La Bibbia

 

2 Mózes 29

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1 Ez az, a mit õ velök cselekedjél, az õ felszentelésökre, hogy az én papjaim legyenek: Végy egy tulkot, fiatal marhát, és hiba nélkül való két kost.

2 És kovásztalan kenyeret, és olajjal elegyített kovásztalan kalácsokat, meg olajjal kent kovásztalan lepényeket is; búzalisztlángból készítsd azokat.

3 És tedd azokat egy kosárba, és vidd fel azokat a kosárban, a tulokkal és a két kossal együtt.

4 Áront pedig és az õ fiait állítsd a gyülekezet sátorának ajtaja elé, és mosd meg õket vízzel.

5 És vedd a ruhákat, és öltöztesd fel Áront a köntösbe, az efódhoz való palástba, és az efódba, meg a hósenbe és övezd fel õt az efód övével.

6 Tedd a süveget is fejére, és a szent koronát tedd a süvegre.

7 És vedd a kenetnek olaját, és töltsd az õ fejére, így kend fel õt.

8 Fiait is állítsd elõ, és öltöztesd fel õket [a] köntösökbe.

9 És övezd körûl õket övvel, Áront és az õ fiait, és tégy a fejökre süvegeket is, hogy övék legyen a papság örök rendelés szerint. Így iktasd be tisztökbe Áront és fiait.

10 Azután állíttasd a tulkot a gyülekezet sátora elé, és Áron és az õ fiai tegyék kezeiket a tulok fejére.

11 És vágd le a tulkot az Úr elõtt a gyülekezet sátorának ajtajánál.

12 Azután végy a tulok vérébõl, és hintsd azt ujjaiddal az oltár szarvaira; a [többi] vért pedig töltsd mind az oltár aljára.

13 És vedd a kövérébõl mindazt, a mi a belet fedi, és a májon lévõ hártyát, és a két vesét a rajtok lévõ kövérrel együtt, és füstölögtesd el az oltáron.

14 A tulok húsát, bõrét és ganéját pedig égesd el a táboron kívül: bûnért való áldozat az.

15 Vedd az egyik kost is, és Áron és az õ fiai tegyék kezeiket a kos fejére.

16 Azután vágd le a kost, és vedd annak vérét, és hintsd azt az oltárra köröskörûl.

17 A kost pedig vagdald tagjaira, és mosd meg a belét és lábszárait, és tedd rá tagjaira és fejére.

18 Azután füstölögtesd el az egész kost az oltáron: égõáldozat az az Úrnak, kedves illatú tûzáldozat az Úrnak.

19 Vedd a másik kost is, és Áron és az õ fiai tegyék kezeiket a kos fejére.

20 Azután vágd le a kost, és végy annak vérébõl, és hintsd meg azzal Áron füle czimpáját és az õ fiai jobb fülének czimpáját, és az õ jobb kezök hüvelykét és jobb lábok hüvelykét; a [többi] vért pedig hintsd az oltárra köröskörül.

21 Azután végy a vérbõl, mely az oltáron van, és a kenetnek olajából, és hintsd Áronra és az õ ruháira, s vele együtt az õ fiaira és az õ fiainak ruháira, hogy szent legyen õ és az õ ruhái, s vele együtt az õ fiai és az õ fiainak ruhái.

22 Azután vedd a kosból a kövérét, a farkát s a belet borító kövéret, meg a máj hártyáját, meg a két veséjét a rajtok levõ kövérével, és a jobb lapoczkát; mert felavatási kos ez.

23 Meg egy kenyeret és egy olajos kalácsot és egy lepényt a kovásztalan kenyérnek kosarából, mely az Úr elõtt van;

24 És rakd mindezeket az Áron kezeire és az Áron fiainak kezeire, és lóbáltasd meg azokat az Úr elõtt.

25 Azután vedd le azokat kezükrõl, és füstölögtesd el az oltáron az égõáldozat felett kedves illatul az Úr elõtt; az Úrnak tûzáldozata az.

26 Vedd az Áron felavatási kosának szegyét is, és lóbbáld meg azt az Úr elõtt; azután legyen az a te részed.

27 Így szenteld meg a meglóbbált szegyet és a felemelt lapoczkát, a melyet meglóbbáltak és a melyet felemeltek, Áronnak és az õ fiainak felavatási kosából.

28 És legyen ez Áronnak és az õ fiainak része örökké az Izráel fiaitól: mert felmutatott adomány ez, és felmutatott adomány legyen Izráel fiai részérõl az õ hálaáldozataikból; az Úrnak felmutatott adomány.

29 A szent öltözetek pedig, a melyek az Áronéi, legyenek õ utána az õ fiaié, hogy azokban kenettessenek fel, és azokban állíttassanak tisztökbe.

30 Hét napon öltözzék azokba, a ki az õ fiai közül õ utána pap lesz, a ki bemenendõ lesz a gyülekezet sátorába, hogy a szent helyen szolgáljon.

31 A felavatási kost pedig vedd, és fõzd meg annak húsát szent helyen.

32 És a kosnak húsát és a kenyeret, mely a kosárban van, a gyülekezet sátorának ajtajánál egye meg Áron és az õ fiai.

33 Õk egyék meg azokat, a mik által az engesztelés történt, hogy tisztökbe állíttassanak és felszenteltessenek. De idegen ne egyék [azokból], mert szentek azok.

34 Ha pedig valami megmarad az avatási húsból vagy a kenyérbõl reggelig, tûzzel égesd meg a maradékot; meg ne egyék, mert szent az.

35 Áronnal tehát és az õ fiaival akképen cselekedjél, a mint megparancsoltam néked; hét napon át állítsd õket tisztökbe.

36 És naponként készíts bûnáldozati tulkot engesztelésül, és tisztítsd meg az oltárt, mikor engesztelõ áldozatot végzesz rajta, és kend meg azt, hogy megszenteltessék.

37 Hét napon tégy engesztelõ áldozatot az oltáron; és szenteld meg azt, hogy felette igen szentséges legyen az oltár. Valami illeti az oltárt, szent legyen.

38 Ez pedig az, a mit áldoznod kell az oltáron: Esztendõs két bárányt mindennap szüntelen.

39 Az egyik bárányt reggel áldozd meg, a másik bárányt pedig áldozd meg estennen.

40 És az egyik bárányhoz [végy] egy tized lisztlángot, egy negyed hin-nyi sajtolt olajjal vegyítve; italáldozatul pedig egy negyed hin-nyi bort.

41 A másik bárányt estennen áldozd meg, ugyanazzal az étel- és italáldozattal készítsd azt, mint reggel; kedves illatul, tûzáldozatul az Úrnak.

42 Szüntelen égõáldozat legyen az a ti nemzetségeitek között a gyülekezet sátorának ajtajánál az Úr elõtt, a hol megjelenek néktek, hogy veled ott szóljak.

43 Ott jelenek meg az Izráel fiainak, és megszenteltetik az én dicsõségem által.

44 És megszentelem a gyülekezetnek sátorát és az oltárt; Áront és az õ fiait is megszentelem, hogy papjaim legyenek.

45 És az Izráel fiai között lakozom, és nékik Istenök lészek.

46 És megtudják, hogy én, az Úr vagyok az õ Istenök, a ki kihoztam õket Égyiptom földérõl, hogy közöttök lakozhassam, én, az Úr az õ Istenök.

   

Dalle opere di Swedenborg

 

Arcana Coelestia #10129

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10129. And the altar shall be a holy of holies. That this signifies the celestial kingdom, where the Lord is present in the good of love, is evident from the signification of “the altar,” as being a representative of the Lord as to Divine good (see n. 9388, 9389, 9714, 9964), here as to Divine good in heaven and in the church (n. 10123); and from the signification of “a holy of holies,” as being celestial good, or the good of love from the Lord. That it is the celestial kingdom which is here signified by “the altar,” and the good in this kingdom which is signified by “a holy of holies,” is because in this kingdom is received the good of love from the Lord to the Lord, which is celestial good. For there are two kingdoms into which the heavens are distinguished, the celestial kingdom and the spiritual kingdom; in the celestial kingdom is received the good of love from the Lord to the Lord, and in the spiritual kingdom is received the good of charity toward the neighbor from the Lord (see the places cited in n. 9277, 9680, 10068).

[2] By the altar is represented the celestial kingdom, or what is the same, the Lord is represented where He is present in the good of love; and by the Tent of meeting outside the veil is represented the spiritual kingdom, or what is the same, the Lord is represented where He is present in the good of charity toward the neighbor. The good of the spiritual kingdom, or spiritual good, is called “holy;” but the good of the celestial kingdom, or celestial good, is called “holy of holies.” Celestial good, which is the good of love from the Lord to the Lord, is called “holy of holies” because through this good the Lord flows in immediately into the heavens; but through spiritual good, which is the good of charity toward the neighbor, He flows in mediately through celestial good (n. 9473, 9683, 9873, 9992, 10005). It is said “flows in,” because the Lord is above the heavens, and flows in from thence (n. 10106); and yet He is quite as present in the heavens.

[3] That celestial good, which is the good of love from the Lord to the Lord, is meant by “holy of holies,” is evident from the passages in the Word where mention is made of the “holy of holies,” as in Moses:

The veil shall divide unto you between the holy and the holy of holies. And thou shalt put the propitiatory upon the ark of the Testimony in the holy of holies (Exodus 26:33-34);

from this it is evident that that part of the Tent is called “holy” which was outside the veil, and that part the “holy of holies” which was within the veil. (That the Tent or Habitation outside the veil represented the spiritual kingdom of the Lord, or the middle heaven; and that the Tent or Habitation within the veil represented the celestial kingdom of the Lord, see n. 9457, 9481, 9485, 10001, 10025.) That part of the Tent which was within the veil is called “the sanctuary of holiness” (Leviticus 16:33). Because by the ark in which was the Testimony; and upon which was the propitiatory, was represented the inmost heaven where celestial good reigns, therefore the inmost part [adytum] of the temple, where the ark of the covenant was, is also called the “holy of holies” (1 Kings 6:16; 8:6).

[4] As the bread and the meat-offering signified the good of love from the Lord to the Lord, which is celestial good, these also are called “holy of holies” in Moses, where it is said that the bread of faces, or of setting forth, shall be eaten by Aaron and his sons in the holy place, because it is the holy of holies of the fire-offerings to Jehovah (Leviticus 24:9). (That the “bread of faces,” or of “setting forth,” signifies celestial good, see n. 9545.) In Moses:

The residue of the meat-offering shall be for Aaron and his sons, the holy of holies of the fire-offerings to Jehovah (Leviticus 2:3, 10).

(That the meat-offering, which was unleavened bread, cakes, and also unleavened wafers mixed with oil, denotes celestial good, or the good of love, see n. 4581, 9992, 10079)

[5] In the same:

Every meat-offering, every sacrifice of sin and of guilt, which is for Aaron and his sons, is a holy of holies to Jehovah (Numbers 18:9).

These things were called “holy of holies” because these sacrifices signified purification from evils, and all purification from evils is effected in a state of the good of innocence, which good is also celestial good; wherefore in the sacrifices of sin and of guilt were offered female or male lambs, or rams, or bullocks, or turtle-doves, as is evident from Leviticus 4:5; and by these animals is signified this good. (That it is signified by “lambs,” see n. 3519, 3994, 7840; by “rams,” n. 10042; and by “bullocks,” n. 9391; that it is signified by “turtle-doves,” is evident from the passages in the Word where they are mentioned.) That purification from evils and regeneration are effected in a state of innocence, see n. 10021. For this reason these sacrifices are also called “holy of holies” in Leviticus 6:17; 7:6; 10:17; 14:13.

[6] That the altar of burnt-offering represented the Lord as to the good of love and its receptivity by angels and men, has been shown above, and therefore it is thus spoken of in Moses:

Thou shalt anoint the altar of burnt-offering, and all the vessels thereof, the laver thereof, and the base thereof. And thou shalt sanctify them, that they may be a holy of holies; whosoever toucheth them shall sanctify himself (Exodus 30:29).

[7] The incense, a portion of which was put before the Testimony in the Tent of meeting, is also called “holy of holies” (Exodus 30:36), because it signified celestial good in ultimates, and also the things which proceed from this good (n. 9475).

In Ezekiel:

This is the law of the house, upon the head of the mountain the whole border thereof round about shall be holy of holies (Ezekiel 43:12).

The house with the border round about it is called “holy of holies” because by “the house of God” is signified the celestial kingdom, and in the supreme sense the Lord as to the good of love (n. 3720); hence also it is said “upon the head of the mountain,” for by “the head of the mountain” the like is signified (n. 6435, 9422, 9434).

[8] In Daniel:

Seventy weeks are decreed upon the people and upon the holy city, to seal up the vision, and the prophet, and to anoint the holy of holies (Daniel 9:24);

speaking of the coming of the Lord, who alone is the anointed of Jehovah, and alone is holy, and also as to His Human is the Divine good of the Divine love, thus “the holy of holies.” (That the Lord as to the Divine Human is alone the anointed of Jehovah, see n. 9954; and that He alone is holy, n. 9229; and that He is the Divine good of the Divine love, see the citations in n. 9199.)

[9] That celestial good is “holy of holies,” but spiritual good is “holy,” is because celestial good is inmost good, and therefore also this good is the good of the inmost heaven; whereas spiritual good is the good thence proceeding, and is therefore the good of the middle heaven, and this good is so far good, and hence is so far holy, as it has celestial good within it; for this good flows into it, and conceives it, and begets it, as a father his son. By celestial good is meant the good of love from the Lord to the Lord, and by spiritual good is meant the good of charity toward the neighbor from the Lord. The very good of love to the Lord from the Lord is “holy of holies,” because through it the Lord conjoins Himself immediately; but the good of charity toward the neighbor is “holy,” because through it the Lord conjoins Himself mediately, and He conjoins Himself insofar as it has in it the good of love from the Lord.

[10] The good of love to the Lord from the Lord is in all the good of charity which is genuine, and likewise in all the good of faith which is genuine, because it flows in from the Lord; for no one can love the neighbor, and from love do good to him, from himself, but only from the Lord; and no one can believe in God from himself, but only from the Lord. Therefore when the Lord is acknowledged, and the neighbor is loved, then the Lord is in the love toward the neighbor, however little the man may know it. This is also meant by the words of the Lord in Matthew:

The righteous shall answer, Lord, when saw we Thee hungry, and fed Thee? Or thirsty and gave Thee drink? When saw we Thee sick, or in prison, and came unto Thee? And the King shall say unto them, Verily I say unto you, Insofar as ye did it unto one of the least of these My brethren, ye did it unto Me (Matthew 25:37-40);

from this it is plain that the Lord is in the good of charity, and is this good, even though they who are in this good are unaware of it. By “brethren” in the proximate sense are meant those who are in the good of charity, and in a sense abstracted from person; the Lord’s “brethren” denote the very goods of charity (see n. 5063-5071).

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

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Arcana Coelestia #3519

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3519. And take me from thence two good kids of the she-goats. That this signifies the truths of this good, is evident from the signification of “kids of the she-goats,” as being the truths of good, concerning which in what follows. The reason there were two, is that as in the rational, so in the natural, there are things which are of the will and things which are of the understanding. The things in the natural that have relation to the will are delights, and those which have relation to the understanding are memory-knowledges, and in order to be something these two must be conjoined together.

[2] That “kids of the she-goats” signify the truths of good, may be seen from those passages of the Word where “kids” and “she-goats” are mentioned. Be it known that in the genuine sense all the tame and useful beasts mentioned in the Word signify the celestial things of good and the spiritual things of truth (see n. 45, 46, 142, 143, 246, 714, 715, 2180, 2781, 3218); and because there are various kinds of celestial things or goods, and consequently various kinds of spiritual things or truths, one kind is signified by one beast, and another by another; thus one kind is signified by a “lamb,” another by a “kid,” another by a “sheep,” by a “she-goat,” a “ram,” a “he-goat,” a “bullock,” an “ox;” another also by a “horse” and by a “camel;” another likewise by birds; and also another by the beasts of the sea, as by “whales” and “fishes.” There are more genera of celestial and spiritual things than can be enumerated, consequently of goods and truths, although when the celestial or good is mentioned, and also the spiritual or truth, it appears as if it were not manifold, but only one. But how manifold they both are, or how innumerable their genera are, may be seen from what has been said concerning heaven (n. 3241), namely, that it is distinguished into innumerable societies, and this according to the genera of celestial and spiritual things, or of the goods of love and thence of the truths of faith; and moreover every single genus of good, and every single genus of truth, has innumerable species into which the societies of each genus are distinguished, and every species in like manner.

[3] The most universal genera of good and truth are what were represented by the animals that were offered in the burnt-offerings and sacrifices; and because the genera are most distinct from one another it was expressly enjoined that such and no other should be offered-in some cases, for instance, male and female lambs, also male and female kids; in some cases rams and sheep, and also he-goats; but in others, calves, bullocks, and oxen; also pigeons and turtle-doves (n. 922, 1823, 2180, 2805, 2807, 2830, 3218). What was signified by “kids” and “she-goats” may be seen both from the sacrifices in which they were offered, and also from other passages in the Word; whence it is evident that male and female “lambs” signified the innocence of the internal or rational man, and that “kids” and “she-goats” signified the innocence of the external or natural man, thus the truth and good thereof.

[4] That the truth and good of the innocence of the external or natural man is signified by “kids” and “she-goats” is evident from the following passages in the Word.

In Isaiah:

The wolf shall abide with the lamb, and the leopard shall lie down with the kid; and the calf, and the young lion, and the sheep 1 together; and a little child shall lead them (Isaiah 11:6); where the Lord’s kingdom is treated of, and a state of no fear from evil, or of no dread on account of hell, because one of presence with the Lord. The “lamb” and the “kid” denote those who are in innocence, and because these are the safest of all, they are mentioned first.

[5] When all the firstborn of Egypt were smitten, it was commanded that they should slay perfect and male young of the flock, of lambs or of kids, and should put some of the blood on the door-posts and on the lintel of the houses, and thus there should not be a plague on them from the destroyer (Exodus 12:5, 7, 13). The “firstborn of Egypt” denotes the good of love and charity extinct (n. 3325); “lambs” and “kids” are states of innocence; and those who are in these states are safe from evil, for all in heaven are protected by the Lord through states of innocence; and this protection was represented by the slaying of a lamb or kid, and by the blood upon the door-posts and lintel of the houses.

[6] When Jehovah appeared to anyone through an angel, a kid of the goats was sacrificed, lest the man should die-as when he appeared to Gideon (Judges 6:19), and to Manoah (13:15-16, 19). The reason was that Jehovah or the Lord cannot appear to anyone, not even to an angel, unless he to whom He appears is in a state of innocence; and therefore as soon as the Lord is present with anyone he is let into a state of innocence; for the Lord enters through innocence, even with the angels in heaven. On this account no one can come into heaven unless he has somewhat of innocence, according to the words of the Lord in Matthew 18:3; Mark 10:15; Luke 18:17. That men believed they should die when Jehovah appeared, unless they offered such a burnt-offering may be seen in Judges 13:22-23.

[7] Inasmuch as genuine conjugial love is innocence (see n. 2736), it was customary in the representative church to enter in unto a wife by a present of a kid of the she-goats; as we read of Samson (Judges 15:1); likewise of Judah when he went in unto Tamar (Genesis 38:17, 20, 23). That a “kid” and a “she-goat” signified innocence, is also evident from the sacrifices of guilt, which they were to offer when anyone had sinned through error (Leviticus 1:10; 4:28; 5:6); sin through error is a sin of ignorance in which is innocence. The same is evident from the following Divine command in Moses:

The first of the first-fruits of thy ground thou shalt bring into the house of Jehovah thy God. Thou shalt not seethe a kid in its mother’s milk (Exodus 23:19; 34:26); where by the “first-fruits of the ground, which they were to bring into the house of Jehovah,” is signified the state of innocence which is in infancy; and by “not seething a kid in its mother’s milk,” that they should not destroy the innocence of infancy. Because these things are signified, in both passages the one command follows the other without a break; and yet in the literal sense they appear to be altogether different; but in the internal sense they cohere together.

[8] Because as before said “kids” and “she-goats” signified innocence, it was also commanded that the curtain of the tent over the tabernacle should be made of the wool of she-goats (Exodus 25:4; 26:7; 35:5-6, 23, 26; 36:14), for a sign that all the holy things therein represented derived their essence from innocence. By the “wool of she-goats” is signified the ultimate or outermost of the innocence that is in ignorance, such as exists with the Gentiles; and who in the internal sense are the “curtains” of the tabernacle. From all this it is evident what and of what quality are the truths of good that are signified by the “two good kids of the she-goats” concerning which Rebekah his mother spoke unto Jacob her son, namely, that they are those of innocence or of infancy, being in fact those which Esau was to bring to his father Isaac; concerning which above (n. 3501, 3508); and which indeed were not these truths of good, but at first appeared as if they were; and it is for this reason that by means of these Jacob simulated Esau.

Note a piè di pagina:

1. The Hebrew for “sheep” (ovis) here is meri, which in the A. V. is rendered “fatling” three times, “fat cattle” twice, “fat beast” once, “fed beast” once. By Swedenborg it is rendered saginatum seven times, pinguis once, pingue pecus once, and ovis once. In the passage before us he has rendered it saginatum in n. 10132; True Christian Religion789; Apocalypse Explained514, 780, 781; pingue pecus in n. 430 and ovis here in n. 3519 of the same work. The commentators usually understand by it a fattened calf; some rabbis a wild ox (buffalo or bubalus); none have “sheep.”

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