Bibliorum

 

Leviticus 8

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1 I mluvil Hospodin k Mojžíšovi, řka:

2 Vezmi Arona a syny jeho s ním, i roucha jejich a olej pomazání, též volka k oběti za hřích, a dva skopce, a koš s přesnými chleby,

3 A shromažď všecko množství ke dveřím stánku úmluvy.

4 I učinil Mojžíš, jakž přikázal jemu Hospodin, a shromáždilo se všecko množství ke dveřím stánku úmluvy.

5 Tedy řekl Mojžíš tomu množství: Totoť jest to slovo, kteréž přikázal vykonati Hospodin.

6 A rozkázav přistoupiti Mojžíš Aronovi a synům jeho, umyl je vodou.

7 A oblékl jej v sukni a přepásal ho pasem, a oděv ho pláštěm, dal náramenník svrchu na něj, a připásal jej pasem náramenníka a otáhl ho jím.

8 A vložil na něj náprsník, do něhožto dal urim a thumim.

9 Potom vstavil čepici na hlavu jeho; a dal na čepici jeho po předu plech zlatý, korunu svatou, jakož přikázal Hospodin Mojžíšovi.

10 Vzal také Mojžíš olej pomazání a pomazal příbytku i všech věcí, kteréž byly v něm, a posvětil jich.

11 A pokropil jím oltáře sedmkrát, a pomazal oltáře i všeho nádobí jeho, též umyvadla i s podstavkem jeho, aby to všecko posvěceno bylo.

12 Vlil také oleje pomazání na hlavu Aronovu, a pomazal ho ku posvěcení jeho.

13 Rozkázal také Mojžíš přistoupiti synům Aronovým, a zobláčel je v sukně, a opásal je pasem, a vstavil na ně klobouky, jakož byl přikázal Hospodin jemu.

14 A přivedl volka k oběti za hřích, i položil Aron a synové jeho ruce své na hlavu volka oběti za hřích.

15 I zabil jej a vzal krev jeho, a pomazal rohů oltáře vůkol prstem svým, a tak očistil oltář. Ostatek pak krve vylil k spodku oltáře a posvětil ho k očišťování na něm.

16 Vzal také všecken tuk, kterýž byl na střevách, a branici s jater a obě ledvinky i tuk jejich, a pálil to Mojžíš na oltáři.

17 Volka pak toho i kůži jeho, i maso jeho, i lejna jeho spálil ohněm vně za stany, jakož byl přikázal Hospodin Mojžíšovi.

18 Potom přivedl skopce oběti zápalné, a položil Aron i synové jeho ruce své na hlavu toho skopce.

19 I zabil jej, a pokropil Mojžíš krví oltáře po vrchu vůkol.

20 Skopce také rozsekal na kusy jeho, a pálil Mojžíš hlavu, kusy i tuk.

21 Střeva pak a nohy vymyl vodou, a tak spálil Mojžíš všeho skopce na oltáři. I byl zápal u vůni líbeznou, obět ohnivá Hospodinu, jakož přikázal Hospodin Mojžíšovi.

22 Rozkázal také přivésti skopce druhého, skopce posvěcení, a položil Aron i synové jeho ruce své na hlavu skopce.

23 I zabil jej, a vzav Mojžíš krve jeho, pomazal jí konce pravého ucha Aronova a palce ruky jeho pravé, i palce nohy jeho pravé.

24 Tolikéž synům Aronovým rozkázav přistoupiti, pomazal kraje ucha jejich pravého a palce ruky jejich pravé, též palce nohy jejich pravé, a vykropil krev na oltář svrchu vůkol.

25 Potom vzal tuk a ocas i všecken tuk přikrývající droby a branici s jater, též obě dvě ledvinky i tuk jejich i plece pravé.

26 Také z koše přesných chlebů, kteříž byli před Hospodinem, vzal jeden koláč přesný a jeden pecník chleba s olejem a jeden oplatek, a položil to s tukem a s plecem pravým.

27 A dal to všecko v ruce Aronovy a v ruce synů jeho, rozkázav obraceti sem i tam v obět obracení před Hospodinem.

28 Potom vzav z rukou jejich, pálil to na oltáři v zápal. Posvěcení toto jest u vůni rozkošnou, obět ohnivá Hospodinu.

29 Vzal také Mojžíš hrudí a obracel je sem i tam v obět obracení před Hospodinem;a z skopce posvěcení dostal se Mojžíšovi díl, jakož mu byl přikázal Hospodin.

30 Vzal také Mojžíš oleje pomazání a krve, kteráž byla na oltáři, a pokropil Arona i roucha jeho, též synů Aronových a roucha jejich s ním. A tak posvětil Arona i roucha jeho, též synů jeho i roucha jejich s ním.

31 I řekl Mojžíš Aronovi a synům jeho: Vařte to maso u dveří stánku úmluvy, a jezte je tu, i chléb, kterýž jest v koši posvěcení, jakož jsem přikázal, řka: Aron a synové jeho jísti budou je.

32 Což by pak zůstalo masa i chleba toho, ohněm to spálíte.

33 A ze dveří stánku úmluvy za sedm dní nevycházejte až do dne, v kterémž by se vyplnili dnové svěcení vašeho; nebo za sedm dní posvěcovány budou ruce vaše.

34 Jakož se stalo dnešní den, tak přikázal Hospodin činiti k očištění vašemu.

35 Protož u dveří stánku úmluvy zůstanete ve dne i v noci za sedm dní, a ostříhati budete nařízení Hospodinova, abyste nezemřeli; nebo tak mi jest přikázáno.

36 Učinil tedy Aron i synové jeho všecky věci, kteréž přikázal Hospodin skrze Mojžíše.

   

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #9229

Studere hoc loco

  
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9229. 'And men of holiness shall you be to Me' means a state of life then composed of good. This is clear from the meaning of 'men of holiness' as those who are led by the Lord, for the Divine which emanates from the Lord is holiness itself, 6788, 7499, 8127 (end), 8302, 8806. Consequently those who receive that emanation in faith and also in love are called holy ones. Anyone who imagines that a person is holy from any other source, or that anything present with a person is holy apart from that which comes and is received from the Lord is very much mistaken; for that which is the person's own, and is called his proprium, is evil.

The human proprium is nothing but evil, see 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944.

To the extent that a person can be withheld from his proprium, the Lord can be present with him, and therefore to the same extent holiness resides with him, 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988 (end), 9014.

[2] The truth that the Lord is the Only Holy One, and that nothing is holy except that which emanates from the Lord, and so that which a person receives from the Lord, is evident from everywhere in the Word, as in John,

I make Myself holy, that they also may be made holy in the truth. John 17:19.

'Making Himself holy' means making Himself Divine by His own power. Consequently those who receive Divine Truth emanating from the Lord in faith and life are said to be 'made holy in the truth'.

[3] This also explains why after the Resurrection, when the Lord spoke to the disciples, He breathed on them and said to them, Receive the Holy Spirit, John 20:22. 'Breathing on (or into)' was a sign that represented the imparting of life through faith and love, as also in Genesis,

Jehovah breathed into his nostrils the breath of life, and man (homo) became a living soul. Genesis 2:7.

Other examples like this may be seen elsewhere, such as Psalms 33:6; 104:29-30; Job 32:8; 33:4; John 3:8. Therefore also the Word is said to be inspired because it comes from the Lord, and those who wrote the Word have been called 'inspired'. Breathing, and so breathing on or inspiring, corresponds to the life of faith, see 97, 1119, 1120, 3883-3896. This explains why the term spirit in the Word is derived from the word for wind, and holiness from the Lord is called Jehovah's wind, 8286, and why the Holy Spirit is the holiness emanating from the Lord, 3704, 4673 (end), 5307, 6788, 6982, 6993, 8127 (end), 8302, 9199.

[4] So also it says in John 1:33 that the Lord baptizes with the Holy Spirit, and in Luke 3:16 that He baptizes with the Holy Spirit and with fire. 'Baptizing' in the internal sense means regenerating, 4255, 5120 (end), 9088; 'baptizing with the Holy Spirit' means regenerating by means of the good of faith; and 'baptizing with fire' means regenerating by means of the good of love, 'fire' being the good of love, see 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324. In John,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

In Luke the angel telling Mary about the Lord said,

That which is holy will be born from you. Luke 1:35.

And in Daniel,

I saw in the visions of my head while on my bed, and behold, a vigilant and holy one came down from heaven. Daniel 4:13.

In these places 'that which is holy' and 'a holy one' stand for the Lord.

[5] Because the Lord alone is holy He is called in the Old Testament the Holy One of Israel, the Redeemer, the Saviour, and the Regenerator, as in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18. This is why the Lord in heaven, and consequently heaven itself, is called the dwelling-place of holiness, Jeremiah 25:30; 31:23; 1 Isaiah 63:15; the sanctuary, 2 Ezekiel 11:16; 24:21; and also the mountain of holiness, Psalms 3:4. It is also why the middle of the tent [of meeting], where the ark containing the law was, was called The Holy of Holies, Exodus 26:33-34; for the law in the ark in the middle of the tent [of meeting], represented the Lord in respect of the Word. For the law is the Word, 6752, 7463.

[6] All this shows why it is that the angels are called holy in Matthew 25:31; Mark 8:38; Luke 9:26; Psalms 149:1; Daniel 8:13; also the prophets, Luke 1:70; and the apostles too, Revelation 18:20. Not that they are holy by their own virtue but that the Lord, who alone is holy and the only source of holiness, makes them so. For truths are meant by 'the angels', because they are those who receive truth from the Lord, 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301; teachings which present the truth that comes through the Word from the Lord are meant by 'the prophets', 2534, 7269; and all the truths and forms of the good of faith in their entirety which come from the Lord are meant by 'the apostles', 3488, 3858 (end), 6397.

[7] Consecrations 3 among the Israelite and Jewish people took place in order that the Lord who alone was holy might be represented, and in order that holiness, which He alone is the source of, might be represented. This is the reason for the consecration of Aaron and his sons, Exodus 29:1ff; Leviticus 8:10-11, 13, 30; the consecration of their garments, Exodus 29:21ff; the consecration of the altar in order that it might be most holy, 4 Exodus 29:37ff; the consecration of the tent of meeting, the ark of the Testimony, the table, all the vessels, the altar of incense, the altar of burnt offering and its vessels, and the laver and its base, Exodus 30:26ff.

[8] The truth that the Lord is the real Holiness that was represented is evident also from the Lord's words in Matthew when they are seen in the internal sense,

Fools and blind! Which of the two is greater, the gold or the temple that makes the gold holy? And which of the two is greater, the gift or the altar that makes the gift holy? Matthew 23:17-19.

'The temple' represented the Lord Himself, and so did 'the altar', while 'the gold' was a sign of the good that comes from the Lord, and 'the gift' or a sacrifice was a sign of things constituting faith and charity that come from the Lord.

The Lord was represented by 'the temple', see 2777, 3720, and by 'the altar', 2777, 2811, 4489, 8935, 8940. 'Gold' was a sign of good that comes from the Lord, 1551, 1552, 5658, and 'a sacrifice' a sign of worship springing from faith and charity that come from the Lord, 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936.

[9] From all this it is now evident why it is that the children of Israel were called a holy people in Deuteronomy 26:19 and elsewhere, or as in the present verse men of holiness. That is to say, they were so called because every single aspect of their worship represented Divine realities that are the Lord's, and celestial and spiritual things of His kingdom and Church. On this account they were called holy in a representative sense; they themselves were not holy on that account, because representatives had regard to the holy things that were represented, not to the person who represented them, see 665, 1097 (end), 1361, 3147, 3881 (end), 4208, 4281, 4288, 4293, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.

[10] On that account also was Jerusalem called holy, and Zion the mountain of holiness in Zechariah 8:3 and elsewhere, as well as in Matthew,

And the tombs were opened, and many bodies of dead holy ones were raised; and coming out of their tombs after the Lord's resurrection, they went into the holy city and appeared to many. Matthew 27:52-53.

Here Jerusalem is called 'the holy city', when in fact, quite to the contrary, it was unholy because the Lord was crucified there at that time, for which reason it is called 'Sodom and Egypt' in John,

Their bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

Yet it is called holy, because it means the Lord's kingdom and the Church, 402, 2117, 3654. The appearance of 'dead holy ones' there, an event witnessed by some in vision, was a sign of the salvation of people who belonged to the spiritual Church, and of the raising of those people to the Holy Jerusalem, which is heaven - the people who had been kept up to that time on the lower earth, spoken of in 6854, 6914, 7091, 7828, 7932, 8049, 8054, 8159, 8321.

V:

1Jeremiah 31:23 refers to a dwelling-place of righteousness [and] mountain of holiness, to be exact

2. i.e. an especially holy place

3. i.e. dedicating persons or things to holy functions or purposes

4. literally, the holiness of holinesses

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

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #1013

Studere hoc loco

  
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1013. 'For in the image of God He made man' means charity, which is the image of God. This follows as a consequence of what is said above. Immediately above the subject was charity, meant by 'blood'. And the command not to destroy it was meant by the statement that men should not shed blood. The statement that comes next, 'in the image of God He made man', makes it clear that charity is the image of God. What the image of God is, scarcely anybody knows nowadays. People say that the image of God was lost in the first man whom they call Adam; and that in him it was an image of God which, they assert, possessed a certain perfection with which they are not acquainted. Perfection there was indeed, for Adam or Man is used to mean the Most Ancient Church, which was celestial man and had perception such as no subsequent Church was to have. For this reason it was also the likeness of the Lord. The likeness of the Lord means love to Him.

[2] Afterwards in the process of time this Church perished, at which point the Lord created a new one, which was not a celestial Church but a spiritual. This Church was not a likeness but an image of the Lord. An image means spiritual love, that is, love towards the neighbour, which is charity, as also shown already in 50, 51. The fact that this Church was an image of the Lord by virtue of spiritual love, or charity, is clear from the present verse, while the fact that charity itself is the image of the Lord is clear from the consideration that it is said 'for in the image of God He made man', that is to say, charity itself made him. That charity is the image of God is absolutely clear from what is the very essence of love or charity. Nothing but love and charity can make anyone into a likeness or into an image. The essence of love and charity is to make two people so to speak into one. When one person loves another as himself, and more than himself, he sees the other in himself, and himself in the other. This anyone can appreciate if only he will direct his attention to what love is, or to persons who love one another mutually. The will of the one is that of the other; they are as it were inwardly joined together, and are separate from each other in body only.

[3] Love to the Lord makes man one with the Lord, that is, makes a likeness; charity or love towards the neighbour also makes him one with Him, but makes an image. An image is not a likeness but that which approaches a likeness. This oneness that arises from love the Lord Himself describes in John,

I pray that they may all be one, as You, Father, are in Me, and I in You, that they also may be one in Us. The glory which You have given Me I have given to them that they may be one even as We are one, I in them and You in Me. John 17:21-23.

This oneness is that mystical union which some people have in mind, a union which is achieved through love alone. In the same gospel,

Because I live you will live also; in that day you will know that I am in My Father, and you in Me, and I in you. He who has My commandments and does them, he it is who loves Me. If a man loves Me, he will keep My word, and My Father will love him, and We will come to him and make Our home with him. John 14:19-21, 27.

From these quotations it is clear that love is what joins together and that the Lord has His home with the person who loves Him and also with him who loves the neighbour, for to love the neighbour is to love the Lord.

[4] This union which makes a likeness and an image cannot be seen very easily in the human race; but it can be seen in heaven where all angels are so to speak one by virtue of their mutual love. Each community, which consists of very many angels, constitutes as it were one person. And all the communities together, that is, the whole of heaven, constitute one human being, also called the Grand Man, see 457, 550. The whole of heaven is a likeness of the Lord, for the Lord is the All in all of those who are there. Each community is a likeness too, and so is each angel. Celestial angels are likenesses, spiritual angels are images. Heaven therefore consists of as many likenesses of the Lord as there are angels, and this is achieved solely by means of mutual love which entails one loving another more than himself, see 548, 549. For the situation is this: For heaven in general, or heaven as a whole, to be a likeness, its parts - which are the individual angels - must be likenesses, or images that approach likenesses. For unless the general whole consists of parts so to speak like itself, it is not something general making one. From these things as from the basic idea, one may see what makes a likeness or an image of God, namely love to the Lord and love towards the neighbour. In consequence every regenerate spiritual person is an image of the Lord by virtue of love or charity, which are from the Lord alone. And whoever is governed by charity from the Lord is in a state of perfection. This perfection will in the Lord's Divine mercy be described later on.

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