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Exodus第29章

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1 Toto také učiníš jim ku posvěcení jich, aby úřad kněžský konali přede mnou: Vezmi volka jednoho ještě mladého a skopce dva bez vady.

2 Chleby též přesné a koláče přesné s olejem smíšené, a oplatky přesné polité olejem; z běli pšeničné naděláš toho.

3 A vklada to do koše jednoho, obětovati to budeš v koši, spolu s tím volkem a dvěma skopci.

4 Potom Aronovi a synům jeho přistoupiti kážeš ke dveřím stánku úmluvy, a umyješ je vodou.

5 A vezma roucha, oblečeš Arona v sukni, a v plášť náležící pod náramenník, a v náramenník, a v náprsník, a přepášeš ho pasem náramenníka.

6 Vstavíš i čepici na hlavu jeho, a korunu svatosti vstavíš na čepici.

7 Naposledy vezmeš olej pomazání, a vyleje na hlavu jeho, pomažeš ho.

8 Potom synům jeho přistoupiti kážeš, a zobláčíš je v sukně.

9 A zopasuješ je pasy, Arona i syny jeho, a vstavíš jim čepičky na hlavu. I budouť míti kněžství řádem věčným; a posvětíš ruky Aronovy a ruky synů jeho.

10 Přivedeš také volka před stánek úmluvy, i vloží Aron a synové jeho ruce své na hlavu volka.

11 A zabiješ volka před Hospodinem u dveří stánku úmluvy.

12 A nabera krve z volka, pomažeš na rozích oltáře prstem svým, a všecku krev vyleješ k spodku oltáře.

13 Vezmeš pak všecken tuk přikrývající droby a branici s jater, a dvě ledviny s tukem, kterýž jest na nich, a zapálíš to na oltáři.

14 Maso pak z toho volka, a kůži s lejny jeho spálíš ohněm vně za stany; nebo obět za hříchy jest.

15 Skopce také jednoho vezmeš, a vloží Aron a synové jeho ruce své na hlavu toho skopce.

16 A zabiješ toho skopce, a nabera krve jeho, pokropíš oltáře na vrchu vůkol.

17 Skopce pak rozsekáš na kusy, a vymyje droby jeho i nohy, vkladeš je na ty kusy z něho a na hlavu jeho.

18 A potom všeho skopce zapálíš na oltáři; nebo zápal ten jest Hospodinu vůně příjemná, obět ohnivá jest Hospodinu.

19 Vezmeš také skopce druhého; i vloží Aron a synové jeho ruce své na hlavu téhož skopce.

20 A zabiješ skopce toho, a vezma krev jeho, pomažeš jí konce ucha Aronova, a konce pravého ucha synů jeho, i palce na pravé ruce jejich, a palce na pravé noze jejich; a vykropíš tu krev na oltář vůkol.

21 A vezma krve, kteráž bude na oltáři, a oleje pomazání, pokropíš Arona a roucha jeho i synů jeho a roucha jejich s ním; a budeť posvěcen on i roucho jeho, i synové jeho, a roucho synů jeho s ním.

22 Potom vezmeš z skopce tuk a ocas, a tuk přikrývající droby, a branici s jater, a dvě ledviny s tukem, kterýž jest na nich, a plece pravé, (nebo skopec naplnění jest),

23 A jeden pecník chleba, a jeden koláč chleba s olejem, a oplatek jeden z koše chlebů přesných, kterýž jest před Hospodinem.

24 A dáš to vše v ruce Aronovy a v ruce synů jeho, a obraceti to budeš sem i tam, aby byla obět obracení před Hospodinem.

25 Potom vezma to z rukou jejich, zapálíš na oltáři v zápal, k vůni příjemné před Hospodinem. Toť jest obět ohnivá Hospodinu.

26 Vezmeš také hrudí z skopce posvěcení, kterýž bude Aronův, a obraceti je budeš sem i tam, aby byla obět obracení před Hospodinem; a budeť na tvůj díl.

27 Posvětíš tedy hrudí obracení, a plece pozdvižení, kteréž obracíno a kteréž pozdvihováno bylo z skopce posvěcení, z toho, kterýž bude Aronův, a z toho, kterýž bude synů jeho.

28 A bude to Aronovi a synům jeho právem věčným od synů Izraelských, když obět pozdvižení bude. Nebo pozdvižení bude od synů Izraelských, z obětí jejich pokojných; pozdvižení jejich náleží Hospodinu.

29 Roucha pak svatá, kteráž jsou Aronova, zůstanou synům jeho po něm, aby pomazováni byli v nich, a aby posvěcovány byly v nich ruce jejich.

30 Sedm dní bude v nich choditi kněz, kterýž bude na jeho místě z synů jeho, kterýž vcházeti bude do stánku úmluvy, aby sloužil v svatyni.

31 Skopce pak posvěcení vezma, uvaříš maso jeho na místě svatém.

32 A budeť jísti Aron s syny svými maso toho skopce a chléb, kterýž jest v koši u dveří stánku úmluvy.

33 Jísti budou to ti, za něž očištění se stalo ku posvěcení rukou jejich, aby posvěceni byli. Cizí pak nebude jísti, nebo svatá věc jest.

34 Zůstalo-li by co masa posvěcení a chleba až do jitra, spálíš ostatky ohněm; nebude jedeno, nebo svatá věc jest.

35 Tak tedy uděláš s Aronem a syny jeho vedlé všeho, což jsem přikázal tobě; za sedm dní posvěcovati budeš rukou jejich.

36 A volka za hřích obětovati budeš na každý den na očištění, a krví za hřích pokropíš oltáře, čině očištění na něm, a pomažeš ho ku posvěcení jeho.

37 Za sedm dní očišťování konati budeš na oltáři, a posvětíš ho, a ten oltář bude nejsvětější. Cokoli dotkne se oltáře, posvěceno bude.

38 A toto jest, což obětovati budeš na oltáři, beránky roční dva, na každý den ustavičně.

39 Jednoho beránka obětovati budeš ráno, a beránka druhého obětovati budeš k večerou.

40 A desátý díl efi běli smíšené s olejem vytlačeným, jehož by bylo s čtvrtý díl hin, a k oběti mokré čtvrtý díl hin vína na jednoho beránka.

41 Tolikéž beránka druhého obětovati budeš k večerou. Jako při oběti suché ranní, a jako při mokré oběti její, tak při této učiníš, aby byla vůně příjemná, obět ohnivá Hospodinu.

42 Zápalná obět tato ustavičná ať jest po všecky věky vaše u dveří stánku úmluvy před Hospodinem, kdež přicházeti budu k vám, abych tam s tebou mluvil.

43 A tam přicházeti budu k synům Izraelským, a posvěceno bude místo slávou mou.

44 Nebo posvětím stánku úmluvy i oltáře; Arona také a synů jeho posvětím, aby mi úřad kněžský konali.

45 A bydliti budu u prostřed synů Izraelských, a budu jim za Boha.

46 A zvědíť, že já jsem Hospodin Bůh jejich, kterýž jsem je vyvedl z země Egyptské, abych přebýval u prostřed nich, já Hospodin Bůh jejich.

   

来自斯威登堡的著作

 

Arcana Coelestia#10075

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10075. 'And the right flank' means inmost good. This is clear from the meaning of 'the right flank' as inmost good. 'The right flank' means inmost good because animals' flanks have the same meaning as the loins and thighs on a human being; a human being's loins and thighs mean conjugial love and consequently the good of celestial love, which is the good of the inmost heaven, see 3021, 4277, 4280, 4575, 5050-5062, 9961; and the right side of the loins and the right thigh mean the inmost good there. For by virtue of their correspondence the parts on the right side of a human being mean good from which springs truth, and those on the left side truth through which comes good; and those in the middle therefore mean the joining together of the two, that is, of good and truth. From this also it becomes clear that the flanks are the hindquarters of an animal where its genital organs reside, but not the forequarters, for these are called its breast. Since it means inmost good or celestial good, when the right flank of a sacrifice was lifted up and was given to Aaron it is called 'the anointing of him and of his sons', in Moses,

The right flank you shall give as a heave offering to the priest out of your eucharistic sacrifices. The breast of the wave offering and the flank of the heave offering I have received from the children of Israel from their eucharistic sacrifices; I have given them to Aaron the priest and to his sons by the statute of an age 1 . This is the anointing of Aaron and the anointing of his sons from the fire offerings to Jehovah. Leviticus 7:32, 34-35.

The breast and flank are called 'the anointing' on account of their representation of spiritual good and celestial good; for the breast by virtue of its correspondence means spiritual good, which is the good of the middle or second heaven, and the right flank celestial good, which is the good of the inmost or third heaven; and 'anointing' is a representation of the Lord in respect of Divine Good, 9954, 10019. Also the breast and the right flank were given to Aaron from sacrifices of the firstborn of ox, sheep, and goat, Numbers 18:18. The meaning of 'the right flank' as inmost good is also evident from the fact that it is mentioned last; for the tail and the intestines are mentioned first, after these the omentum on the liver, and the kidneys, and finally the right flank. The things that are mentioned first are most external, those that are mentioned second are more internal, and what is mentioned last is inmost.

脚注:

1. i.e. a perpetual statute

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

来自斯威登堡的著作

 

Arcana Coelestia#2760

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2760. PREFACE 1

How deluded those people are who confine themselves to the sense of the letter and do not look for the internal sense in other places where this is explained in the Word becomes quite clear from the great number of heresies there are, each one of which confirms its own doctrinal position from the literal sense of the Word. It is particularly clear from that great heresy which insane and hellish self-love and love of the world have made out of the Lord's words to Peter,

I tell you that you are Peter, and on this rock I will build My Church, and the gates of hell will not prevail against it. And I will give you the keys of the kingdom of heaven; and whatever you bind on earth will be bound in heaven, and whatever you loose on earth will be loosed in heaven. Matthew 16:15-19.

[2] People who keep rigidly to the sense of the letter imagine that these words refer to the man Peter and that such great power was given to him. Although they know that Peter was just an ordinary simple human being who by no means exercised such power, and that the exercise of that power is contrary to the Divine, they nevertheless adopt and stoutly defend a literal interpretation of what the Lord said, because of the insane and hellish self-love and love of the world which fill them with the desire to arrogate such power to themselves on earth and in heaven and to make gods of themselves. But the internal sense of those words is that faith itself in the Lord, which exists solely with those in whom love to the Lord and charity towards the neighbour are present, possesses that power, yet not faith but the Lord, the Source of faith. In the words addressed to Peter 'rock' is used to mean that faith, as it is everywhere else in the Word. It is on this faith that the Church is built, and against this faith that the gates of hell do not prevail. It is that faith also which holds the keys of the kingdom of heaven, for that faith closes heaven to prevent evils and falsities entering in, and it opens heaven to goods and truths. This is the internal sense of these words.

[3] Like the twelve tribes of Israel the twelve apostles represented nothing else than all aspects of such faith, 577, 2089, 2129, 2130 (end). Peter represented faith itself, James charity, and John the good works that flow from charity - see the Preface to Genesis 18 - as in a similar way did Reuben, Simeon, and Levi, Jacob's three eldest sons, in the Jewish and

Israelitish representative Church, a point that is clear from a thousand places in the Word. And it was because Peter represented faith that those words were addressed to him. From all these considerations one may recognize what darkness it is into which people plunge themselves, and others with them, who explain everything literally, as they do who, taking literally the words addressed to Peter, use them to take the power of saving the human race away from the Lord and arrogate it to themselves.

2 2760. In John - in the Book of Revelation - the Word as to its internal sense is described as follows,

I saw heaven standing open, and, behold, a White Horse; and He who sat on it was called faithful and true, and in righteousness He judges and goes into battle. His eyes a flame of fire, and on His head many jewels, He has a name written which nobody knows but He Himself, and He is clothed in a garment dyed with blood, and His name is called the Word of God. And the armies that are in heaven were following Him on white horses and were clothed in linen, white and clean. And on His garment and on His thigh He has a name written, King of kings and Lord of lords. Revelation 19:11-14, 16.

What each individual part of this description embodies nobody can know except from the internal sense. Plainly, each one is representative and carries a spiritual meaning, such as 'heaven standing open'; 'the horse which was white'; 'He who sat on it was called faithful and true, and in righteousness He judges and goes into battle'; 'His eyes a flame of fire'; 'on His head many jewels'; 'He has a name which nobody knows but He Himself'; 'He is clothed in a garment dyed with blood'; 'the armies in heaven following Him on white horses'; 'clothed in linen, white and clean'; 'on His garment and on His thigh He has a name written'. It is stated openly that the One sitting on the White Horse is the Word, and that He is the Lord who is the Word, for it is said, 'His name is called the Word of God', and after that, 'on His garment and on His thigh He has a name written, King of kings and Lord of lords'.

[2] From the interpretation of each individual expression it is evident that the Word as to the internal sense is described here. 'Heaven standing open' represents and means that the internal sense of the Word is not seen except in heaven and by those to whom heaven stands open, that is, those in whom love to the Lord and faith in Him-derived from that love are present. 'The horse which was white' represents and means the understanding of the Word as regards its interior contents. The next paragraph shows that 'a white horse' has this representation and meaning. 'He who sat on it' is, it is clear, the Word and the Lord who is the Word. He is called 'faithful' and 'one who judges out of righteousness' by virtue of good, and 'true' and 'one who goes into battle out of righteousness' by virtue of truth; for the Lord Himself is righteousness. 'His eyes a flame of fire' means Divine Truth glowing from the Divine Good that issues from His Divine Love. 'On His head many jewels' means all things of faith. 'He has a name written which nobody knows but He Himself' means that nobody sees the essential nature of the Word in the internal sense except the Lord Himself and he to whom He reveals it. 'Clothed in a garment dyed with blood' means the Word in the letter. 'The armies in heaven that were following Him on white horses' means people who have an understanding of the Word as regards its interior contents. 'Clothed in linen, white and clean' means that in these same persons love and faith derived from love are present. 'On His garment and on His thigh a name written' means truth and good. From these verses in Revelation and from those which come before and after them it is evident that around the last period [of the Church] the internal sense of the Word will be opened. But what is going to happen in that last period is also described in verses 17-21 of that chapter.

脚注:

1. i.e. to Volume Three of the Latin

2. The preface to the third volume of the Latin edition has been included here in section 2760. The text of section 2760, as Swedenborg numbered it, starts where this footnote has been inserted.

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