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Exodus 29

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1 Således skal du bære dig ad med dem, når du helliger dem til at gøre Præstetjeneste for mig: Tag en ung Tyr, to lydefri Vædre,

2 usyrede Brød, usyrede Kager, rørte i Olie, og usyrede Fladbrød, smurte med Olie; af fint Hvedemel skal du bage dem.

3 Læg dem så i een Kurv og bær dem frem i Kurven sammen med Tyren og de to Vædre.

4 Lad derpå Aron og hans Sønner træde hen til Åbenbaringsteltets Indgang og tvæt dem med Vand.

5 Tag så Klæderne og ifør Aron Kjortelen, Efodkåben, Efoden og Brystskjoldet og bind Efoden fast på ham med Bæltet.

6 Læg Hovedklædet om hans Hoved og fæst det hellige Diadem på Hovedklædet.

7 Tag så Salveolien og udgyd den på hans Hoved og salv ham.

8 Lad dernæst hans Sønner træde frem og ifør dem Kjortler,

9 omgjord dem med Bælter og bind Huerne på dem. Og Præsteværdigheden skal tilhøre dem med evig et. Så skal du indsætte Aron og hans Sønner.

10 Før Tyren frem foran Åbenbaringsteltet, og Aron og hans Sønner skal lægge deres Hænder på Tyrens Hoved.

11 Slagt så Tyren for HE ENs Åsyn ved Indgangen til Åbenbaringsteltet

12 og tag noget af Tyrens Blod og stryg det på Alterets Horn med din Finger og udgyd esten af Blodet ved Alterets Fod.

13 Tag så alt Fedtet på Indvoldene, Leverlappen og begge Nyrerne med Fedtet på dem og bring det som øgoffer på Alteret;

14 men Tyrens Kød, dens Hud og dens Skarn skal du brænde uden for Lejren. Det er et Syndoffer.

15 Derpå skal du tage den ene Væder, og Aron og hans Sønner skal lægge deres Hænder på dens Hoved.

16 Slagt så Væderen, tag dens Blod og spræng det rundt om på Alteret.

17 Skær så Væderen i Stykker, tvæt dens Indvolde og Skinneben, læg dem på Stykkerne og Hovedet

18 og bring så hele Væderen som øgoffer på Alteret. Det er et Brændoffer for HE EN; en liflig Duft, et Ildoffer for HE EN er det.

19 Derpå skal du tage den anden Væder, og Aron og hans Sønner skal lægge deres Hænder på dens Hoved.

20 Slagt så Væderen, tag noget af dens Blod og stryg det på Arons og hans Sønners højre Øreflip og på deres højre Tommelfinger og højre Tommeltå og spræng esten af Blodet rundt om på Alteret.

21 Tag så noget af Blodet på Alteret og af Salveolien og stænk det på Aron og hans Klæder, ligeledes på hans Sønner og deres Klæder. så bliver han hellig, han selv og hans Klæder og ligeledes hans Sønner og deres Klæder.

22 Derpå skal du tage Fedtet af Væderen, Fedthalen, Fedtet på Indvoldene, Leverlappen, begge Nyrerne med Fedtet på dem, dertil den højre Kølle, thi det er en Indsættelsesvæder,

23 og en Skive Brød, en Oliebrødkage og et Fladbrød af Kurven med de usyrede Brød, som står for HE ENs Åsyn,

24 og lægge det alt sammen på Arons og hans Sønners Hænder og lade dem udføre Svingningen dermed for HE ENs Åsyn.

25 Tag det så igen fra dem og bring det som øgoffer på Alteret oven på Brændofferet til en liflig Duft for HE ENs Åsyn, et Ildoffer er det for HE EN.

26 Tag derpå Brystet af Arons Indsættelsesvæder og udfør Svingningen dermed for HE ENs Åsyn: det skal være din Del.

27 Således skal du hellige Svingningsbrystet og Offerydelseskøllen. det, hvormed Svingningen udføres. og det, som ydes af Arons og hans Sønners Indsættelsesvæder.

28 Og det skal tilfalde Aron og hans Sønner som en ettighed, de har Krav på fra Israeliternes Side til evig Tid; thi det er en Offerydelse, og som Offerydelse skal Israeliterne give det af deres Takofre, som deres Offerydelse til HE EN.

29 Arons hellige Klæder skal tilfalde hans Sønner efter ham, for at de kan salves og indsættes i dem.

30 I syv Dage skal de bæres af den af hans Sønner, som bliver Præst i hans Sted, den, som skal gå ind i Åbenbaringsteltet for at gøre Tjeneste i Helligdommen.

31 Så skal du tage Indsættelsesvæderen og koge dens Kød på et helligt Sted;

32 og Aron og hans Sønner skal spise Væderens Kød og Brødet i Kurven ved Indgangen til Åbenbaringsteltet;

33 de skal spise de Stykker, hvorved der skaffes Soning ved deres Indsættelse og Indvielse, og ingen Lægmand må spise deraf, thi det er helligt.

34 Og dersom der bliver noget af Indsættelseskødet eller Brødet tilovers til næste Morgen, da skal du opbrænde det tiloversblevne; spises må det ikke, thi det er helligt.

35 Således skal du forholde dig over for Aron og hans Sønner, ganske som jeg har pålagt dig. Syv Dage skal du foretage Indsættelsen;

36 daglig skal du ofre en Syndoffertyr til Soning og rense Alteret for Synd ved at fuldbyrde Soningen på det, og du skal salve det for at hellige det.

37 Syv dage skal du fuldbyrde Soningen på Alteret og hellige det; således bliver Alteret højhelligt; enhver, der kommer i Berøring med Alteret, bliver hellig".

38 Hvad du skal ofre på Alteret, er følgende: Hver Dag to årgamle Lam som stadigt Offer.

39 Det ene Lam skal du ofre om Morgenen og det andet ved Aftenstid.

40 Sammen med det første Lam skal du bringe en Tiendedel Efa fint Hvedemel, rørt i en Fjerdedel Hin Olie af knuste Oliven, og et Drikoffer af en Fjerdedel Hin Vin.

41 Og det andet Lam skal du ofre ved Aftenstid; sammen med det skal du ofre et Afgrødeoffer og et Drikoffer som om Morgenen til en liflig Duft, et Ildoffer for HE EN.

42 Det skal være et stadigt Brændoffer, som I skal bringe, Slægt efter Slægt, ved Indgangen til Åbenbaringsteltet for HE ENs Åsyn, hvor jeg vil åbenbare mig for dig for at tale til dig,

43 og hvor jeg vil åbenbare mig for Israels Børn, og det skal helliges ved min Herlighed.

44 Jeg vil hellige Åbenbaringsteltet og Alteret, og Aron og hans Sønner vil jeg hellige til at gøre Præstetjeneste for mig.

45 Og jeg vil bo midt iblandt Israels Børn og være deres Gud;

46 og de skal kende, at jeg HE EN er deres Gud, som førte dem ud af Ægypten for at bo midt iblandt dem, jeg HE EN deres Gud!

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia #10133

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10133. Continually. That this signifies in all Divine worship, is evident from the signification of “continually,” when said of such things as belong to Divine worship, as being all, and in all; for the subject treated of is purification from evils and falsities through the good of innocence, this good being signified by “lambs;” and purification from evils and the derivative falsities, by a “burnt-offering from them.” This is said to be “continually,” because it was to be in all Divine worship; therefore also it was offered twice every day; in the morning, and in the evening; and what was offered morning and evening represented in general all worship and in all worship. For the good of innocence must be in all good, and from this in all truth, in order that it maybe good and truth in which there is life from the Divine; thus it must be in all worship, for all worship must be from the good of love and from the truths of faith, in order that it may be worship. (That all the good of the church and of heaven has innocence in it, and that without innocence good is not good, and thus worship is not worship, see n. 2736, 2780, 6013, 7840, 7887, 9262; also what innocence is, n. 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936, and the places cited at the end of n. 10021.)

[2] That “continually” denotes all, and in all, that is, all of worship and in all worship, is because it involves time. And in the heavens, where the Word is not understood in the natural sense, but in the spiritual sense, there is not any notion of time, but instead of times are perceived such things as belong to state. Here therefore by “continually” is perceived a perpetual state in worship, thus all worship, and in all worship. So it is with all the other expressions in the Word which involve anything of time, as by “yesterday,” “today,” “tomorrow,” “two days,” “three days,” by a “day,” a “week,” a “month,” and a “year;” and also by the times of the day and of the year, as by “morning,” “noon,” “evening,” “night;” “spring,” “summer,” “autumn,” and “winter.” Therefore in order that the spiritual sense of the Word may be understood, everything from its natural sense that relates to time and place, and likewise everything that relates to person, must be rejected, and instead thereof states must be thought of; from all which it can be seen how pure is the Word in the internal sense, thus how purely it is perceived by the angels in the heavens, consequently how superior are the wisdom and intelligence of the angels to the intelligence and wisdom of men, who think only from the natural fixed upon things most finite in the world and the earth. (That times in the heavens are states, see n. 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3404, 3827, 4814, 4882, 4901, 4916, 6110, 7218, 7381, 8070; as also what is meant by states, see n. 4850)

[3] From all this it is evident what is signified by the “continual burnt-offering from lambs;” thus what by “continual” and “continually” in other places; as that the fire should burn continually upon the altar (Leviticus 6:13); and that continual bread should be upon the table (Numbers 4:7). By “fire,” and by “bread,” is here signified the good of love from the Lord to the Lord (that “fire” denotes this, see n. 4906, 5215, 6314, 6832, 6834, 6849, 7324, 7852, 10055; and also “bread,” n. 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545). By “continual” is here also signified that this good must be in all worship. And that from this good as from its fire must shine the truth of faith, is signified by “making the lamp to go up continually” (Exodus 27:20). (That a “lamp” denotes the truth and good of faith, see n. 9548, 9783)

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

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Arcana Coelestia #3183

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3183. And her nurse. That this signifies from the innocence appertaining thereto (that they also sent this away, that is, separated it from themselves), appears from the signification of a “nurse,” or one that gives suck, as being innocence. Repeated mention is made in the Word of those that suck, and of those that give suck; and by the former is signified the first state of infants, which state it is evident must be a state of innocence; for when first born, man is introduced into a state of innocence, in order that this may be a plane for all the succeeding states, and be the inmost in them; which state is signified in the Word by a “suckling.” Next he is introduced into a state of the affection of celestial good, that is, of love toward his parents, which with such infants is in the place of love to the Lord; and this state is signified by an “infant.”

Afterwards he is introduced into a state of the affection of spiritual good, or of mutual love, that is, of charity toward his playmates, which state is signified by “boys.” As he advances further in age, he is introduced into a state of the affection of truth; this is signified by “young men;” and the subsequent states are signified by “men,” and finally by “old men.” This last state, signified by “old men,” is the state of wisdom, in which is the innocence of infancy; thus the first state and the last are united; and man when old, being again a little child, but wise, is introduced into the Lord’s kingdom.

[2] From all this it is evident that innocence is the first state, which is that of the sucking child. Hence also she that gives suck signifies innocence; for of the giver and the receiver, as of the actor and the one acted upon, a similar state is perceived. It is here said that they sent away also the nurse (or her who gave suck), to the intent that the affection of truth might be described, namely, that it was from innocence; for the affection of truth is not the affection of truth unless innocence is in it (see n. 2526, 2780, 3111); for by innocence the Lord flows into this affection, and indeed with wisdom, since true innocence is wisdom itself (see n. 2305, 2306); and in the eyes of the angels they who are in innocence appear as infants (n. 154, 2306).

[3] That in the Word a “sucking child” signifies innocence, is also evident from other passages; as in David:

Out of the mouth of babes and sucklings hast Thou founded strength (Psalms 8:2; Matthew 21:16); where “babes” denote celestial love, and “sucklings,” innocence.

In Jeremiah:

Wherefore commit ye great evil against your souls, to cut off from you man and woman, the infant and the suckling out of the midst of Judah, that I should leave you none remaining? (Jeremiah 44:7); where the “infant and the suckling” in like manner denote celestial love and the innocence thereof; and when these become none, then there are no longer any “remains,” that is, any good and truth remaining stored up by the Lord in the internal man (that these are remains, may be seen above, n. 1906, 2284); for all goods and truths perish together with innocence, inasmuch as innocence is immediately from the very Divine, and thus is the very essential in them all.

[4] Again:

The infant and the suckling faint in the streets of the city (Lam. 2:11); where the signification is the same. Again:

The whales draw out the breast, they give suck to their young ones; the daughter of My people is become cruel; the tongue of the suckling cleaveth to the roof of his mouth for thirst; the little children ask bread, and no man reaches it unto them (Lam. 4:3-4).

The “suckling” again denoting innocence; “little children,” the affections of good.

In Moses:

Without shall the sword bereave, and from the chambers terror, both the young man, and the virgin, the suckling with the old man (Deuteronomy 32:25).

The “sword bereaving the young man, the virgin, the suckling with the old man,” signifies that falsity will destroy the affection of truth, and the affection of good; also innocence together with wisdom.

In Isaiah:

They shall bring thy sons in their bosom, and thy daughters shall be carried upon the shoulder, and kings shall be thy nourishers, and their queens those who give thee suck (Isaiah 49:22-23); where “kings thy nourishers” denotes intelligence; and “queens those who give thee suck,” wisdom: and that this is of innocence, has been stated above.

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