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1 И возьми къ себј Аарона брата своего, и сыновъ его съ нимъ, отъ среды сыновъ Израилевыхъ, чтобы поставили ихъ во священники мнј: Аарона, Надава, и Авіуда, Елеазара и Иѕамара, сыновъ Аароновыхъ.

2 И сдјлай священныя одежды Аарону брату твоему для славы и красоты.

3 Что касается до тебя, поговори со всјми мудрыми сердцемъ, которыхъ Я исполнилъ духомъ премудрости, чтобъ они сдјлали Аарону одежды, для посвященія его во священники Мнј.

4 Вотъ одежды, которыя должны они сдјлать: наперсникъ и ефодъ, и верхняя риза, и хитонъ стяжной, кидаръ и поясъ. Итакъ пусть сдјлаютъ священныя одежды Аарону брату твоему, и сынамъ его, для поставленія во священники Мнј.

5 Пусть они возмутъ золота, пряжи яхонтоваго, и пурпуроваго и червленнаго цвјта, и виссона.

6 И сдјлаютъ ефодъ изъ золота, изъ пряжи яхонтоваго, пурпуроваго и червленнаго цвјта, и изъ крученаго впссона, искусною работою.

7 У него должны быть на обоихъ краяхъ его два нарамника связывающіе, чтобъ онъ былъ связанъ.

8 И поясъ ефода, который поверхъ его, одинаковой съ нимъ работы долженъ быть изъ золота, изъ пряжи яхонтоваго, и пурпуроваго и червленнаго цвјта, и крученаго виссона.

9 И возьми два камня оникса, и вырјжь на нихъ имена сыновъ Израилевыхъ.

10 Шесть именъ ихъ на одномъ камнј, и Шесть именъ остальныхъ на другомъ камнј, по порядку рожденія ихъ.

11 Работою вырјзывающаго на камнј, какъ вырјзываютъ печать, вырјжь на двухъ камняхъ имена сыновъ Израилевыхъ; и вставь оные въ золотыя гнјзда.

12 И положи два камня сіи на нарамникахъ ефода; это камни въ память сыновъ Израилевыхъ; и будетъ носить Ааронъ имена ихъ предъ Іегову на објихъ раменахъ своихъ, въ память.

13 И сдјлай гнјзда изъ золота.

14 И двј цјпочки изъ чистаго золота; сдјлай толстыя работою витою, и прикрјпи витыя цјпочки къ гнјздамъ,

15 Сдјлай наперсникъ суда искусною работою; сдјлай его такою же работою, какъ ефодъ, изъ золота, изъ пряжн яхонтоваго и пурпуроваго и червленаго цвјта, и изъ крученаго виссона сдјлай его.

16 Онъ долженъ быть четыреугольный, двойный, въ пядень длиною, и въ пядень шириною.

17 И положи иа немъ оправленные камни въ четыре ряда. Рядомъ: рубинъ, топазъ, и изумрудъ: это одинъ рядъ.

18 Во второмъ ряду: карбункулъ, сапфиръ и алмазъ.

19 Въ третьемъ ряду: яхонтъ, агатъ и аметистъ.

20 Въ четвертомъ ряду: хрисолитъ, и ониксъ и ясписъ: они должиы бытъ оправлены золотомъ въ ихъ гнјздахъ.

21 Сихъ камней, по именамъ сыновъ Израилевыхъ, должно быть двјнадцать, по именамъ ихъ; на каждомъ какъ на печати должно быть вырјзано по одному имени изъ числа двјнадцати колјнъ.

22 Къ наперснику сдјлай толстыя цјпочки витою работою изъ чистаго золота.

23 И сдјлай къ наперснику два кольца золотыхъ, и прикрјпи два кольца къ двумъ краямъ наперсника.

24 И вдјнь двј цјпочки золотыя въ два кольца по краямъ наперсника.

25 А два кольца двухъ цјпочекъ прикрјпи къ двумъ гнјздамъ, и прикрјпи къ нарамникамъ ефода съ лицевой стороны его.

26 Еще сдјлай два кольца золотыхъ и прикрјпи ихъ къ двумъ другимъ краямъ наперсника, на той сторонј, которая лежитъ къ ефоду внутръ:

27 Также сдјлай два кольца золотыхъ и прикрјпи ихъ къ двумъ нарамникамъ ефода снизу, съ лицевой стороны его, у соединенія его, надъ поясомъ ефода.

28 И прикрјпятъ наперсникъ кольцами его къ кольцамъ ефода посредствомъ шнура яхонтоваго цвјта, чтобы онъ былъ надъ поясомъ ефода, и чтобы не спадалъ наперсникъ съ ефода.

29 И будетъ носить Ааронъ имена сыновъ Израилевыхъ на наперсникј суда у сердца своего, входя во святилище, въ непрестанную память предъ Іеговою.

30 И возложи на наперсникъ суда уримъ и туммимъ, и будутъ они у сердца Ааронова, когда ему входить предъ лице Іеговы: и будетъ Ааронъ всегда носить судъ сыновъ Израилевыхъ у сердца своего предъ лице Іеговы.

31 И сдјлай верхнюю ризу къ ефоду всю яхонтоваго цвјта.

32 Среди ея должно быть отверстіе для головы; у отверстія ея вокругъ должна быть обшивка тканая, подобно какъ у отверстія брони, чтобы не дралось.

33 По подолу ея сдјлай гранатовыя яблоки изъ нитей яхонтоваго, пурпуроваго и червленаго цвјта, вокругъ по подолу ея, и позвонки золотые между нимп кругомъ.

34 Черезъ рядъ золотой позвонокъ и яблоко, золотой позвонокъ и яблоко по подолу верхней ризы кругомъ.

35 Она будетъ на Ааронј въ служеніи; дабы слышенъ былъ отъ него звукъ, когда онъ входитъ во святилище предъ лице Іеговы, и когда выходитъ, чтобы ему не умереть.

36 И сдјлай полированную дщицу изъ золота чистаго, и вырјжь на ней, какъ вырјзываютъ на печати: Святыня Іеговј.

37 И прикрјпи оную шнуромъ яхонтоваго цвјта къ кидару, такъ чтобы она была на передней сторонј кидара.

38 Она будетъ на челј Аароновомъ; и понесетъ на себј Ааронъ недостатки святынь, какія будутъ посвящать сыны Израилевы, и всјхъ даровъ, посвяшаемыхъ ими; она будетъ непрестанно на челј его, въ благоволеніе имъ предъ Іеговою.

39 И стяни хитонъ виссономъ; также сдјлай кидаръ изъ виссона, и сдјлай поясъ узорчатой работы.

40 Сдјлай и сынамъ Аароновымъ хитоны, сдјлай имъ поясы, сдјлай также имъ шапки для славы и красоты.

41 И облеки въ оныя Аарона брата твоего и сыновъ его съ нимъ, и помажь ихъ, и наполни руки ихъ и посвяти ихъ, и они будутъ священниками Мнј.

42 И сдјлай имъ нижнее платье льняное для прикрытія наготы тјлесной, отъ чреслъ до голеней.

43 И да будутъ оныя на Ааронј и на сынахъ его, когда имъ входить въ скинію собранія, или приступать къ жертвеннику для служенія во святилищј, чтобы имъ не навести грјха на себя, и не умереть. Это постановленіе вјчное для него и для потомковъ его по немъ.

   

来自斯威登堡的著作

 

Arcana Coelestia#9820

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9820. 'To sanctify him' means that a representative sign of the Divine Truth in that kingdom will therefore exist. This is clear from the meaning of 'being sanctified' or 'being made holy' as being endowed with Divine Truth from the Lord. For in the Word Divine Truth emanating from the Lord is called 'Holy', because the Lord alone is Holy, as therefore is whatever emanates from Him, see 9680. So it is that the Holy [Influence] emanating from Him is called the Holy Spirit, as has been shown just above in 9818, regarding which see also the matters brought forward in the places referred to in 9229.

[2] From this it is evident what to understand when the adjective 'holy' is applied to the words 'angels', 'prophets', and 'apostles' - to 'angels' in Matthew 25:31; Mark 8:38; Luke 9:26; to 'prophets' in Revelation 16:6; 18:24; and to 'apostles' in Revelation 18:20. They were holy not by virtue of anything their own, only by virtue of what was the Lord's. Angels are called holy because they are recipients of Divine Truth emanating from the Lord, for which reason they mean in the Word God's truths, and in general something that is the Lord's, 1925, 2821, 4085, 4295. But prophets are called holy because the Word, which is Divine Truth, and in particular teachings drawn from the Word, is meant by them, 2534, 3652, 7269; and apostles because every truth of faith and good of love in their entirety are meant by them, 3488, 3858 (end), 6397.

[3] The fact that Divine Truth emanating from the Lord is Holiness itself, thus is the Lord who is its Source, is clear from a large number of places in the Word, of which for now let just the following words of the Lord in John be quoted,

Father, make them holy in Your truth; Your Word is truth. For their sakes I make Myself holy, that they also may be made holy in the truth. John 17:17, 19.

From this it is evident that the Lord is the One who makes man, spirit, and angel holy, for He alone is Holy, Revelation 15:4, and that they are holy in the measure that they receive the Lord, that is, in the measure that they receive from Him the power to believe in Him and to love Him.

  
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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#6367

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6367. 'A lion's cub is Judah' means innocence with innate strength. This is clear from the meaning of 'a lion' as the good of love and the truth from that good in their power, dealt with below, so that 'a lion's cub' is innocence with strength. The reason why with innate strength is meant is that here 'Judah' represents the celestial element of love, and the celestial element of love resides in the will part of the mind, 895, 917, 4493, 5117, and thus possesses innate strength. For a person is born into things that belong to the will part. That being so, members of the Most Ancient Church, which was celestial, were born into the good of love, in the measure that good was present in their will. This then is why the strength is said to be innate. The reason 'a lion's cub' means innocence is that 'a lion' is the good of celestial love, and 'a cub', being so to speak its young child, accordingly means innocence.

[2] 'A lion' means the good of celestial love and the truth from that love in their power, and also in the contrary sense the evil of self-love in its power, as is clear from places in the Word where 'a lion' is mentioned. The good of celestial love is meant in John,

Behold, the Lion which is from the Tribe of Judah, the root of David, has prevailed to open the book and to loose its seven seals. Revelation 5:5.

Here the Lord is called 'the Lion' by virtue of the almighty power which His Divine Love and Divine Truth from that Love possess. There are also other places in the Word where Jehovah or the Lord is compared to a lion, as in Hosea,

They will go after Jehovah; He will roar like a lion, for He will roar, and respectfully [His] sons from the west 1 will draw near. Hosea 11:10.

[3] Also in Isaiah,

Thus said Jehovah to me, As a lion roars, and a young lion over its prey, when there come up against him a full number of shepherds, by whose voice he is not dismayed, and by whose tumult he is not distressed, so Jehovah Zebaoth will come down to fight on Mount Zion and on its hill. Isaiah 31:4.

Here the almighty power of Divine Good is compared to 'a lion', and the almighty power of Divine Truth from that Good is compared to 'a young lion'. For it says that 'Jehovah Zebaoth will come down to fight on Mount Zion and on its hill', and 'Mount Zion' means the Good of Divine Love and 'its hill' the Divine Truth from that Good, 795, 796, 1430, 4210.

[4] For the same reason the four living creatures in Ezekiel and in John, meaning cherubs, had the faces of a human being, lion, ox, and eagle: In Ezekiel,

The likeness of the faces of the four living creatures - [each of] the four had the face of a human being, and the face of a lion on the right side, and [each of] the four had the face of an ox on the left side, and [each of] the four had the face of an eagle. Ezekiel 1:10; 10:14.

And in John,

Around 2 the throne were four living creatures full of eyes in front and behind. And the first living creature was like a lion; the second living creature was like a calf; the third living creature had a face like a human being; the fourth living creature was like a flying eagle. Revelation 4:6-7.

The fact that the living creatures were cherubs is stated in Ezekiel to, which fact is also evident from the description of them in John, in which he says that they had 'eyes in front and behind'. The Lord's foresight and providence are meant by 'the cherubs', 308; and they had the face of a lion by virtue of the almighty power belonging to providence that Divine Truth from Divine Good possesses. So also with the cherubs around the new temple in Ezekiel 41:19.

[5] Celestial people in possession of the power supplied by the good and the truth from good which come from the Lord are meant by 'lions', as is evident in David,

There is no want to those fearing Jehovah. The young lions will lack and suffer hunger, but those seeking Jehovah will not lack any good thing. Psalms 34:9-10.

In the same author,

The [young] lions are roaring for plunder, and to seek from God their food. The sun rises, they are gathered together, and lie down in their dwelling-places. Psalms 104:21-22.

In Balaam's prophetic utterance,

At that time it will be said to Jacob and to Israel, What has God been doing? See, a people will rise up like an old lion, and like a young lion will lift itself up. He will not rest until he has devoured the prey. Numbers 23:23-24.

[6] And further on,

When Balaam saw Israel dwelling according to their tribes, he said, He crouches, he lies down like a lion, and like an old lion; who will rouse him? Numbers 24:2, 9.

The celestial is what is described here because celestial order is what the tribes represented by their encampments and was what Balaam saw in the spirit when he saw Israel dwelling according to their tribes, 6335. That order originates in Divine Good coming through Divine Truth from the Lord; and within that order resides all power, meant here by a crouching and recumbent lion.

[7] In Micah,

The remnant of Jacob will be with the nations, in the midst of many peoples, like a lion among the beasts of the forest, like a young lion among flocks of sheep, who, if he passes through, will tread down and tear in pieces, 3 and there is no deliverer. Your hand will be lifted up over your enemies, and all your adversaries will be cut off. Micah 5:8-9.

Here 'a lion' and a young lion stand for celestial good and celestial truth, which are 'the remnant of Jacob'. They also stand for that good and truth in Isaiah 21:8; Jeremiah 25:38; Ezekiel 38:13; Zechariah 11:3. And that same good and truth were also represented by the lions at Solomon's ivory throne, two next to the armrests 4 and twelve on the six steps, 1 Kings 10:18-20, and by the lions on the panels of the ten pedestals made of bronze, 1 Kings 7:29, 36.

[8] In the contrary sense 'a lion' means the evil of self-love in its power, as is evident from the following places: In Isaiah,

There will not be any lion there, and the savage of the wild animals will not go up on it; it will not be found there. But they will go free; thus the redeemed of Jehovah will return, and will come to Zion with song. Isaiah 35:9-10.

In Jeremiah,

Why has Israel become plunder? The young lions roar at him, they sound their voice; they turn his land into a waste. Jeremiah 2:14-15.

In the same prophet,

A lion has risen up from his thicket, and a destroyer of nations has set out; he has come from his place to turn the land into a waste. Jeremiah 4:7.

In the same prophet,

They did not know the way of Jehovah, the judgement of their God, therefore a lion from the forest has struck them down, and a wolf of the plains will devastate them. Jeremiah 5:4, 6.

In Nahum,

Where is the dwelling-place of lions, and the feeding-place 5 of the young lions, where the lion walked, the old lion, the lion's cub, and there is no one making them afraid? The lion tears in pieces enough for the cubs, and strangles for his old lionesses, and fills his caves with plunder, and his dwelling places with what he has pounced on. Behold, I am against you, said Jehovah Zebaoth, and I will burn her chariot in the smoke; but the sword will devour your young lions, and I will cut off your plunder from the earth. Nahum 2:11-13.

This refers to Nineveh.

In all these places 'a lion' stands for the power that the evil of self-love possesses, when it destroys and lays waste. 'A lion' has a like meaning in Jeremiah 12:8; 49:19; 50:17, 44; 51:38; Ezekiel 19:2-9; 32:2; Joel 1:6; Zephaniah 3:3; Psalms 57:4; 58:6; 91:13; Revelation 13:2.

脚注:

1. literally, sons from the sea

2. The Latin means Before but the Greek means Around, which Swedenborg has in other places where he quotes this verse.

3. Reading discerpet (will tear to pieces), which Swedenborg has in his rough draft, for disperget (will scatter)

4. literally, the hands of the throne

5. literally, pasture or grazing ground

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