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Eliro 28

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1 Kaj vi alproksimigu al vi vian fraton Aaron kaj liajn filojn kun li el inter la Izraelidoj, por ke li estu Mia pastro:Aaron, kaj Nadab, Abihu, Eleazar, kaj Itamar, la filoj de Aaron.

2 Kaj faru sanktajn vestojn por via frato Aaron, por honoro kaj ornamo.

3 Kaj diru al cxiuj, kiuj havas sagxan koron kaj kiujn Mi plenigis per spirito de sagxo, ke ili faru por Aaron vestojn, por sanktigi lin, ke li estu Mia pastro.

4 Kaj jen estas la vestoj, kiujn ili devas fari:surbrustajxo, efodo, tuniko, hxitono teksita, cidaro, kaj zono. Kaj ili faru sanktajn vestojn por via frato Aaron kaj por liaj filoj, ke li estu Mia pastro.

5 Kaj ili prenu oron, kaj bluan, purpuran, kaj rugxan teksajxon, kaj bisinon.

6 Kaj ili faru la efodon el oro, el blua, purpura, kaj rugxa teksajxo, kaj el tordita bisino, en artista maniero.

7 Du sursxultrajxojn kunigantajn gxi havu sur siaj Du finoj, por ke gxi estu ligita.

8 Kaj la cxirkauxliganta zono sur gxi estu la sama laborajxo, kiel gxia kontinuajxo, el oro, el blua, purpura, kaj rugxa teksajxo, kaj el tordita bisino.

9 Kaj prenu du oniksajn sxtonojn, kaj gravuru sur ili la nomojn de la filoj de Izrael:

10 ses el iliaj nomoj sur unu sxtono kaj la ses ceterajn nomojn sur la dua sxtono, laux la ordo de ilia naskigxo.

11 Per laboro de gravuristoj, kiel sigelila gravurado, gravurigu sur la du sxtonoj la nomojn de la filoj de Izrael; faru ilin cxirkauxataj per kadretoj el oro.

12 Kaj metu la du sxtonojn sur la sursxultrajxojn de la efodo, kiel sxtonojn de memoro pri la filoj de Izrael; kaj Aaron portu iliajn nomojn antaux la Eternulo sur siaj du sursxultrajxoj por memoro.

13 Kaj faru kadretojn el oro;

14 kaj du cxenetojn el pura oro; faru ilin kunigxantaj per siaj finoj, plektitaj; kaj alfortikigu la plektitajn cxenetojn al la kadretoj.

15 Kaj faru jugxan surbrustajxon per artista laboro; simile al la laboro de la efodo faru gxin; el oro, el blua, purpura, kaj rugxa teksajxo, kaj el tordita bisino faru gxin.

16 Kvarangula gxi estu kaj duobla; manstrecxo estu gxia longo, kaj manstrecxo gxia largxo.

17 Kaj enmetu en gxin enmetajxon el sxtonoj en kvar vicoj. La sxtonoj de vico:rubeno, topazo, kaj smeraldo estu la unua vico;

18 kaj la dua vico:hiacinto, safiro, kaj jaspiso;

19 kaj la tria vico:ligurio, agato, kaj ametisto;

20 kaj la kvara vico:krizolito, kaj onikso, kaj berilo. En oraj kadretoj ili estu laux siaj vicoj.

21 Kaj la sxtonoj estu laux la nomoj de la filoj de Izrael; dek du, laux iliaj nomoj, gravuritaj sigelile, cxiu kun sia nomo, por la dek du triboj.

22 Kaj faru al la surbrustajxo plektitajn cxenetojn, kunigxantajn per siaj finoj, el pura oro.

23 Kaj faru por la surbrustajxo du orajn ringojn, kaj alfortikigu la du ringojn al la du finoj de la surbrustajxo.

24 Kaj metu la du orajn plektitajn cxenetojn en la du ringojn cxe la finoj de la surbrustajxo.

25 Kaj la du finojn de la du plektitaj cxenetoj enfortikigu en la du kadretojn, kaj alfortikigu ilin al la sursxultrajxoj de la efodo sur la antauxa flanko.

26 Kaj faru du orajn ringojn, kaj alfortikigu ilin al la du aliaj finoj de la surbrustajxo, sur interna gxia rando, direktita al la efodo.

27 Kaj faru du orajn ringojn, kaj alfortikigu ilin al la du sursxultrajxoj de la efodo malsupre, sur la antauxa flanko, cxe gxia kunigxo, super la zono de la efodo.

28 Kaj oni alligu la surbrustajxon per gxiaj ringoj al la ringoj de la efodo per lacxo el blua sxtofo, por ke gxi estu super la zono de la efodo kaj por ke la surbrustajxo ne forsxovigxu de sur la efodo.

29 Kaj Aaron portu la nomojn de la filoj de Izrael sur la jugxa surbrustajxo sur sia koro, kiam li eniros en la sanktejon, por cxiama memoro antaux la Eternulo.

30 Kaj metu sur la jugxan surbrustajxon la signojn de lumo kaj la signojn de justo, por ke ili estu sur la koro de Aaron, kiam li eniros antaux la Eternulon; kaj Aaron cxiam portu la jugxon de la filoj de Izrael sur sia koro antaux la Eternulo.

31 Kaj faru la tunikon de la efodo tutan el blua teksajxo.

32 La aperturo por la kapo estu en gxia mezo; cxirkaux la aperturo estu teksita bordero, kiel cxe aperturo de sxildo, por ke gxi ne dissxirigxu.

33 Sur gxia malsupra rando faru granatojn el blua, purpura, kaj rugxa teksajxo, cxirkauxe sur gxia malsupra rando, kaj inter ili cxirkauxe orajn tintilojn.

34 Ora tintilo kaj granato, Ora tintilo kaj granato estu cxirkauxe sur la malsupra rando de la tuniko.

35 GXi estu sur Aaron dum lia servado; por ke oni auxdu sonon de li, kiam li eniros en la sanktejon antaux la Eternulon kaj kiam li eliros, kaj por ke li ne mortu.

36 Kaj faru tabuleton el pura oro, kaj gravuru sur gxi en sigelila maniero:SANKTA AL LA ETERNULO.

37 Kaj alfortikigu gxin per lacxo el blua sxtofo, ke gxi estu sur la cidaro; sur la antauxa flanko de la cidaro gxi devas esti.

38 GXi estu sur la frunto de Aaron; kaj Aaron portados la pekon kontraux la sanktajxoj, kiujn sanktigos la Izraelidoj en cxiuj siaj sanktaj donoj; kaj gxi estos sur lia frunto cxiam, por ke la Eternulo ilin favoru.

39 Kaj teksu la hxitonon el bisino, kaj faru la cidaron el bisino, kaj faru broditan zonon.

40 Kaj por la filoj de Aaron faru hxitonojn, kaj faru por ili zonojn, kaj mitrojn faru por ili, por honoro kaj ornamo.

41 Kaj vestu per ili vian fraton Aaron kaj liajn filojn kune kun li; kaj sanktoleu ilin kaj konsekru ilin kaj sanktigu ilin, por ke ili estu pastroj al Mi.

42 Kaj faru por ili linajn pantalonojn, por kovri la nudecon de ilia karno; de la lumbo gxis la femuroj ili estu.

43 Kaj ili estu sur Aaron kaj sur liaj filoj, kiam ili eniros en la tabernaklon de kunveno, aux kiam ili alproksimigxos al la altaro, por servi en la sanktejo; por ke ili ne faru pekon kaj ne mortu. Eterna legxo gxi estu por li kaj por lia idaro post li.

   

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Arcana Coelestia #9946

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9946. And for Aaron’s sons. That this signifies the Divine truths that proceed from the Lord’s Divine good in the heavens, is evident from the representation of the sons of Aaron, as being the Divine truths that proceed from the Lord’s Divine good (see n. 9807). That “in the heavens” is signified, is because what is Divine of the Lord in the heavens is that which is represented by the priesthood of Aaron and his sons; Divine good in the heavens by the priesthood of Aaron, and Divine truth from Divine good there by the priesthood of his sons. It is said “in the heavens,” because the Lord Himself is above the heavens, for He is the Sun of heaven; and yet His presence is in the heavens, and is as if He Himself were there. He Himself in the heavens, that is, His Divine good and His Divine truth there, can be represented; but not His Divine which is above the heavens, for the reason that the latter cannot fall into human minds, and not even into angelic minds, because it is infinite; but the Divine in the heavens which is from it, is accommodated to reception.

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

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Arcana Coelestia #9807

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9807. And his sons. That this signifies the Divine truth that proceeds from the Divine good, is evident from the signification of “sons,” as being truths (see n. 489, 491, 533, 1147, 2623, 2803, 2813, 3373, 3704), here the Divine truth that proceeds from the Lord’s Divine good, because they were the sons of Aaron, and by Aaron as high-priest was represented the Lord as to Divine good (as has been shown just above). That “sons” denote truths, is because all things in the internal sense of the Word are spiritual; and in the spiritual sense “sons” denote those who are born anew from the Lord, thus who are in truths from good, consequently abstractedly from persons, the truths themselves which are from good. These therefore are what are meant in the Word by “the sons of God,” “the sons of a king,” and “the sons of the kingdom.” They are also “the sons of the new birth,” or regeneration. Moreover, the truths and goods with a regenerated man, or one born anew from the Lord, are exactly like families in a large and long series from one father. There are those which bear relation to sons and daughters, to grandsons and granddaughters, to sons-in-law and daughters-in-law, and thus to relationships of many degrees, and therefore of many kinds. Truths and goods thus arranged are what in the spiritual sense are “sons,” “daughters,” “grandsons,” “granddaughters,” “sons-in-law,” “daughters-in-law,” in a word, relations of various degrees, and consequently of various kinds. That spiritual generations are in such an order has been shown by living experience, and at the same time it was said that the truths and goods with a regenerate man are in such an order for the reason that the angelic societies in heaven are in the same, and the truths and goods with man correspond to these societies; wherefore also the man whose truths and goods are in such a correspondence is a heaven in the least form.

[2] Anyone who knows that by “sons” are signified truths, and by “daughters” goods, can see many arcana in the Word, especially in the prophetic Word, that otherwise would be hidden; as also what is meant in particular by “the Son of man,” which the Lord often calls Himself in the Word. That the Divine truth which proceeds from His Divine Human is meant, is evident from the passages in which He is so named, and which may be here cited for the purpose of confirming at the same time that a “son” denotes truth; as in John:

The crowd said unto Jesus, How sayest Thou, the Son of man must be exalted? Who is this Son of man? Jesus answered them, Yet a little while is the light with you. Walk while ye have the light, lest darkness take you. While ye have the light, believe in the light, that ye may be sons of light (John 12:34-36).

From these words it is evident that by “the Son of man” is signified the like as by “the light,” for when they inquired, Who is this Son of man? the Lord answered that He was the light in which they should believe (that this “light” denotes the Divine truth, see the places cited in n. 9548, 9684); thus it also denotes the Son of man.

[3] In Luke:

Blessed are ye when men shall hate you for the Son of man’s sake (Luke 6:22); where “for the Son of man’s sake” denotes for the sake of the Divine truth which proceeds from the Lord; Divine truth is everything of faith in, and of love to, the Lord, and “being hated for the sake of this” is “blessedness.” Again:

The days will come when ye shall desire to see one of the days of the Son of man, but ye shall not see it. Then they shall say unto you, Lo here! or Lo there! go not away, nor make search (Luke 17:22-23);

“to desire to see one of the days of the Son of man” denotes to see one of the states of Divine truth which is genuine. The subject here treated of is the end of the church, when there is no longer any faith, because no charity; at which time all genuine truth Divine will perish; and because truth Divine is signified by “the Son of man,” therefore it is said, “then they shall say, Lo here! or Lo there! search not,” which can be said of truth Divine from the Lord, but not of the Lord Himself.

[4] Again:

When the Son of man cometh, shall He find faith on the earth? (Luke 18:8).

That is, when truth Divine shall be revealed from heaven, it will not be believed. “The Son of man” here also denotes the Lord as to truth Divine, that is, the truth Divine which proceeds from the Lord. “The coming of the Lord” denotes the revelation of truth Divine at the end of the church.

[5] In Matthew:

As the lightning goeth forth from the east, and appeareth even unto the west, so shall be the coming of the Son of man. Then shall appear the sign, and then shall all the tribes of the earth wail, and they shall see the Son of man coming in the clouds of heaven with power and glory (Matthew 24:27, 30);

“the coming of the Son of man” denotes the revelation of truth Divine in the consummation of the age, that is, at the end of the church; “all the tribes of the earth which shall then wail,” denote all the truths and goods of faith and of love from the Lord, and thus to the Lord, in the complex; “the clouds of heaven in which He will come,” denote the literal sense of the Word; “power and glory” denote the internal sense, in the inmost of which the subject treated of is the Lord alone (see the further explication of these words in n. 4060).

[6] In like manner elsewhere:

I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming upon the clouds of heaven (Matthew 26:64).

From henceforth shall the Son of man be sitting at the right hand of the power of God (Luke 22:69).

“The Son of man” denotes the Divine truth that proceeds from the Lord; “sitting at the right hand of power” denotes that He has omnipotence, for Divine good has omnipotence by means of Divine truth; its being said that “from henceforth they shall see it” signifies that Divine truth was in its omnipotence after the Lord in the world had conquered the hells, and had reduced all things therein and in the heavens into order, and that in this way those could be saved who would receive Him in faith and love (see n. 9715). (That “sitting at the right hand” denotes omnipotence, see n. 3387, 4592, 4933, 7518, 8281, 9133; that good has all power through truth, see n. 6344, 6423, 8304, 9327, 9410, 9639, 9643; that the Divine power itself is Divine truth, n. 6948; that “the clouds in which the Son of man,” that is, Divine truth, “will come,” denote the Word in the letter, see the preface to Genesis 18 [in 2135]; and n. 4060, 4391, 5922, 6343, 6752, 8443, 8781; and that “glory” denotes the Divine truth itself, such as it is in the internal sense of the Word, see the preface to Genesis 18;and n. 4809, 5922, 8267, 9429.)

[7] From all this it can now be seen what is signified by these words in the book of Revelation:

I saw and behold a white cloud; and on the cloud one sitting like, unto the Son of man, having on His head a golden crown (Revelation 14:14).

I saw in the night visions, and behold there came with the clouds of heaven one like unto the Son of man (Daniel 7:13).

The Father gave Him to execute judgment, because He is the Son of man (John 5:27).

As all judgment is effected from truth, it is said that it was “given to the Lord to execute judgment, because He is the Son of man;” “the Son of man,” as before said, denotes the Divine truth; the Father from whom it proceeds, denotes the Divine good (n. 2803, 3704, 7499, 8328, 8897). As it pertains to Divine truth to execute judgment, therefore it is said that “when He shall come, the Son of man shall sit upon the throne of His glory” (Matthew 1 9:28; 25:31); and that “the Son of man shall render to everyone according to his deeds” (Matthew 16:27).

[8] Further:

He that soweth the good seed is the Son of man; the field is the world; the seed are the sons of the kingdom; the tares are the sons of the evil one (Matthew 13:37-38);

“the good seed” denotes truth Divine, therefore it is said that “the Son of man soweth it;” “the sons of the kingdom” denote truths Divine in heaven and in the church, for a “son” denotes truth (see n. 489, 491, 533, 1147, 2623), and in the opposite sense, falsity, which also is “the son of the evil one;” “the kingdom” denotes heaven, and likewise the church.

[9] In John:

No man hath ascended into heaven, but He that came down from heaven, the Son of man who is in the heavens (John 3:13);

from this it is evident that “the Son of man” denotes the Divine truth in the heavens; for this comes down, and therefore ascends, because no one can ascend into heaven unless Divine truth comes down into him from heaven, because the influx is Divine, and not the other way about. And because the Lord is this truth, therefore He calls Himself “the Son of man who is in the heavens.”

In Matthew:

The Son of man hath not where to lay His head (Matthew 8:20);

here “the Son of man” denotes the Divine truth; “not having where to lay His head,” means that Divine truth had no place anywhere, or with any man, at that time.

[10] That “the Son of man was to suffer, and to be put to death” (Matthew 17:12, 23; 20:18; 26:2, 24, 45; Mark 8:31; 9:12, 31elsewhere), involves that such was the treatment of Divine truth, and consequently of the Lord, who was the Divine truth itself, as also He Himself teaches in John:

I am the way, and the truth, and the life (John 14:6).

No man shall dwell there, neither shall any son of man stay therein (Jeremiah 49:18, 33).

In the cities shall no man dwell, neither shall any son of man pass through them (Jeremiah 51:43).

Anyone not acquainted with the spiritual sense of the Word will believe that by “cities” are here meant cities, and that by “man” and “the son of man” are meant a man and a son; and that the cities would be so desolated that no one would dwell there; but it is the state of the church in respect to the doctrine of truth which is described by these words; for “cities” denote the doctrinal things of the church (n. 402, 2449, 3216, 4492, 4493); “a man,” the truth itself of the church conjoined with good (n. 3134, 7716, 9007); therefore “the son of man” denotes truth.

[11] As by “the Son of man” was signified the Divine truth that proceeds from the Lord, therefore also the prophets, through whom it was revealed, were called “sons of man,” as in Daniel 8:17; in Ezekiel 2:1, 3, 6, 8; 3:1, 3-4, 10, 17, 25; 4:1, 16; 8:5-6, 8, 12, 15; 12:2-3, 9, 18, 22, 27; and in many other passages.

[12] As most expressions in the Word have also an opposite sense, it is the same with the signification of “the son of man,” which in this sense denotes the falsity that is opposite to truth, as in Isaiah:

Who art thou, that thou art afraid of man that dieth, and of the son of man who is given as grass? (Isaiah 51:12); where “the son of man given as grass” denotes the memory-knowledge through which falsity arises.

In David:

Put not your trust in princes, in the son of man, in whom there is no salvation (Psalms 146:3); where “princes” denote primary truths (n. 2089, 5044), thus in the opposite sense, primary falsities; and “the son of man” denotes the falsity itself.

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