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1 И сделай жертвенник для приношения курений, из дерева ситтим сделай его:

2 длина ему локоть, и ширина ему локоть; он должен быть четыреугольный; а вышина ему два локтя; из него должны выходить роги его;

3 обложи его чистым золотом, верх его и бока его кругом, и роги его;и сделай к нему золотой венец вокруг;

4 под венцом его на двух углах его сделай два кольца из золота;сделай их с двух сторон его; и будут они влагалищем для шестов, чтобы носить его на них;

5 шесты сделай из дерева ситтим и обложи их золотом.

6 И поставь его пред завесою, которая пред ковчегом откровения, против крышки, которая на ковчеге откровения, где Я буду открываться тебе.

7 На нем Аарон будет курить благовонным курением; каждоеутро, когда он приготовляет лампады, будет курить им;

8 и когда Аарон зажигает лампады вечером, он будет курить им: это – всегдашнее курение пред Господом в роды ваши.

9 Не приносите на нем никакого иного курения, ни всесожжения, ни приношения хлебного, и возлияния не возливайте на него.

10 И будет совершать Аарон очищение надрогами его однажды в год; кровью очистительной жертвы за грех он будет очищать его однажды в год в роды ваши. Это святыня великая у Господа.

11 И сказал Господь Моисею, говоря:

12 когда будешь делать исчисление сынов Израилевых припересмотре их, то пусть каждый даст выкуп за душу свою Господу при исчислении их, и не будет между ними язвы губительной при исчислении их;

13 всякий, поступающий в исчисление, должен давать половину сикля, сикля священного; в сикле двадцать гер: полсикля приношение Господу;

14 всякий, поступающий в исчисление от двадцати лет и выше, должендавать приношение Господу;

15 богатый не больше и бедный не меньше полсикля должны давать в приношение Господу, для выкупа душ ваших;

16 и возьми серебро выкупа от сынов Израилевых и употребляй его наслужение скинии собрания; и будет это для сынов Израилевых в память пред Господом, дляискупления душ ваших.

17 И сказал Господь Моисею, говоря:

18 сделай умывальник медный для омовения и подножие его медное, ипоставь его между скиниею собрания и между жертвенником, и налей в него воды;

19 и пусть Аарон и сыны его омывают из него руки свои и ноги свои;

20 когда они должны входить в скинию собрания, пусть они омываются водою, чтобы им неумереть; или когда должны приступать к жертвеннику для служения, для жертвоприношения Господу,

21 пусть они омывают руки свои и ноги свои водою, чтобы им не умереть; и будет им это уставом вечным, ему и потомкам его в роды их.

22 И сказал Господь Моисею, говоря:

23 возьми себе самых лучших благовонных веществ: смирны самоточной пятьсот сиклей , корицы благовонной половину против того, двести пятьдесят, тростника благовонного двести пятьдесят,

24 касии пятьсот сиклей , по сиклю священному, и масла оливкового гин;

25 и сделай из сего миро для священного помазания, масть составную, искусством составляющего масти: это будет миро для священного помазания;

26 и помажь им скинию собрания и ковчег откровения,

27 и стол и все принадлежности его, и светильник и все принадлежности его, и жертвенник курения,

28 и жертвенник всесожжения и все принадлежности его, и умывальник и подножие его;

29 и освяти их, и будет святыня великая: все, прикасающееся к ним, освятится;

30 помажь и Аарона и сынов его и посвяти их, чтобы они были священниками Мне.

31 А сынам Израилевым скажи: это будет у Меня миро священного помазания в роды ваши;

32 тела прочих людей не должно помазывать им, и по составу его не делайте подобного ему;оно – святыня: святынею должно быть для вас;

33 кто составит подобное ему или кто помажет им постороннего, тотистребится из народа своего.

34 И сказал Господь Моисею: возьми себе благовонных веществ: стакти, ониха, халвана душистого и чистого ливана, всего половину,

35 и сделай из них искусством составляющего мастикурительный состав, стертый, чистый, святый,

36 и истолки его мелко, и полагай его пред ковчегом откровения в скинии собрания, где Я буду открываться тебе: это будет святыня великая для вас;

37 курения, сделанного по сему составу, не делайте себе: святынею да будет оно у тебядля Господа;

38 кто сделает подобное, чтобы курить им, истребится из народа своего.

   

来自斯威登堡的著作

 

Arcana Coelestia#10198

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10198. 'And Aaron shall burn on it' means the raising up by the Lord of worship springing from love and charity. This is clear from the meaning of 'burning incense' as the raising up of everything of worship springing from love and charity, dealt with above in 10177; and from the representation of 'Aaron', the high priest, as the Lord in respect of Divine Good and in respect of the work of salvation, dealt with in 9806, 9965, 10068. 'Burning incense' means the raising up of worship because 'the fire' was a sign of the good of love, so that all that came forth from the fire was a sign of such things as emanate from love. This was why not only the light but also the smoke was representative. For the meaning of 'the fire' as the good of love, see 4906, 5215, 6314, 6832, 6834, 6849, 7324, 10055; and the fact that 'the smoke' too represented it is clear in Isaiah,

Jehovah will create over every habitation of Zion a cloud by day, and smoke and the shining of a fire by night. Isaiah 4:5.

And in John,

The temple was filled with smoke from the glory of God and from His power. Revelation 15:8.

The fact that 'the smoke of the incense' means the raising up of prayers, and so in general the raising up of everything of worship, is evident in the same book,

The smoke of the incense went up from the prayers of the saints. Revelation 8:4.

  
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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#9806

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9806. 'And you, cause Aaron your brother to come near to you' means the joining of Divine Truth to Divine Good within the Lord's Divine Human. This is clear from the representation of Moses, the one here who was to cause Aaron to come near him, as the Lord in respect of Divine Truth, dealt with in 6752, 6771, 7014, 9372; from the meaning of 'drawing near' as a joining to and presence with, dealt with in 9378; from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with below; and from the meaning of 'brother' as good, dealt with in 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756. From all this it is evident that the words telling Moses that he should cause Aaron his brother to come near to him mean the joining of Divine Truth to Divine Good within the Lord, the reason why within His Divine Human is meant being that this was where that joining together had to take place. For the Lord had first to make His Human Divine Truth, then afterwards Divine Good, see the places referred to in 9199, 9315. The reason why Aaron was chosen to serve in the priestly office was that he was Moses' brother, and in this way the brotherly relationship of Divine Truth and Divine Good in heaven was at the same time represented. For as stated above, Moses represented Divine Truth and Aaron Divine Good.

[2] Everything throughout creation, both in heaven and in the world, has connection with good and with truth, to the end that it may be something. For good is the inner being (Esse) of truth, and truth is the outward manifestation (Existere) of good. Good without truth therefore cannot manifest itself, and truth without good has no real being. From this it is evident that they must be joined together. In the Word the two joined together are represented by a married couple or by two brothers, by a married couple when the heavenly marriage - the marriage of good and truth - and the succeeding generations which spring from that marriage, are the subject, and by two brothers when two kinds of ministry, namely those of judgement and worship, are the subject. Those who served as ministers of judgement were called judges, and at a later time kings, whereas those who served as ministers of worship were called priests. And since all judgement is arrived at through truth and all worship springs from good, truth founded on good is meant in the Word by 'judges', in the abstract sense, in which no actual person is envisaged; but truth from which good results is meant by 'kings', and good itself by 'priests'. So it is that in the Word the Lord is called Judge, also Prophet, as well as King, in places where the subject has reference to truth, but Priest where it has reference to good. He is in like manner called Christ, Anointed, or Messiah in places where the subject has reference to truth, but Jesus or Saviour where it has reference to good.

[3] It was on account of this brotherly relationship of the truth which belongs to judgement and the good which belongs to worship that Aaron, brother of Moses, was chosen to serve in the priestly office. The fact that 'Aaron' and 'his house' because of this mean good is clear in David,

O Israel, trust in Jehovah! He is their help and their shield. O house of Aaron, trust in Jehovah! He is their help and their shield. Jehovah has remembered us, He blesses [us]. He will bless the house of Israel, He will bless the house of Aaron. Psalms 115:9-10, 12.

In the same author,

Let Israel now say that His mercy [endures] to eternity; let the house of Aaron now say that His mercy [endures] to eternity. Psalms 118:2-3.

In the same author,

O house of Israel, bless Jehovah! O house of Aaron, bless Jehovah! Psalms 135:19.

'The house of Israel' stands for those with whom truths exist, 'the house of Aaron' for those with whom forms of good are present; for in the Word wherever truth is the subject so too is good, on account of the heavenly marriage, 9263, 9314. For the meaning of 'the house of Israel' as those with whom truths exist, see 5414, 5879, 5951, 7956, 8234.

In the same author,

Jehovah sent Moses His servant, Aaron whom He chose. Psalms 105:26.

Moses is called a servant because 'servant' is used in regard to truths, 3409, whereas one chosen or elected has regard to good, 3755 (end).

[4] In the same author,

Behold, how good and pleasant it is for brothers to dwell also together! It is like the good oil upon the head running down onto the beard, the beard of Aaron, which runs down over the collar 1 of his garments. Psalms 133:1-3.

Anyone who does not know what 'brother' means, nor what 'oil', 'the head', 'the beard', and 'garments' mean, nor also what 'Aaron' represents, can have no understanding of why such things have been compared to brothers who dwell together. For what similarity is there between oil running from Aaron's head down onto his beard, then onto his garments, and the unanimity of brothers? But the similarity in the comparison is evident from the internal sense, in which the flow of good into truths is the subject and is described by their brotherliness. For 'the oil' means good, 'Aaron's head' the inmost level of good, 'the beard' the very outermost level of it, 'garments' truths, and 'running down' a flowing in. From this it is plain that those words mean the flow, from inner to outer levels, of good into truths, and a joining together there. Without the internal sense how can anyone see that those words hold these heavenly matters within them? For the meaning of 'oil' as the good of love, see 886, 4582, 4638, 9780, and for that of 'the head' as what is inmost, 5328, 6436, 7859, 9656. The fact that 'the beard' means what is the very outermost is evident in Isaiah 7:20; 15:2; Jeremiah 48:37; and Ezekiel 5:1. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and for the representation of 'Aaron' as celestial good, see above.

[5] Seeing that Aaron was chosen to serve in the priestly office, thus to administer the most sacred things, people can understand what the situation was with representations in the Jewish Church. No attention was paid to the person who represented, only to the thing represented by that person. Thus something holy, indeed most holy, could be represented by persons who were inwardly unclean, indeed idolatrous, provided that outwardly they had an air of holiness when engaged in worship. The fact that Aaron was one such person becomes clear from the following details in Moses,

Aaron took the gold from the hands of the children of Israel, and fashioned it with a chisel, and made out of it a molded calf. And Aaron built an altar in front of it, and Aaron made a proclamation and said, Tomorrow there will be a feast to Jehovah. Exodus 32:4-5, 25.

And elsewhere in the same author,

Jehovah was greatly moved with anger against Aaron and would have destroyed him; 2 but I prayed for Aaron also at that time. Deuteronomy 9:20.

As regards the representatives of the Church among the Israelite and Jewish nation, that no attention was paid to the persons, only to the actual things represented, see the places referred to in 9229.

脚注:

1. literally, the mouth

2. literally, to destroy him

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