Bible

 

Leviticus 22

Studie

   

1 Daarna sprak de HEERE tot Mozes, zeggende:

2 Spreek tot Aaron en tot zijn zonen, dat zij zich van de heilige dingen der kinderen Israels, die zij Mij heiligen, afzonderen, opdat zij de Naam Mijner heiligheid niet ontheiligen: Ik ben de HEERE!

3 Zeg tot hen: Alle man onder uw geslachten, die uit uw ganse zaad tot de heilige dingen, die de kinderen Israels den HEERE heiligen, naderen zal, als zijn onreinigheid op hem is; diezelve mens zal van voor Mijn aangezicht uitgeroeid worden; Ik ben de HEERE!

4 Niemand van het zaad van Aaron, die melaats is, of een vloed heeft, zal van die heilige dingen eten, totdat hij rein is; mitsgaders die iets aanroert, dat onrein is van een dood lichaam, of iemand, wien het zaad der bijligging ontgaat.

5 Of zo wie aangeroerd zal hebben enig kruipend gedierte, waarvan hij onrein is, of een mens, waarvan hij onrein is, naar al zijn onreinigheid;

6 De mens, die dat aangeroerd zal hebben, zal onrein zijn tot aan den avond, en hij zal van die heilige dingen niet eten, maar zal zijn vlees met water baden.

7 Als de zon zal ondergegaan zijn, dan zal hij rein zijn; en daarna zal hij van die heilige dingen eten; want dat is zijn spijze.

8 Het dode aas, en het verscheurde zal hij niet eten, om daarmede onrein te worden; Ik ben de HEERE!

9 Zij zullen dan Mijn bevel onderhouden, opdat zij geen zonde daarover dragen en daarin sterven, als zij die ontheiligd zouden hebben; Ik ben de HEERE, Die hen heilige!

10 Ook zal geen vreemde het heilige eten; een bijwoner des priesters, en een dagloner, zullen het heilige niet eten.

11 Wanneer dan nog de priester een ziel met zijn geld zal gekocht hebben, die zal daarvan eten; en de ingeborene van zijn huis, die zullen van zijn spijze eten.

12 Maar als des priesters dochter een vreemden man zal toebehoren, zij zal van het hefoffer der heilige dingen niet eten.

13 Doch als des priesters dochter een weduwe of een verstotene zal zijn, en geen zaad hebben, en tot haars vaders huis, als in haar jonkheid, zal wedergekeerd zijn, zo zal zij van de spijze haars vaders eten; maar geen vreemde zal daarvan eten.

14 En wanneer iemand het heilige door dwaling zal gegeten hebben, zo zal hij deszelfs vijfde deel daarboven toedoen, en zal het den priester met het heilige wedergeven.

15 Zo zullen zij niet ontheiligen de heilige dingen der kinderen Israels, die zij den HEERE zullen gegeven hebben;

16 En hen doen dragen de ongerechtigheid der schuld, als zij hun heilige dingen zouden eten; want Ik ben de HEERE, Die hen heilige!

17 Verder sprak de HEERE tot Mozes, zeggende:

18 Spreek tot Aaron, en tot zijn zonen, en tot al de kinderen Israels, en zeg tot hen: Zo wie uit het huis van Israel, en uit de vreemdelingen in Israel is, die zijn offerande zal offeren naar al hun geloften, en naar al hun vrijwillige offeren, die zij den HEERE ten brandoffer zullen offeren;

19 Het zal naar uw welgevallen zijn, een volkomen mannetje, van de runderen, van de lammeren, of van de geiten.

20 Gij zult niet offeren iets, waarin een gebrek is; want het zou niet aangenaam zijn voor u.

21 En als iemand een dankoffer den HEERE zal offeren, uitzonderende van de runderen of van de schapen een gelofte, of vrijwillig offer, het zal volkomen zijn, opdat het aangenaam zij; geen gebrek zal daarin zijn.

22 Het blinde, of gebrokene, of verlamde, of wratte, of droge schurftheid, of etterige schurftheid hebbende, deze zult gij den HEERE niet offeren, en daarvan zult gij den HEERE geen vuuroffer op het altaar geven.

23 Doch een os, of klein vee, te lang of te verkrompen in leden, die zult gij tot een vrijwillig offer bereiden; doch tot een gelofte zou het niet aangenaam zijn.

24 Het gedrukte, of gestotene, of gescheurde, of gesnedene, zult gij den HEERE niet offeren; dat zult gij in uw land niet doen.

25 Gij zult ook uit de hand des vreemden van al deze dingen uw God geen spijs offeren; want hun verdorvenheid is in hen, in dezelve is gebrek, zij zouden niet aangenaam zijn voor u.

26 Wijders sprak de HEERE tot Mozes, zeggende:

27 Wanneer een os, of lam, of geit zal geboren zijn, zo zal die zeven dagen onder zijn moeder zijn; daarna, van den achtsten dag en daarover, zal hij aangenaam zijn tot offerande des vuuroffers den HEERE.

28 Gij zult ook een os, of klein vee, hem en zijn jong, op een dag niet slachten.

29 En als gij een lofoffer den HEERE zult slachten, naar uw wil zult gij het slachten.

30 Het zal op denzelfden dag gegeten worden; gij zult daarvan niet overlaten tot op den morgen; Ik ben de HEERE!

31 Daarom zult gij Mijn geboden houden, en dezelve doen; Ik ben de HEERE!

32 En gij zult Mijn heiligen Naam niet ontheiligen, opdat Ik in het midden der kinderen Israels geheiligd worde; Ik ben de HEERE, Die u heilige!

33 Die u uit Egypteland uitgevoerd heb, opdat Ik u tot een God zij; Ik ben de HEERE!

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9296

Prostudujte si tuto pasáž

  
/ 10837  
  

9296. 'And the feast of ingathering at the end of the year, when you have gathered in [the fruit of] your labours from the field' means the worship of a thankful mind on account of the implanting of good after that, and so on account of regeneration and complete deliverance from damnation. This is clear from the meaning of 'the feast' as worship of the Lord and thanksgiving, dealt with above in 9286, 9287, 9294, and so the worship of a thankful mind; from the meaning of 'ingathering', when speaking of the implanting of truth in good, as the implanting of good itself; from the meaning of 'the end of the year' as the end of labours; and from the meaning of 'when you have gathered in [the fruit of] your labours from the field' as the enjoyment and use of all that has been planted in good. For not only products of the field are meant by 'labours' but also those of the vineyard and the olive-grove, so that the fruits of the earth are meant, as is evident from the description of this feast in Moses,

You shall celebrate the feast of tabernacles seven days, when you gather in from your threshing-floor, and from your winepress. And Jehovah your God will bless you in all your produce, and in all the labour of your hands. Deuteronomy 16:13, 15.

And elsewhere,

On the fifteenth day of the seventh month, when you have gathered in the fruit of the earth, you shall keep the feast of Jehovah seven days. Leviticus 23:39.

[2] Since this feast means worshipping the Lord with a thankful mind on account of the implanting of good, and so on account of complete deliverance from damnation, what the implanting of good is must first be explained here. It has been shown in various places already that a person has two powers of life - the understanding and the will - and that the understanding is dedicated to receiving truth and the will to receiving good. For there are two realities to which all things throughout creation, both in heaven and in the world, have connection, namely truth and good. From this it is also evident that these two realities compose a person's life, that the truth of faith and the good of charity compose his new life, and that unless they have both been implanted in the person he has no new life. In what way the truth of faith is sown and implanted in a person is well known in the Church, but in what way the good of charity is, is not as yet so well known. When a person is a young child he receives good from the Lord, that good being the good of innocence as it exists with young children. This good composes the first beginnings of a new will with a person, and it develops in the next period of life in the measure that he leads an innocent life among those of his own age, behaves properly in life and does what he is told by parents and teachers. It develops more fully however with those who subsequently allow themselves to be regenerated. This the Lord foresees, and according to the state of their subsequent life He makes provision for it. For in every present moment the Lord foresees what is bad and provides what is good; He does so from the moment the person is conceived even into eternity. At a later stage, when the person has grown up and starts to think from self, then to the extent that he is carried away by the delights of self-love and love of the world that new will, that is, first beginnings of a new will, is closed, and to the extent that he is not carried away by those delights it is opened and also perfected.

[3] But in what way it is perfected through the implanting of truth must be stated next. That new will, which is formed from the good of innocence, is the dwelling-place by means of which the Lord comes in and resides with a person, rousing the person to will what is good, and from willing good to doing it. This influx is effective with a person to the extent that he refrains from evils. It gives him the ability to know, see into, reflect on, and have an understanding of truths and forms of good. The truths and forms of good occur on the level of both private and public life, and he receives that ability according to his delight in service. After this the Lord flows by way of that good into the truths the person knows from the teachings of the Church; He then summons from his memory the kinds of truths that may help him serve usefully in life, implanting those truths in the good and perfecting it. So it is that the good present with a person depends entirely on his service in life. If that service is rendered for his neighbour's benefit, that is, for the good of fellow-citizen, country, Church, heaven, and for the Lord, then that good is the good of charity. But if his service in life is rendered solely for the sake of self and the world, then those first beginnings of a new will are closed. Below them a will is formed from the evils of self-love and love of the world, and arising from this an understanding from falsities. This will is closed above and open below, that is, it is closed in heaven's direction and open in the world's. All this shows in what way truths are planted in good and give it form. It also shows that when a person is governed by good he is in heaven with the Lord; for as stated above, the new will, where the good of charity resides, is the Lord's dwelling-place and is therefore heaven with a person. And the new understanding extending from it is so to speak a tabernacle or booth through which people pass in and out.

[4] These kinds of things in general and in particular were represented by this feast, which was a feast of ingathering of the fruits of the earth, and was called the feast of tabernacles. The establishment of this feast, spoken of in Moses as follows, shows that this is so,

On the fifteenth day of the seventh month, when you have gathered in the fruit of the earth, you shall keep the feast of Jehovah seven days; on the first day there shall be a sabbath, and on the eighth day a sabbath. And you shall take for yourselves on the first day the fruit of a fine tree, 1 fronds of palm trees, and the bough of a thick tree, and willows of the powerful stream; and you shall be glad before Jehovah your God seven days. You shall dwell in tabernacles seven days. All native Israelites shall dwell in tabernacles, that your generations may know that I caused the children of Israel to dwell in tabernacles when I brought them out of the land of Egypt. Leviticus 23:39-44.

And elsewhere,

You shall celebrate the feast of tabernacles seven days, when you gather in from your threshing-floor, and from your press. You shall be glad in your feast, you and your son and your daughter and your male slave and your female slave and the Levite and the sojourner and the orphan and the widow who are within your gates. And you will be altogether glad. Deuteronomy 16:13-15.

[5] The state when good has been implanted by the Lord through truth, thus the state when heaven resides with a person, was represented by this feast. This is evident from the internal sense of all that is mentioned in these passages, which is this: The fifteenth day of the seventh month means the end of the former state and the beginning of a new state. (That this is the meaning of the fifteenth, see 8400, and also of the seventh, 728, 6508, 8976, 9228.) The fruit of the earth, which had been gathered in by then, means the good of charity, 43, 55, 913, 983, 2846, 2847, 3146, 7690, 7692. Gathering in from the threshing-floor and from the press has a similar meaning. For grain, which is a product of the threshing-floor, is the good of truth, 5295, 5410; wine, which is a product of the press, is truth derived from good, 6377; and oil, which is also a product of the press, is good which is a source of truth, 886, 3728, 4582, 4638. A sabbath on the first day and a sabbath on the eighth day mean the joining of truth to good, and in a reciprocal manner the joining of good to truth, the sabbath meaning truth and good joined together, 8495, 8510, 8890, 8893, 9274. The reason why the eighth day too was called a sabbath is that eighth meant the beginning of a new state, 2044, 8400 (end).

[6] The fruit of a fine tree which they were to take on the first day meant festivity and joy because good had been implanted, which is why the words you shall be glad before Jehovah follow; fronds of palm trees meant internal truths of that good, 8369; the bough of a thick (or tangled) tree meant relatively external truths of good, or known facts, 2831, 8133; and willows of the powerful stream meant rather more external truths, which belong to impressions received by the bodily senses. The tabernacles in which they were to dwell seven days means the holiness of love received from the Lord and offered in return to the Lord, 414, 1102, 2145, 2152, 3312, 3391, 4391, 4599, also the holiness of union, 8666. Native Israelites means those governed by the good of charity, and therefore also means - in the abstract sense - that good, 3654, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 6426, 7957. The rejoicing of all at that time meant the joy such as that felt by those who are governed by good received from the Lord, thus such as that felt by those in heaven. For one who is governed by the good of charity received from the Lord is in heaven with the Lord. These are the things on account of which that feast was established.

Poznámky pod čarou:

1. literally, a tree of honour

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 5833

Prostudujte si tuto pasáž

  
/ 10837  
  

5833. 'And now, when I come to your servant my father' means the good of the Church corresponding to the spiritual good which is that of the internal Church. This is clear from the representation of Judah, who says this about himself, as the good of the Church, dealt with in 5583, 5603, 5782, and from the representation of Israel, who is his 'father' here, as spiritual good, dealt with in 5807, 5812, 5813, 5817, 5819, 5825. The good of the Church that 'Judah' represents is the good of the external Church, whereas the spiritual good that 'Israel' represents is the good of the internal Church, 4286. For every Church of the Lord's is both internal and external, and features of the external Church correspond to features of the internal Church, so that the good of the Church which is 'Judah' corresponds to spiritual good which is 'Israel'.

  
/ 10837  
  

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