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2 Mózes 30

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1 Csinálj oltárt a füstölõ szerek füstölgésére is, sittim- fából csináld azt.

2 Egy sing hosszú, egy sing széles, négyszögû és két sing magas legyen, ugyanabból legyenek szarvai is.

3 És borítsd meg azt tiszta aranynyal, a tetejét és oldalait köröskörül, és szarvait is; arany pártázatot is csinálj hozzá köröskörül.

4 Csinálj hozzá két arany karikát is, pártázata alá a két oldalán, mindkét oldalára csináld, hogy legyenek rúdtartókul, hogy azokon hordozzák azt.

5 És a rúdakat csináld sittim-fából, és borítsd meg azokat aranynyal.

6 És tedd azt a függöny elé, a mely a bizonyság ládája mellett, a bizonyság fedele elõtt van, a hol megjelenek néked.

7 Áron pedig füstölögtessen rajta minden reggel jó illatú füstölõ szert; mikor a mécseket rendbe szedi, akkor füstölögtesse azt.

8 És a mikor Áron estennen felrakja a mécseket, füstölögtesse azt. Szüntelen való illattétel legyen ez az Úr elõtt nemzetségrõl nemzetségre.

9 Ne áldozzatok azon idegen füstölõszerekkel, se égõáldozattal, se ételáldozattal; italáldozatot se öntsetek reá.

10 És egyszer egy esztendõben engesztelést végezzen Áron annak szarvainál az engesztelõ napi áldozat vérébõl; egy esztendõben egyszer végezzen engesztelést azon, nemzetségrõl nemzetségre. Szentségek szentsége ez az Úrnak.

11 Azután szóla az Úr Mózesnek, mondván:

12 Mikor Izráel fiait fejenként számba veszed, adja meg kiki életének váltságát az Úrnak az õ megszámláltatásakor, hogy csapás ne legyen rajtok az õ megszámláltatásuk miatt.

13 Ezt adja mindaz, a ki átesik a számláláson: fél siklust a szent siklus szerint (egy siklus húsz gera); a siklusnak fele áldozat az Úrnak.

14 Mindaz, a ki átesik a számláláson, húsz esztendõstõl fogva felfelé, adja meg az áldozatot az Úrnak.

15 A gazdag ne adjon többet, és a szegény ne adjon kevesebbet fél siklusnál, a mikor megadják az áldozatot az Úrnak engesztelésül a ti lelketekért.

16 És szedd be az engesztelési pénzt az Izráel fiaitól, és add azt a gyülekezet sátorának szolgálatjára, hogy az Izráel fiainak emlékezetéül legyen az az Úr elõtt, engesztelésül a ti lelketekért.

17 Azután szóla az Úr Mózesnek, mondván:

18 És csinálj rézmedenczét, lábát is rézbõl, mosakodásra; és tedd azt a gyülekezet sátora közé és az oltár közé, és tölts bele vizet;

19 Hogy Áron és az õ fiai abból mossák meg kezeiket és lábaikat.

20 A mikor a gyülekezet sátorába mennek, mosakodjanak meg vízben, hogy meg ne haljanak; vagy mikor az oltárhoz járulnak, hogy szolgáljanak és tûzáldozatot füstölögtessenek az Úrnak.

21 Kezeiket is, lábaikat is mossák meg, hogy meg ne haljanak. És örökkévaló rendtartásuk lesz ez nékik, néki és az õ magvának nemzetségrõl nemzetségre.

22 Ismét szóla az Úr Mózesnek mondván:

23 Te pedig végy drága fûszereket, híg mirhát ötszáz [siklusért], jóillatú fahéjat fél ennyit, kétszáz ötvenért, és illatos kalmust is kétszáz ötvenért.

24 Kásiát pedig ötszázért, a szent siklus szerint, és egy hin faolajt.

25 És csinálj abból szent kenetnek olaját, elegyített kenetet, a kenetkészítõk mestersége szerint. Legyen az szent kenõ olaj.

26 És kend meg azzal a gyülekezet sátorát és a bizonyság ládáját.

27 Az asztalt is és annak minden edényét, a gyertyatartót és annak edényeit, és a füstölõ oltárt.

28 Az egészen égõáldozatnak oltárát is, és annak minden edényit, a mosdómedenczét és annak lábát.

29 Így szenteld meg azokat, hogy szentségek szentségévé legyenek: Valami illeti azokat, szent legyen.

30 Kend fel Áront is és az õ fiait is; így szenteld fel õket papjaimmá.

31 Az Izráel fiainak pedig így szólj: Szent kenetnek olaja legyen ez nékem, a ti nemzetségeiteknél [is.]

32 Ember testét azzal meg ne kenjék, se ahhoz hasonlót, annak mértékei szerint ne csináljatok: szent az; szent legyen elõttetek [is.]

33 Valaki ahhoz hasonló kenetet csinál, vagy azzal idegent ken meg, kitöröltessék az õ népe közül.

34 Monda ismét az Úr Mózesnek: Végy fûszereket, csepegõ gyantát, onyxot, galbánt, e fûszereket és tiszta temjént, egyenlõ mértékkel.

35 És csinálj belõlök füstölõ szert, a fûszercsináló elegyítése szerint; tiszta és szent legyen az.

36 És abból törj apróra, és tégy belõle a bizonyság ládája elé a gyülekezet sátorában, a hol megjelenek néked. Szentségek szentsége legyen ez elõttetek.

37 És a füstölõ szer, a melyet készítesz, az Úrnak szentelt legyen elõtted; annak mértéke szerint magatoknak ne csináljatok.

38 Mindaz, a ki hasonló füstölõt csinál ehhez, hogy azt illatoztassa, irtassék ki az õ népe közül.

   

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #10208

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

10208. 'And Aaron shall make expiation on its horns' means purification from evils by means of the truths of faith which spring from the good of love. This is clear from the meaning of 'making expiation' as purifying from evils, dealt with in 9506; from the representation of 'Aaron' as the Lord in respect of Divine Good, and in respect of the work of salvation, dealt with in 9806, 9946, 10017; and from the meaning of 'horns' as powers, dealt with in 10182, and also outer levels, 10186. The reason why purification by means of the truths of faith which spring from the good of love is meant is that expiation was made by means of blood, and 'blood' means the truth of faith emanating from the good of love, 4735, 7317, 7326, 7846, 7850, 7877, 9127, 9393, 10026, 10033, 10047; and all purification from evils is accomplished by means of the truths of faith that spring from the good of love, 2799, 5954(end), 7044, 7918, 9088. The fact that expiations were made by the blood on the horns of the altar of burnt offering and the altar of incense is clear in Leviticus 4:3, 7, 18, 25, 30, 34; 16:18.

[2] The altars were expiated in this way because holy things were polluted by the sins of the people. The people represented the Church; therefore those places which were the Church's, called its sanctuaries, such as the altar and the tent, together with their contents, were defiled whenever those people were guilty of sin; for those sanctuaries were places belonging to the Church. This is also made clear in Moses,

You shall separate the children of Israel from their uncleanness, in order that they may not die in their uncleanness when they pollute My dwelling-place which is in their midst. Leviticus 15:31.

And in another place,

Aaron shall expiate the holy place from the uncleanness of the children of Israel. Thus shall he expiate the holy sanctuary, and the tent of meeting, and the altar. Leviticus 16:16, 33.

[3] The implications of all this are that those things which are called the holy things of the Church are not holy unless they are received with holy respect; for unless they are received with that respect what is Divine does not flow into them. Anything holy that exists with people is holy only by virtue of what is Divine flowing into it; sacred shrines for example, the altars there, and the bread and wine for the Holy Supper are made holy solely by the presence of the Lord. Therefore if the Lord is unable to be present there on account of the people's sins, those things have no holiness because they lack what is Divine. Furthermore the holy things of the Church are rendered unholy by sins because sins take what is Divine away from them.

[4] This then is the reason why sanctuaries are said to have been polluted by the uncleanness of the people and why those places therefore had to be expiated annually. The reason why the expiations were made with blood on the horns of the altars and not on the altars themselves was that the horns were the extremities of them, and nothing of a person has been purified unless the extremities or what is outermost has been purified. For inner things flow into those that are outermost, but the state of the outermost conditions the inflow. Consequently if what is outermost has been perverted the things within become perverted; for when those inner things flow into outermost ones, the recipient forms into which they descend are conditioned by the state in which the outermost things exist. The situation is like that when the eye is in bad condition; the power of sight which comes from within sees things only as that eye-condition will allow. Or it is like that when the arms are in bad shape; the powers which come from within exert themselves only as that condition will allow. Consequently if the natural man has been perverted the spiritual lacks the opportunity to function properly within the natural man, and this is why the spiritual or internal man is closed.

[5] But see what has been shown already on these matters, namely the following;

If a person is to be purified the natural or external man must be purified, see the places referred to in 9325(end).

This is because the path that all influx takes is from the internal to the external, and not vice versa, 5119, 6322.

For it is on the natural level within a person that influx from the spiritual world reaches its destination, 5651.

The outward aspects of a person have been formed to serve the inward, 5947, 9216, 9828.

Thus the external man must be altogether subject to the internal, 5786, 6275, 6284, 6299.

This is because the internal man is in heaven and the external man is in the world, 3167, 10156.

And the external man by himself or left to himself alone acts contrary to the internal, 3913, 3928.

In addition to all this, see 9701-9709 stating what the internal man is and what the external man is.

  
Yiya esigabeni / 10837  
  

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

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #1066

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

1066. That 'from them the whole earth was overspread' means that from these three all doctrines have been derived, both true and false, is clear from the meaning of 'the earth'. In the Word 'the earth' has various meanings. In the universal sense it stands for the place or region where the Church is or once was, for example, the land of Canaan, the land of Judah, the land of Israel. It thus stands in that universal sense for every member of the Church, for a land takes its name from the people who inhabit it, as is also well known from everyday speech. In ancient times therefore when people spoke of 'the whole earth' they did not mean every land throughout the world but only that part of the earth where the Church existed, and so the Church itself, as becomes clear from the following places in the Word: In Isaiah,

Jehovah is emptying the earth, the earth will be utterly emptied. The earth will mourn and be turned upside down. And the earth will be polluted under its inhabitants. Therefore a curse will devour the earth, therefore the inhabitants of the earth will be scorched and few men left. The floodgates from on high have been opened, and the foundations of the earth have been shaken. The earth has been utterly broken. The earth has been utterly rent asunder. The earth is violently shaken. The earth staggers altogether like a drunken man, and sways to and fro like a hut. Its transgression will lie heavily upon it, and it will fall, and it will not rise again. Isaiah 24:1, 3-6, 18-21.

'Earth' stands for the people inhabiting it, in particular the people of the Church, and so stands for the Church itself, and the things that are the Church's that have been vastated. These when being vastated are spoken of as 'being emptied', 'being shaken', 'staggering like a drunken man', 'swaying', 'falling and not rising'.

[2] That 'earth' or 'land' means man, and consequently the Church which is made up of men, is seen in Malachi,

All the nations will declare you blessed, for you will be a land of delight. Malachi 3:12.

That 'the earth' stands for the Church is seen in Isaiah,

Do you not understand the foundations of the earth? Isaiah 40:21.

Here 'foundations of the earth' stands for the foundations of the Church. In the same prophet,

Behold I am creating new heavens and a new earth. Isaiah 65:17; 66:22; Revelation 21:1.

'New heavens and a new earth' stands for the Lord's kingdom and the Church. In Zechariah,

Jehovah is He who stretches out the heavens and founds the earth, and forms the spirit of man within him. Zechariah 12:1.

'Earth' stands for the Church, as in earlier chapters,

In the beginning God created heaven and earth. Genesis 1:1.

The heavens and the earth were finished. Genesis 2:1.

These are the generations of heaven and earth. Genesis 2:4.

In each instance 'earth' stands for the Church being 'created', 'formed', and 'made'. In Joel,

The earth quaked before Him, the heavens trembled. The sun and the moon were darkened. Joel 2:10.

'Earth' stands for the Church, and for the things that are the Church's. When these things are being vastated, 'heaven and earth' are said to quake, 'the sun and moon' to grow dark, that is, love and faith.

[3] In Jeremiah,

I looked to the earth, when behold, that which is void and empty; and to the heavens, and they had no light. Jeremiah 4:23.

Here 'the earth' plainly stands for the person who does not have anything of the Church within him. In the same prophet,

The whole earth will be desolate, yet I will not bring it to a close. For this the earth will mourn and the heavens be black. Jeremiah 4:27, 18.

Here likewise the Church is meant, whose exterior things are 'the earth' and interior 'the heavens'. These are referred to as 'being black and having no light' when there is no longer any wisdom arising from good or intelligence from truth. In that case the earth is also 'void and empty', as is the member of the Church who ought to be an embodiment of the Church. That 'the whole earth' is also used in other places to mean the Church alone is seen in Daniel,

The fourth beast will be a fourth kingdom on the earth, which will be different from all the kingdoms and will devour the whole earth, and trample it down, and break it in pieces. Daniel 7:23.

'The whole earth' stands for the Church and for the things that are the Church's; for the Word does not deal, as secular authors do, with the powers of monarchs, but with sacred matters, and with states of the Church, which are meant by 'kingdoms of the earth'.

[4] In Jeremiah,

A great tempest will be raised up from the sides of the earth, and the slain 1 of Jehovah on that day will be from one end of the earth to the other end of the earth. Jeremiah 25:32, 33.

Here 'from one end of the earth to the other end of the earth' stands for the Church and for everything that is the Church's. In Isaiah,

The whole earth is at rest and is quiet; they burst into cries of joy. Isaiah 14:7.

Here 'the whole earth' stands for the Church.

In Ezekiel,

As the whole earth rejoices. Ezekiel 35:14.

Here too 'the whole earth' stands for the Church.

In Isaiah,

I swore that the waters of Noah should go no more over the earth. Isaiah 54:9.

Here 'the earth' stands for the Church since the Church is the subject here. Because in the Word the earth means the Church it also means what is not the Church, for every such expression has a contrary or opposite sense. This applies, for example, to the various lands of the gentiles, in general to all lands outside the land of Canaan. 'Land' also stands therefore for the people and for the individual outside of the Church, and from this for the external man - for his will, for his proprium, and so on.

[5] In the Word 'earth' rarely stands for the whole world except when it is used to mean the state of the whole human race, whether of the Church or not of the Church. And because the earth includes the ground, which also means the Church, and the ground includes the field, the expression 'earth', entailing many things, has many meanings. But what it means is evident from the subject under discussion to which it refers. From this it now becomes clear that here 'the whole earth was overspread by the sons of Noah' does not mean the whole world, that is, the whole human race, but all doctrines, both true and false, which Churches possessed.

Imibhalo yaphansi:

1. literally, the pierced

  
Yiya esigabeni / 10837  
  

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