human.

[3] The same is signified by clouds in the following passages. In Daniel:

"I saw in the visions of the night, and behold, one like the Son of man came with the clouds of heaven" (7:13).

In the Apocalypse: "I saw, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a crown" (14:14, 16).

In Isaiah: "Behold, Jehovah sitting upon a light cloud" (19:1).

In David: "Sing unto God, sing praises to his name, extol him that rideth upon the clouds" (Psalm 68:4).

And again: "Jehovah maketh the clouds his chariot; he walketh upon the wings of the wind" (Psalm 104:3).

Who cannot see that these things are not to be understood according to the sense of the letter, namely, that Jehovah sits on a cloud, that He rides upon the clouds, and that He makes the clouds His chariot? He who thinks spiritually may know that Jehovah is in His Divine truth, for this proceeds from Him, consequently that this is meant there by clouds; therefore it is said, that Jehovah makes the clouds His chariot; for by chariot is signified the doctrine of truth (as may be seen, Arcana Coelestia 2762, 5321, 8215).

[4] Similarly in the following places:

In Isaiah: "Drop down ye heavens from above, and ye higher clouds [pour out] justice" (45:8).

In Nahum: "The way of Jehovah is with cloud and storm, and clouds are the dust of his feet" (1:3).

In David: "Ascribe ye strength unto God; his excellency is over Israel, and his strength is in the higher clouds" (Psalm 68:34).

In Moses: "There is none like unto the God of Jeshurun, riding in the heaven in thy help, and in his magnificence upon the clouds" (Deuteronomy 33:26).

And in David: "A faithful witness in the clouds" (Psalm 89:37).

From these things it is evident what is signified where it is said that the cloud filled the inner court (Ezekiel 10:3, 4); and that the cloud rested upon the tent, of which frequent mention is made in Moses. Likewise, that when Jesus was transfigured, He was seen in glory, and a cloud covered His three disciples, and it was said to them out of the cloud,

"This is my beloved Son" (Matthew 17:1-10; Mark. 9:1-11; Luke 9:28-36).

(See also what is said concerning the Lord being seen in the midst of angels in a cloud, in the small work, The Earths in the Universe 171.)

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