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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#9927

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9927. 'When he goes into the holy place before Jehovah, and when he comes out' means in every state of good and truth in worship. This is clear from the meaning of 'going into the holy place' and 'going in before Jehovah' as worship, dealt with above in 9903, 9907. The reason why the state of good and truth in worship is what is meant is that everything constituting the worship of the Israelite and Jewish nation was representative of internal worship, and internal worship springs from good and truth, or rather from an affection for good and a belief in truth. The reason why their every state is meant is that it says 'when he goes in' and 'when he comes out', and 'going in and coming out' means all aspects of the state. For actions that involve movement from place to place, such as walking, moving about, or advancing, mean the state of the thoughts and affection belonging to whatever thing they refer to, and so in a general sense they mean the state of life. As regards 'walking', that it has this meaning, see 519, 1794, 3335, 4882, 5493, 5605, 8417, 8420, as likewise do 'advancing' and 'journeying on', 8103, 8181, 8397, 8557; and in the next life movements and advancements from place to place are states, 1273-1277, 1376-1381, 2837, 3356, 9440. From this it is evident that 'going in and coming out' means the whole of a state of life or of whatever thing these words refer to. And because they refer here to worship springing from good and truth, the entire state of good and truth in worship is what 'going in and coming out' means.

[2] The origins of this meaning of 'going in and coming out' lie in representatives in the next life. For they who are there move about, walk, advance, go in and come out, just as in the world. But all these movements take place in accord with the state of the life of their thoughts and affections, see the places referred to above. They are not however immediately aware of the fact that these are the origin of the movements they make, or that those movements are correspondences, and for this reason real appearances. From this it is evident that all forms of movement mean things which constitute states of life. So it is that 'going in and coming out' means the entire state of life, thus the state of whatever thing these words refer to, from beginning to end. This is the source of the customary saying used by the ancients, that they knew someone's going in and coming out, or entering and departing, by which they meant that they knew the entire state of his life. And since this saying traces its origin back, as stated above, to correspondences in the next life, a similar use of the saying occurs in the Word; and where it occurs it has a similar meaning, as in the following places: In the first Book of Samuel,

Achish called David and said to him, You have been upright, and your going out and your coming in with me in the camp has been good in my eyes. For I have not found evil in you. 1 Samuel 29:6.

'Your going out and your coming in has been good in my eyes' stands for the fact that he was well pleased with the entire state of the other's life.

[3] In the second Book of Samuel,

You know Abner, that he has come to persuade you, and in order that he may know your departing and your entering, and that he may know everything that you do. 2 Samuel 3:25.

'Knowing the departure and entrance' stands for knowing all the thoughts and deeds of his life, which is why it also says, 'and that he may know everything that you do'. In the second Book of Kings,

I know your sitting, and your going out, and your coming in, and that you rage 1 against Me. 2 Kings 19:27; Isaiah 37:28.

This refers to Sennacherib, king of Assyria. 'Knowing his going out and his coming in' stands for knowledge of all aspects of what he plans. In David,

Jehovah will guard you from all evil, He will guard your soul. Jehovah will guard your going out and your coming in from now and even for evermore. Psalms 121:7-8.

'Guarding the going out and the coming in' stands for protecting every aspect of life in keeping with a state of good and truth.

[4] In Moses,

Let Jehovah God of the spirits of all flesh set 2 a man over the congregation, who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in, that the congregation of Jehovah may not be like a flock which have no shepherd. Numbers 27:16-17.

'Who may go out before them, and who may come in before them' stands for one who may lead them, and so whom they may look to and follow in every state of life. In John,

He who does not go through the door into the sheepfold but climbs in by another way, that man is a thief and a robber. But he who goes in through the door is the shepherd of the sheep. I am the door; if anyone goes in through Me he will be saved, and will go in and come out and find pasture. John 10:1-2, 9.

'Going in' here means doing so into heaven, thus into the good of love and faith since that good composes heaven. 'Going in and coming out' consequently means being led by the Lord in every state of life, and therefore thinking and willing good in freedom, that is, in love and faith received from the Lord since love and faith constitute freedom.

[5] In Luke,

Jesus sent the twelve disciples to preach the kingdom of God, and said to them, Whatever house you go into, there stay, and from there come out. Luke 9:4.

'Going into a house, staying there, and from there coming out' stands for the enjoyment of heavenly fellowship with those who receive the Lord in faith and love; for in heaven those who live together in the same community are also in the same house, which they go into and come out from, since they are governed by a like good. But those governed by an unlike good cannot do so; or if they do get in, they do not go in through the doors but by some other way. Anyone who does not know that these kinds of things are meant cannot know what is implied by the command that whatever house they went into, there they were to stay and from there come out.

[6] In Ezekiel,

When the prince goes in he shall go in by way of the porch of the gate, and come out by the same way. When the people of the land go in before Jehovah at the appointed feasts, anyone going in by way of the north gate to worship shall come out by way of the south gate; and anyone going in by way of the south gate shall come out by way of the north gate. He shall not return by way of the gate through which he had gone in, but shall come out straight before him. The prince however shall be in their midst; when they go in he shall go in, and when they come out he shall come out. Ezekiel 46:8-10.

These verses refer in the internal sense to a new heaven and a new Church, 'the prince' meaning the truth of faith springing from the good of love. In what manner that truth enters in with angels in heaven and with people of the Church on earth, and how after this it develops when it passes by an external way to more internal things, and when it passes by an internal way to more external ones, is described in those verses by the going in and coming out of the prince and the people of the land. 'The south' is the state of the truth of faith in the internal man, and 'the north' the state of it in the external man. 'Going in and coming out' is the state of life so far as good and truth, thus so far as worship, are concerned.

[7] From all this it may be recognized quite plainly that 'going in' and 'coming out' are descriptive of things such as belong to states of life conditioned by good and truth. For apart from this what real meaning could the prescription have, that the prince should go in by the one or the other gate, and the people of the land likewise? 'The house' here, or the temple, which they went into and came out from, means heaven and the Church, see 3720; 'the prince' the truth of faith, 5044; 'the people of the land' those who are in heaven or who belong to the Church, 2928; 'the way' that which leads to truth, 627, 2333; 'the gate' doctrinal teachings, 2851, 3187; 'the south' where truth dwells in light, 9642, thus truth in the internal man; and 'the north' where truth dwells in obscurity, 3708, thus truth in the external man.

脚注:

1. literally, shake yourself

2. Reading Praeficiat (Let ... set) for Praeficiet (... will set)

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