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Левит 16

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1 И говорилъ Господь Моисею, по смерти двухъ сыновъ Аароновыхъ, когда они, приступивъ предъ лице Господне, умерли.

2 И сказалъ Господь Моисею: скажи Аарону, брату твоему, чтобъ онъ не во всякое время входилъ во святилище за завјсу предъ очистилище, которое на ковчегј, дабы не умереть: ибо надъ очистилищемъ онымъ являюсь Я во облакј.

3 Съ симъ войдетъ Ааронъ во святилище: съ тельцемъ въ жертву за грјхъ и съ овномъ во всесожженіе.

4 Пусть надјнетъ онъ священный льняный хитонъ, нижнее льняное платье да будетъ на тјлј его, и льнянымъ поясомъ пусть опояшется и возложитъ на голову льняной кидаръ: это священныя одежды. Пусть омоетъ онъ тјло свое водою и надјнетъ ихъ.

5 И отъ общества сыновъ Израилевыхъ пусть возьметъ изъ стада козъ двухъ козловъ въ жертву за грјхъ и одного овна во всесожженіе.

6 И приведетъ Ааронъ тельца, который отъ него, въ жертву за грјхъ, и очиститъ себя и домъ свой.

7 И возьметъ двухъ козловъ, и представитъ ихъ предъ Господомъ у дверей скиніи собранія;

8 и сдјлаетъ Ааровъ о обоихъ козлахъ жеребьи: одинъ жеребей для Іеговы, а другой жеребей для отпущенія.

9 Козла, на котораго вышелъ жеребей для Іеговы, возьметъ и принесетъ въ жертву за грјхъ,

10 а козла, на котораго вышелъ жеребей для отпущенія, поставитъ живаго предъ Господомъ, чтобы совершить надъ нимъ очищеніе и отослать его въ пустыню для отпущенія.

11 И приведетъ Ааронъ тельца, который отъ него, въ жертву за грјхъ, и очиститъ себя и домъ свой и заколетъ тельца, который отъ него въ жертву за грјхъ;

12 и возьметъ полную кадильницу горящихъ угольевъ съ жертвенника, который предъ Господомъ, и полныя обј горсти благовоннаго куренія, мелко истолченаго, и внесетъ за завјсу;

13 и положитъ куреніе на огонь предъ Гооподомъ, и облако куренія покроетъ очистилище, которое надъ ковчегомъ откровенія, и онъ не умретъ.

14 И возьметъ крови тельца и покропитъ перстомъ своимъ на очистилище спереди и предъ очистилищемъ, семь разъ покропитъ кровію съ перста своего.

15 И заколетъ козла, который въ жертву за грјхъ отъ народа; и внесетъ кровь его за завјсу и сдјлаетъ съ кровію его то же, что дјлалъ съ кровію тельца, и покропитъ ею на очистилище и предъ очистилищемъ.

16 И такимъ образомъ очиститъ святилище отъ нечистотъ сыновъ Израилевыхъ и отъ преступленій ихъ во всјхъ грјхахъ ихъ. Такъ долженъ поступить онъ съ скиніею собранія, находящеюся у нихъ, среди нечистотъ ихъ.

17 Ни одинъ человјкъ не долженъ быть въ скиніи собранія, когда входитъ онъ для очищенія святилища, до самаго выхода его, пока очищаетъ онъ себя, домъ свой и все общество Израилево.

18 Послј того выдетъ онъ къ жертвеннику, который предъ Господомъ, и очиститъ его, возьметъ крови тельца и крови козла и возложитъ на роги жертвенника со всјхъ сторонъ.

19 И покропитъ на него кровію съ перста своего семь разъ, и очиститъ его и освятитъ его отъ нечистотъ сыновъ Израилевыхъ.

20 Совершивъ очищеніе святилища, скиніи собранія и жертвенника, приведетъ онъ живаго козла,

21 и возложитъ Ааронъ обј руки свои на голову живаго козла, и исповјдаеть надъ нимъ всј беззаконія сыновъ Израилевыхъ и всј преступленія ихъ, всј грјхи ихъ, и возложитъ ихъ на голову козла и отошлетъ съ приготовленнымъ на то человјкомъ въ пустыню,

22 чтобы козелъ понесъ на себј всј беззаконія ихъ въ необитаемую землю, и онъ пуститъ козла въ пустыню.

23 Послј сего Ааронъ войдетъ въ скинію собранія, и скинетъ льняныя одежды, которыя надјвалъ, входя во святилище, и оставитъ ихъ тамъ,

24 и омоетъ тјло свое водою на святомъ мјстј, и надјнетъ одежды свои, и выйдетъ, и совершитъ всесожженіе отъ народа, и очиститъ себя и народъ;

25 а тукъ жертвы за грјхъ воскуритъ на жертвенникј.

26 И тотъ, кто приводилъ козла для отпущенія, долженъ вымыть одежды свои, омыть тјло свое водою, и потомъ можетъ войти въ станъ.

27 А тельца за грјхъ и козла за грјхъ, которыхъ кровь внесена была для очищенія святилища, пусть вынесутъ вонъ изъ стана и сожгутъ на огнј кожи ихъ, и мясо ихъ, и нечистоту ихъ.

28 Кто сожжетъ ихъ, тотъ долженъ вымыть одежды свои и омыть тјло свое водою. и послј того можетъ войдти въ станъ.

29 Да будетъ сіе для васъ вјчнымъ постановленіемъ: въ седьмой мјсяцъ, въ десятый день мјсяца смиряйте души ваши и никакого дјла не дјлайте, ни природный житель, ни пришлецъ, поселившійся между вами;

30 ибо въ сей день очищаютъ васъ, чтобы сдјлать васъ чистыми отъ всјхъ грјховъ вашихъ, чтобы вы были чисты предъ Господомъ.

31 Это суббота покоя для васъ, смиряйте души ваши: это постановленіе вјчное.

32 Очищать же долженъ священникъ, который помазанъ и которому наполнены руки, чтобы онъ священнодјйствовалъ вмјсто отца своего. Онъ надјнетъ льняныя одежды, одежды священныя,

33 и очиститъ святое святилище и скинію собранія, и жертвенникъ очиститъ и священниковъ, и весь народъ общества очистить.

34 Да будетъ сіе для васъ вјчнымъ постановленіемъ: очищать, сыновъ Израилевыхъ отъ всјхъ грјховъ ихъ однажды въ году. И сдјлалъ онъ такъ, какъ повелјлъ Господь Моисею.

   

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #9671

Studere hoc loco

  
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9671. 'From violet and purple and twice-dyed scarlet and fine twined linen' means the forms of the good of love and faith that are joined together there. This is clear from the meaning of 'violet' as the celestial love of truth, dealt with in 9466; from the meaning of 'purple' as the celestial love of good, dealt with in 9467; from the meaning of 'twice-dyed scarlet' as spiritual good, dealt with in 4922, 9468; and from the meaning of 'fine twined linen' as truth from a celestial origin, dealt with in 9469. From all this it is evident that those four mean forms of the good of love and faith that are joined together within the uniting intermediary. The implications of this are that those in heaven who belong to the uniting intermediary represented by the veil have forms of the good of love and forms of the good of faith joined together within themselves. Through the forms of the good of love they are joined to celestial angels who are in the inmost heaven, and through the forms of the good of faith to the spiritual ones who are in the middle heaven. For the good of love to the Lord is called celestial good, and the good of faith in Him is called spiritual good.

[2] Those in heaven who belong to the uniting intermediary are called celestial-spiritual and spiritual-celestial, the former being represented in the Word by Joseph, the latter by Benjamin. For the meaning of Joseph in the representative sense as the celestial-spiritual, see 4286, 4592, 4963, 5249, 5307, 5331, 5332, 5417, 5869, 5877, 6224, 6526, and Benjamin as the spiritual-celestial, 3969, 4592. Joseph is accordingly the internal uniting intermediary and Benjamin the external uniting intermediary, 4585, 4592, 4594, 5411, 5413, 5443, 5639, 5686, 5688, 5689, 5822. What the celestial-spiritual and the spiritual-celestial are, see 1577, 1824, 2184, 4585, 4592, 4594.

[3] The difference between those in the heavens who are celestial and those who are spiritual may also be recognized from their opposites in the hells. Those in the hells who are the opposites of celestial angels are called genii, while those in them who are the contraries of spiritual angels are called spirits. The genii, the opposites of celestial angels, are at the back, whereas the spirits, the opposites of spiritual ones, are at the front; and those between genii and spirits are at the sides. Being the opposites of celestial angels the genii are steeped in evil more internal than that present with spirits. Regarding spirits and genii, see what has been said about them from experience in 5977, 8593, 8622, 8625. The hell of genii has been set completely apart from the hell of spirits, so completely that those in one cannot pass over into the other. For there are intermediate spirits there who link the two together; and these spirits are the opposites of the intermediate angels in the heavens.

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

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #3833

Studere hoc loco

  
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3833. 'And so it was in the evening' means when the state was still obscure. This is clear from the meaning of 'the evening' as an obscure state, dealt with in 3056. Furthermore feasts held in the evening, that is, suppers, meant nothing else among the ancients who had appropriate religious observances than the introductory state which comes before an actual joining together, which is obscure compared with that state when the joining together has taken place. Indeed when a person is being introduced into truth and from this into good, everything he learns at that time is obscure. But once good is joined to him and he regards truth from the standpoint of good, everything he learns becomes clear to him, gradually and increasingly so. For he is now no longer in doubt about whether something exists or whether it is true but knows that it exists and is true.

[2] Once a person has reached this state he starts to know countless things, for he now proceeds from the good and truth which he believes and perceives. He proceeds so to speak from the central point out to the peripheral regions; and in the measure that he proceeds from such good and truth, he sees in the same measure the things round about, and gradually more and more widely since he is constantly pushing out and extending the boundaries. Thereafter he also begins from each subject situated in the space within those boundaries, and from those subjects as new centres he pushes out new peripheral regions; and so on in the spaces within these. Consequently the light of truth radiating from good increases enormously and becomes one expanse of light, for he is now bathed in the light of heaven which shines from the Lord. But to people who are prone to doubt and who question whether something exists and is true, those countless, indeed limitless things are not visible at all. To them every single one is totally obscure. Those things are scarcely seen by them as a single whole which definitely exists, only as a single whole whose very existence they are uncertain of. Such is the condition into which human wisdom and intelligence has fallen at the present day. Being able to reason cleverly whether something exists is now the mark of a wise man, and being able to reason that it does not exist is the mark of one wiser still.

[3] Take for example the question whether in the Word an internal sense exists which such people call the mystical sense. Until they believe in the existence of it they cannot know a single one of the countless things existing within that sense, so many that they fill the whole of heaven in unending variety. Take as another example one who reasons about whether Divine Providence is merely universal and does not extend to specific details. That person cannot know the countless arcana which have to do with Providence, as many in number as the occurrences in everyone's life from start to finish and in the world from its creation to its end, and even for ever. Take as yet another example one who reasons whether good can exist in anyone, seeing that the will of man is fundamentally depraved. He cannot possibly be aware of all the arcana that have to do with regeneration, nor even that a new will is implanted by the Lord and the arcana concerning this. And the same is so with everything else. From this one may recognize what obscurity surrounds such people and that they do not even see, let alone reach, the outskirts of wisdom.

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