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Exodus第30章

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1 καὶ ποιήσεις θυσιαστήριον θυμιάματος ἐκ ξύλων ἀσήπτων καὶ ποιήσεις αὐτὸ

2 πήχεος τὸ μῆκος καὶ πήχεος τὸ εὖρος τετράγωνον ἔσται καὶ δύο πήχεων τὸ ὕψος ἐξ αὐτοῦ ἔσται τὰ κέρατα αὐτοῦ

3 καὶ καταχρυσώσεις αὐτὰ χρυσίῳ καθαρῷ τὴν ἐσχάραν αὐτοῦ καὶ τοὺς τοίχους αὐτοῦ κύκλῳ καὶ τὰ κέρατα αὐτοῦ καὶ ποιήσεις αὐτῷ στρεπτὴν στεφάνην χρυσῆν κύκλῳ

4 καὶ δύο δακτυλίους χρυσοῦς καθαροὺς ποιήσεις ὑπὸ τὴν στρεπτὴν στεφάνην αὐτοῦ εἰς τὰ δύο κλίτη ποιήσεις ἐν τοῖς δυσὶ πλευροῖς καὶ ἔσονται ψαλίδες ταῖς σκυτάλαις ὥστε αἴρειν αὐτὸ ἐν αὐταῖς

5 καὶ ποιήσεις σκυτάλας ἐκ ξύλων ἀσήπτων καὶ καταχρυσώσεις αὐτὰς χρυσίῳ

6 καὶ θήσεις αὐτὸ ἀπέναντι τοῦ καταπετάσματος τοῦ ὄντος ἐπὶ τῆς κιβωτοῦ τῶν μαρτυρίων ἐν οἷς γνωσθήσομαί σοι ἐκεῖθεν

7 καὶ θυμιάσει ἐπ' αὐτοῦ ααρων θυμίαμα σύνθετον λεπτόν τὸ πρωὶ πρωί ὅταν ἐπισκευάζῃ τοὺς λύχνους θυμιάσει ἐπ' αὐτοῦ

8 καὶ ὅταν ἐξάπτῃ ααρων τοὺς λύχνους ὀψέ θυμιάσει ἐπ' αὐτοῦ θυμίαμα ἐνδελεχισμοῦ διὰ παντὸς ἔναντι κυρίου εἰς γενεὰς αὐτῶν

9 καὶ οὐκ ἀνοίσεις ἐπ' αὐτοῦ θυμίαμα ἕτερον κάρπωμα θυσίαν καὶ σπονδὴν οὐ σπείσεις ἐπ' αὐτοῦ

10 καὶ ἐξιλάσεται ἐπ' αὐτὸ ααρων ἐπὶ τῶν κεράτων αὐτοῦ ἅπαξ τοῦ ἐνιαυτοῦ ἀπὸ τοῦ αἵματος τοῦ καθαρισμοῦ τῶν ἁμαρτιῶν τοῦ ἐξιλασμοῦ ἅπαξ τοῦ ἐνιαυτοῦ καθαριεῖ αὐτὸ εἰς τὰς γενεὰς αὐτῶν ἅγιον τῶν ἁγίων ἐστὶν κυρίῳ

11 καὶ ἐλάλησεν κύριος πρὸς μωυσῆν λέγων

12 ἐὰν λάβῃς τὸν συλλογισμὸν τῶν υἱῶν ισραηλ ἐν τῇ ἐπισκοπῇ αὐτῶν καὶ δώσουσιν ἕκαστος λύτρα τῆς ψυχῆς αὐτοῦ τῷ κυρίῳ καὶ οὐκ ἔσται ἐν αὐτοῖς πτῶσις ἐν τῇ ἐπισκοπῇ αὐτῶν

13 καὶ τοῦτό ἐστιν ὃ δώσουσιν ὅσοι ἂν παραπορεύωνται τὴν ἐπίσκεψιν τὸ ἥμισυ τοῦ διδράχμου ὅ ἐστιν κατὰ τὸ δίδραχμον τὸ ἅγιον εἴκοσι ὀβολοὶ τὸ δίδραχμον τὸ δὲ ἥμισυ τοῦ διδράχμου εἰσφορὰ κυρίῳ

14 πᾶς ὁ παραπορευόμενος εἰς τὴν ἐπίσκεψιν ἀπὸ εἰκοσαετοῦς καὶ ἐπάνω δώσουσιν τὴν εἰσφορὰν κυρίῳ

15 ὁ πλουτῶν οὐ προσθήσει καὶ ὁ πενόμενος οὐκ ἐλαττονήσει ἀπὸ τοῦ ἡμίσους τοῦ διδράχμου ἐν τῷ διδόναι τὴν εἰσφορὰν κυρίῳ ἐξιλάσασθαι περὶ τῶν ψυχῶν ὑμῶν

16 καὶ λήμψῃ τὸ ἀργύριον τῆς εἰσφορᾶς παρὰ τῶν υἱῶν ισραηλ καὶ δώσεις αὐτὸ εἰς κάτεργον τῆς σκηνῆς τοῦ μαρτυρίου καὶ ἔσται τοῖς υἱοῖς ισραηλ μνημόσυνον ἔναντι κυρίου ἐξιλάσασθαι περὶ τῶν ψυχῶν ὑμῶν

17 καὶ ἐλάλησεν κύριος πρὸς μωυσῆν λέγων

18 ποίησον λουτῆρα χαλκοῦν καὶ βάσιν αὐτῷ χαλκῆν ὥστε νίπτεσθαι καὶ θήσεις αὐτὸν ἀνὰ μέσον τῆς σκηνῆς τοῦ μαρτυρίου καὶ ἀνὰ μέσον τοῦ θυσιαστηρίου καὶ ἐκχεεῖς εἰς αὐτὸν ὕδωρ

19 καὶ νίψεται ααρων καὶ οἱ υἱοὶ αὐτοῦ ἐξ αὐτοῦ τὰς χεῖρας καὶ τοὺς πόδας ὕδατι

20 ὅταν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου νίψονται ὕδατι καὶ οὐ μὴ ἀποθάνωσιν ἢ ὅταν προσπορεύωνται πρὸς τὸ θυσιαστήριον λειτουργεῖν καὶ ἀναφέρειν τὰ ὁλοκαυτώματα κυρίῳ

21 νίψονται τὰς χεῖρας καὶ τοὺς πόδας ὕδατι ὅταν εἰσπορεύωνται εἰς τὴν σκηνὴν τοῦ μαρτυρίου νίψονται ὕδατι ἵνα μὴ ἀποθάνωσιν καὶ ἔσται αὐτοῖς νόμιμον αἰώνιον αὐτῷ καὶ ταῖς γενεαῖς αὐτοῦ μετ' αὐτόν

22 καὶ ἐλάλησεν κύριος πρὸς μωυσῆν λέγων

23 καὶ σὺ λαβὲ ἡδύσματα τὸ ἄνθος σμύρνης ἐκλεκτῆς πεντακοσίους σίκλους καὶ κινναμώμου εὐώδους τὸ ἥμισυ τούτου διακοσίους πεντήκοντα καὶ καλάμου εὐώδους διακοσίους πεντήκοντα

24 καὶ ἴρεως πεντακοσίους σίκλους τοῦ ἁγίου καὶ ἔλαιον ἐξ ἐλαίων ιν

25 καὶ ποιήσεις αὐτὸ ἔλαιον χρῖσμα ἅγιον μύρον μυρεψικὸν τέχνῃ μυρεψοῦ ἔλαιον χρῖσμα ἅγιον ἔσται

26 καὶ χρίσεις ἐξ αὐτοῦ τὴν σκηνὴν τοῦ μαρτυρίου καὶ τὴν κιβωτὸν τοῦ μαρτυρίου

27 καὶ τὴν λυχνίαν καὶ πάντα τὰ σκεύη αὐτῆς καὶ τὸ θυσιαστήριον τοῦ θυμιάματος

28 καὶ τὸ θυσιαστήριον τῶν ὁλοκαυτωμάτων καὶ πάντα αὐτοῦ τὰ σκεύη καὶ τὴν τράπεζαν καὶ πάντα τὰ σκεύη αὐτῆς καὶ τὸν λουτῆρα καὶ τὴν βάσιν αὐτοῦ

29 καὶ ἁγιάσεις αὐτά καὶ ἔσται ἅγια τῶν ἁγίων πᾶς ὁ ἁπτόμενος αὐτῶν ἁγιασθήσεται

30 καὶ ααρων καὶ τοὺς υἱοὺς αὐτοῦ χρίσεις καὶ ἁγιάσεις αὐτοὺς ἱερατεύειν μοι

31 καὶ τοῖς υἱοῖς ισραηλ λαλήσεις λέγων ἔλαιον ἄλειμμα χρίσεως ἅγιον ἔσται τοῦτο ὑμῖν εἰς τὰς γενεὰς ὑμῶν

32 ἐπὶ σάρκα ἀνθρώπου οὐ χρισθήσεται καὶ κατὰ τὴν σύνθεσιν ταύτην οὐ ποιήσετε ὑμῖν ἑαυτοῖς ὡσαύτως ἅγιόν ἐστιν καὶ ἁγίασμα ἔσται ὑμῖν

33 ὃς ἂν ποιήσῃ ὡσαύτως καὶ ὃς ἂν δῷ ἀπ' αὐτοῦ ἀλλογενεῖ ἐξολεθρευθήσεται ἐκ τοῦ λαοῦ αὐτοῦ

34 καὶ εἶπεν κύριος πρὸς μωυσῆν λαβὲ σεαυτῷ ἡδύσματα στακτήν ὄνυχα χαλβάνην ἡδυσμοῦ καὶ λίβανον διαφανῆ ἴσον ἴσῳ ἔσται

35 καὶ ποιήσουσιν ἐν αὐτῷ θυμίαμα μυρεψικὸν ἔργον μυρεψοῦ μεμιγμένον καθαρόν ἔργον ἅγιον

36 καὶ συγκόψεις ἐκ τούτων λεπτὸν καὶ θήσεις ἀπέναντι τῶν μαρτυρίων ἐν τῇ σκηνῇ τοῦ μαρτυρίου ὅθεν γνωσθήσομαί σοι ἐκεῖθεν ἅγιον τῶν ἁγίων ἔσται ὑμῖν

37 θυμίαμα κατὰ τὴν σύνθεσιν ταύτην οὐ ποιήσετε ὑμῖν αὐτοῖς ἁγίασμα ἔσται ὑμῖν κυρίῳ

38 ὃς ἂν ποιήσῃ ὡσαύτως ὥστε ὀσφραίνεσθαι ἐν αὐτῷ ἀπολεῖται ἐκ τοῦ λαοῦ αὐτοῦ

   

来自斯威登堡的著作

 

Apocalypse Revealed#378

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378. "And have washed their robes." This symbolically means, who have cleansed their religious beliefs of the evils accompanying falsity.

Washing in the Word symbolizes a cleansing oneself of evils and falsities, and robes symbolize general truths (no. 328). General truths are concepts of goodness and truth drawn from the literal sense of the Word, in accordance with which these people have lived, so that they are religious beliefs. And because every matter of religion has relation to goodness and truth, therefore robes are mentioned twice - "have washed their robes" and "have made their robes white."

Robes or religious beliefs are cleansed only in the case of people who fight against evils and so reject falsities, who thus undergo temptations or trials, which are symbolically meant by "the great tribulation" (no. 377).

That to be washed means, symbolically, to be cleansed of evils and falsities, and so to be reformed and regenerated, can be seen from the following passages:

When the Lord has washed away the filth of the daughters of Zion, and rinsed away the blood of Jerusalem... by the spirit of judgment and by the spirit of purification... (Isaiah 4:4)

Wash yourselves, make yourselves clean; put away the evil of your doings from My eyes. Cease to do evil... (Isaiah 1:16)

Wash your heart of its wickedness, O Jerusalem, that you may be saved. (Jeremiah 4:14)

Wash me clean of my iniquity..., and I shall be whiter than snow. (Psalms 51:2, 7)

...if you wash yourself with soda, and use much soap, your iniquity will still retain its spots. (Jeremiah 2:22)

If I wash myself with melted snow, and cleanse my hands with soap..., yet... my own clothes will abhor me. (Job 9:30-31)

Who... has washed his clothing in wine, and his vesture in the blood of grapes. (Genesis 49:11)

This is said of the celestial church, from which come people prompted by love toward the Lord, and in the highest sense it is said of the Lord Himself. Wine and the blood of grapes are spiritual and celestial Divine truth.

I washed you with water, and rinsed off your blood from upon you... (Ezekiel 16:9)

This is said of Jerusalem. Water is truth, and blood is an adulteration of truth.

[2] It can be seen from this what washing in the Israelite Church represented and thus symbolized. As, for example, that Aaron was to wash himself before he put on the vestments of his ministry (Leviticus 16:4, 24), and before he approached the altar to minister (Exodus 30:18-21; 40:30-31).

[3] It can be seen from this that among the children of Israel washing represented a spiritual washing, which is a cleansing from evils and falsities, and thus reformation and regeneration.

It is apparent also from the aforesaid what baptism by John in the Jordan symbolized (Matthew 3, Mark 1:4-13), and what the symbolic meaning of the following words by John regarding the Lord is, that He baptized with the Holy Spirit and with fire (Luke 3:16, John 1:33), and regarding himself, that he baptized with water (John 1:26). The meaning is that the Lord washes or purifies a person by Divine truth and Divine goodness, and that John by his baptism represented this. For the Holy Spirit is Divine truth, the fire is Divine goodness, and the water is representative of these. For water symbolizes the truth in the Word, which becomes goodness by one's living in accordance with it (no. 50).

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

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