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Exodus第29章

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1 Dit nu is de zaak, die gij hun doen zult, om hen te heiligen, dat zij Mij het priesterambt bedienen: neem een var, het jong eens runds, en twee volkomen rammen;

2 En ongezuurd brood, en ongezuurde koeken, met olie gemengd, en ongezuurde vladen, met olie bestreken; van tarwemeelbloem zult gij dezelve maken.

3 En gij zult ze in een korf leggen, en zult ze in den korf toebrengen, met den var en de twee rammen.

4 Alsdan zult gij Aaron en zijn zonen doen naderen aan de deur van de tent der samenkomst; en gij zult hen met water wassen.

5 Daarna zult gij de klederen nemen, en Aaron den rok, en den mantel des efods, en den efod, en den borstlap aandoen; en gij zult hem omgorden met den kunstelijken riem des efods.

6 En gij zult den hoed op zijn hoofd zetten; de kroon der heiligheid zult gij aan den hoed zetten.

7 En gij zult de zalfolie nemen, en op zijn hoofd gieten; alzo zult gij hem zalven.

8 Daarna zult gij zijn zonen doen naderen, en zult hen de rokken doen aantrekken.

9 En gij zult hen met den gordel omgorden, namelijk Aaron en zijn zonen; en gij zult hun de mutsen opbinden, opdat zij het priesterambt hebben tot een eeuwige inzetting. Voorts zult gij de hand van Aaron vullen, en de hand zijner zonen.

10 En gij zult den var nabij brengen voor de tent der samenkomst; en Aaron en zijn zonen zullen hun handen op het hoofd van den var leggen.

11 En gij zult den var slachten voor het aangezicht des HEEREN, voor de deur van de tent der samenkomst.

12 Daarna zult gij van het bloed des vars nemen, en met uw vinger op de hoornen des altaars doen; en al het bloed zult gij uitgieten aan den bodem des altaars.

13 Gij zult ook al het vet nemen, hetwelk het ingewand bedekt, en het net over de lever, en beide nieren en het vet, dat aan dezelve is, en gij zult ze aansteken op het altaar.

14 Maar het vlees des vars, en zijn vel, en zijn drek, zult gij met vuur verbranden, buiten het leger; het is een zondoffer.

15 Daarna zult gij den ene ram nemen, en Aaron en zijn zonen zullen hun handen op het hoofd des rams leggen;

16 En gij zult den ram slachten, en gij zult zijn bloed nemen, en rondom op het altaar sprengen.

17 En den ram zult gij in zijn delen delen; en gij zult zijn ingewand en zijn schenkelen wassen, en op zijn delen, en op zijn hoofd leggen.

18 Alzo zult gij den gehelen ram aansteken op het altaar; het is een brandoffer den HEERE, tot een liefelijken reuk, het is een vuuroffer den HEERE.

19 Daarna zult gij den anderen ram nemen, en Aaron en zijn zonen zullen hun handen op des rams hoofd leggen;

20 En gij zult den ram slachten, en van zijn bloed nemen, en doen het op het rechter oorlapje van Aaron, en op het rechteroorlapje van zijn zonen, desgelijks op den duim hunner rechterhand, en op den groten teen huns rechtervoets; en dat bloed zult gij op het altaar sprengen, rondom heen.

21 Dan zult gij nemen van het bloed, dat op het altaar is, en van de zalfolie, en gij zult op Aaron en op zijn klederen sprengen, en op zijn zonen en op de klederen zijner zonen met hem; opdat hij geheiligd zij, en zijn klederen, ook zijn zonen, en de klederen zijner zonen met hem.

22 Daarna zult gij van den ram nemen het vet mitsgaders den staart, ook het vet, dat het ingewand bedekt, en het net der lever en de beide nieren, met het vet, dat aan dezelve is, en den rechterschouder; want het is een ram der vulofferen;

23 En een broodbol, en een koek geolied brood, en een vlade, uit den korf der ongezuurde broden, die voor het aangezicht des HEEREN zijn zal;

24 En leg ze alle op de handen van Aaron, en op de handen zijner zonen, en beweeg ze ten beweegoffer voor het aangezicht des HEEREN.

25 Neem ze daarna van hun hand, en steek ze aan op het altaar, op het brandoffer, tot een liefelijken reuk voor het aangezicht des HEEREN; het is een vuuroffer den HEERE.

26 En neem de borst van den ram der vulofferen, die van Aaron is, en beweeg hem ten beweegoffer voor het aangezicht des HEEREN; en het zal u ten dele zijn.

27 En gij zult de borst des beweegoffers heiligen, en de schouder des hefoffers, die bewogen, en die opgeheven zal zijn van den ram des vuloffers, van hetgeen dat Aarons, en van hetgeen dat zijner zonen is.

28 En het zal voor Aaron en zijn zonen zijn tot een eeuwige inzetting vanwege de kinderen Israels; want het is een hefoffer; en het hefoffer vanwege de kinderen Israels zal zijn van hun dankofferen; hun hefoffer zal voor den HEERE zijn.

29 De heilige klederen nu, die van Aaron zullen geweest zijn, zullen van zijn zonen na hem zijn, opdat men hen in dezelve zalve, en dat men hun hand in dezelve vulle.

30 Zeven dagen zal hij ze aantrekken, die uit zijn zonen in zijn plaats priester zal worden, die in de tent der samenkomst gaan zal, om in het heilige te dienen.

31 Gij zult den ram der vulling nemen, en gij zult zijn vlees in de heilige plaats zieden.

32 Aaron nu en zijn zonen zullen het vlees van dezen ram eten, en het brood, dat in den korf zal zijn, bij de deur van de tent der samenkomst.

33 En zij zullen die dingen eten, met welke de verzoening zal gedaan zijn, om hun hand te vullen, en om hen te heiligen; maar een vreemde zal ze niet eten, want ze zijn heilig.

34 En indien er wat overblijven zal van het vlees der vulofferen, of van dit brood, tot aan den morgen, zo zult gij het overgeblevene met vuur verbranden; het zal niet gegeten worden, want het is heilig.

35 Gij zult dan aan Aaron en aan zijn zonen alzo doen, naar alles, wat Ik u geboden heb; zeven dagen zult gij hun hand vullen.

36 Gij zult ook des daags een var des zondoffers bereiden, tot de verzoeningen, en gij zult het altaar ontzondigen, mits doende de verzoening over hetzelve; en gij zult het zalven, om het te heiligen.

37 Zeven dagen zult gij verzoening doen voor het altaar, en zult het heiligen; alsdan zal dat altaar een heiligheid der heiligheden zijn; al wat het altaar aanroert, zal heilig zijn.

38 Dit nu is het, wat gij op het altaar bereiden zult: twee lammeren, die eenjarig zijn, des daags, geduriglijk.

39 Het ene lam zult gij des morgens bereiden; maar het andere lam zult gij bereiden tussen de twee avonden.

40 Met een tiende deel meelbloem, gemengd met een vierendeel van een hin gestoten olie; en tot drankoffer een vierde deel van een hin wijn, tot het ene lam.

41 Het andere lam nu zult gij bereiden tussen de twee avonden; gij zult daarmede doen gelijk met het morgenspijsoffer, en gelijk met het drankoffer deszelven, tot een liefelijken reuk; het is een vuuroffer den HEERE.

42 Het zal een geduriglijk brandoffer zijn bij uw geslachten, aan de deur van de tent der samenkomst, voor het aangezicht des HEEREN; aldaar zal Ik met ulieden komen, dat Ik aldaar met u spreke.

43 En daar zal Ik komen tot de kinderen Israels; opdat zij geheiligd worden door Mijn heerlijkheid.

44 En Ik zal de tent der samenkomst heiligen, mitsgaders het altaar; Ik zal ook Aaron en zijn zonen heiligen, opdat zij Mij het priesterambt bedienen.

45 En Ik zal in het midden der kinderen Israels wonen, en Ik zal hun tot een God zijn.

46 En zij zullen weten, dat Ik de HEERE hun God ben, Die hen uit Egypteland uitgevoerd heb, opdat Ik in het midden van hen wonen zou; Ik ben de HEERE, hun God.

   

来自斯威登堡的著作

 

Apocalypse Explained#364

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364. (Verse 4) And there went out another horse that was red. That this signifies the understanding of the Word destroyed as to good, is clear from the signification of a horse as denoting the Intellectual (concerning which see above, n. 355); in the present case, because the states of those who belong to the church where the Word is, are treated of. By a horse is signified the Intellectual of the men of the church as to the Word. And from the signification of red or reddish, as denoting the quality of a thing as to good, therefore, in the present case, the quality of the understanding of the Word as to good. That reddish here signifies this destroyed as to good, is evident from what immediately follows in this verse, for it is said, it was given to him that sat thereon to take peace from the earth, that they should kill one another, and there was given unto him a great sword, by which is signified, that there was thence the extinction of all truth. Because the horses seen by John, were distinguished by colours (for the first appeared white, the second red, the third black, and the fourth pale), and colours signify the qualities of things, therefore something shall first be said here concerning colours. In the heavens there appear colours of every kind, and they derive their origin from the light there, which light, as it immensely excels in brightness and splendour the light of the world, so also do the colours there; and because the light there is from the Sun of heaven, which is the Lord, and is the proceeding Divine, and hence that light is spiritual, therefore also all colours signify things spiritual. And since the proceeding Divine is the Divine good united to the Divine truth, and the Divine good in heaven is manifested by a flaming light, and the Divine truth by a white light, therefore, there are two fundamental colours there, namely, red and white; the red colour derives its origin from the flaming light which proceeds from the Divine good, and the white from the white light which proceeds from the Divine truth; therefore in proportion as colours are derived from red they signify good, and so far as they are derived from white, they signify truth.

(But these things will be more evident from what is said from experience concerning colours in the Arcana Coelestia, namely, that the most beautiful colours appear in the heavens (n. 1053, 1624); that colours in the heavens are from the light there, and that they are the modifications and variations thereof (n. 1042, 1043, 1053, 1624, 3993, 4530, 4922, 4742); that thus they are appearances of truth and good, and signify such things as pertain to intelligence and wisdom (n. 4530, 4922, 1677, 9466); that therefore the precious stones, which were of various colours, in the breast-plate of the ephod, or in the urim and thummim, signified all things of truth from good in heaven and in the church, and that hence the breast-plate in general signified the Divine truth shining forth from the Divine good (n. 9823, 9865, 9868, 9905); and that hence responses were given by variegations and resplendences of light, and at the same time by silent perception, or by a living voice out of heaven (n. 3862); that colours signify good in proportion as they are derived from red, and truth in proportion as they are from white (n. 9467). Concerning the light of heaven, whence and what it is, see the work concerning Heaven and Hell 126-140, 275.)

[2] Moreover it should be known, that red not only signifies the quality of a thing as to good, but also the quality of a thing as to evil; for that colour exists from the flaming light which is the light from the Sun of heaven, as said above, and it also exists from the flaming [quality] in hell, which is from the fire there, this fire being like a coal fire. Hence the red in heaven is altogether different from the red in hell; the red in heaven is shining and living, whereas the red in hell is hideously obscure and dead; the red of heaven also imparts life, but the red of hell death; the reason is, that the fire from which red is produced is in its origin love, celestial fire, being from celestial love, and infernal fire from infernal love; hence it is that fire in the Word signifies love in both senses (as may be seen, n. 4906, 5071, 5215, 6314, 6832, 7575, 10747; and in the work concerning, Heaven and Hell 134, 566-575); therefore the red existing therefrom signifies the quality of the love in both senses. This red also, or the red colour of this horse, in the original Greek, is expressed [by a word derived] from fire. From these considerations, and at the same time from the description of this horse in this verse, it is evident why it is that a red horse signifies the understanding of the Word destroyed as to good. That a horse signifies something of this sort, is quite evident from the fact, that the horses were seen when the seals were opened, and it is said that they went out, for horses could not go forth out of the book, but that those things were to be manifested that are signified by horses. That a horse signifies the Intellectual, and colour its quality, has been made well known to me from experience; for spirits who were meditating from the understanding upon some subject have appeared to me at different times riding upon horses, and when I asked them whether they were riding, they said they were not, but that they stood meditating upon the subject; hence it was evident, that riding upon a horse was an appearance representative of the operation of their understanding.

[3] There is also a place, which is called the assembly of the intelligent and wise, whither many resort for meditation, and when any one enters it, there appear to him horses of various colours, and variously caparisoned, and also chariots, and some riding, and others sitting in the chariots; when asked whether they ride upon horses, and are carried in chariots, they say that they are not, but that they go along meditating; hence also it was evident what is signified by horses, and by chariots. (But upon this subject more may be seen in the small work concerning the White Horse.) From these considerations, it is now evident, why it is that horses were seen by John when the seals of the book were opened, and also what they signify. The reason why those horses were seen, is, because all the spiritual things of the Word are set forth in the sense of its letter by such things as correspond or represent, and thence signify them, and this in order that the Divine may be there in ultimates, and, consequently, in fulness, as has been frequently said above.

[4] That reddish or red signifies the quality of a thing as to good is also evident from the following passages in the Word: In Moses:

Who washes his clothing in wine, and his garment in the blood of grapes. His eyes are redder than wine, and his teeth whiter than milk (Genesis 49:11, 12).

These words are in the prophecy of the father Israel concerning Judah, and by Judah is there meant the Lord as to the good of love, and in a relative sense the Lord's celestial kingdom. What is signified by each particular there, in the spiritual sense, may be seen in the Arcana Coelestia, where they are explained. The Divine wisdom which is from the Divine good, is signified by his eyes being redder than wine; and the Divine intelligence, which is from the Divine truth, by his teeth being whiter than milk.

[5] In Lamentations:

"The Nazarites were whiter than snow, they were whiter than milk, their bones were more ruddy than pearls" (4:7).

By the Nazarites the Lord was represented as to the Divine Human (see above, n. 66, 196, at the end), wherefore also, in a relative sense, the good of celestial love was signified by them, because this good proceeds immediately from the Lord's Divine Human; its representative in the church is thus described. The truth of that good is signified by their being whiter than snow, and whiter than milk; and the good of truth, by their bones being more ruddy than pearls. For bones signify truths in their ultimate, thus truths in their whole extent, for in ultimates all things are together, and in fulness.

[6] That they are from good, and also are goods, is signified by their being ruddy. In Zechariah:

"I beheld four chariots going out from between mountains of brass. In the first chariot were red horses; in the second chariot black horses; in the third chariot white horses; and in the fourth chariot grisled horses, strong" (6:1-3).

That by the red horses is here also signified the quality of the understanding as to good in the beginning, by the black horses the quality of the understanding as to truth in the beginning, by the white horses the quality of the understanding as to truth afterwards, by the grisled horses the quality of the understanding as to truth and good afterwards, and by strong the quality thereof thence as to the power of resisting falsities and evils, may be seen above (n. 355), where the signification of the horse is treated of. In the same prophet almost the same is meant by the "red horse, upon which a man rode, standing among the myrtle trees" (1:8). Because by red or ruddy is signified the quality of a thing as to good, therefore, red rams' skins were used for the covering over the tabernacle (Exodus 25:5; 26:14; 35:7). And, therefore, also the water of separation, by which they were cleansed, was made from the ashes of a red heifer (Numbers 19:1-10). By the red heifer is signified the good of the natural man, and by the water of separation, made from those ashes, is signified the truth of the natural man; and this was commanded because all cleansing is effected by truths; the particulars also respecting the slaying of it, and respecting the preparation of the water of cleansing from it, involve spiritual things.

[7] Because red signifies the quality of a thing as to good, therefore, also names and things, which are named from the same expression in the original tongue, signify the good in which they originate. Red, in the original tongue, is called Adam, whence the name Adam, and also the name Edom, and hence also man is called Adam, the ground Adama, and the ruby Odam; thus, those names and those things are from red. By Adam is signified the Most Ancient Church, which was the church that was in the good of love; the same is signified by man, and also by ground in the spiritual sense, where celestial good is treated of. That Edom was named from red may be seen in Genesis 25:30; and hence the truth of the good of the natural man is signified by him. That the ruby is also named from red, may be seen in Exodus 28:17; 39:10; Ezekiel 28:13; hence it is that by the ruby is signified the truth of celestial good. (That Adam signifies the Most Ancient Church, which was the celestial church, or the church that was in the good of love to the Lord, may be seen, (n. 478, 479; that man signifies the church as to good, n. 4287, 7424, 7523; that ground also signifies the same, n. 566, 10570; that Edom, because he was named from red, signifies the truth of the good of the natural man, n. 3300, 3322; and that the ruby signifies the truth of celestial good, n. 9865.) Because red signifies the quality of a thing as to good, therefore, in the opposite sense, it signifies the quality of a thing as to evil, which is the opposite of good, consequently, good destroyed. In this sense red is mentioned in the following passages: In Isaiah:

"If your sins are as scarlet, they shall become white as snow; if they are red as crimson, they shall be as wool" (1:18).

And in Nahum:

"The shield of his mighty men is made red, the valiant men are in purple; in a fire of torches are his chariots, the chariots raged in the streets; they ran to and fro in the broad ways, the appearance of them as of torches" (2:3, 4).

In that sense also the dragon is called red (Apoc. 12:3); which will be explained in what follows.

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

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Arcana Coelestia#4280

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4280. In that lower sense the words 'he touched the hollow of Jacob's thigh' mean where conjugial love is joined to natural good. This is clear from the meaning of 'the hollow of the thigh' as the place where conjugial love is linked to it, see above in 4277. The reason why the place where it is linked to natural good is meant is that it is the place where the thigh is joined to the feet. 'The feet' in the internal sense means natural good, see 2162, 3147, 3761, 3986.

[2] As regards 'the thigh' meaning conjugial love and 'the feet' natural good, that is one of those realities known in the past which have grown old and died. The Ancient Church, which existed in an age of representatives and meaningful signs, was extremely well acquainted with these meanings, such knowledge of them constituting their intelligence and wisdom. Indeed it constituted the intelligence and wisdom not only of those who belonged to the Church but also of those outside the Church, as becomes clear from the oldest books written by gentiles and from the stories in them which are nowadays called myths - for meaningful signs and representatives spread from the Ancient Church to those gentiles. With these also 'the thighs and loins' meant that which belonged to marriage, and 'the feet' things that were natural. The origin of this meaning of 'the thighs and the feet' lies in the correspondences of all the members, organs, and viscera of the human being with the Grand Man, which - that is to say, such correspondences - are being dealt with now at the ends of chapters. The correspondences with the thigh and the feet will be discussed again further on, where actual experience will be used to corroborate that their meaning is as indicated above.

[3] These things are bound to seem like enigmas at the present day because, as has been stated, that knowledge has grown very old indeed and died. Yet how far that knowledge excels other types of knowledge becomes clear from the consideration that the internal sense of the Word cannot possibly be known without that knowledge, as well as for the reason that the angels present with man perceive the Word according to that sense. It becomes clear also from the consideration that by means of that knowledge man is provided with communication with heaven. And what is unbelievable, the internal man himself does not think in any other way; for when the external man understands the Word according to the letter the internal man does so according to the internal sense, though while living in the body a person is not at all conscious of doing so. This becomes particularly clear from the fact that when anyone enters the next life and becomes an angel he has no need to learn the internal sense but knows it instinctively, so to speak.

[4] What conjugial love is which is meant by 'the thighs' and also by 'the loins', see 995, 1123, 2727-2759; and conjugial love is the basic love of all loves, 686, 3021. Consequently people who have genuine conjugial love in them also have celestial love, which is love to the Lord, and spiritual love, which is charity towards the neighbour. For this reason the expression 'conjugial love' is used to mean not only that love itself but also all celestial and spiritual love. These kinds of love are said to be joined to natural good when the internal man is joined to the external, that is, the spiritual man to the natural - that joining together of them being meant by 'the hollow of the thigh'. The fact that with Jacob and his descendants in general no such conjunction existed will be evident from what follows, for this is the subject dealt with here in the internal historical sense.

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