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Eliro第30章

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1 Kaj faru altaron, por fumigi incenson; el akacia ligno faru gxin.

2 Unu ulno estu gxia longo, kaj unu ulno gxia largxo; gxi estu kvarangula; kaj du ulnoj estu gxia alto; kornoj elstaru el gxi.

3 Kaj tegu gxin per pura oro, gxian supran platon kaj gxiajn flankojn cxirkauxe kaj gxiajn kornojn; kaj faru al gxi oran kronon cxirkauxe.

4 Kaj du orajn ringojn faru al gxi sub gxia krono, sur gxiaj du lateroj; sur du flankoj faru ilin; kaj ili estu ingoj por stangoj, per kiuj oni portu gxin.

5 Kaj faru la stangojn el akacia ligno, kaj tegu ilin per oro.

6 Kaj starigu gxin antaux la kurteno, kiu estas antaux la kesto de atesto, kontraux la fermoplato de la kesto de atesto, kie Mi aperados al vi.

7 Kaj Aaron incensadu sur gxi aroman incenson; cxiumatene, kiam li ordigos la lucernojn, li incensu.

8 Kaj kiam Aaron ekbruligos la lucernojn cxirkaux vespero, li incensu; gxi estu cxiama incensado antaux la Eternulo en viaj generacioj.

9 Ne alportu sur gxi incenson alian, nek bruloferon nek donoferon, kaj versxoferon ne versxu sur gxin.

10 Kaj cxiopardonan oferon Aaron alportos sur gxiaj kornoj unu fojon en la jaro; el la sango de la cxiopardona pekofero unu fojon en jaro li alportu sur gxi cxiopardonan oferon en viaj generacioj; tio estos plej granda sanktajxo antaux la Eternulo.

11 Kaj la Eternulo ekparolis al Moseo, dirante:

12 Kiam vi kalkulos la kapojn de la Izraelidoj, tiam cxiu donu liberigan pagon por sia animo al la Eternulo, kiam ili estos kalkulataj; kaj tiam ne estos inter ili epidemio dum la kalkulado.

13 Jen kion devas doni cxiu, kiu pasas la kalkulon:duonon de siklo laux la grandeco de la sankta siklo (siklo enhavas dudek gerojn); duono de siklo estu oferdono por la Eternulo.

14 CXiu, kiu pasas la kalkulon, de la agxo de dudek jaroj kaj pli, devas doni la oferdonon al la Eternulo.

15 La ricxulo ne donu pli kaj la malricxulo ne donu malpli ol duonon de siklo, donante la oferdonon por la Eternulo, por liberigi viajn animojn.

16 Kaj prenu la monon de la liberigo de la Izraelidoj kaj uzu gxin por la servado en la tabernaklo de kunveno, kaj tio estos por la Izraelidoj kiel memorigajxo antaux la Eternulo, por liberigi viajn animojn.

17 Kaj la Eternulo ekparolis al Moseo, dirante:

18 Faru kupran lavujon kun kupra piedestalo, por lavado; kaj starigu gxin inter la tabernaklo de kunveno kaj la altaro, kaj enversxu tien akvon.

19 Kaj Aaron kaj liaj filoj lavu per gxi siajn manojn kaj piedojn:

20 kiam ili iros en la tabernaklon de kunveno, ili lavu sin per akvo, por ke ili ne mortu; aux kiam ili alproksimigxos al la altaro, por servi, por incensi fajroferon al la Eternulo,

21 ili lavu siajn manojn kaj piedojn, por ke ili ne mortu; kaj tio estu por ili legxo eterna, por li kaj por lia idaro en iliaj generacioj.

22 Plue la Eternulo ekparolis al Moseo, dirante:

23 Prenu al vi plej bonajn aromajxojn:da bonodora mirho kvincent siklojn, kaj da aroma cinamo duonon de tio, ducent kvindek, kaj da aroma kano ducent kvindek,

24 kaj da kasio kvincent siklojn laux la mezuro de la sankta siklo, kaj da olivoleo unu hinon.

25 Kaj faru el tio oleon por sanktoleado, kunmetitan sxmirajxon laux la arto de la sxmirajxisto; gxi estu oleo por sanktoleado.

26 Kaj sanktoleu per gxi la tabernaklon de kunveno kaj la keston de atesto,

27 kaj la tablon kaj cxiujn gxiajn apartenajxojn, kaj la kandelabron kaj gxiajn apartenajxojn, kaj la altaron de incensado,

28 kaj la altaron de bruloferoj kaj cxiujn gxiajn apartenajxojn, kaj la lavujon kaj gxian piedestalon.

29 Kaj sanktigu ilin, ke ili farigxu plejsanktajxo; cxiu, kiu ektusxos ilin, sanktigxos.

30 Kaj Aaronon kaj liajn filojn sanktoleu, kaj sanktigu ilin, ke ili estu Miaj pastroj.

31 Kaj al la Izraelidoj diru jene:Tio estu por Mi oleo de sanktoleado en viaj generacioj.

32 Sur homan karnon gxi ne estu versxata, kaj laux gxia konsisto ne faru ion similan; gxi estas sankta, gxi estu sankta por vi.

33 Se iu konsistigos ion similan kaj sxmiros per gxi laikon, li ekstermigxu el sia popolo.

34 Kaj la Eternulo diris al Moseo:Prenu al vi aromajxon:balzamon kaj stakton kaj galbanon bonodoran kaj puran olibanon, po egalaj partoj el cxio;

35 kaj faru el tio incensajxon kunmetitan laux la arto de la sxmirajxisto, bone frotmiksitan, puran, sanktan.

36 Kaj pistu el tio subtilan pulvoron, kaj metu iom el gxi antaux la keston de atesto en la tabernaklo de kunveno, kie Mi aperados al vi; plejsanktajxo gxi estu por vi.

37 Kaj laux la incensajxo, kiun vi faros, ne faru al vi alian similan; sankta gxi estu al vi por la Eternulo.

38 Se iu faros ion similan, por odorigi per gxi, li ekstermigxos el sia popolo.

   

来自斯威登堡的著作

 

Arcana Coelestia#9229

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9229. 'And men of holiness shall you be to Me' means a state of life then composed of good. This is clear from the meaning of 'men of holiness' as those who are led by the Lord, for the Divine which emanates from the Lord is holiness itself, 6788, 7499, 8127 (end), 8302, 8806. Consequently those who receive that emanation in faith and also in love are called holy ones. Anyone who imagines that a person is holy from any other source, or that anything present with a person is holy apart from that which comes and is received from the Lord is very much mistaken; for that which is the person's own, and is called his proprium, is evil.

The human proprium is nothing but evil, see 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944.

To the extent that a person can be withheld from his proprium, the Lord can be present with him, and therefore to the same extent holiness resides with him, 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988 (end), 9014.

[2] The truth that the Lord is the Only Holy One, and that nothing is holy except that which emanates from the Lord, and so that which a person receives from the Lord, is evident from everywhere in the Word, as in John,

I make Myself holy, that they also may be made holy in the truth. John 17:19.

'Making Himself holy' means making Himself Divine by His own power. Consequently those who receive Divine Truth emanating from the Lord in faith and life are said to be 'made holy in the truth'.

[3] This also explains why after the Resurrection, when the Lord spoke to the disciples, He breathed on them and said to them, Receive the Holy Spirit, John 20:22. 'Breathing on (or into)' was a sign that represented the imparting of life through faith and love, as also in Genesis,

Jehovah breathed into his nostrils the breath of life, and man (homo) became a living soul. Genesis 2:7.

Other examples like this may be seen elsewhere, such as Psalms 33:6; 104:29-30; Job 32:8; 33:4; John 3:8. Therefore also the Word is said to be inspired because it comes from the Lord, and those who wrote the Word have been called 'inspired'. Breathing, and so breathing on or inspiring, corresponds to the life of faith, see 97, 1119, 1120, 3883-3896. This explains why the term spirit in the Word is derived from the word for wind, and holiness from the Lord is called Jehovah's wind, 8286, and why the Holy Spirit is the holiness emanating from the Lord, 3704, 4673 (end), 5307, 6788, 6982, 6993, 8127 (end), 8302, 9199.

[4] So also it says in John 1:33 that the Lord baptizes with the Holy Spirit, and in Luke 3:16 that He baptizes with the Holy Spirit and with fire. 'Baptizing' in the internal sense means regenerating, 4255, 5120 (end), 9088; 'baptizing with the Holy Spirit' means regenerating by means of the good of faith; and 'baptizing with fire' means regenerating by means of the good of love, 'fire' being the good of love, see 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324. In John,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

In Luke the angel telling Mary about the Lord said,

That which is holy will be born from you. Luke 1:35.

And in Daniel,

I saw in the visions of my head while on my bed, and behold, a vigilant and holy one came down from heaven. Daniel 4:13.

In these places 'that which is holy' and 'a holy one' stand for the Lord.

[5] Because the Lord alone is holy He is called in the Old Testament the Holy One of Israel, the Redeemer, the Saviour, and the Regenerator, as in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 54:5; 55:5; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18. This is why the Lord in heaven, and consequently heaven itself, is called the dwelling-place of holiness, Jeremiah 25:30; 31:23; 1 Isaiah 63:15; the sanctuary, 2 Ezekiel 11:16; 24:21; and also the mountain of holiness, Psalms 3:4. It is also why the middle of the tent [of meeting], where the ark containing the law was, was called The Holy of Holies, Exodus 26:33-34; for the law in the ark in the middle of the tent [of meeting], represented the Lord in respect of the Word. For the law is the Word, 6752, 7463.

[6] All this shows why it is that the angels are called holy in Matthew 25:31; Mark 8:38; Luke 9:26; Psalms 149:1; Daniel 8:13; also the prophets, Luke 1:70; and the apostles too, Revelation 18:20. Not that they are holy by their own virtue but that the Lord, who alone is holy and the only source of holiness, makes them so. For truths are meant by 'the angels', because they are those who receive truth from the Lord, 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301; teachings which present the truth that comes through the Word from the Lord are meant by 'the prophets', 2534, 7269; and all the truths and forms of the good of faith in their entirety which come from the Lord are meant by 'the apostles', 3488, 3858 (end), 6397.

[7] Consecrations 3 among the Israelite and Jewish people took place in order that the Lord who alone was holy might be represented, and in order that holiness, which He alone is the source of, might be represented. This is the reason for the consecration of Aaron and his sons, Exodus 29:1ff; Leviticus 8:10-11, 13, 30; the consecration of their garments, Exodus 29:21ff; the consecration of the altar in order that it might be most holy, 4 Exodus 29:37ff; the consecration of the tent of meeting, the ark of the Testimony, the table, all the vessels, the altar of incense, the altar of burnt offering and its vessels, and the laver and its base, Exodus 30:26ff.

[8] The truth that the Lord is the real Holiness that was represented is evident also from the Lord's words in Matthew when they are seen in the internal sense,

Fools and blind! Which of the two is greater, the gold or the temple that makes the gold holy? And which of the two is greater, the gift or the altar that makes the gift holy? Matthew 23:17-19.

'The temple' represented the Lord Himself, and so did 'the altar', while 'the gold' was a sign of the good that comes from the Lord, and 'the gift' or a sacrifice was a sign of things constituting faith and charity that come from the Lord.

The Lord was represented by 'the temple', see 2777, 3720, and by 'the altar', 2777, 2811, 4489, 8935, 8940. 'Gold' was a sign of good that comes from the Lord, 1551, 1552, 5658, and 'a sacrifice' a sign of worship springing from faith and charity that come from the Lord, 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936.

[9] From all this it is now evident why it is that the children of Israel were called a holy people in Deuteronomy 26:19 and elsewhere, or as in the present verse men of holiness. That is to say, they were so called because every single aspect of their worship represented Divine realities that are the Lord's, and celestial and spiritual things of His kingdom and Church. On this account they were called holy in a representative sense; they themselves were not holy on that account, because representatives had regard to the holy things that were represented, not to the person who represented them, see 665, 1097 (end), 1361, 3147, 3881 (end), 4208, 4281, 4288, 4293, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806.

[10] On that account also was Jerusalem called holy, and Zion the mountain of holiness in Zechariah 8:3 and elsewhere, as well as in Matthew,

And the tombs were opened, and many bodies of dead holy ones were raised; and coming out of their tombs after the Lord's resurrection, they went into the holy city and appeared to many. Matthew 27:52-53.

Here Jerusalem is called 'the holy city', when in fact, quite to the contrary, it was unholy because the Lord was crucified there at that time, for which reason it is called 'Sodom and Egypt' in John,

Their bodies will lie in the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8.

Yet it is called holy, because it means the Lord's kingdom and the Church, 402, 2117, 3654. The appearance of 'dead holy ones' there, an event witnessed by some in vision, was a sign of the salvation of people who belonged to the spiritual Church, and of the raising of those people to the Holy Jerusalem, which is heaven - the people who had been kept up to that time on the lower earth, spoken of in 6854, 6914, 7091, 7828, 7932, 8049, 8054, 8159, 8321.

脚注:

1Jeremiah 31:23 refers to a dwelling-place of righteousness [and] mountain of holiness, to be exact

2. i.e. an especially holy place

3. i.e. dedicating persons or things to holy functions or purposes

4. literally, the holiness of holinesses

  
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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#1343

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1343. That 'Eber' was a nation, the Hebrew nation, which took its name from 'Eber' as its forefather, and which means the worship in general of the second Ancient Church, is clear from the references to him in the historical sections of the Word. Because a new form of worship began with that nation, all those were called Hebrews whose worship was similar to it. Their worship was like that re-established at a later time among the descendants of Jacob, its chief features being that they called their God Jehovah and held sacrifices. The Most Ancient Church was of one mind in acknowledging the Lord and calling Him Jehovah, as is clear also from the early chapters of Genesis and elsewhere in the Word. The Ancient Church, that is, the Church after the Flood also acknowledged the Lord and called Him Jehovah, especially those who possessed internal worship and were called 'the sons of Shem'. The remainder whose worship was external also acknowledged Jehovah and worshipped Him. But when internal worship became external, and still more when it became idolatrous, and when each nation started to have its own god to worship, the Hebrew nation retained the name of Jehovah and called their own God Jehovah. In this they were different from all other nations.

[2] Along with external worship, Jacob's descendants in Egypt, including Moses himself, lost knowledge even of this fact, that their God was called Jehovah. Consequently they had first of all to be taught that Jehovah was the God of the Hebrews, and the God of Abraham, Isaac, and Jacob, as becomes clear from the following in Moses,

Jehovah said to Moses, You and the elders of Israel shall go in to the king of Egypt, and you shall say to him, Jehovah the God of the Hebrews has met with us; and now let us go, pray, a three days' journey into the wilderness, and let us sacrifice to Jehovah our God. Exodus 3:18.

In the same author,

Pharaoh said, Who is Jehovah that I should hearken to His voice to send Israel away? I do not know Jehovah, and moreover I will not send Israel away. And they said, The God of the Hebrews has met with us; let us go, pray, a three days' journey into the wilderness, and let us sacrifice to Jehovah our God. Exodus 5:2-3.

[3] The fact that Jacob's descendants lost in Egypt, along with the worship, even the name of Jehovah becomes clear from the following in Moses,

Moses said to God, Behold, when I come to the children of Israel and say to them, The God of your fathers has sent me to you, and they say to me, What is His name? What shall I tell them? And God said to Moses, I Am Who I Am. And He said, Thus shall you say to the children of Israel, I Am has sent me to you. And God said moreover to Moses, Thus shall you say to the children of Israel, Jehovah the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you; this is My name for ever. Exodus 3:13-15.

[4] From this it is evident that even Moses did not know it and that they were distinguished from everyone else by the name of Jehovah, the God of the Hebrews. Hence also Jehovah is elsewhere called the God of the Hebrews,

You shall say to Pharaoh, Jehovah the God of the Hebrews has sent me to you. Exodus 7:16.

Go in to Pharaoh and say to him, Thus said Jehovah the God of the Hebrews. Exodus 9:1, 13.

Moses and Aaron went in to Pharaoh and said to him, Thus said Jehovah the God of the Hebrews Exodus 10:3.

In Jonah,

I am a Hebrew, and I fear Jehovah, the God of heaven. Jonah 1:9.

And also in Samuel,

The Philistines heard the noise of the shouting and said, What does the noise of this great shouting in the camp of the Hebrews mean? And they learned that the Ark of Jehovah had come to the camp. The Philistines said, Woe to us! Who will deliver us from the hand of these mighty gods? These are the gods who smote the Egyptians with every sort of plague in the wilderness. Acquit yourselves like men, O Philistines, lest you be slaves to the Hebrews. 1 Samuel 4:6, 8-9.

Here also it is evident that nations were distinguished from one another by the gods whose names they called on, and that the Hebrew nation was distinguished by that of Jehovah.

[5] The fact that sacrifices were the second essential feature of the worship of the Hebrew nation is also evident from the words from Exodus 3:18; 5:2-3, quoted above, as well as from the fact that the Egyptians abhorred the Hebrew nation on account of this form of worship, as is clear from the following in Moses,

Moses said, It is not right to do so, for we would be sacrificing to Jehovah our God what is abhorrent to the Egyptians; behold, we would be sacrificing what is abhorrent to the Egyptians in their eyes; will they not stone us? Exodus 8:26.

Consequently the Egyptians also abhorred the Hebrew nation so much that they refused even 'to eat bread' with them, Genesis 43:32. From this it is also evident that not merely the descendants of Jacob constituted the Hebrew nation but everybody who possessed that kind of worship. This also was why in Joseph's day the land of Canaan was called the land of the Hebrews,

Joseph said. By theft I have been taken away out of the land of the Hebrews. Genesis 40:15.

[6] The fact that sacrifices took place among the idolaters in the land of Canaan becomes clear from many references, for they used to sacrifice to their gods - to the baals and to others What is more, Balaam, who came from Syria where Eber had lived, that is, where the Hebrew nation had originated, before Jacob's descendants entered the land of Canaan, not only offered sacrifices but also called his God Jehovah. As to the fact that Balaam came from Syria where the Hebrew nation had originated, see Numbers 23:7; that he offered sacrifices, Numbers 22:39-40; 23:1-3, 14, 29; that he called his God Jehovah, Numbers 22:18, and elsewhere in those chapters. And Genesis 8:20 speaks of Noah offering burnt offerings to Jehovah - though this is not true history but made-up history - for 'burnt offerings' means the holiness of worship, as may be seen in that story. These considerations now show what 'Eber' or 'the Hebrew nation' means.

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