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Exodus 30

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1 Tee suitsutusaltar suitsutusohvri toomiseks; tee see akaatsiapuust!

2 See olgu küünar pikk ja küünar lai, neljanurgeline ja kaks küünart kõrge; selle sarved olgu sellega ühest tükist!

3 Karda see puhta kullaga, selle pealis, küljed ümberringi ja sarved; ja tee sellele kuldäär ümber!

4 Tee kaks kuldrõngast selle ääre alla kahele poole; tee need kumbagi külge; need olgu asemeiks kangidele, millega seda kantakse!

5 Tee kangid akaatsiapuust ja karda need kullaga!

6 Pane see tunnistuslaeka ees oleva eesriide ette, kohastikku tunnistuslaeka peal oleva lepituskaanega, kus ma ennast sulle ilmutan!

7 Ja Aaron põletagu selle peal healõhnalist suitsutusrohtu; ta põletagu seda igal hommikul, kui ta lampe korraldab!

8 Ja kui Aaron õhtul lampe üles seab, siis ta põletagu nõndasamuti; see olgu teie tulevastele põlvedele alaline suitsutusohver Issanda palge ees!

9 Ärge ohverdage selle peal võõrast suitsutusrohtu ega põletus- või roaohvrit; selle peale ärge valage ka joogiohvrit!

10 Ja kord aastas toimetagu Aaron selle sarvede peal lepitust: põlvest põlve toimetagu ta kord aastas selle lepitust patu-lepitusohvri verega! See on väga püha Issandale.'

11 Ja Issand rääkis Moosesega, öeldes:

12 'Kui sa arvestad Iisraeli laste päid, neid, kes ära loetakse, siis andku iga mees oma hinge eest lunaraha Issandale, et neid ei tabaks nuhtlus, kui nad ära loetakse!

13 Igaüks, kes astub äraloetavate hulka, andku pool seeklit püha seekli järgi, kakskümmend geera seeklis; tõstelõiv Issandale on pool seeklit.

14 Igaüks, kes astub äraloetavate hulka, kakskümmend aastat vana ja üle selle, peab andma Issandale tõstelõivu!

15 Rikas ärgu andku rohkem ja kehv ärgu andku vähem kui pool seeklit, kui te annate Issandale tõstelõivu lepituseks oma hingede eest!

16 Võta Iisraeli lastelt lepitusraha ja kasuta seda kogudusetelgi teenistuseks; see meenutagu Issanda ees Iisraeli lapsi, et saaksite lepitust oma hingedele!'

17 Ja Issand rääkis Moosesega, öeldes:

18 'Tee pesemise jaoks vasknõu ja selle vaskjalg; pane see kogudusetelgi ja altari vahele ja vala sellesse vett!

19 Aaron ja tema pojad pesku selles oma käsi ja jalgu!

20 Kui nad lähevad kogudusetelki, siis nad peavad endid veega pesema, et nad ei sureks; nõndasamuti, kui nad astuvad teenistuseks altari juurde, et süüdata tuleohvrit Issandale.

21 Nad peavad pesema oma käsi ja jalgu, et nad ei sureks. See olgu neile igaveseks seadluseks, temale ja ta soole põlvest põlve!'

22 Ja Issand rääkis Moosesega, öeldes:

23 'Ja sina võta enesele parimaid palsameid: viissada seeklit sula mürri, ja pool osa sellest, kakssada viiskümmend seeklit, healõhnalist kaneeli, ja kakssada viiskümmend seeklit lõhnavat kalmust,

24 ja viissada seeklit kassiat püha seekli järgi, ja kolm toopi oliiviõli,

25 ja valmista sellest püha võideõli, rohusegajate viisil segatud salvi; see olgu pühaks võideõliks!

26 Võia sellega kogudusetelki ja tunnistuslaegast,

27 lauda ja kõiki selle riistu, lambijalga ja selle riistu, suitsutusaltarit,

28 põletusohvri altarit ja kõiki selle riistu, pesemisnõu ja selle jalga!

29 Ja pühitse neid, et need oleksid väga pühad: igaüks, kes neid puudutab, saab pühaks.

30 Ja võia Aaronit ja tema poegi ja pühitse nad mulle preestriteks!

31 Ja räägi Iisraeli lastega ning ütle: See olgu teile põlvest põlve minu püha võideõli!

32 Tavalise inimese ihu peale ei tohi seda valada ja niisugust segu ei tohi te järele teha: see on püha ja see olgu püha ka teile!

33 Igaüks, kes valmistab niisugust võiet ja annab seda mõnele võõrale, kaotatagu oma rahva seast!'

34 Ja Issand ütles Moosesele: 'Võta enesele healõhnalisi aineid: lõhnavat vaiku, teokarpe ja galbanit - healõhnalisi aineid ja puhast viirukit võrdsetes osades -

35 ja valmista neist rohusegajate viisil suitsutusrohi: soolane, puhas, püha!

36 Osa sellest hõõru peeneks ja pane tunnistuslaeka ette kogudusetelgis, sinna, kus ma ennast sulle ilmutan; see olgu teile kõige püham!

37 Suitsutusrohtu, mida sa teed selle segu kohaselt, ei tohi te endile teha: Issandale kuuluvana olgu see sulle püha!

38 Igaüks, kes teeb midagi niisugust, et seda mõnuga nautida, kaotatagu oma rahva seast!'

   

Од делата на Сведенборг

 

Apocalypse Explained #1151

Проучи го овој пасус

  
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1151. And ointment and frankincense.- That these signify worship from spiritual love, profaned, is evident from the signification of ointment, which denotes the good of spiritual love, of which we shall speak presently; and from the signification of frankincense, which denotes the truth of spiritual good (concerning which see above, n. 491). The reason why spiritual love is signified by ointment and frankincense, is that by means of these incense offerings were made, and the incense from the fragrant fumes that ascended from the holy fire in the censers signified spiritual love. Spiritual love is love towards the neighbour, which makes one with the love of uses. There are two loves pertaining to heaven, and thence to the church, from which the Lord is worshipped, celestial love, which is love to the Lord, and spiritual love, which is love towards the neighbour; the former love is signified by cinnamon and perfumes, the latter by ointment and frankincense. All worship also is from love. That worship which is not from the one love or the other is not worship, but only an external act, in which there is interiorly nothing of the church. That the burning of incense signified worship from spiritual love may be seen above (n. 324, 491, 492, 494, 567). By ointment is meant that which was composed of aromatics, and used for incense, as is evident from these words in Moses:

"Take unto thee sweet spices, stacte, and onycha, and galbanum, sweet smelling and pure frankincense; and thou shalt make it an incense, an ointment, the work of the maker of ointment; tempered together, pure, holy; and thou shalt beat of it very small, and shalt put of it before the testimony in the tent of meeting, where I will meet with thee; it shall be the holy of holies unto you" (Exodus 30:34-37).

Here all those things together are called the ointment of the maker of ointment. These things are explained in detail in the Arcana Coelestia 10289-10308).

[2] Continuation concerning the Athanasian Creed.- There is infernal freedom, and there is heavenly freedom. Infernal freedom is that into which a man is born from his parents, and heavenly freedom is that into which he is brought by reformation by the Lord. From infernal freedom man derives the will of evil, the love of evil, and the life of evil; but from heavenly freedom he derives the will of good, the love of good, and the life of good; for as was said previously, the will, the love, and the life of man make one with his freedom. These two kinds of freedom are opposite to each other, but the opposite does not appear, except so far as man is in the one and not in the other. Nevertheless man cannot come out of infernal freedom into heavenly freedom, unless he compels himself. To compel oneself is to resist evil, and to fight against it as if from himself, but still to implore the Lord for aid to do so; it is thus that a man fights from the freedom which is from the Lord interiorly in himself, against the freedom which is from hell exteriorly in himself. It appears to him, while he is in the combat, that it is not freedom from which he fights, but a kind of compulsion, because it is against that freedom which is born with him; nevertheless, it is freedom, since otherwise he would not fight as if of himself.

[3] But the interior freedom from which he fights, though appearing like compulsion, is afterwards felt as freedom, for it becomes as if involuntary, spontaneous, and as it were innate. The case is comparatively, like that of a man who compels his hand to write, to work, to play upon a musical instrument, or to fence, the hands and arms afterwards performing these actions as if of themselves, and of their own accord; for man in such a case is in good, because removed from evil, and led by the Lord.

When a man has compelled himself against infernal freedom, he then sees and perceives that such freedom is servitude and that heavenly freedom is freedom itself, because from the Lord. The case in itself is this, that so far as a man compels himself by resisting evils, so far are the infernal societies with which he acted in unison removed from him, and he is introduced by the Lord into heavenly societies, that he may act in unison with them. On the other hand, if a man does not compel himself to resist evils, he remains in them. That this is the case, has been made known to me by much experience in the spiritual world and further, that evil does not recede in consequence of any compulsion effected by punishments, nor afterwards by any fear induced by punishments.

  
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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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Arcana Coelestia #934

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934. 'Cold' means the absence of love, that is, of charity and faith, 'heat' or 'fire' the presence of love or of charity and faith. This becomes clear from the following places in the Word: In John, in the letter to the Church at Laodicea,

I know your works, that you are neither cold nor hot. Would that you were cold or hot! But because you are lukewarm, and neither cold nor hot I will spew you out of My mouth. Revelation 7:15, 16.

Here 'cold' stands for no charity, 'hot' for much. In Isaiah,

Thus said Jehovah, I will be still and I will behold in My place; like clear heat on the light, like a cloud of dew in the heat of harvest. Isaiah 18:4.

The subject here is a new Church that is to be founded. 'Heat on the light' and 'the heat of harvest' stand for love and charity. In the same prophet,

Jehovah's fire is in Zion, and His furnace in Jerusalem. Isaiah 3:9.

'Fire' stands for love. Concerning the cherubim seen by Ezekiel,

As for the likeness of the living creatures, their appearance was like burning coals of fire, like the appearance of torches, moving between the living creatures. And the five was bright and out of the fire went forth lightning. Ezekiel 1:13.

[2] And concerning the Lord in the same prophet,

Above the firmament that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne, there was a likeness as the appearance of a man upon it above. And I saw as it were the shape of fiery coals, as the shape of fire, within it round about, from the appearance of His loins upwards. And from the appearance of His loins and downwards I saw as it were the appearance of fire, whose brightness was round about it. Ezekiel 1:26-27; 8:2.

Here 'fire' stands for love. In Daniel,

The Ancient of Days was seated. His throne was flames of fire, its wheels were burning fire. A stream of fire issued and came forth from before Him, a thousand thousands served Him, and ten thousand times ten thousand stood before Him. Daniel 7:9-10.

'Fire' stands for the Lord's love. In Zechariah,

I will be to her, said Jehovah, a wall of fire round about. Zechariah 2:5.

This refers to the New Jerusalem. In David,

Jehovah makes winds His messengers, and flaming fire His ministers. Psalms 104:4.

'Flaming fire' stands for that which is celestial-spiritual.

[3] Because 'fire' meant love, fire also became a representative of the Lord. This is clear from 'the five on the altar of burnt offering that was to be kept burning all the time', Leviticus 6:9, 12-13, representing the Lord's mercy. For this reason 'before Aaron entered the place of atonement he had to burn incense with fire taken from the altar of burnt offering', Leviticus 16:12-14. And also, to signify that worship was acceptable to the Lord, 'fire was sent down from heaven and consumed the burnt offering', as in Leviticus 9:24, and elsewhere. In the Word 'fire' also means self-love and its attendant desire. With that love heavenly love can never agree; consequently it is also said that Aaron's two sons were devoured by fire because they employed strange fire, Leviticus 10:1-2. 'Strange fire' means all self-love and love of the world, and every desire accompanying those loves. In addition heavenly love seems to wicked people like nothing else than a burning and devouring fire; and this is why in the Word devouring fire is attributed to the Lord. The fire on Mount Sinai, for example, which represented the Lord's love or mercy, was perceived by the people as a consuming fire, as a consequence of which they told Moses not to make them hear the voice of Jehovah God, or see the great Fire lest they died, Deuteronomy 18:16. This is how the Lord's love or mercy appears to people engulfed in the fire of self-love and love of the world.

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