Bible

 

Brojevi 3

Studie

   

1 Ovo je potomstvo Aronovo i Mojsijevo iz vremena kad je Jahve Mojsiju govorio na Sinajskom brdu.

2 Ovo su bila imena Aronovih sinova: prvorođenac Nadab, zatim Abihu, Eleazar i Itamar.

3 To su imena Aronovih sinova, svećenika pomazanih, za svećeništvo posvećenih.

4 Ali Nadab i Abihu umriješe pred Jahvom kad su u Sinajskoj pustinji pred njim prinosili neposvećenu vatru. Kako nisu imali sinova, to su Eleazar i Itamar služili kao svećenici u nazočnosti svoga oca Arona.

5 Jahve reče Mojsiju:

6 "Dozovi pleme Levijevo neka stane pred svećenika Arona. Neka mu poslužuju;

7 neka vrše njegovu dužnost i dužnost sve zajednice pred Šatorom sastanka, služeći Prebivalištu.

8 Neka se brinu za sav namještaj u Šatoru sastanka, za dužnost sinova izraelovih, i obavljaju službu u Prebivalištu.

9 Podaj levite Aronu i njegovim sinovima. Neka mu ih Izraelci potpuno daruju.

10 Arona i njegove sinove postavi da vrše svoju svećeničku službu. A svjetovnjak koji bi se tome približio neka se pogubi."

11 Jahve reče Mojsiju:

12 "Ja, evo, uzimam Levijevce između Izraelaca namjesto svih prvorođenaca - onih koji otvaraju materinju utrobu kod Izraelaca. Moji su, dakle, Levijevci!

13 Meni, naime, pripada svaki prvorođenac. Onoga dana kad sam pobio sve prvence u zemlji egipatskoj, sebi sam posvetio sve prvorođence u Izraelu - i od ljudi i od stoke. Oni su moji. Ja sam Jahve."

14 Jahve reče Mojsiju u Sinajskoj pustinji:

15 "Popiši Levijevce po njihovim porodicama i rodovima; popiši sve muškarce od jednoga mjeseca i više."

16 Na zapovijed Jahvinu Mojsije ih popisa, kako mu je bilo naređeno.

17 Ovo su poimenice bili sinovi Levijevi: Geršon, Kehat i Merari.

18 A ovo su imena Geršonovih sinova po njihovim rodovima: Libni i Šimi.

19 A sinovi su Kehatovi po svojim rodovima: Amram, Jishar, Hebron i Uziel.

20 Sinovi su Merarijevi po svojim rodovima: Mahli i Muši. To su Levijevi rodovi po svojim porodicama.

21 Od Geršona lozu vuče rod Libnijev i rod Šimijev. To su rodovi Geršonovaca.

22 Njih je u popisu svih muškaraca od jednoga mjeseca naviše ubilježeno sedam tisuća i pet stotina.

23 Rodovi Geršonovaca taborovali su za Prebivalištem prema zapadu.

24 Glava porodice Geršonovaca bijaše Elijasaf, sin Laelov.

25 Geršonovci su se u Šatoru sastanka brinuli za Prebivalište, za Šator i njegov krov, za zavjese na ulazu u Šator sastanka;

26 onda za dvorišne zavjese, za zavjesu na ulazu u dvorište što je oko Prebivališta i žrtvenika, za njihova užeta i za sve što spada na tu službu.

27 Od Kehata potječe rod Amramov, rod Jisharov, rod Hebronov i rod Uzielov. To su rodovi Kehatovaca.

28 Kad se popisaše svi muškarci od jednoga mjeseca naviše, bilo ih je osam tisuća i šest stotina. Oni su se brinuli za Svetište.

29 Rodovi Kehatovaca taborovali su s južne strane Prebivališta.

30 Glava rodova u domu Kehatovu bijaše Elisafan, sin Uzielov.

31 Oni su se brinuli za Kovčeg, stol, svijećnjak, žrtvenik i sveti pribor kojim su se služili i, konačno, za zavjesu i za sve što joj pripada.

32 Vrhovni poglavar levita bio je Eleazar, sin svećenika Arona. On je vršio nadzor nad onima koji su se brinuli za Svetište.

33 Od Merarija potječe rod Mahlijev i rod Mušijev. To su Merarijevi rodovi.

34 Njih je u popisu svih muškaraca od jednoga mjeseca i više ubilježeno šest tisuća i dvije stotine.

35 Glava rodova u domu Merarijevu bijaše Suriel, sin Abihajilov. Oni su taborovali sa sjeverne strane Prebivališta.

36 Merarijevci su se brinuli za trenice Prebivališta, za njegove priječnice, za stupce i njihova podnožja, za sav njegov pribor i za sve što spada na njegovu službu.

37 Povrh toga, za stupove uokolo predvorja, njihova podnožja, kočiće i užeta.

38 Pred Prebivalištem prema istoku, pred Šatorom sastanka s istočne strane, utaborivali se Mojsije, Aron i njihovi sinovi, kojima je u ime Izraelaca bila povjerena služba u Svetištu. Svjetovnjak koji bi se približio imao se pogubiti.

39 Svih popisanih Levijevaca od jednoga mjeseca naviše, koje je na Jahvinu zapovijed po njihovim rodovima popisao Mojsije i Aron, bijaše dvadeset i dvije tisuće.

40 Jahve rekne Mojsiju: "Popiši sve muške prvorođence izraelske od jednoga mjeseca naviše te načini popis njihovih imena.

41 I levite dodijeli meni - ja sam Jahve - namjesto svih prvorođenaca izraelskih, a stoku levitsku namjesto sve prvenčadi stoke izraelske."

42 Tako Mojsije popiše sve prvorođence izraelske, kako mu je Jahve naredio.

43 Svih muških prvorođenaca od jednoga mjeseca naviše bijaše u popisu imena dvadeset i dvije tisuće i dvije stotine sedamdeset i tri.

44 Tada Jahve reče Mojsiju:

45 "Uzmi levite namjesto svih prvorođenaca izraelskih, a stoku levitsku namjesto stoke njihove; leviti neka budu moji. Ja sam Jahve.

46 A za otkupninu dvjesta sedamdeset i triju izraelskih prvorođenaca što ih je više nego levita,

47 uzmi pet šekela po glavi, uzmi ih prema hramskom šekelu: dvadeset gera - jedan šekel.

48 Onda podaj taj novac Aronu i njegovim sinovima za otkupninu onih kojih je odviše."

49 Tako Mojsije primi taj novac kao otkupninu za prvorođence koji su nadilazili broj onih koje su leviti otkupili.

50 Od izraelskih je prvorođenaca primio u srebru tisuću trista šezdeset i pet šekela hramske mjere.

51 Po nalogu Jahvinu Mojsije predade novac te otkupnine Aronu i njegovim sinovima, kako je Jahve Mojsiju naredio.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 10093

Prostudujte si tuto pasáž

  
/ 10837  
  

10093. 'That which has been waved, and that which has been heaved up' means what has been acknowledged and what has been perceived. This is clear from the meaning of the words 'that which has been waved', when they refer to the breast, as that which has been endowed with life through acknowledgement, dealt with above in 10091; and from the meaning of 'that which has been heaved up' as the Divine Celestial, which is the Lord's alone, perceived in heaven and in the Church, dealt with below. The implications of all this must be stated briefly. There are two kingdoms which comprise the heavens, the celestial and the spiritual. Divine Truth is acknowledged in the spiritual kingdom but perceived in the celestial kingdom. The reason why this should be so is that Divine Truth in the spiritual kingdom is received in the understanding part of the mind but in the celestial kingdom in the will part. What is received in the understanding part is termed 'acknowledged', and what is received in the will part is spoken of as 'perceived'. Furthermore those in the spiritual kingdom can do no more than acknowledge Divine Truth, whereas those in the celestial kingdom are able to perceive it. See what has been shown abundantly regarding those two kingdoms in the places referred to in 9277, 9596, 9684.

[2] As regards 'the heave offering', that which was Jehovah's or the Lord's and was given to Aaron on account of his representation is called 'the heave offering'. And since Aaron represented the Lord in respect of Divine Good, 9806, that part of sacrifices which was heaved up and given to Aaron represented that which is Divine and the Lord's, and is also called 'the anointing', in Moses,

The breast of the wave offering and the flank of the heave offering I have received from among the children of Israel from their eucharistic sacrifices, and I have given them to Aaron the priest and to his sons by a statute forever 1 from among the children of Israel. This is the anointing of Aaron and the anointing of his sons from the fire offerings to Jehovah, on the day he presented them 2 , to serve Jehovah in the priestly office. Leviticus 7:34-35.

The expression 'the anointing' is used because 'anointing' means consecrating to serve as a representative sign of the Lord in respect of Divine Good, see 9954, 10019. And in another place in the same author,

Jehovah spoke to Aaron, Behold, I have given you charge of My heave offerings; as regards all the holy things of the children of Israel, I have given them to you for the anointing, and to your sons. Yours shall the heave offering of [their] gift be, as regards every wave offering of the children of Israel, all the best 3 of pure oil, and all the best 3 of the new wine and the grain, of the firstfruits; and as regards all the firstfruits which they will give to Jehovah, they shall be yours. As regards every devoted thing, everything opening the womb of all flesh which they will bring to Jehovah, [it shall be yours.] From the firstborn of cow, sheep, and she-goat, the flesh shall be yours, just as the breast of the wave offering and just as the right flank are. Every heave offering of the holy things [I have given you]. You shall have no portion or inheritance in the land, because Jehovah is your portion and inheritance. Also, every heave offering from the tithes and the gifts which have been made to the Levites. Numbers 18:8-29.

From all this it is evident what the term 'heave offering' denotes, namely all the things that were Jehovah's, that is, the Lord's.

[3] And since the Levites represented the Divine Truths in heaven and in the Church which serve Divine Good, they were also given to Aaron instead of all the firstborn, which were Jehovah's, that is, the Lord's. They are spoken of in Moses as follows,

I have taken the Levites from the midst of the children of Israel, instead of every firstborn, that which opens the womb, from the children of Israel, that the Levites may be Mine; for every firstborn is Mine. And since the Levites have been given to Me, I have given them as gifts to Aaron and his sons. Numbers 3:12-13; 8:16-19.

Heave offerings are spoken of as gifts presented to Jehovah, that is, to the Lord, from among the children of Israel; but it should be understood that they are Jehovah's not by virtue of their being a gift but because He is the real owner; for nothing holy or Divine with a person belongs to the person, only to the Lord present with him. All that is good and true, as is well known in the Church, thus all that is holy and Divine, comes from the Lord God, and none at all from the person; and from this it is evident that when the gift is said to come from the person, this is due to appearances. This also is why the next verse states,

For it is a heave offering, and it shall be a heave offering from among the children of Israel, it is a heave offering to Jehovah.

This means that the heave offering from the children of Israel belongs to Jehovah, thus that the gift from them is a gift from the Lord. From this it is evident what a heave offering is.

Poznámky pod čarou:

1. literally, a statute of eternity

2. literally, he (i.e. Moses) caused them to draw near

3. literally, fat

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 9806

Prostudujte si tuto pasáž

  
/ 10837  
  

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

  
/ 10837  
  

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