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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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Anoint

  
David anointed king by Samuel, reworked by Marsyas

Oil in the Bible represents the Lord’s love, so anointing someone (or something) with oil was a way to make that person (or object) a representative of the Lord. At the ultimate level, of course, the Lord Himself, as Jesus, is known as “the Anointed,” used with a similar meaning to “Messiah” or “Christ.” Being the Anointed means that he is love itself, presented to us through divinely true ideas. The fact that kings and priests were anointed meant that they also could represent true ideas coming from good loves, on a lower level.

(Посилання: Apocalypse Revealed 779 [2]; Arcana Coelestia 9954; The Apocalypse Explained 375 [7-25], 684 [2-33])

З творів Сведенборга

 

Apocalypse Explained #205

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205. He that hath the key of David, signifies who has power by means of Divine truth. This is evident from the signification of "key," as being the power of opening and shutting, here heaven and hell, for it follows, "He that openeth and no one shutteth, and shutteth and no one openeth;" therefore "key" means here the power of saving (as above, n. 86), since to open heaven and to shut hell is to save. It is evident also from the representation of "David," as being the Lord in respect to Divine truth. By "David" in the Word the Lord is meant, because by "kings" in the Word the Lord in respect to Divine truth is represented, and by "priests" there the Lord in respect to Divine good. The Lord is represented especially by king David, because David had much care of the matters of the church, and also wrote the Psalms. (That "kings" in the Word signify Divine truth, and "priests" Divine good, see above, n. 31; moreover, that all names of persons and places in the Word signify spiritual things, which are the things pertaining to the church and to heaven, see above, n. 19, 50, 102.)

It is said, "He that hath the key of David," because David (as was just said) represented the Lord in respect to Divine truth, and the Lord has all power in the heavens and on earth from Divine good through Divine truth; for in general good without truth has no power, neither has truth without good any power, for good acts through truth. From this it is that Divine good and Divine truth proceed united from the Lord, and so far as they are conjointly received by the angels, so far the angels are powers. This then, is why it is said "the key of David." (That all power is in truths from good, see in the work on Heaven and Hell 228-233, where the Power of the Angels of Heaven is treated of; also n. 539.)

[2] That by "David" in the Word the Lord is meant is clearly evident from certain passages where he is mentioned in the prophets. As in Ezekiel:

They shall be to Me for a people, and I will be to them for a God, and My servant David king over them, that they may all have one shepherd. They shall dwell upon the land, they and their sons and their son's sons even to eternity; and David My servant shall be prince to them to eternity (Ezekiel 37:23-25).

In Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to His goodness in the extremity of days (Hosea 3:5).

It is said "They shall seek Jehovah their God, and David their king," because "Jehovah" in the Word means the Lord in respect to Divine good, which is the Divine Esse, and "David a king" means the Lord in respect to Divine truth, which is the Divine Existere. (That "Jehovah" in the Word means the Lord in respect to Divine good, see Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315)

[3] In Zechariah:

Jehovah shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself above Judah. In that day shall Jehovah defend the inhabitant of Jerusalem, and the house of David shall be as God, and as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem (Zechariah 12:7-8, 10; 13:1).

Here the Lord's coming is treated of, and the salvation at that time of those who are of His spiritual kingdom. "Tents of Judah" mean the celestial kingdom; and the "house of David and the inhabitant of Jerusalem," the spiritual kingdom. The spiritual kingdom is constituted of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (See just above, n. 204. From this it can be seen what these words mean, namely, that these two kingdoms shall act as one, and that one shall not exalt itself above the other. (Of these two kingdoms, see in the work on Heaven and Hell 20-28). That "Judah" signifies the Lord in respect to celestial love and the Lord's celestial kingdom may be seen above (n. 119). And that "Jerusalem" signifies the Lord's spiritual kingdom, see in the Arcana Coelestia 402, 3654, 9166. The same is therefore signified by "the house of David;" consequently it is here said, "the house of David shall be as God, and as the angel of Jehovah;" "God" also means the Lord in respect to Divine truth (See Arcana Coelestia 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); and the like is meant by the "angel of Jehovah" (See above, n. 130, 200).

[4] "David" and his "house" have a like signification also in the following passages. In Isaiah:

Incline your ear, and come unto Me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given Him as a witness to the peoples, a prince and a lawgiver to the nations 1 (Isaiah 55:3-4).

These things are said of the Lord, who is here "David." In David:

In the heavens Thou shalt establish Thy truth; I have made a covenant with My chosen; I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation; and the heavens shall confess Thy wonder, O Jehovah; Thy truth also in the congregation of the saints (Psalms 89:2-5).

These things also were said of the Lord, and not of David; for it is said, "I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation;" this is not applicable to David, whose seed and throne were not established to eternity, and yet Jehovah swore, and an oath from Jehovah is irrevocable confirmation from the Divine (See Arcana Coelestia 2842[1-10]). The "seed of David" in the spiritual sense, means those who are in the truths from good from the Lord, and in an abstract sense, truths themselves that are from good (See Arcana Coelestia, n (Arcana Coelestia 3373, 3380, 10249, 10445); and "throne" means the Lord's spiritual kingdom (See Arcana Coelestia 5313, 5922, 6397, 8625). David is called "My servant" (as also above in Ezekiel 37:23-25), because "servant" in the Word is used of every person and every thing that serves and ministers (See Arcana Coelestia 3441, 7143, 8241), and Divine truth proceeding serves and ministers to Divine good from which it proceeds. That it is the Lord in respect to Divine truth, or Divine truth proceeding from the Lord that is meant by "David," is evident, for it is said, "In the heavens Thou shalt establish Thy truth, and the heavens shall confess Thy truth in the congregation of the saints." That those also are called "saints" who are in Divine truths, see just above n. 204.

[5] In the same:

I will not profane My covenant, and what is pronounced by My lips will I not change. Once have I sworn by My holiness; I will not lie unto David. His seed shall be to eternity, and his throne as the sun before Me. It shall be established as the moon to eternity, a faithful witness in the clouds (Psalms 89:34-37).

That these things are said of the Lord is evident in the whole Psalm, for it treats of His coming, and afterwards of the repudiation of Him by the Jewish nation. That the Lord is here treated of, and that He is here meant by "David" is plain from these words in the same Psalm:

I have found David, My servant; with the oil of My holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call Me, Thou art my Father, my God, and the rock of my salvation. I also will make him the firstborn, high above the kings of the earth. I will set his throne as the days of the heavens (Psalms 89:20, 25-27, 29).

The Lord is meant also by "David," by "the anointed," and by "king," in other passages in the Psalms, as can be clearly seen by those who understand the Word spiritually, but obscurely by those who understand it only naturally. As in these words in David:

Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy for Thy servant David's sake turn not away the face of Thine anointed. There will I make the horn of David to bud: I will set in order a lamp for Mine anointed; upon himself shall his crown flourish (Psalms 132:9-10, 17-18);

here also the Lord is meant by "David" and by "the anointed;" for the Lord is treated of in this Psalm, as is clear from what goes before, where it is said:

He swore unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob. Lo, we have heard of it at Ephrathah [Bethlehem]. We will come into His habitations, we will worship at His footstool (Psalms 132:2, 4-7).

[6] That David might represent the Lord in respect to Divine truth, the Lord was willing to be born of the house of David, and also to be called "the Son of David," "his Root and Offspring," also "the Root of Jesse." But when the Lord put off the human from the mother, and put on the Human from the Father, which is the Divine Human, He was no longer David's son. This is meant by the Lord's words to the Pharisees:

Jesus said to the Pharisees, How does it seem to you respecting Christ? whose Son is He? They said unto Him, David's. He said unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou at My right hand, until I place thine enemies as a stool of thy feet? If David then calleth Him Lord, how is He his Son (Matthew 22:42-45; Luke 20:41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on a Human from the Father, which is the Divine Human, see in The Doctrine of the New Jerusalem 293-295, 298-310. For this reason He was not David's son, as He was not the son of Mary, whom therefore He did not call His mother, but "woman" (Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4; 19:25, 26). The like is meant by "the key of Peter," as by "the key of David," namely, that the Lord has all power, and that He has this power through His Divine truth, as will be seen in the article that now follows.

Примітки:

1. The Latin has "nations," the Hebrew "peoples," as found also in Arcana Coelestia 1259, 4197.

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