IBhayibheli

 

2 Mózes 30

Funda

   

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 #9295

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

9295. This second feast, which was called 'the feast of the harvest of the firstfruits of works', also 'of the firstfruits of wheat' as well as 'the feast of weeks', means the planting of truth in good. This is clear from the establishment of it, spoken of in Moses as follows,

Say to the children of Israel, When you have come into the land which I am giving you, and you reap its harvest, you shall bring a sheaf of the firstfruits of your harvest to the priest, who shall wave the sheaf before Jehovah, so that you may be acceptable; on the day after the sabbath the priest shall wave it. And you shall offer on that day a he-lamb 1 as a burnt offering, also a minchah and a drink-offering. But you shall not eat bread or parched ears or green ones until that very day. After this you shall count for yourselves from the day after the sabbath, from the day you bring the sheaf of the wave-offering, seven sabbaths shall there be complete. Until the day after the seventh sabbath you shall count fifty days, and offer a new gift to Jehovah. You shall bring from your dwellings the bread of the wave-offering; it shall be baked with yeast, as firstfruits to Jehovah. Besides the bread you shall offer seven lambs, one young bull, and two rams, as a burnt offering, together with their minchah and drink-offering. Leviticus 23:10-21; Deuteronomy 16:9-12.

[2] No one can know what the meaning is of these details except from their internal sense. In that sense the seeds which are sown in the field are truths of faith which are planted in good. Harvest means their growing ripe when forms of good develop from them; for wheat and barley are forms of good, and ears containing them are truths accordingly linked to good. A sheaf is an ordered sequence and bringing together of such truths; for the truths have been arranged into sheaf-like groups. Waving means giving life to, for truths with a person are not living ones until they are rooted in good. The priest who waved the sheaf, that is, who gave life to forms of the good of truth, represented the Lord; for He is the Source of life in its entirety. Doing this on the day after the sabbath meant the holiness of goodness and truth joined together. Their not being permitted before then to eat bread, parched ears, or green ones meant not making the life of good their own before then, bread being the good of love, parched ears the good of charity, green ones the good of truth, and eating making one's own. The requirement that from then seven sabbaths were to be counted until the feast, which therefore was held on the fiftieth day, meant a complete planting of truth in good until the first phase of a new state. Bread made with yeast which was offered then meant good not as yet completely purified. The waving of it meant giving it life. The burnt offering of the lambs, young bull, and rams, together with minchah and drink-offerings meant worship of the Lord that has all the essential characteristics of that good. These are the things that are meant by this feast and what happened then. And from all this it is evident that a second state in deliverance from damnation was meant, which was a state when truth was planted in good.

[3] Since this feast was called the feast of the firstfruits of harvest one needs to know what 'harvest' means in the Word. In a broad sense 'the field' that contains the harvest means the whole human race or the whole world, in a less broad sense the Church, in a narrower sense a member of the Church, and in an even narrower sense the good present in a member of the Church since this good receives the truths of faith as the field receives seeds. From the meaning of 'the field' it is evident what 'harvest' means. That is to say, in the broadest sense it means the state of the whole human race in respect of its reception of good through truth, in a less broad sense the state of the Church in respect of the reception of the truths of faith in good, in a narrower sense the state of a member of the Church in respect of that reception, and in a still narrower sense the state of good in respect of the reception of truth, and so the planting of truth in good.

[4] All this shows what 'harvest' means in the following places, as in Matthew,

He who sows the good seed is the Son of Man; the field is the world; the seed is the sons of the kingdom; the tares are the sons of the kingdom of the evil one; 2 the enemy who sows them is the devil; but the harvest is the close of the age, while the harvesters are the angels. Matthew 13:37-39.

'The good seed' is the truths of faith received from the Lord; 'the Son of Man' is the Lord in respect of the Church's truths; 'the world' which 'the field' stands for is the entire human race; 'the sons of the kingdom' whom 'the seed' stands for are the Church's truths of faith; 'the sons of the kingdom of the evil one' whom 'the tares' stand for are the Church's falsities of faith; 'the devil' whom 'the enemy' stands for and who sows them is hell; 'the close of the age' which 'the harvest' stands for is the final state of the Church in respect of the reception of the truths of faith in good; and 'the angels' whom 'the harvesters' stand for are truths from the Lord. That such things are meant by those words spoken by the Lord may be recognized from their internal sense indicated throughout this explanation of them. All this also shows the manner in which the Lord spoke when He was in the world, namely by the use of images that carried a spiritual meaning, and the reason why He did so was in order that the Word might exist not only for the world but also for heaven.

[5] In Revelation,

An angel came out of the temple, crying with a loud voice to him who sat on the cloud, Thrust in 3 your sickle and reap, for the hour of harvesting has come for you; for the harvest of the earth has become dry. The one sitting on the cloud therefore thrust 4 his sickle into the earth, and the earth was harvested. Revelation 14:15-16.

'The harvest' here also stands for the final state of the Church in respect of the reception of the truths of faith in good. In Joel,

The priests have been mourning, the ministers of Jehovah. The field has been devastated, the land has been mourning because the grain has been laid waste, the new wine has failed, the oil languishes. Farmers have been put to shame, vinedressers have wailed over the wheat and over the barley, for the reason that the harvest of the field has perished. Joel 1:9-11.

This describes the ruination of the Church in respect of truths of faith and forms of the good of charity by means of such things as belong to the field, vineyard, and olive-grove. The Church itself is 'the field', and its final state, which the Lord called 'the close of the age', is 'the harvest'.

[6] In the same prophet,

Send out the sickle, for the harvest is ripe. Come, go down, for the winepress is full, the vats overflow - for great is their wickedness. Joel 3:13.

Here also 'the harvest' means the close of the age or final state of a Church laid waste. In Jeremiah,

Cut off the sower from Babel, and the one handling the sickle in the time of harvest. Jeremiah 50:16.

In the same prophet,

The daughter of Babel is like a threshing-floor; it is time to thresh her. Only a little while, and the time of harvest comes [to her]. Jeremiah 51:33.

'The time of harvest' stands for the final state of the Church there.

[7] In Isaiah,

Wail, O ships of Tarshish! For Tyre has been laid waste, so that there is no house nor anyone to go in. The inhabitants of the island are silent, O merchant of Sidon passing over the sea; they have replenished you. And through the great waters the seed of Shihor is the harvest of the Nile, her produce, to be the merchandise of nations. Isaiah 23:1-3.

The holy things of the Church that are described in these verses cannot be known to anyone except from the internal sense. Everyone knows that the holy things of heaven and of the Church are present throughout the Word, and that for this reason the Word is holy. The literal sense of those verses describes things connected with the commerce of Tyre and Sidon, but without a holy and more internal sense those descriptions are not holy. What their meaning is in this more internal sense is evident if they are brought to the surface. 'Ships of Tarshish' are doctrinal teachings about truth and good; 'Tyre and Sidon' are cognitions or knowledge of goodness and truth; 'no house, so that there is not anyone to go in' means that there is no longer any good in which truth can be planted; 'the inhabitants of the island who are silent' are more remote forms of good; 'the seed of Shihor' is true factual knowledge; and 'the harvest of the Nile, her produce' is good resulting from that knowledge, outside the Church.

Imibhalo yaphansi:

1. literally, son of a lamb

2. The Latin means the sons of that of the evil one. Swedenborg derives this wording from the Latin Bible of Sebastian Schmidt. The Greek means simply the sons of the evil one.

3. literally, Send

4. literally, sent

  
Yiya esigabeni / 10837  
  

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