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2 Mose第29章

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1 Das ist's auch, das du ihnen tun sollst, daß sie mir zu Priestern geweihet werden: Nimm einen jungen Farren und zween Widder ohne Wandel,

2 ungesäuert Brot und ungesäuerte Kuchen, mit Öl gemenget, und ungesäuerte Fladen, mit Öl gesalbet. Von Weizenmehl sollst du solches alles machen;

3 und sollst es in einen Korb legen und in dem Korbe herzubringen samt dem Farren und den zween Widdern.

4 Und sollst Aaron und seine Söhne vor die Tür der Hütte des Stifts führen und mit Wasser waschen;

5 und die Kleider nehmen und Aaron anziehen den engen Rock und den Seidenrock und den Leibrock und das Schildlein zu dem Leibrock; und sollst ihn gürten außen auf den Leibrock

6 und den Hut auf sein Haupt setzen und die heilige Krone an den Hut.

7 Und sollst nehmen das Salböl und auf sein Haupt schütten und ihn salben.

8 Und seine Söhne sollst du auch herzu führen und den engen Rock ihnen anziehen;

9 und beide Aaron und auch sie mit Gürteln gürten und ihnen die Hauben aufbinden, daß sie das Priestertum haben zu ewiger Weise. Und sollst Aaron und seinen Söhnen die Hände füllen

10 und den Farren herzuführen vor die Hütte des Stifts; und Aaron samt seinen Söhnen sollen ihre Hände auf des Farren Haupt legen.

11 Und sollst den Farren schlachten vor dem HERRN, vor der Tür der Hütte des Stifts.

12 Und sollst seines Bluts nehmen und auf des Altars Hörner tun mit deinem Finger und alles andere Blut an des Altars Boden schütten.

13 Und sollst alles Fett nehmen am Eingeweide und das Netz über der Leber und die zwo Nieren mit dem Fett, das drüber liegt, und sollst es auf dem Altar anzünden.

14 Aber des Farren Fleisch, Fell und Mist sollst du außen vor dem Lager mit Feuer verbrennen, denn es ist ein Sündopfer.

15 Aber den einen Widder sollst du nehmen, und Aaron samt seinen Söhnen sollen ihre Hände auf sein Haupt legen.

16 Dann sollst du ihn schlachten und seines Bluts nehmen und auf den Altar sprengen ringsherum.

17 Aber den Widder sollst du zerlegen in Stücke und sein Eingeweide waschen und Schenkel; und sollst es auf seine Stücke und Haupt legen

18 und den ganzen Widder anzünden auf dem Altar; denn es ist dem HERRN ein Brandopfer, ein süßer Geruch, ein Feuer des HERRN.

19 Den andern Widder aber sollst du nehmen und Aaron samt seinen Söhnen sollen ihre Hände auf sein Haupt legen.

20 Und sollst ihn schlachten und seines Bluts nehmen und Aaron und seinen Söhnen auf den rechten Ohrknorpel tun und auf den Daumen ihrer rechten Hand und auf den großen Zehen ihres rechten Fußes; und sollst das Blut auf den Altar sprengen ringsherum.

21 Und sollst das Blut auf dem Altar nehmen und Salböl und Aaron und seine Kleider, seine Söhne und ihre Kleider besprengen, so wird er und seine Kleider, seine Söhne und ihre Kleider geweihet.

22 Danach sollst du nehmen das Fett von dem Widder, den Schwanz und das Fett am Eingeweide, das Netz über der Leber und die zwo Nieren mit dem Fett drüber und die rechte Schulter (denn es ist ein Widder der Fülle)

23 und ein Brot und einen Ölkuchen und einen Fladen aus dem Korbe des ungesäuerten Brots, der vor dem HERRN stehet.

24 Und lege es alles auf die Hände Aarons und seiner Söhne und webe es dem HERRN.

25 Danach nimm's von ihren Händen und zünde es an auf dem Altar zum Brandopfer, zum süßen Geruch vor dem HERRN; denn das ist ein Feuer des HERRN.

26 Und sollst die Brust nehmen vom Widder der Fülle Aarons und sollst es vor dem HERRN weben. Das soll dein Teil sein.

27 Und sollst also heiligen die Webebrust und die Hebeschulter, die gewebet und gehebet sind von dem Widder der Fülle Aarons und seiner Söhne.

28 Und soll Aarons und seiner Söhne sein ewiger Weise von den Kindern Israel; denn es ist ein Hebopfer. Und die Hebopfer sollen des HERRN sein von den Kindern Israel an ihren Dankopfern und Hebopfern.

29 Aber die heiligen Kleider Aarons sollen seine Söhne haben nach ihm, daß sie darinnen gesalbet und ihre Hände gefüllet werden.

30 Welcher unter seinen Söhnen an seiner Statt Priester wird, der soll sie sieben Tage anziehen, daß er gehe in die Hütte des Stifts, zu dienen im Heiligen.

31 Du sollst aber nehmen den Widder der Füllung und sein Fleisch an einem heiligen Ort kochen.

32 Und Aaron mit seinen Söhnen soll desselben Widders Fleisch essen samt dem Brot im Korbe vor der Tür der Hütte des Stifts.

33 Denn es ist Versöhnung damit geschehen, zu füllen ihre Hände, daß sie geweihet werden. Kein anderer soll es essen, denn es ist heilig.

34 Wo aber etwas überbleibet von dem Fleisch der Füllung und von dem Brot bis an den Morgen, das sollst du mit Feuer verbrennen und nicht essen lassen; denn es ist heilig.

35 Und sollst also mit Aaron und seinen Söhnen tun alles, was ich dir geboten habe. Sieben Tage sollst du ihre Hände füllen

36 und täglich einen Farren zum Sündopfer schlachten zur Versöhnung. Und sollst den Altar entsündigen, wenn du ihn versöhnest, und sollst ihn salben, daß er geweihet werde.

37 Sieben Tage sollst du den Altar versöhnen und ihn weihen, daß er sei ein Altar, das Allerheiligste. Wer den Altar anrühren will, der soll geweihet sein.

38 Und das sollst du mit dem Altar tun. Zwei jährige Lämmer sollst du allewege des Tages drauf opfern,

39 ein Lamm des Morgens, das andere zwischen Abends.

40 Und zu einem Lamm ein Zehnten Semmelmehls, gemenget mit einem Vierteil von einem Hin gestoßenen Öls und einem Vierteil vom Hin Weins zum Trankopfer.

41 Mit dem andern Lamm zwischen Abends sollst du tun wie mit dem Speisopfer und Trankopfer des Morgens, zu süßem Geruch, ein Feuer dem HERRN.

42 Das ist das tägliche Brandopfer bei euren Nachkommen vor der Tür der Hütte des Stifts, vor dem HERRN, da ich euch zeugen und mit dir reden will.

43 Daselbst will ich den Kindern Israel erkannt und geheiliget werden in meiner HERRLIchkeit.

44 Und will die Hütte des Stifts mit dem Altar heiligen und Aaron und seine Söhne mir zu Priestern weihen.

45 Und will unter den Kindern Israel wohnen und ihr Gott sein,

46 daß sie wissen sollen, ich sei der HERR, ihr Gott, der sie aus Ägyptenland führete, daß ich unter ihnen wohne, ich, der HERR, ihr Gott.

   

来自斯威登堡的著作

 

Arcana Coelestia#10210

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10210. From the blood of the sin-offering of expiations. That this signifies through the truths which are from the good of innocence, is evident from the signification of “blood,” as being Divine truth (see n. 4735, 6978, 7317, 7326, 7846, 7850, 9127, 9393, 10026, 10033, 10047); and from the signification of “the sin-offering of expiations,” or of the sacrifice of sin by which expiation is effected, as being purification from evils and the consequent falsities. (That by “sin” is meant sacrifice for sin, see above, n. 10039; and that “expiation” denotes purification from evils and the consequent falsities, n. 9506.) That this purification is effected by means of truths which are from the good of innocence, is because the blood by which expiation was effected was from a bullock or a lamb, and by a “bullock” is signified the good of innocence in the external man (n. 9391, 9990, 10132); and by a “lamb,” the good of innocence in the internal man (n. 10132); and there must be innocence in order that truth and good may be received (see n. 3111, 3994, 4797, 6013, 6765, 7836, 7840, 9262, 10134, and the places cited in n. 10021). For the good of innocence consists in acknowledging that all truths and goods are from the Lord, and nothing from man’s own; thus it consists in being willing to be led by the Lord, and not by self. From this it is plain that the more a man trusts and believes in himself, thus the more he is in the love of self, the less he is in the good of innocence. From this it is that a man cannot be purified from evils unless he is in the good of innocence; for if he is not in this good, he is not led by the Lord, but by self; and he who is led by self, is led by hell, for what is man’s own is nothing but evil, and all evil is of hell. (That all expiation was made by the blood either of a bullock, or of a lamb, or of turtle-doves, or of young pigeons, is evident in Exodus 29:36; Leviticus 4:1-7, 13-18, 4:27-35 the end; 5:1-7; 15:14, 28-31; Numbers 6:9-11.) By “turtle-doves” and by “young pigeons” is also signified the good of innocence.

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

来自斯威登堡的著作

 

Arcana Coelestia#9262

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9262. And the innocent and the righteous slay thou not. That this signifies an aversion for destroying interior and exterior good, is evident from the signification of “the innocent,” as being one who is in interior good, thus in the abstract sense, interior good (of which below); from the signification of “the righteous,” as being one in exterior good, and in the abstract sense, exterior good, for “righteous” is predicated of the good of love toward the neighbor, and “innocent” of the good of love to the Lord. The good of love toward the neighbor is exterior good, and the good of love to the Lord is interior good. And from the signification of “slaying,” as being to destroy. That “righteous” denotes the good of love toward the neighbor, will also be seen below. But that “innocent” denotes the good of love to the Lord, is because those are in innocence who love the Lord. For innocence is to acknowledge in the heart that of ourselves we desire nothing but evil, and perceive nothing but falsity, and also that all the good which is of love, and all the truth which is of faith, are from the Lord alone. None can at heart acknowledge these things except those who are conjoined with the Lord by love. Such are they who are in the inmost heaven, which from this is called the “heaven of innocence.” Wherefore the good they have is interior good; for it is the Divine good of love that proceeds from the Lord which is received by those who are in the heaven of innocence. Hence also they appear naked, and likewise as little children, from which it is that innocence is represented by nakedness, and also by infancy. (That it is represented by nakedness, see n. 165, 213, 214, 8375; and by infancy, n. 430, 1616, 2280, 2305, 2306, 3183, 3494, 4563, 4797, 5608.)

[2] From what has just been said about innocence it can be seen that the Lord’s Divine cannot be received except in innocence, from which it follows that good is not good, unless innocence is within it (n. 2526, 2780, 3994, 6765, 7840, 7887), that is, the acknowledgment that from one’s own proceeds nothing but what is evil and false, and that from the Lord is everything that is good and true. To believe the former, and to believe and also to will the latter, is innocence. Therefore the good of innocence is good Divine itself from the Lord with man. Consequently “the innocent” signifies one who is in interior good, and in the abstract sense, interior good.

[3] As Divine good which is from the Lord is signified by “the innocent,” or by “innocence,” it was a most heinous crime to shed innocent blood; and when it was committed, the whole land was under condemnation until it was expiated, as can be seen from the procedure of inquiry and purgation that took place if anyone was found stabbed in the land; of which it is thus written in Moses:

When one who has been stabbed is found in the land, lying in the field, and it is not known who hath smitten him; then the elders of the city shall come forth unto the cities which are round about him that is stabbed; and it shall be, that the city which is nearest unto him that is stabbed, the elders of that city shall take a female calf of an ox by which labor hath not been done, and which hath not drawn in the yoke; and the elders of that city shall bring down the calf unto a barren valley, which is neither cultivated nor sown, and shall cut off the calf’s neck there in the valley; and the priests, the sons of Levi, shall come near; and all the elders of that city, standing near him that is stabbed, shall wash their hands over the calf whose neck was cut off in the valley; and they shall answer and say, Our hands have not shed this blood, and our eyes have not seen it; expiate Thy people Israel whom Thou hast redeemed, O Jehovah, and put not innocent blood in the midst of Thy people Israel. So shall the blood be expiated for them. And thou shalt put away the innocent blood from the midst of thee, if thou shalt do that which is right in the eyes of Jehovah (Deuteronomy 21:1-9);

everyone can see that this procedure of inquiry and of purgation in respect to innocent blood shed in the land, involves arcana of heaven, which cannot possibly be known unless it is known what is signified by “one stabbed in the field,” by “a female calf of an ox by which labor hath not been done and which hath not drawn in the yoke,” by “a barren valley which is neither cultivated nor sown,” by “cutting off the calf’s neck there in the valley,” by “washing the hands over the calf,” and by all the other particulars. That these things should have been commanded unless they signified secret things, would by no means be consistent with a Word that has been dictated by the Divine, and inspired in respect to every word and jot; for without some deeper meaning such a procedure would have been a ceremonial of no sanctity, and scarcely of any account.

[4] Nevertheless it is evident from the internal sense what arcana are hidden within it. Thus if it is known that by “one stabbed in the land lying in the field” is signified truth and good extinguished in a church where there is good, that by “the city which is nearest unto him that is stabbed” is signified the truth of doctrine of the church whose good has been extinguished; that by “a female calf of an ox by which work hath not been done and which hath not drawn in the yoke” is signified the good of the external or natural man, that has not as yet, through subjection to cupidities, drawn to itself any falsities of faith and evils of love; that by “a barren valley which is neither cultivated nor sown” is signified the natural mind which through ignorance is not improved with the truths and goods of faith; that by “cutting off the calf’s neck there in the valley” is signified expiation on account of the absence of guilt, because it was the result of ignorance; and that by “washing the hands” is signified purification from this heinous crime; then from the knowledge of all these things it is evident that by the “shedding of innocent blood” is signified the extinction with the man of the church of the Divine truth and good which are from the Lord, and thus of the Lord Himself.

[5] Be it known that by this whole procedure there was represented in heaven a crime of this nature done without guilt, because done from ignorance in which there is innocence, consequently as not evil. Every detail of this procedure, even the smallest, represented some essential thing in this matter; and what it represented is evident from the internal sense. (That “one who has been stabbed” denotes truth and good extinguished, see n. 4503; that “the land” denotes the church, n. 662, 1066, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118, 2928, 3355, 4447, 4535, 5577, 8011, 8732; that “a field” denotes the church as to good, thus the good of the church, n. 2971, 3310, 3766, 4982, 7502, 7571, 9139; that “a city” denotes the doctrine of truth, thus the truth of the doctrine of the church, n. 402, 2268, 2449, 2712, 2943, 3216, 4492, 4493; that “an ox” denotes the good of the external or natural man, n. 2180, 2566, 2781, 9134; consequently that “a calf” denotes infantile good, n. 1824, 1825.)

[6] That it “hath not done labor, and hath not drawn in the yoke” denotes that this good has not yet, through ignorance, been enslaved to falsities and evils, is evident, for “laboring and drawing in a yoke” denotes to serve. That “a valley” denotes the lower mind, which is called the natural mind, see n. 3417, 4715; that “barren” denotes a mind devoid of truths and goods, n. 3908; thus that “a valley which is neither cultivated nor sown” denotes the natural mind not as yet improved with truths and goods, thus which is as yet in ignorance; that the “seed” with which it is sown denotes the truth of faith, n. 1025, 1447, 1610, 1940, 2848, 3038, 3373, 3671, 6158. That “cutting off the neck” denotes expiation, is because by the slaying of various beasts, as well as by sacrifices, were signified expiations. That “washing the hand” denotes purification from falsities and evils, see n. 3147; here therefore it denotes purification from that heinous crime; for “to shed blood” signifies in general to do violence to good and truth (n. 9127); thus to “shed innocent blood” signifies to extinguish in a man what is Divine from the Lord, thus the Lord Himself in him; for the truth and good in a man are the Lord Himself, because they are from Him.

[7] The like is signified by “the shedding of innocent blood” in Deuteronomy 19:10; 27:25; Isaiah 59:3, 7; Jeremiah 2:34; 7:6; 19:4; 22:3, 17; Joel 3:19; Psalms 94:21. In the proximate sense “the innocent” signifies one who is without guilt and without evil, which in olden times was attested by the washing of the hands (Psalms 26:6; 73:13; Matthew 27:24; John 18:38; 19:4). The reason of this was that the good which is from the Lord with man is devoid of guilt and of evil. This good, as has been shown, is in the internal sense the good of innocence. But the good in the external man, that is, exterior good which is devoid of guilt and of evil, is called “the righteous,” as also in David:

The throne of perditions shall not have fellowship with Thee; who gather themselves together against the soul of the righteous, and condemn the innocent blood (Psalms 94:20-21).

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