Bibliorum

 

Eliro 29

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1 Kaj jen estas tio, kion vi devas fari al ili, por sanktigi ilin, ke ili estu pastroj al Mi:prenu unu virbovidon kaj du virsxafojn sendifektajn;

2 kaj macan panon, kaj macajn kukojn, miksitajn kun oleo, kaj macajn flanojn, sxmiritajn per oleo; el delikata tritika faruno faru ilin.

3 Kaj metu ilin en unu korbon, kaj venigu ilin en la korbo, kaj ankaux la bovidon kaj la du virsxafojn.

4 Kaj Aaronon kaj liajn filojn alvenigu al la pordo de la tabernaklo de kunveno, kaj lavu ilin per akvo.

5 Kaj prenu la vestojn, kaj metu sur Aaronon la hxitonon kaj la tunikon de la efodo kaj la efodon kaj la surbrustajxon, kaj zonu lin per la zono de la efodo.

6 Kaj metu la cidaron sur lian kapon, kaj metu la sanktan kronon sur la cidaron.

7 Kaj prenu la oleon de sanktoleado, kaj versxu sur lian kapon kaj sanktoleu lin.

8 Kaj liajn filojn alvenigu, kaj vestu ilin per la hxitonoj.

9 Kaj zonu ilin per zono, Aaronon kaj liajn filojn, kaj alligu sur ili mitrojn, por ke al ili apartenu la pastreco laux eterna legxo; kaj konsekru Aaronon kaj liajn filojn.

10 Kaj alvenigu la bovidon antaux la tabernaklon de kunveno, kaj Aaron kaj liaj filoj metu siajn manojn sur la kapon de la bovido.

11 Kaj bucxu la bovidon antaux la Eternulo, cxe la pordo de la tabernaklo de kunveno.

12 Kaj prenu iom el la sango de la bovido kaj metu per viaj fingroj sur la kornojn de la altaro, kaj la tutan ceteran sangon elversxu cxe la bazo de la altaro.

13 Kaj prenu la tutan sebon, kiu kovras la internajxon, kaj la reton de la hepato, kaj la du renojn, kaj la sebon, kiu estas sur ili, kaj incense bruligu ilin sur la altaro.

14 Kaj la karnon de la bovido kaj gxian felon kaj gxian malpurajxon forbruligu per fajro ekster la tendaro; gxi estas pekofero.

15 Kaj unu virsxafon prenu, kaj Aaron kaj liaj filoj metu siajn manojn sur la kapon de la virsxafo.

16 Kaj bucxu la virsxafon, kaj prenu gxian sangon kaj aspergu la altaron cxirkauxe.

17 Kaj la virsxafon dishaku en partojn, kaj lavu gxian internajxon kaj gxiajn krurojn, kaj metu ilin sur gxiajn partojn kaj sur gxian kapon.

18 Kaj forbruligu la tutan virsxafon sur la altaro; gxi estas brulofero por la Eternulo; agrabla odorajxo, fajrofero por la Eternulo gxi estas.

19 Kaj prenu la duan virsxafon, kaj Aaron kaj liaj filoj metu siajn manojn sur la kapon de la virsxafo.

20 Kaj bucxu la virsxafon, kaj prenu iom el gxia sango kaj metu sur la malsupran randon de la dekstra orelo de Aaron kaj sur la malsupran randon de la dekstra orelo de liaj filoj kaj sur la dikan fingron de ilia dekstra mano kaj sur la dikan fingron de ilia dekstra piedo; kaj aspergu per la sango la altaron cxirkauxe.

21 Kaj prenu el la sango, kiu estos sur la altaro, kaj sanktan oleon, kaj aspergu Aaronon kaj liajn vestojn kaj liajn filojn kaj la vestojn de liaj filoj kune kun li; kaj sanktigxos li kaj liaj vestoj kaj liaj filoj kaj la vestoj de liaj filoj kune kun li.

22 Kaj prenu de la virsxafo la sebon kaj la voston, kaj la sebon, kiu kovras la internajxon, kaj la reton de la hepato, kaj la du renojn, kaj la sebon, kiu estas sur ili, kaj la dekstran femuron, cxar tio estas virsxafo de konsekrado;

23 kaj unu bulon da pano kaj unu kukon kun oleo kaj unu flanon, el la korbo kun macoj, kiu staras antaux la Eternulo;

24 kaj metu cxion sur la manojn de Aaron kaj sur la manojn de liaj filoj, kaj skuu tion kiel skuoferon antaux la Eternulo.

25 Kaj prenu tion el iliaj manoj, kaj forbruligu gxin sur la altaro kune kun la brulofero, kiel agrablan odorajxon antaux la Eternulo; gxi estas fajrofero por la Eternulo.

26 Kaj prenu la brustajxon de la virsxafo de konsekrado de Aaron, kaj skuu gxin kiel skuoferon antaux la Eternulo; kaj tio estos via parto.

27 Kaj sanktigu la brustajxon de skuado kaj la femuron de levado, kiuj estis skuitaj kaj levitaj el la virsxafo de konsekrado de Aaron kaj de liaj filoj;

28 kaj tio estu por Aaron kaj por liaj filoj porcxiama destinitajxo de la Izraelidoj; cxar gxi estas levofero, kaj levofero gxi estu de la Izraelidoj, el iliaj pacoferoj ilia levofero al la Eternulo.

29 Kaj la sanktaj vestoj de Aaron estu por liaj filoj post li, por ke ili estu sanktoleataj en ili kaj por ke ili estu konsekrataj en ili.

30 Dum sep tagoj portu ilin sur si tiu el liaj filoj, kiu estos pastro anstataux li, kaj kiu venos en la tabernaklon de kunveno, por servi en la sanktejo.

31 Kaj la virsxafon de konsekrado prenu, kaj kuiru gxian viandon sur sankta loko.

32 Kaj Aaron kaj liaj filoj mangxu la viandon de la virsxafo, kaj la panon, kiu estas en la korbo, cxe la pordo de la tabernaklo de kunveno.

33 Kaj ili tion mangxu, cxar per tio ili purigxis, por ke ili estu konsekritaj kaj por ke ili estu sanktigitaj. Laiko tion ne mangxu, cxar tio estas sankta.

34 Se el la viando de konsekrado kaj el la pano restos iom gxis la mateno, tiam forbruligu la restajxon per fajro; gxi ne estu mangxata, cxar gxi estas sankta.

35 Kaj agu kun Aaron kaj kun liaj filoj tiel, kiel Mi cxion ordonis al vi; dum sep tagoj konsekru ilin.

36 Kaj propekan bovidon oferu cxiutage por senpekigxo; kaj senpekigu la altaron, oferante sur gxi, kaj oleu gxin, por gxin sanktigi.

37 Dum sep tagoj senpekigu la altaron kaj sanktigu gxin; kaj la altaro farigxu plejsanktajxo; cxio, kio ektusxos la altaron, farigxos sankta.

38 Jen tio, kion vi metos sur la altaron:du jaragxajn sxafidojn cxiutage, cxiam;

39 unu sxafidon oferu matene, kaj la duan sxafidon oferu cxirkaux la vespero;

40 kaj por unu sxafido dekonon de efo da delikata faruno, miksita kun kvarono de hino da elpistita oleo, kaj kvaronon de hino da vino por versxoferi.

41 La duan sxafidon oferu cxirkaux la vespero; faru kun gxi kiel kun la matena donofero kaj versxofero, ke gxi estu agrabla odorajxo, fajrofero por la Eternulo,

42 cxiama brulofero en viaj generacioj cxe la pordo de la tabernaklo de kunveno antaux la Eternulo, kie Mi aperados antaux vi, por paroli tie kun vi.

43 Kaj Mi aperados tie antaux la Izraelidoj, kaj la loko sanktigxos per Mia gloro.

44 Kaj Mi sanktigos la tabernaklon de kunveno kaj la altaron; kaj Aaronon kaj liajn filojn Mi sanktigos, por ke ili estu Miaj pastroj.

45 Kaj Mi logxos inter la Izraelidoj, kaj Mi estos por ili Dio.

46 Kaj ili sciu, ke Mi estas la Eternulo, ilia Dio, kiu elirigis ilin el la lando Egipta, por ke Mi logxu inter ili, Mi, la Eternulo, ilia Dio.

   

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #10156

Studere hoc loco

  
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10156. 'Who brought them out of the land of Egypt' means salvation from hell by the Lord. This is clear from the meaning of 'being brought out of the land of Egypt' as being delivered from hell, dealt with in 8866, 9197, thus being saved. 'The land of Egypt' means hell because that land in its true and proper sense means the natural level and the factual knowledge there; and 'being brought out of' the natural man and the factual knowledge there and being raised to the level of the spiritual man, to intelligence and wisdom there, also constitutes being brought out of hell. For a person is born natural, but becomes spiritual through regeneration; and if he does not become spiritual he is in hell. The knowledge which the natural man, that is, a person who has not been regenerated, possesses dwells in the light of the world, whereas the intelligence which the spiritual man, that is, a person who has been regenerated, possesses dwells in the light of heaven. And as long as a person sees things solely in the light of the world he is in hell; but when he sees them at the same time in the light of heaven he is in heaven.

[2] But people who possess no more than natural knowledge and as a consequence do not see things in any light other than the light of the world can have no belief at all in the things that belong to heaven. Furthermore if they wish to investigate these things with the light they see by, called natural illumination, they encounter a kind of thick darkness which blinds them and blots out everything heavenly. For that in the mind which appears to be thick darkness is in reality such. This explains why a merely natural man, however much he thinks himself to be more enlightened than others, at heart rejects Divine and heavenly realities. It is also the reason why so many learned people are made brainless by their knowledge; for more of them than of simple people refuse to accept the things that constitute the faith of the Church and of heaven. It is different with those who allow themselves to be raised by the Lord to the light of heaven. These are first raised above the factual knowledge which the natural man possesses, and then in the light of heaven they behold the things within their natural man, which are called known facts, and clearly distinguish them, choosing those that make sense and are consistent, and rejecting or setting aside those that make no sense and are inconsistent.

[3] In short, the situation is that as long as a person is merely natural his interiors, which behold things in the light of heaven, are closed, and his exteriors, which behold things in the light of the world, are open. At this time the person looks downwards, that is, to the world and towards self; for everything composing his will and thought inclines in that direction. And the direction in which a person looks is also that in which his heart, that is, his will and his love, is turned. But when a person becomes spiritual his interiors, which behold things in the light of heaven, are opened, and then the person looks upwards, which is brought about through his being raised up by the Lord, so that he looks to heaven and towards the Lord. In this direction also everything that composes his will and his thought - thus his heart, that is, his love - is raised.

[4] For the human being has been created in such a way that his internal man should conform to an image of heaven, and his external man to an image of the world, 6057, 9279, to the end that heaven and the world might be brought together in the human being. Thus through him the Lord would flow from heaven into the world and govern it, with each individual person in particular and with all in general, and in this way would join the two together and thereby cause the likeness of heaven to exist in the world as well. When however a person is interested only in the world heaven with him has been closed; but when he allows himself to be raised by the Lord heaven with him is opened and the world becomes subordinate to it. And when this happens hell is separated and removed from him, at which point the person knows what good is and what evil is, but not before. This is what is called 'the image of God' with a person, Genesis 1:26-27.

[5] These matters have been stated in order that people may know what the spiritual man is and what the natural man is, and that the merely natural man, if he is not made spiritual by the Lord, is an embodiment of hell, consequently that they may know why hell is meant by 'Egypt', when yet the natural level and the factual knowledge there are meant by it.

'Egypt' means factual knowledge, see the places referred to in 9340.

It therefore means the natural level, see those referred to in 9391.

It also means hell, 8866, 9197.

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

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #9340

Studere hoc loco

  
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9340. 'And I will set your boundary from the Sea Suph even to the Sea of the Philistines' means the full range of truths from factual ones to interior truths of faith. This is clear from the meaning of 'setting the boundary from one place to another', when it refers to spiritual truths, as the full range; from the meaning of 'the Sea Suph' as truths on the levels of the senses and of factual knowledge, which are the lowest levels of the human mind (the Sea Suph was the final boundary of the land of Egypt, and 'Egypt' means factual knowledge in both senses, that is, true factual knowledge and false, 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779 (end), 7926, 8146, 8148; in this instance true factual knowledge is meant since the subject is the full range of spiritual matters of faith among the children of Israel, who represented the spiritual Church, 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805); and from the meaning of 'the Sea of the Philistines' as interior truths of faith. The reason why these truths are meant by 'the Sea of the Philistines' is that the sea where Tyre and Sidon lay was the boundary of the land of Philistia, and 'Tyre and Sidon' means cognitions or knowledge of truth and good, 1201, while 'the land of Philistia' means the knowledge of interior matters of faith, 1197, 2504, 2726, 3463.

[2] Since 'the land of Canaan' represented the Lord's kingdom, which is heaven and the Church, all places in the land therefore meant such things as form part of the Lord's kingdom, or heaven and the Church, which things are called celestial and spiritual, and are connected with the good of love to the Lord and the truths of faith in Him. For this reason the seas and rivers which were boundaries meant the final limits there, and therefore 'from sea to sea' or 'from river to river' meant the full range of those things, as may be seen in 1585, 1866, 4116, 4240, 6516. From all this it becomes clear that 'the boundary from the Sea Suph even to the Sea of the Philistines' means the range of spiritual things, which are matters of truth, from external ones to internal, thus truths ranging from factual ones to interior truths of faith. But the range of celestial things, which are aspects of the good of love, is described next by the words 'from the wilderness even to the River'. The fact that places belonging to the land of Canaan, including seas and rivers, mean such things in the Word, has been shown in explanations everywhere.

[3] What the full range of truths from factual ones to interior truths of faith is must be stated briefly. Truths which exist in the external man are called factual ones, but truths which exist in the internal man are called interior truths of faith. Factual truths reside in a person's memory, and when they are brought out from there they pass into the person's immediate awareness. But interior truths of faith are truths of life itself which are inscribed on the internal man, but few of which show up in the memory. These however are matters which will in the Lord's Divine mercy be spoken of more fully elsewhere. Factual truths and interior truths of faith were meant in Genesis 1:6-7 by the waters under the expanse and the waters above the expanse, 24; for the first chapter of Genesis deals in the internal sense with the new creation or the regeneration of a member of the celestial Church.

[4] The reason why 'Philistia', which also bordered on the land of Canaan as far as Tyre and Sidon, meant the interior truths of faith was that there also the representative Ancient Church had existed, as is evident from the remnants of Divine worship among them which are alluded to in historical sections and prophetical parts of the Word in which the Philistines and the land of Philistia are the subject, such as - in the prophetical parts - Jeremiah 25:20; Jeremiah 47:1-end; Ezekiel 16:27, 57; 25:15-16; Amos 1:8; Zephaniah 2:5; Zechariah 9:6; Psalms 56:1; 1 60:8; 83:7; 108:9. The situation with the Philistines was the same as it was with all the nations in the land of Canaan, in that they represented the Church's forms of good and its truths, and also evils and falsities. When the representative Ancient Church existed among them they represented celestial things which were aspects of good and spiritual things which were matters of truth. But when they fell away from true representative worship they began to represent devilish things which were aspects of evil and hellish things which were matters of falsity. This is the reason why 'Philistia', like all the other nations belonging to the land of Canaan in the Word, means either forms of good and truths, or else evils and falsities.

[5] The fact that interior truths of faith are meant by 'the Philistines' is clear in David,

Glorious things are to be spoken in you, O city of God. I will mention Rahab and Babel among those who know Me; also Philistia and Tyre, with Ethiopia. The latter was born here. 2 Psalms 87:3-4.

'The city of God' means teachings presenting the truth of faith that are drawn from the Word, 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493, 5297; 'Tyre' means cognitions or knowledge of truth and good, 1201, and so does 'Ethiopia', 116, 117. From this it is evident that 'Philistia' means knowledge of the truths of faith.

[6] In Amos,

Are you not like the children of the Ethiopians to Me, O children of Israel? Did I not cause Israel to come up from the land of Egypt, and the Philistines from Caphtor, and the Syrians from Kir? Amos 9:7.

This refers to the corruption and destruction of the Church after it had been established. 'The children of the Ethiopians' here are those in possession of cognitions of goodness and truth, which they use to substantiate evils and falsities, 1163, 1164. 'The children of Israel from the land of Egypt' are those who had been brought to spiritual truths and forms of good by means of factual truths, 'the children of Israel' being people in possession of spiritual truths and forms of good, thus in the abstract sense spiritual truths and forms of good, see 5414, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 5879, 5951, 7957, 8234, and 'the land of Egypt' being factual truth, as shown above. The same is meant by 'the Philistines from Caphtor' and by 'the Syrians from Kir', to whom they are therefore likened. 'The Philistines from Caphtor' are people who had been brought to interior truths by means of exterior ones, but who perverted them and used them to substantiate falsities and evils, 1197, 1198, 3412, 3413, 3762, 8093, 8096, 8099, 8313, whereas 'the Syrians from Kir' are those who were in possession of cognitions of goodness and truth, which they likewise perverted, 1232, 1234, 3051, 3249, 3664, 3680, 4112.

[7] In Jeremiah,

... because of the day that is coming to lay waste all the Philistines, to cut off from Tyre and Sidon every helper that is left, for Jehovah is laying waste the Philistines, the remnants of the island of Caphtor. Jeremiah 47:4.

The subject in Jeremiah 47 is the laying waste of the Church's truths of faith, interior truths of faith being meant by 'the Philistines' and exterior truths by 'the remnants of the island of Caphtor'.

[8] In Joel,

What have you to do with Me, O Tyre and Sidon, and all the borders of Philistia? Swiftly I will return your recompense upon your own head, inasmuch as you have taken My silver and My gold, and My good and desirable treasures you have carried into your temples. Joel 3:4-5.

'All the borders of Philistia' stands for all the interior and the exterior truths of faith; 'carrying silver and gold, and good and desirable treasures into their temples' stands for perverting truths and forms of good, and profaning them by putting them together with evils and falsities. For the meaning of 'silver and gold' as truths and forms of good, see 1551, 2954, 5658, 6112, 6914, 6917, 8932.

[9] In Obadiah,

At that time those in the south will be the heirs of the mountain of Esau, and of the plain of the Philistines, and they will become the heirs of the field of Ephraim; but Benjamin [will be the heir] of Gilead. Obad. verse 19.

This refers to the establishment of the Church; but spiritual things are implied by the names. 'Those in the south' are people who dwell in the light of truth, 1458, 3195, 3708, 5672, 5962; 'the mountain of Esau' is the good of love, 3300, 3322, 3494, 3504, 3576; 'the plain of the Philistines' is the truth of faith, 'the plain' being also that which constitutes matters of doctrine about faith, 2418; 'Ephraim' is the Church's power of understanding, 3969, 5354, 6222, 6234, 6238, 6267; 'Benjamin' is the Church's spiritual-celestial truth, 3969, 4592, 5686, 5689, 6440; and 'Gilead' is the corresponding exterior good, 4117, 4124, 4747.

[10] In Isaiah,

He will gather the outcasts of Israel, and will assemble the dispersed of Judah from the four corners of the earth. They will fly down onto the shoulder of the Philistines towards the sea, together they will plunder the sons of the east. Isaiah 11:12, 14.

Here 'Israel' and 'Judah' are not used to mean Israel and Judah; rather, 'Israel' means those who are governed by the good of faith, and 'Judah' those who are governed by the good of love. 'Flying down onto the shoulder of the Philistines' stands for receiving and taking into possession interior truths of faith; and 'plundering the sons of the east' stands for receiving and taking into possession interior forms of the good of faith, for 'the sons of the east' are people who are governed by forms of the good of faith and with whom cognitions or knowledge of good exists, 3249. 3762. For the meaning of 'plundering' as receiving and taking into possession, see what has been shown in 6914, 6917, regarding the plundering of the Egyptians by the children of Israel.

[11] Since 'the land of Philistia' meant knowledge of the interior truths of faith, and since Abraham and Isaac represented the Lord, and the sojourning of these two in places meant instruction received by the Lord in the truths and forms of the good of faith and love, which belong to God's wisdom, therefore - to provide a figurative representation of this - Abraham was commanded to sojourn in Philistia, Genesis 20:1-end, and so too was Isaac, Genesis 26:1-24. Therefore also Abimelech king of the Philistines made a covenant with Abraham, Genesis 21:22-end, and also with Isaac, Genesis 26:26-end. Regarding all this, see the explanations to those chapters.

V:

1. i.e. in the superscription or heading of this Psalm

2. i.e. in the city of God, see 1164:7.

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