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Brojevi 18

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1 Tada Jahve reče Aronu: "Ti, tvoji sinovi i tvoj pradjedovski dom s tobom bit ćete odgovorni za grijehe u Svetištu; ti i tvoji sinovi s tobom bit ćete odgovorni za grijehe svoga svećeništva.

2 Pridruži k sebi i svoju braću od Levijeva plemena - tvoga pradjedovskog doma - neka ti se priključe da ti poslužuju, tebi i tvojim sinovima s tobom, pred Šatorom svjedočanstva.

3 Neka stoje na službu tebi i svemu Šatoru, ali neka se ne približuju pokućstvu u Svetištu niti žrtveniku, da ne poginu i oni i vi.

4 Neka su, dakle, tebi pridruženi i neka preuzmu brigu za Šator sastanka, svaku službu oko Šatora. I neka se ni jedan svjetovnjak ne približuje vama,

5 a vi vršite službu u Svetištu i službu oko žrtvenika da se više ne izlijeva gnjev na Izraelce.

6 Uzeh, evo, vašu braću levite između Izraelaca vama za dar; kao darovani pripadaju Jahvi da obavljaju službu oko Šatora sastanka.

7 Ti i tvoji sinovi s tobom preuzmite svećeničke poslove oko svega što spada na žrtvenik i iza zavjese. Službu koju dajem na dar vašem svećeništvu vi obavljajte. A svjetovnjak koji se primakne neka se pogubi."

8 Još reče Jahve Aronu: "Tebi, evo, povjeravam brigu o onom što se meni prinosi. Sve što Izraelci posvećuju dodjeljujem tebi i tvojim sinovima kao baštinu trajnim zakonom.

9 Ovo neka pripadne tebi od svetinja nad svetinjama: od paljenih žrtava svi njihovi darovi, za sve njihove prinosnice, za sve njihove okajnice i za sve njihove naknadnice što ih budu meni uzvraćali; ta vrlo sveta stvar neka pripadne tebi i tvojim sinovima!

10 Blagujte ih kao najveće svetinje! Svaki muškarac može ih jesti. Neka ti budu svete!

11 I ovo neka bude za te: ono što se uzima od izraelskih prinosa da se prinese kao prikaznica - trajnim zakonom predajem tebi, tvojim sinovima i tvojim kćerima s tobom. Svatko tko u tvome domu bude čist može od toga jesti.

12 Najbolje od novoga ulja i najbolje od novoga vina i žita - prvine koje se prinose Jahvi - predajem tebi.

13 Prvi rodovi svega u njihovoj zemlji što ih budu donosili Jahvi neka budu tvoji. Tko je god čist u tvome domu može ih jesti.

14 Sve što u Izraelu bude određeno za 'herem' neka je tvoje.

15 Svako prvorođenče svih bića - kako ljudi tako i životinja - što se prinose Jahvi neka bude tvoje. Samo pusti da se otkupi prvenac od ljudi i prvenče od nečiste stoke.

16 Kad budu stari mjesec dana, pusti da ih otkupljuju. A njihovu otkupnu cijenu odredi: pet srebrnih šekela, prema hramskom šekelu, a to je dvadeset gera.

17 Ali prvenče kravlje, prvenče ovčje i prvenče kozje neka se ne otkupljuje. Oni su svetinja. Krv njihovu izlij na žrtvenik, a pretilinu njihovu sažeži u kad kao žrtvu spaljenu na ugodan miris Jahvi.

18 Njihovo meso neka pripadne tebi; kao i grudi žrtve prikaznice i desno pleće.

19 Sve posvećene prinose što ih Izraelci podižu Jahvi predajem trajnim zakonom tebi, tvojim sinovima i tvojim kćerima s tobom. To je savez osoljen, trajan pred Jahvom, tebi i tvome potomstvu s tobom."

20 "Nemoj imati baštine u zemlji njihovoj", reče Jahve Aronu, "niti sebi stječi posjeda među njima! Ja sam tvoj dio i tvoja baština među Izraelcima."

21 "Levijevim sinovima, evo, predajem u baštinu sve desetine u Izraelu za njihovu službu - za službu što je obavljaju u Šatoru sastanka.

22 A Izraelci neka se više ne primiču Šatoru sastanka, da ne navuku na se grijeh i ne poginu.

23 Neka samo leviti obavljaju službu u Šatoru sastanka; i neka oni budu odgovorni za svoj grijeh. Trajna je to odredba za vaše naraštaje; među Izraelcima neka nemaju posjeda,

24 jer ja im predajem u posjed desetine što ih Izraelci prinose na dar Jahvi. Stoga sam za njih rekao: neka oni nemaju posjeda među Izraelcima."

25 Jahve reče Mojsiju:

26 "Levitima govori i reci im: 'Kad od Izraelaca primate desetinu, koju ja od njih dajem vama u baštinu, od toga onda vi prinesite podizanicu Jahvi: desetinu od desetine.

27 Prinos će vam biti zaračunan kao da je prinos s gumna i Óotoka iz badnja.

28 Tako isto prinosite podizanicu Jahvi i od svih svojih desetina što ih primate od Izraelaca. Od toga davajte podizanicu Jahvinu svećeniku Aronu.

29 Od svih darova koje budete primali podižite podizanicu Jahvi; od svega ono najbolje - onaj dio koji treba posvećivati.'

30 Još im reci: 'Pošto od toga prinesete najbolji dio, neka se to levitima uračuna kao prihod s gumna i prihod iz badnja.

31 Na svakome ga mjestu možete jesti, i vi i vaši ukućani, jer to vam je nagrada za vašu službu u Šatoru sastanka.

32 Pošto prinesete njegov najbolji dio, nećete navući na se grijeha; svetinja Izraelaca nećete oskvrnjivati te nećete ginuti.'"

   

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Arcana Coelestia # 9936

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9936. 'And it shall be on Aaron's forehead' means from the Lord's Divine Love. This is clear from the representation of 'Aaron' as the Lord in respect of Divine Good, which is the Good of His Divine Love, dealt with in 9806; and from the meaning of 'forehead', when the Lord is the subject, as His Divine Love. 'The Lord's face', which is the same as 'Jehovah's face', means all attributes of Divine Love, such as mercy, peace, goodness, or wisdom, 222, 223, 5585, 6848, 6849, 9306, 9545, 9546. These are meant by 'Jehovah's face' or 'the Lord's face' because in general 'the face' means a person's interiors, that is, a person's affections and consequent thoughts, thus the things which constitute his love and faith, see the places referred to in 9546. These are meant by 'the face' because they shine from the face, as if seen in their imprint or image, which also is why the face is called the image of the mind. So it is that when 'face' is mentioned in connection with Jehovah or the Lord the attributes of His Divine Love are meant. 'Forehead' in particular means Divine Love itself, because interiors have been allotted their own provinces in the face. The interiors that belong to love reside in the province of the forehead, those belonging to wisdom and intelligence in the province of the eyes, those belonging to perception in the province of the nose, and those belonging to utterance in the province of the mouth.

[2] From all this it is evident why 'forehead' - when the Lord, represented by Aaron, is the subject - means Divine Love. Since someone's forehead corresponds to his love those governed by celestial love, that is, by love to the Lord derived from the Lord, are said 'to have a sign on their foreheads', meaning that they are under the Lord's protection because they abide in His Love, as in Ezekiel,

Jehovah said, Go through the middle of Jerusalem and make a sign on the foreheads of the men (vir) who groan and sigh over all the abominations done in the midst of it, and strike; do not let your eye spare. But against any man (vir) on whom there is a sign do not go near. Ezekiel 9:4-6.

In John, in the Book of Revelation,

Behold, a Lamb standing on Mount Zion, and with Him a hundred and forty-four thousand, having His Father's name written on their foreheads. Revelation 14:1.

In the same book,

They will see the face of God and of the Lamb, and His name will be on their foreheads. Revelation 22:4.

In the same book,

It was declared that they should not harm the grass of the earth, or any green thing, or any tree, but only the people who did not have God's sign on their foreheads. Revelation 9:4.

[3] 'Having God's sign on their foreheads' and 'having God and the Lamb's name on them' stand for their being kept safe from molestation by evils from hell, because they abide in the Lord through love. 'The grass' and 'any green thing', which were not to be harmed, stand for true factual knowledge by means of which the truth of faith develops, 7571, 7691; and 'any tree', which too was not to be harmed, stands for the perception of truth springing from good, 103, 2163, 2722, 2972, 4552, 7692.

[4] In Moses,

You shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. You shall bind these words as a sign onto your hand, and let them be as frontlets between your eyes. Deuteronomy 6:4-5, 8.

'As frontlets' stands for as a sign of love to Jehovah God. The words 'between your eyes' are used because intelligence and wisdom which are born from that love are meant by 'eyes'; and wisdom born from that love consists in having God constantly before one's eyes. This is self-evidently so because the subject is love to Jehovah God. The declaration that they should love Him with all their heart, with all their soul, and with all their strength, means that they should do so with all their human powers. 'With the heart' means with the will where the good of love resides, 7542, 9050, 9300, 9495; and 'with the soul' means with the understanding where the truth of faith resides, and so with faith, 9050. These two powers belong to the internal man. 'With all their strength' means with those powers of will and understanding as they exist in the external man. The strength and power of the love of both, of the external man and of the internal, are meant by 'hands', 4931-4937, 7518; and this is why it says that those words were to be bound 'as a sign on the hand'.

[5] Since 'the forehead' by virtue of its correspondence means celestial or heavenly love with those who are good, with those who are bad it accordingly means hellish love, which is the opposite of heavenly. The forehead of the latter is called a bronze forehead in Isaiah 48:4, and an obstinate forehead in Ezekiel 3:7-8. And in reference to those ruled by hellish love it is said that they had the mark of the beast on their foreheads, Revelation 13:16; 14:9; 20:4, and also the name of Babylon on their foreheads, Revelation 17:5.

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

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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.

Poznámky pod čarou:

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.