De Bijbel

 

Исход 28

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1 И возьми къ себј Аарона брата своего, и сыновъ его съ нимъ, отъ среды сыновъ Израилевыхъ, чтобы поставили ихъ во священники мнј: Аарона, Надава, и Авіуда, Елеазара и Иѕамара, сыновъ Аароновыхъ.

2 И сдјлай священныя одежды Аарону брату твоему для славы и красоты.

3 Что касается до тебя, поговори со всјми мудрыми сердцемъ, которыхъ Я исполнилъ духомъ премудрости, чтобъ они сдјлали Аарону одежды, для посвященія его во священники Мнј.

4 Вотъ одежды, которыя должны они сдјлать: наперсникъ и ефодъ, и верхняя риза, и хитонъ стяжной, кидаръ и поясъ. Итакъ пусть сдјлаютъ священныя одежды Аарону брату твоему, и сынамъ его, для поставленія во священники Мнј.

5 Пусть они возмутъ золота, пряжи яхонтоваго, и пурпуроваго и червленнаго цвјта, и виссона.

6 И сдјлаютъ ефодъ изъ золота, изъ пряжи яхонтоваго, пурпуроваго и червленнаго цвјта, и изъ крученаго впссона, искусною работою.

7 У него должны быть на обоихъ краяхъ его два нарамника связывающіе, чтобъ онъ былъ связанъ.

8 И поясъ ефода, который поверхъ его, одинаковой съ нимъ работы долженъ быть изъ золота, изъ пряжи яхонтоваго, и пурпуроваго и червленнаго цвјта, и крученаго виссона.

9 И возьми два камня оникса, и вырјжь на нихъ имена сыновъ Израилевыхъ.

10 Шесть именъ ихъ на одномъ камнј, и Шесть именъ остальныхъ на другомъ камнј, по порядку рожденія ихъ.

11 Работою вырјзывающаго на камнј, какъ вырјзываютъ печать, вырјжь на двухъ камняхъ имена сыновъ Израилевыхъ; и вставь оные въ золотыя гнјзда.

12 И положи два камня сіи на нарамникахъ ефода; это камни въ память сыновъ Израилевыхъ; и будетъ носить Ааронъ имена ихъ предъ Іегову на објихъ раменахъ своихъ, въ память.

13 И сдјлай гнјзда изъ золота.

14 И двј цјпочки изъ чистаго золота; сдјлай толстыя работою витою, и прикрјпи витыя цјпочки къ гнјздамъ,

15 Сдјлай наперсникъ суда искусною работою; сдјлай его такою же работою, какъ ефодъ, изъ золота, изъ пряжн яхонтоваго и пурпуроваго и червленаго цвјта, и изъ крученаго виссона сдјлай его.

16 Онъ долженъ быть четыреугольный, двойный, въ пядень длиною, и въ пядень шириною.

17 И положи иа немъ оправленные камни въ четыре ряда. Рядомъ: рубинъ, топазъ, и изумрудъ: это одинъ рядъ.

18 Во второмъ ряду: карбункулъ, сапфиръ и алмазъ.

19 Въ третьемъ ряду: яхонтъ, агатъ и аметистъ.

20 Въ четвертомъ ряду: хрисолитъ, и ониксъ и ясписъ: они должиы бытъ оправлены золотомъ въ ихъ гнјздахъ.

21 Сихъ камней, по именамъ сыновъ Израилевыхъ, должно быть двјнадцать, по именамъ ихъ; на каждомъ какъ на печати должно быть вырјзано по одному имени изъ числа двјнадцати колјнъ.

22 Къ наперснику сдјлай толстыя цјпочки витою работою изъ чистаго золота.

23 И сдјлай къ наперснику два кольца золотыхъ, и прикрјпи два кольца къ двумъ краямъ наперсника.

24 И вдјнь двј цјпочки золотыя въ два кольца по краямъ наперсника.

25 А два кольца двухъ цјпочекъ прикрјпи къ двумъ гнјздамъ, и прикрјпи къ нарамникамъ ефода съ лицевой стороны его.

26 Еще сдјлай два кольца золотыхъ и прикрјпи ихъ къ двумъ другимъ краямъ наперсника, на той сторонј, которая лежитъ къ ефоду внутръ:

27 Также сдјлай два кольца золотыхъ и прикрјпи ихъ къ двумъ нарамникамъ ефода снизу, съ лицевой стороны его, у соединенія его, надъ поясомъ ефода.

28 И прикрјпятъ наперсникъ кольцами его къ кольцамъ ефода посредствомъ шнура яхонтоваго цвјта, чтобы онъ былъ надъ поясомъ ефода, и чтобы не спадалъ наперсникъ съ ефода.

29 И будетъ носить Ааронъ имена сыновъ Израилевыхъ на наперсникј суда у сердца своего, входя во святилище, въ непрестанную память предъ Іеговою.

30 И возложи на наперсникъ суда уримъ и туммимъ, и будутъ они у сердца Ааронова, когда ему входить предъ лице Іеговы: и будетъ Ааронъ всегда носить судъ сыновъ Израилевыхъ у сердца своего предъ лице Іеговы.

31 И сдјлай верхнюю ризу къ ефоду всю яхонтоваго цвјта.

32 Среди ея должно быть отверстіе для головы; у отверстія ея вокругъ должна быть обшивка тканая, подобно какъ у отверстія брони, чтобы не дралось.

33 По подолу ея сдјлай гранатовыя яблоки изъ нитей яхонтоваго, пурпуроваго и червленаго цвјта, вокругъ по подолу ея, и позвонки золотые между нимп кругомъ.

34 Черезъ рядъ золотой позвонокъ и яблоко, золотой позвонокъ и яблоко по подолу верхней ризы кругомъ.

35 Она будетъ на Ааронј въ служеніи; дабы слышенъ былъ отъ него звукъ, когда онъ входитъ во святилище предъ лице Іеговы, и когда выходитъ, чтобы ему не умереть.

36 И сдјлай полированную дщицу изъ золота чистаго, и вырјжь на ней, какъ вырјзываютъ на печати: Святыня Іеговј.

37 И прикрјпи оную шнуромъ яхонтоваго цвјта къ кидару, такъ чтобы она была на передней сторонј кидара.

38 Она будетъ на челј Аароновомъ; и понесетъ на себј Ааронъ недостатки святынь, какія будутъ посвящать сыны Израилевы, и всјхъ даровъ, посвяшаемыхъ ими; она будетъ непрестанно на челј его, въ благоволеніе имъ предъ Іеговою.

39 И стяни хитонъ виссономъ; также сдјлай кидаръ изъ виссона, и сдјлай поясъ узорчатой работы.

40 Сдјлай и сынамъ Аароновымъ хитоны, сдјлай имъ поясы, сдјлай также имъ шапки для славы и красоты.

41 И облеки въ оныя Аарона брата твоего и сыновъ его съ нимъ, и помажь ихъ, и наполни руки ихъ и посвяти ихъ, и они будутъ священниками Мнј.

42 И сдјлай имъ нижнее платье льняное для прикрытія наготы тјлесной, отъ чреслъ до голеней.

43 И да будутъ оныя на Ааронј и на сынахъ его, когда имъ входить въ скинію собранія, или приступать къ жертвеннику для служенія во святилищј, чтобы имъ не навести грјха на себя, и не умереть. Это постановленіе вјчное для него и для потомковъ его по немъ.

   

Van Swedenborgs Werken

 

Apocalypse Explained #167

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167. And all [the churches] shall know that I am he who searcheth the reins and hearts. That this signifies the acknowledgment, on the part of all those who belong to the church, that the Lord alone knows and explores the exteriors and interiors and the things pertaining to faith and love is evident from the signification of searching, when said of the Lord, as being that He alone knows and explores; and from the signification of the reins, as being the truths of faith, and their purification from falsities, concerning which we shall speak in what follows; and from the signification of hearts, as being the goods of love. The reason why the heart signifies the good of love is, that there are two things that reign in man, from which all the life of his body is derived - the heart and the lungs. And because all things in a man's body correspond to all the things in his mind, and there are also two things that reign there, the will and the understanding, therefore these two kingdoms of the mind correspond to the two kingdoms of the body - the will to the heart and its pulse, and the understanding to the lungs and their respiration; without this correspondence the body could not live, nor even a particle of it. Because the heart corresponds to the will, it also corresponds to the good of love; and as the lungs correspond to the understanding, they also correspond to the truths of faith. It is from this correspondence that the heart signifies love, and the soul (anima) signifies faith; hence the expression "from the heart and soul" is so often used in the Word, by which is meant from the love and faith. (This correspondence is much treated of in Arcana Coelestia, where the following particulars may be seen more fully explained, namely, that the heart in the Word signifies love, and because it signifies love, that it also signifies the will, n. 2930, 3313, 7542, 8910, 9050, 9113, 10336. That the heart corresponds to the things that pertain to man's love, and the lungs to the things that pertain to his faith, n. 3883-3896. That in heaven there is a pulse like that of the heart, and a respiration like that of the lungs, n. 3884, 3885, 3887. That the pulse of the heart there is according to the state of love, and the respiration of the lungs according to the state of faith, n. 3886-3889; that the influx of the heart into the lungs is circumstanced like the influx of good into truth, or of the will into the understanding and of love into faith, and that the communications and conjunctions are similar, n. 3884, 3887-3889, 9300, 9495. Concerning the influx of heaven into the heart and into the lungs, from experience, n. 3884. That from this correspondence in the Word, when it is said from the heart and from the soul, it signifies from the love and faith, n. 2930, 9050; that the conjunction of man's spirit with his body is by means of the respiration of the lungs and of the pulse of the heart, and that therefore when these cease, man's body dies, but his spirit lives, see the work, Heaven and Hell; and that when the pulse of the heart ceases, the spirit is separated, because the heart corresponds to love which is the vital heat, n.447, in that work. Many other things concerning that correspondence may be seen there, n. 95.) That the kidneys signify the truths of faith and the purification of them from falsities, is because the purification of the blood is performed in the kidneys; and by blood in the Word is signified truth, as may be seen, Arcana Coelestia. n. 4735, 9127. The same also is signified by the organ which purifies: also all purification from falsities is effected by means of truths.

It is therefore evident that by Jehovah, or the Lord, in the Word, searching the heart and reins is signified that He explores the goods of love and the truths of faith, and separates them from evils and falsities.

[2] This is signified by reins in the following places: in Jeremiah,

"Jehovah Zebaoth, judge of justice, proving the reins and the heart" (11:20).

Again:

"Thou hast planted them, yea, they have taken root: they grow, yea, they bring forth fruit; thou art near in their mouth and far from their reins. Jehovah, thou shalt see me, and shalt prove my heart" (12:2, 3).

By being near in the mouth, and far from the reins is meant truth only in the memory, and thence in some of his thoughts when a man speaks, but not in the will and thence in act. Truth in the will and thence in act is that which separates and dissipates falsities; truth in the will and thence in act is to will and do what a man knows and thinks to be truth; this truth is what is specifically meant by reins.

[3] Again in the same prophet:

"I Jehovah search the heart, and prove the reins, even to give every one according to his ways, and according to the fruit of his works" (17:10).

To search the heart is to purify good by separating evil from it; to prove the reins, is to purify truth by separating falsity from it. It is therefore said, "To give every man according to his ways, and according to the fruit of his works"; ways denote the truths of faith, and the fruit of works denotes the goods of love. (That ways denote truths of faith, may be seen above, n. 97, and that the fruit of works denotes the goods of love, n. 98, 109, 116.)

[4] In the same:

"Jehovah Zebaoth, proving the just, seeing the reins and the heart" (20:12).

And in David:

"Establish the just for thou who triest the hearts and reins art a just God" (Psalms 7:9).

The just denote those who love to do what is good and true, whose truths and goods are purified by the Lord, which is signified by His seeing and trying the reins and the hearts.

In the same:

"Prove me, O Jehovah, and try me, explore my reins and my heart" (Psalms 26:2).

Because truths are separated from falsities and goods from evils by temptations, it is therefore said, try me. In the same:

"For my heart was embittered and I am pricked in my reins. But I am foolish, and I do not know" (Psalms 73:21, 22).

The infestation of good by evil and of truth by falsity, is described by these words.

In the same:

"Behold, thou desirest truth in the reins, and in the hidden part thou makest wisdom known to me" (Psalms 51:6).

Here reins are expressed by another word in the original tongue, which involves the separation both of falsities from truths and of evils from goods. It is therefore evident that the reins signify purification and separation.

[5] In the same:

"I will bless Jehovah, who hath given me counsel; nightly, also, do my reins chastise me" (Psalms 16:7).

Nights signify the state of man when falsities rise up; the combat in such cases of truths with them is signified by "my reins chastise me." In the same:

"Even the darkness doth not make darkness before thee, but the night is light as the day; as the darkness so is the light; for thou possessest my reins, my bone was not hid from thee when I was made in secret" (Psalms 139:12, 13, 15).

Falsities are signified by darkness and truths by light; to possess the reins, is to know the falsities and truths pertaining to man; hence it is said, "my bone was not hid from thee when I was made in secret," which signifies that no falsity that was made could be bid. (That darkness denotes falsities and light truths may be seen in the work, Heaven and Hell 126-140 and that bone signifies truth in the ultimate of order, and, in the opposite sense, falsity, in Arcana Coelestia 3812, 5560, 5565, 6592, 8005.)

[6] Because the reins signified truths purified from falsities, therefore in the sacrifices the fats and reins were alone offered up, as may be seen in Exodus 29:13; Leviticus 3:4, 10, 15; 4:9; and other places.

The reason why the fats and reins alone were offered upon the altar was, because the fats signified the goods of love, and the reins the truths of faith. (That fats or fatnesses signify the goods of love, may be seen, Arcana Coelestia 353, 5943, 6409, 10033. That the reins signify the truths of faith examining, purifying, and rejecting from themselves falsities is from correspondence; for all parts of the body, even the most minute, have a correspondence, as may be seen in the work, Heaven and Hell, where it is shown, under its proper article, that "there is a correspondence of all things of heaven with all things of man," n. 87-102; and concerning the kidneys, n.96, 97.) Unless it be known that there is such a correspondence, who could know why it is so often stated of Jehovah, or the Lord, in the Word, that He searches and tries the reins and the heart? (Concerning the correspondence of the kidneys, the ureters, and vesicles, see Arcana Coelestia 5380-5386.) The reason why to search the reins and the heart also signifies to explore the exteriors and interiors of man is, that truth is without, and good is within; and spiritual good, which in its essence is truth, and which is specifically signified by the reins, is exterior good: but celestial good, which is specifically signified by the heart, is interior good. (This is more evident from what is said and shown concerning, the spiritual kingdom and the celestial kingdom in the work, Heaven and Hell 20-26.)

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.