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Levitska 9

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1 Osmoga dana Mojsije pozva Arona, njegove sinove i starješine Izraelove

2 i reče Aronu: "Uzmi jedno tele za žrtvu okajnicu, jednoga ovna za žrtvu paljenicu, oboje bez mane, i dovedi ih pred Jahvu.

3 A Izraelcima reci ovako: 'Uzmite jednoga jarca za žrtvu okajnicu, tele i janje od godine, oboje bez mane, za žrtvu paljenicu;

4 a junca i ovna za žrtvu pričesnicu da žrtvujete pred Jahvom; napokon prinosnicu, s uljem zamiješenu; jer će vam se danas Jahve ukazati.'"

5 Dovedu oni pred Šator sastanka što je Mojsije naredio; naprijed stupi sva zajednica i stane pred Jahvu.

6 "Ovo je zapovijed", reče Mojsije, "koju je Jahve izdao. Izvršite je, da vam se pokaže slava Jahvina."

7 Zatim Mojsije reče Aronu: "Stupi k žrtveniku, prinesi svoju žrtvu okajnicu i svoju žrtvu paljenicu i tako izvrši obred pomirenja za se i svoj dom; onda prinesi dar naroda i za nj izvrši obred pomirenja, kako je Jahve naredio."

8 Aron se primače žrtveniku i zakla tele žrtve za svoj vlastiti grijeh.

9 Zatim mu Aronovi sinovi donesu krvi. On u nju zamoči svoj prst i stavi je na rogove žrtvenika. Potom ostalu krv izli podno žrtvenika.

10 A loj, bubrege i privjesak s jetre žrtve okajnice sažeže u kad na žrtveniku, kako je Jahve naredio Mojsiju.

11 Meso i kožu spali na vatri izvan tabora.

12 Zakolje poslije toga žrtvu paljenicu, od koje mu sinovi Aronovi pruže krv. On njome zapljusne žrtvenik sa svih strana.

13 Dodaju mu i žrtvu paljenicu, dio po dio, a tako i glavu, i on je sažeže u kad na žrtveniku.

14 Drobinu i noge opere pa i njih na žrtveniku sažeže u kad povrh žrtve paljenice.

15 Zatim prinese dar naroda. Uze jarca žrtve okajnice za grijehe naroda, zakla ga i prinese kao žrtvu okajnicu, isto onako kao i prijašnju.

16 Donese potom žrtvu paljenicu i prinese je prema propisu.

17 Donijevši poslije toga žrtvu prinosnicu, od nje zagrabi pregršt i sažeže na žrtveniku u kad povrh jutarnje žrtve paljenice.

18 Napokon zakolje junca i ovna kao žrtvu pričesnicu za narod. Aronovi mu sinovi pruže krv, a on zapljusne žrtvenik sa svih strana;

19 dodaju mu i loj s junca i ovna, pretili rep, loj oko drobine, bubrege i privjesak s jetre.

20 Metnuvši te masne dijelove na grudi, sažga ih u kad na žrtveniku.

21 A grudi i desno pleće Aron prinese kao žrtvu prikaznicu pred Jahvom, kako je Mojsije naredio.

22 Tada Aron podiže ruke spram naroda i blagoslovi ga. Pošto prinese žrtvu okajnicu, paljenicu i pričesnicu, siđe.

23 Poslije toga Mojsije i Aron uđoše u Šator sastanka. Kad iziđoše, blagosloviše narod. Slava Jahvina pokaza se svemu narodu.

24 Ispred Jahve izbi oganj i sažga žrtvu paljenicu i masne komade na žrtveniku. A sav narod, vidjevši to, viknu od veselja i pade ničice.

   

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Arcana Coelestia # 7430

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7430. 'The finger of God is this' means that the power came from the Divine. This is clear from the meaning of 'the finger of God' as power from the Divine. The reason why 'finger' means power is that the fingers are parts of the hands, and by 'hands' is meant power, 878, 4931-4937, 6344, 6424, 6948. The meaning of 'finger' as power is clear from the following places also: In David,

When I look at the heavens, the work of Your fingers, the moon and stars which You have established 1 ... Psalms 8:3

In Luke,

Jesus said, If I cast out demons by the finger of God, surely the kingdom of God has come to you. Luke 11:20.

When Jesus took aside from the people the deaf man who spoke with difficulty and put His finger into his ears, and spat and touched his tongue, Mark 7:32-33, this too was an action representative of Divine power.

[2] The fact that 'finger' represents power is also evident from rituals observed in the Church among the Jews, the ritual in which blood was put on the thumb, and the ritual in which the priest sprinkled blood with his finger, both commanded in the following places in Moses,

You shall slaughter the ram, and put some of the blood on the thumb of the right hand of Aaron and of his sons, and on the big toe of his right foot. Exodus 29:20.

The priest shall take some of the blood of the guilt-offering, and the priest shall put it on the lobe of the right ear of the one to be cleansed from leprosy, and on the thumb of his right hand, and on the big toe of his right foot. Then the priest shall dip his right finger in some of the oil which is on the palm of his left hand, and sprinkle some of the oil on his finger seven times before Jehovah. Some of the rest of the oil that is on his palm the priest shall put on the lobe of the right ear of the one to be cleansed, and on the thumb of his right hand, and on the big toe of his right foot. Leviticus 14:14, 16-17.

You shall take some of the blood of the young bull, and place it with your finger on the horns of the altar. Exodus 29:11.

Further places in which such rituals occur are Leviticus 4:6; 9:9.

[3] All these rituals served to mean the hidden and holy things of heaven. This is clear from the consideration that the Word has a Divine origin and is inspired as to every tittle, Luke 16:17; and this being so, 'thumb' and 'finger' mean the power of good exercised through truth, as is evident from their internal sense in the places just quoted. Power is again meant by 'finger' in David,

Blessed be Jehovah, who trains my hands for conflict, and my fingers for war. Psalms 144:1

And in Isaiah,

He will not look to the altars, the work of his hands, and what his fingers have made. Isaiah 17:8.

'The altars' stands for worship in general, 4541, 'the work of hands' and 'what fingers have made' for the kinds of things that are the product of what is properly one's own, thus of one's own power.

Poznámky pod čarou:

1. literally, prepared

[7430a 'And Pharaoh's heart was unyielding' means obstinacy, as above in 7272, 7300, 7305, 7412.]

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

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Arcana Coelestia # 4931

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4931. CORRESPONDENCE WITH THE GRAND MAN - continued

IN THIS SECTION THE CORRESPONDENCE OF THE HANDS, THE ARMS, THE FEET, AND THE LOINS WITH IT

It has been shown already that the whole of heaven bears resemblance to a human being, together with each of his organs, members, and viscera. It has been shown too that this is so because heaven bears resemblance to the Lord; for the Lord is the All in all of heaven, so much its All that, properly speaking, heaven is essentially Divine Good and Divine Truth received from the Lord. For this reason heaven is distinguished into many so to speak separate provinces, as many as there are in a person's viscera, organs, and members, with which also there is a correspondence. Unless such a correspondence existed of the human being with heaven, and through heaven with the Lord, he could not remain in existence for even a single moment, all things being held in connection with one another by means of influx.

[2] But all those provinces are linked to two kingdoms - the celestial kingdom and the spiritual kingdom. The first of these - the celestial kingdom - is the kingdom of the heart within the Grand Man; the second - the spiritual kingdom - is the kingdom of the lungs there. And in the same way as in the human being, the heart reigns, and so do the lungs, in every single part of the Grand Man. These two kingdoms combine in a marvellous way. Their combination likewise is represented in the combination of the heart and lungs in the human being, and in the combined workings of the two within each member and interior organ.

[3] While a person is an embryo, that is, while still in the womb, he is in the kingdom of the heart. But once he has struggled out of the womb he enters the kingdom of the lungs. Then, if he allows the truths of faith to lead him into the good of love, he returns from the kingdom of the lungs within the Grand Man to the kingdom of the heart. For thereby he enters the womb a second time and is born again. Once again those two kingdoms become combined in him, but the order has been turned around. Previously the kingdom of the heart in him was under the control of the lungs, but now the kingdom of the lungs comes under the control of the heart. That is, first of all the truth of faith has dominion in him, but afterwards the good of charity does so. For the correspondence of the heart with the good of love and that of the lungs with the truth of faith, see 3635, 3883-3896.

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