Bible

 

Tredje Mosebog 23

Studie

   

1 HE EN talede fremdeles til Moses og sagde:

2 Tal til Israeliterne og sig til dem: Hvad angår HE ENs Festtider, hvilke I skal udråbe som Højtidsstævner, da er mine Festtider følgende:

3 I seks Dage skal der arbejdes, men den syvende Dag skal være en fuldkommen Hviledag med Højtidsstævne; I må intet Arbejde gøre, det er Sabbat for HE EN, overalt hvor I bor.

4 Følgende er HE ENs Festtider med Højtidsstævner, som I skal udråbe, hver til sin Tid:

5 På den fjortende Dag i den første Måned ved Aftenstid er det Påske for HE EN.

6 På den femtende Dag i samme Måned er det de usyrede Brøds Højtid for HE EN; i syv Dage skal I spise usyret Brød.

7 På den første Dag skal I bolde Højtidsstævne, I må intet Arbejde gøre.

8 I skal bringe HE EN Ildoffer i syv Dage. På den syvende Dag skal der holdes Højtidsstævne, I må intet Arbejde gøre.

9 HE EN talede fremdeles til Moses og sagde:

10 Tal til Israeliterne og sig til dem: Når I kommer til det Land, jeg vil give eder, og høster dets Høst, skal I bringe Præsten Førstegrødeneget af eders Høst.

11 Han skal udføre Svingningen med Neget for HE ENs Åsyn for at vinde eder Guds Velbehag; Dagen efter Sabbaten skal Præsten udføre Svingningen dermed.

12 Og på den Dag I udfører Svingningen med Neget, skal I ofre et lydefrit, årgammelt Lam som Brændoffer til HE EN,

13 og der skal høre to Tiendedele Eta fint Hvedemel, rørt i Olie, dertil som Afgrødeoffer, et Ildoffer for HE EN til en liflig Duft, og ligeledes en Fjerdedel Hin Vin som Drikoffer.

14 Brød, ristede Aks eller nyhøstet Horn må I ikke spise før denne Dag, før I har frembåret eders Guds Offergave. Det skal være eder en evig gyldig Anordning fra Slægt til Slægt, overalt hvor I bor.

15 Så skal I fra Dagen efter Sabbaten, fra den dag I bringer Svingningsneget, tælle syv Uger frem - det skal være hele Uger -

16 til Dagen efter den syvende Sabbat, I skal tælle halvtredsinds tyve bage frem; da skal I frembære et nyt Afgrødeoffer for HE EN.

17 Fra eders Boliger skal I bringe Svingningsbrød, to Brød, som skal laves af to Tiendedele Efa fint Hvedemel og bages syrede, en Førstegrødegave til HE EN.

18 Og foruden Brødet skal I bringe syv lydefri, årgamle Lam, en ung Tyr og to Vædre, de skal være til Brændoffer for HE en med tilhørende Afgrødeoffer og Drikoffer, et Ildoffer for HE en til en liflig Duft.

19 Og I skal ofre en Gedebuk som Syndoffer og to årgamle Lam som Takoffer.

20 Og Præsten skal udføre Svingningen med dem, med de to Lam, for HE ENs Åsyn sammen med Førstegrødebrødet, de skal være HE EN helligede og tilfalde Præsten.

21 På denne Dag skal I udråbe og holde et Højtidsstævne; I må intet Arbejde gøre. Det skal være eder en evig gyldig Anordning, overalt hvor I bor, fra Slægt til Slægt.

22 Når I høster eders Lands Høst, må du ikke høste helt hen til Kanten af din Mark, ej heller må du sanke Efterslætten efter din Høst; til den fattige og den fremmede skal du lade det blive tilbage. Jeg er HE EN eders Gud!

23 HE EN talede fremdeles til Moses og sagde:

24 Tal til Israeliterne og sig: Den første dag i den syvende Måned skal I holde Hviledag med Hornblæsning til Ihukommelse og med Højtidsstævne;

25 I må intet Arbejde gøre, og I skal bringe HE EN Ildofre.

26 HE EN talede fremdeles til Moses og sagde:

27 På den tiende Dag i samme syvende Måned falder Forsoningsdagen; da skal I holde Højtidsstævne, faste og bringe HE EN Ildofre;

28 I må intet Arbejde gøre på denne Dag, thi det er Forsoningsdagen, den skal skaffe eder Soning for HE EN eders Guds Åsyn.

29 Thi enhver, som ikke faster på denne Dag, skal udryddes af sin Slægt;

30 og enhver, der gør noget som helst Arbejde på denne Dag, det Menneske vil jeg udslette af hans Folk.

31 I må intet Arbejde gøre. Det skal være eder en evig Anordning fra Slægt til Slægt, overalt hvor I bor.

32 Den skal være eder en fuldkommen Hviledag, og I skal faste; på den niende Dag i Måneden om Aftenen, fra denne Aften til næste Aften skal I holde eders Hviledag.

33 HE EN talede fremdeles til Moses og sagde:

34 Tal til Israeliterne og sig: Den femtende Dag i samme syvende Måned skal Løvhyttefesten fejres, den skal fejres i syv Dage for HE EN.

35 På den første Dag skal der holdes Højtidsstævne, I må intet Arbejde gøre.

36 Syv dage skal I bringe HE EN Ildofre; og på den ottende Dag skal I holde Højtidsstævne og bringe HE EN Ildofre; det er festlig Samling, I må intet Arbejde gøre.

37 Det er HE ENs Festtider, hvilke I skal udråbe som Højtids stævner, ved hvilke der skal bringes HE EN Ildofre, Brændofre og Afgrødeofre, Slagtofre og drikofre, hver Dag de for den bestemte Ofre,

38 foruden HE ENs Sabbater og foruden eders Gaver og alle eders Løfteofre og alle eders Frivilligofre, som I giver HE EN.

39 Men den femtende Dag i den syvende Måned, når I har indsamlet Landets Afgrøde, skal I fejre HE ENs Højtid, og den skal fejres i syv Dage. På den første Dag skal der holdes Hviledag, og på den ottende Dag skal der holdes Hviledag.

40 Den første Dag skal I tage eder smukke Træfrugter, Palmegrene og Kviste af Løvtræer og Vidjer fra Bækkene og i syv Dage være glade for HE EN eders Guds Åsyn.

41 I skal fejre den som en Højtid for HE EN syv Dage om Året; det skal være eder en evig gyldig Anordning fra Slægt til Slægt; i den syvende Måned skal I fejre den.

42 I skal bo i Løvhytter i syv Dage, alle indfødte i Israel skal bo i Løvhytter,

43 for at eders Efterkommere kan vide, at jeg lod Israeliterne bo i Løvhytter, da jeg førte dem ud af Ægypten. Jeg er HE EN eders Gud!

44 Og Moses kundgjorde Israeliterne HE ENs Festtider.

   


The Project Gutenberg Association at Carnegie Mellon University

Ze Swedenborgových děl

 

Apocalypse Explained # 1082

Prostudujte si tuto pasáž

  
/ 1232  
  

1082. And shall eat her flesh, signifies rejection of its evils, which are adulterated goods, and then the manifestation that they were without any good. This is evident from the signification of "flesh," as being the good of the Word and of the church, and in the contrary sense the evil thereof. Here "flesh" means evils, which are adulterated goods. Also from the signification of "to eat," as being to consume, but here to reject wholly, because this is said of the Reformed, who have rejected the works or goods of Babylon, which consist especially in gifts to the idols of their saints, to their sepulchers, also to monasteries, and to the monks themselves, given as offerings for various expiations. It follows that the same words mean also the manifestation that they were without any good, for when spurious and meritorious goods are rejected, which are signified by the "flesh that they should eat," it is then manifest that they are without any good.

[2] "Flesh" has various significations in the Word. It signifies what is man's own [proprium], thus either his good or evil, and from this it signifies the whole man. But in the highest sense it signifies the Lord's Divine Human, and particularly the Divine good of the Divine love that proceeds from Him. That "flesh" signifies the Divine Human as to the good of love is evident in John:

Jesus said, I am the living bread, which cometh down out of heaven; if anyone eat of this bread he shall live forever; and the bread which I will give is My flesh, which I will give for the life of the world. The Jews, therefore, strove one with another, saying, How can this one give His flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink His blood ye shall not have life in yourselves. He that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day; for My flesh is truly food, and My blood is truly drink. He that eateth My flesh and drinketh My blood abideth in Me and I in him. This is the bread which cometh down out of heaven (John 6:51-58).

It is clearly evident that "flesh" here means the own [proprium] of the Lord's Divine Human, which is the Divine good of the Divine love, and is that which is called in the Holy Supper the body. (That the "body" there, that is, the "flesh," is the Divine good, and the "blood" is the Divine truth, may be seen above, n. 329.) And as "bread and wine" have the same signification as "flesh and blood," "bread" meaning the Divine good, and "wine" the Divine truth, therefore these were commanded in place of flesh and blood.

[3] Divine good from the Lord was signified also by the flesh of the sacrifices that Aaron, his sons, and those who sacrificed, and others who were clean, might eat:

And that this was holy (may be seen in Exodus 12:7-9, 29:31-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4);

Consequently if an unclean person ate of that flesh he would be cut off from his people (Leviticus 7:21).

That those sacrifices were called bread (Leviticus 22:6-7).

That that flesh was called the flesh of holiness (Jeremiah 11:15; Haggai 2:12),

And the flesh of the offering, which was to be upon the table in the Lord's kingdom (Ezekiel 40:43).

The Lord's Divine Human is also called "flesh" in John:

The Word was made flesh, and dwelt among us; and we saw His glory, the glory as of the only-begotten of the Father (John 1:14).

[4] That "flesh" signified also the good with man can be seen from the following passages. In Ezekiel:

I will give them one heart, and I will give a new spirit in the midst of you, and I will take away the heart of stone out of their flesh, and I will give them a heart of flesh (Ezekiel 11:19; 36:26).

"Heart of flesh" means the will and love of good. In David:

O God, Thou art my God, in the morning I seek Thee; my soul thirsteth for Thee; my flesh longeth for Thee in a land of drought and weariness without waters (Psalms 63:1).

In the same:

My soul longeth for the courts of Jehovah; my heart and my flesh cry out unto the living God (Psalms 84:2).

The "flesh" that longeth for Jehovah, and that crieth out unto the living God, signifies man as to good of the will, for the "flesh" of man corresponds to the good or evil of his will, and the "blood" to the truth or falsity of his understanding; here "flesh" means the good of the will, because it longeth for Jehovah and crieth out unto God.

[5] In Job:

I have known my Redeemer, He liveth, and at the last He shall rise upon the dust; and afterwards these things shall be encompassed by my skin, and from my flesh I shall see God (Job 19:25-27).

To see God from one's flesh signifies from one's own voluntary made new by the Lord, and thus good. In Ezekiel:

Upon the bones seen in the midst of the valley, I will put sinews, and I will cause flesh to come up upon them, and I will cover them with skin, and I will give spirit unto them that they may live (Ezekiel 37:6, 8).

Here, too, "flesh" signifies what is one's own [proprium] of the will made new by the Lord, and thus good. What "bones" and the rest signify here may be seen above (n. 418, 419, 665). In Revelation:

Come and gather yourselves together unto the supper of the great God, that ye may eat the flesh of kings, and the flesh of commanders of thousands, and the flesh of the mighty, and the flesh of horses and of them that sit on them, and the flesh of all, free and bond, small and great (Revelation 19:17-18; Ezekiel 39:17-19).

That "flesh" here does not mean flesh but goods of every kind, is clearly evident.

[6] But on the other hand, that "flesh" signifies man's own voluntary, which regarded in itself is evil, is evident from the following passages. In Isaiah:

They shall eat every man the flesh of his own arm (Isaiah 9:20).

In the same:

I will feed thine oppressors with their own flesh (Isaiah 49:26).

In Jeremiah:

I will feed you with the flesh of their sons and with the flesh of their daughters; and they shall eat every man the flesh of his companion (Jeremiah 19:9).

In Zechariah:

The rest shall eat everyone the flesh of another (Zechariah 11:9).

In Moses:

I will chastise you sevenfold for your sins, and ye shall eat the flesh of your sons and the flesh of your daughters (Leviticus 26:28-29).

[7] In Jeremiah:

Cursed is the man who trusteth in man and maketh flesh his arm (Jeremiah 17:5).

Here "flesh" signifies what is man's own [proprium] which in itself is evil; to appropriate this to oneself is signified by eating and feeding upon it. Again, "flesh" signifies what is man's own [proprium] in Matthew:

Jesus said, Blessed art thou, Simon, for flesh and blood hath not revealed it unto thee (Matthew 16:17).

In John:

As many as received, to them gave He power to become sons of God, who were born, not from bloods nor from the will of the flesh, but from God (John 1:12-13).

In Ezekiel:

Jerusalem committed whoredom with the sons of Egypt her neighbors, great in flesh (Ezekiel 16:26).

In Isaiah:

Egypt is man and not God, and his horses are flesh and not spirit (Isaiah 31:3).

In John:

It is the spirit that quickeneth, the flesh profiteth nothing (John 6:63).

In the same:

That which is born of the flesh is flesh, that which is begotten of the spirit is spirit (John 3:6).

In David:

God remembered that they were flesh, a breath that passeth away and returneth not (Psalms 78:39).

The evil of man's will, which is what is his own [proprium] from birth is what is signified in these passages by "flesh"; also by:

The flesh that the sons of Israel lusted after in the desert, and on account of which they were smitten with a great plague, and from which the place was called graves of lust (Numbers 11:4-34).

Moreover, in the Word the expression "all flesh" is frequently used as meaning every man (as in Genesis 6:12, 13, 17, 19; Isaiah 40:5, 6; 49:26; 66:16, 23, 24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 20:48, 21:4, 5; and elsewhere).

(Continuation respecting the Word)

[8] The spiritual by influx presents what is correspondent to itself in the natural, in order that the end may become a cause, and the cause become an effect, and thus the end through the cause may present itself in the effect as visible and sensible. This trine, namely, end, cause, and effect, is given from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. That which produces is love, and the product therefrom is of love from good by means of truth. The final products, which are in our world, are various, as numerous as the objects are in its three kingdoms of nature, animal, vegetable, and mineral. All products are correspondences.

[9] As this trine, namely, end, cause, and effect, exists in each heaven, there must be in each heaven products that are correspondences, and which in form and aspect are like the objects in the three kingdoms of our earth; from which it is clear that each heaven is like our earth in external appearance, differing only in excellence and beauty according to degrees. Now in order that the Word may be full, that is, may consist of effects in which are a cause and an end, or may consist of uses, in which truth is the cause and good is the end and love is that which produces, it must needs consist of correspondences; and from this it follows that the Word in each heaven is like the Word in our world, differing only in excellence and beauty according to degrees. What this difference is shall be told elsewhere.

  
/ 1232  
  

Thanks to the Swedenborg Foundation for their permission to use this translation.