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Nombroj 16

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1 Kaj entreprenis Korahx, filo de Jichar, filo de Kehat, ido de Levi, kaj Datan kaj Abiram, filoj de Eliab, kaj On, filo de Pelet, idoj de Ruben,

2 kaj starigxis antaux Moseo, kaj kun ili el la Izraelidoj ducent kvindek viroj, estroj de la komunumo, vokataj al la kunvenoj; homoj eminentaj;

3 kaj ili kolektigxis kontraux Moseo kaj kontraux Aaron, kaj diris al ili:Suficxe por vi! la tuta komunumo, cxiuj estas ja sanktaj, kaj inter ili estas la Eternulo; kial do vi estrigas vin super la komunumo de la Eternulo?

4 Kaj Moseo tion auxdis, kaj jxetis sin vizagxaltere.

5 Kaj li ekparolis al Korahx kaj al lia tuta anaro, dirante:Morgaux la Eternulo montros, kiu estas Lia kaj kiu estas sankta, por ke Li alproksimigu lin al Si; kaj kiun Li elektos, tiun Li alproksimigos al Si.

6 Faru jenon:prenu al vi incensujojn, Korahx kaj lia tuta anaro,

7 kaj metu sur ilin fajron kaj metu sur ilin incenson antaux la Eternulo morgaux; kaj kiun la Eternulo elektos, tiu estos la sanktulo. Estas troe, ho Levidoj!

8 Kaj Moseo diris al Korahx:Auxskultu do, idoj de Levi:

9 cxu ne suficxas al vi, ke la Dio de la Izraelidoj distingis vin inter la komunumo de Izrael, por alproksimigi vin al Si, por ke vi plenumu la servojn en la tabernaklo de la Eternulo kaj por ke vi staru antaux la komunumo, por servi al gxi?

10 Kaj Li alproksimigos vin kaj cxiujn viajn fratojn, la idojn de Levi, kun vi; kaj nun vi postulas ecx pastrecon!

11 Tiamaniere vi kaj via tuta anaro ekribelis kontraux la Eternulo; sed kio estas Aaron, ke vi murmuras kontraux li?

12 Kaj Moseo sendis voki Datanon kaj Abiramon, filojn de Eliab; sed ili diris:Ni ne iros!

13 CXu ne suficxas, ke el lando, en kiu fluas lakto kaj mielo, vi elirigis nin, por pereigi nin en la dezerto? kaj vi volas ankoraux regi super ni?

14 Ja ne en landon, en kiu fluas lakto kaj mielo, vi venigis nin, kaj vi ne donis al ni posedajxon el kampoj kaj vinbergxardenoj! cxu vi volas blindigi la okulojn de cxi tiuj homoj? ni ne iros.

15 Kaj tio tre kolerigis Moseon, kaj li diris al la Eternulo:Ne turnu Vin al ilia ofero; ecx unu azenon mi ne prenis de ili, kaj al neniu el ili mi faris ian malbonon.

16 Kaj Moseo diris al Korahx:Vi kaj via tuta anaro estu antaux la Eternulo morgaux, vi kaj ili kaj Aaron.

17 Kaj prenu cxiu sian incensujon kaj metu sur gxin incenson, kaj alportu antaux la Eternulon cxiu sian incensujon, ducent kvindek incensujojn; ankaux vi kaj Aaron, cxiu sian incensujon.

18 Kaj ili prenis cxiu sian incensujon kaj metis sur gxin fajron kaj sxutis sur gxin incenson, kaj ili starigxis cxe la pordo de la tabernaklo de kunveno, ankaux Moseo kaj Aaron.

19 Kaj kunvenigis kontraux ili Korahx la tutan anaron cxe la pordo de la tabernaklo de kunveno; kaj montrigxis la majesto de la Eternulo al la tuta komunumo.

20 Kaj la Eternulo ekparolis al Moseo kaj al Aaron, dirante:

21 Apartigxu de cxi tiu anaro, kaj Mi ekstermos ilin en momento.

22 Kaj ili jxetis sin vizagxaltere, kaj diris:Ho Dio, Dio de la spiritoj de cxia karno! unu pekis, kaj Vi volas koleri la tutan komunumon?

23 Kaj la Eternulo ekparolis al Moseo, dirante:

24 Diru al la komunumo jene:Foriru de cxirkaux la logxejo de Korahx, Datan, kaj Abiram.

25 Kaj Moseo levigxis kaj iris al Datan kaj Abiram, kaj post li iris la plejagxuloj de Izrael.

26 Kaj li diris al la komunumo:Foriru do de la tendoj de tiuj malbonaj homoj, kaj tusxu nenion, kio apartenas al ili, por ke vi ne pereu pro cxiuj iliaj pekoj.

27 Kaj ili foriris de cxirkaux la logxejo de Korahx, Datan, kaj Abiram; sed Datan kaj Abiram eliris, kaj staris cxe la pordo de siaj tendoj kune kun siaj edzinoj, filoj, kaj malgrandaj infanoj.

28 Kaj Moseo diris:Per tio vi ekscios, ke la Eternulo sendis min, por fari cxiujn tiujn aferojn, kaj ke mi ne faris laux mia koro:

29 se per la ordinara morto de cxiuj homoj mortos cxi tiuj, aux ilin trafos la sorto, kiu povas trafi cxiun homon, tiam ne la Eternulo sendis min.

30 Sed se novan aperon kreos la Eternulo, kaj la tero malfermos sian busxon, kaj englutos ilin, kaj cxion, kio apartenas al ili, kaj ili vivaj malsupreniros en SXeolon, tiam sciu, ke cxi tiuj homoj blasfemis kontraux la Eternulo.

31 Apenaux li finis paroli cxion tion, disfendigxis la tero, kiu estis sub ili;

32 kaj la tero malfermis sian busxon kaj englutis ilin kaj iliajn domojn kaj cxiujn homojn de Korahx kaj la tutan havon.

33 Kaj ili, kaj cxio, kio apartenis al ili, malsupreniris vivaj en SXeolon, kaj fermigxis super ili la tero, kaj ili forpereis el inter la komunumo.

34 Kaj cxiuj Izraelidoj, kiuj estis cxirkaux ili, forkuris cxe ilia krio; cxar ili diris:Ke nin ankaux la tero ne englutu.

35 Kaj fajro eliris de la Eternulo, kaj gxi forbruligis tiujn ducent kvindek homojn, kiuj alportis la incenson.

36 Kaj la Eternulo ekparolis al Moseo, dirante:

37 Diru al Eleazar, filo de la pastro Aaron, ke li levu la incensujojn el la brulintajxo, sed la fajron disjxetu malproksimen; cxar sanktigxis

38 la incensujoj de tiuj, kiuj per sia vivo pagis pro la peko; kaj oni faru el ili tavoletojn, por tegi la altaron; cxar oni alportis ilin antaux la Eternulon, kaj ili sanktigxis; kaj ili estu memoriga signo por la Izraelidoj.

39 Kaj Eleazar, la pastro, prenis la kuprajn incensujojn, kiujn alportis la bruligitaj, kaj tavoligis ilin, por tegi la altaron

40 memorige por la Izraelidoj, ke laiko, kiu ne estas el la idoj de Aaron, ne alproksimigxu, por incensi antaux la Eternulo, por ke li ne farigxu kiel Korahx kaj lia anaro, kiel diris la Eternulo al li per Moseo.

41 Kaj en la sekvanta tago la tuta komunumo de la Izraelidoj ekmurmuris kontraux Moseo kaj kontraux Aaron, dirante:Vi mortigis la popolon de la Eternulo.

42 Kaj kiam kolektigxis la komunumo kontraux Moseo kaj kontraux Aaron, ili turnigxis al la tabernaklo de kunveno; kaj jen kovris gxin la nubo kaj aperis la majesto de la Eternulo.

43 Kaj eniris Moseo kaj Aaron en la antauxan parton de la tabernaklo de kunveno.

44 Kaj la Eternulo ekparolis al Moseo, dirante:

45 Forigxu el inter cxi tiu komunumo, kaj Mi pereigos ilin en momento. Sed ili jxetigxis vizagxaltere.

46 Kaj Moseo diris al Aaron:Prenu vian incensujon kaj metu sur gxin fajron de la altaro kaj sxutu sur gxin incenson kaj iru rapide al la komunumo kaj pekliberigu gxin; cxar eliris kolero de antaux la Eternulo, komencigxis la frapado.

47 Tiam Aaron prenis, kiel diris Moseo, kaj kuris en la mezon de la komunumo; kaj jen komencigxis jam la frapado en la popolo. Kaj li metis la incenson kaj pekliberigis la popolon.

48 Li starigxis inter la mortintoj kaj la vivantoj, kaj la frapado cxesigxis.

49 Kaj la nombro de la mortintoj de la frapado estis dek kvar mil sepcent, krom tiuj, kiuj mortis pro Korahx.

50 Kaj Aaron revenis al Moseo al la pordo de la tabernaklo de kunveno; kaj la frapado cxesigxis.

   

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Arcana Coelestia # 10137

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10137. 'And a drink offering of a quarter of a hin of wine' means spiritual truth, the amount needed for a joining together. This is clear from the meaning of 'wine' as truth, dealt with in 1071, 1798, 6377, at this point spiritual truth answering to the spiritual good derived from celestial good, meant by 'fine flour mixed with oil', dealt with immediately above in 10136 (where good is the subject in the Word, so too is truth, and indeed the truth belonging to the same class as the good. This is so because every single thing in heaven and also in the world has connection with good or with truth, and with both if it is to have any real existence, since good without truth is not good and truth without good is not truth, see the places referred to in 9263, 9314. This explains why when a minchah, which consisted of bread, was offered, so was a drink offering, which consisted of wine, in much the same way as in the Holy Supper. So it is that 'a drink offering of wine' is used here to mean the truth that answers to the good meant by a minchah, dealt with immediately above); and from the meaning of 'a quarter of a hin' as the amount needed for a joining together, dealt with immediately above in 10136.

[2] Everyone may see that not merely bread and wine should be understood by a minchah, which consisted of bread, and a drink offering, which consisted of wine, but something that belongs to the Church and to heaven, thus spiritual and celestial things, which are heaven's and the Church's. If this had not been so what would have been the point of putting the bread and wine on the fire on the altar? How could this have been pleasing to Jehovah, or how could it have been, as it says, an odour of rest to Him? How could it have expiated a person? Anyone who thinks reverently about the Word cannot imagine how an action so earthly could be pleasing to Jehovah unless something Divine on a deeper, more internal level was contained in it. The person who believes that the Word is Divine and spiritual throughout ought to believe completely that every detail there has some heavenly arcanum concealed within it. But the reason why no one up to now has known just where such an arcanum lies is that no one has known that an internal sense, which is spiritual and Divine, exists within every detail there. Nor has anyone known that angels are present with each person, perceiving his thoughts and understanding the Word in a spiritual manner when he reads it; that then through them a holy influence from the Lord reaches him; and that therefore through those angels heaven is linked to the person, to whom the Lord is linked by means of the heavens. It is for this reason that the kind of Word just described has been given to mankind, that Word being the sole means by which the Lord can provide for his salvation.

[3] The fact that 'minchah', consisting of bread, means the good of love and that 'drink offering', consisting of wine, means the good of faith, and that this is what the angels see in them, becomes clear from all those places in the Word which make reference to a minchah or a drink offering, such as these verses in Joel,

The minchah has been cut off, and the drink offering, from the house of Jehovah; the priests have been mourning, the ministers of Jehovah. The field has been devastated, the land has been mourning because the grain has been devastated, the new wine has dried up, the oil languishes. The vine has dried up and the fig tree languishes. Wail, O ministers of the altar, because the minchah and the drink offering have been withheld from the house of your God. For the day of Jehovah is near, and comes as destruction from Shaddai. Joel 1:9-15.

This refers to the final period of the Church, when the good of love and truth of faith are not present there any longer, meant by 'the day of Jehovah is near, and comes as destruction from Shaddai'.

[4] From this it is evident that by the minchah and drink offering which have been cut off from the house of Jehovah, the field which has been devastated, the land which mourns, the grain which too has been devastated, the new wine which has dried up, the oil which languishes, and the vine and fig which do so, such things as belong to the Church and to heaven are meant. It is the internal sense however that shows what it is they mean. From that sense it is evident that 'the field' means the Church as regards its reception of truth, see 3766, 4982, 7502, 7571, 9295; 'the land' the Church as regards [its reception of] good, see the places referred to in 9325; 'the grain' all the good that the Church has, 5295, 5410, 5959; 'the new wine' all the truth that the Church has, 3580; 'the oil' the good of love, 4582, 4638, 9780; 'the vine' the spiritual Church's interior good, 5113, 6376, 9277; and 'the fig' its exterior good, 217, 4231, 5113. From all this it is evident that 'the minchah' and 'the drink offering' mean worship springing from the good of love and from the good of faith.

[5] In Malachi,

I will not accept a minchah from your hands. For from the rising of the sun even to its setting, great is the name of Jehovah among the nations; and in every place [there will be] incense, offered to My name, and a pure minchah. Malachi 1:10-11.

It is evident that a minchah should not be understood here either by 'a minchah', nor incense by 'incense', since the subject is the Church among the gentile nations, among whom there was no minchah. For it says, 'From the rising of the sun to its setting, great is the name of Jehovah among the nations; and in every place [there will be] a pure minchah and incense', 'incense' meaning adoration springing from the good of faith, see 9475.

[6] Something similar occurs in David,

My prayers are acceptable, [as] incense before You, the lifting up of my hands, [as] the evening minchah. Psalms 141:2.

'The evening minchah' means the good of love in the external man.

[7] In Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink offering to them; you have presented a gift 1 . You offer the king a gift in oil, and multiply your perfumes; and you debase yourself even to hell. Isaiah 57:5-6, 9.

This refers to worship based on evils and falsities which come from hell. 'The gods' in the internal sense are falsities, for although those who worshipped other gods called them by name, nevertheless falsities arising from evils were what they worshipped. Regarding the gods of the foreigner in the Word, that falsities are meant by them, see 4402(end), 8941. '[Every] green tree' means every perception, recognition, and corroboration of falsity, 2722, 2972, 4552, 7692, 'green' implying a sensory apprehension, 7691. 'Inflaming oneself' means worship that is passionate, for 'the fire' that causes such fervour is love in both senses, 5215, 6832, 7575. 'Pouring out a drink offering' is worship springing from the falsities of evil; 'offering the king a gift in oil' is the worship of Satan springing from evils, 'a gift in oil' being a minchah, and 'multiplying perfumes' is multiplying offerings of incense, by which acts of adoration are meant, 9475. Therefore it also says that he debases himself even to hell.

[8]From these considerations it becomes clear that 'a minchah', which consisted of bread, and 'a drink offering', which consisted of wine, mean things such as belong to the Church and to heaven, namely heavenly food and drink, in the same way as the bread and wine in the Holy Supper do - for the reason given above, that heaven may join itself to a person through the Word, consequently that the Lord may do so through heaven by means of the Word. Since the Divine presence in the Word consists in such things it nourishes the minds not only of people in the world but also of angels and causes heaven and the world to be one.

[9] From this it also becomes clear that all the things without exception which have been stated and commanded in the Word regarding the minchah and drink offering, or bread and wine, contain Divine arcana within them. This is so for example with the requirement that a minchah should consist of fine flour which had oil and also frankincense on it, that it should be altogether salted, and that it should be unleavened or without yeast. Then there is the requirement that there was to be one set of proportions for the mixture when a lamb was sacrificed, another when it was a ram, another when it was a young bull, and yet another in guilt- and sin-sacrifices, while the proportions in other sacrifices were different again. The proportion of wine in the drink offering varied in a similar way. Unless these specific requirements had embodied the arcana of heaven no such things would ever have been commanded in connection with the various forms of worship.

[10] To enable these different requirements to be seen alongside one another, let them be set out here in their own order, as contained in the eucharistic sacrifices and burnt offerings, in Numbers 15:4-12; 28:9-12, 20-21, 28-29; 29:3-4, 9-10, 14-15, 18, 21, 24, 27, 30, 33, 37,

For each lamb there was a minchah consisting of one tenth of an ephah of fine flour mixed with a quarter of a hin of oil; and the wine for the drink offering was a quarter of a hin.

For each ram there was a minchah consisting of two tenths [of an ephah] of fine flour, and a third of a hin of oil; and a third of a hin of wine for the drink offering.

For each young bull there was a minchah consisting of three tenths [of an ephah] of fine flour mixed with oil, a half of a hin; and half of a hin of wine for the drink offering.

The reason why the proportions of fine flour, oil, and wine for a lamb should be different from those for a ram or for a young bull was that a lamb meant the inmost good of innocence, a ram the middle good of innocence, and a young bull the lowest or external good of innocence. For there are three heavens - the inmost, the middle, and the lowest - and therefore also there are three degrees of the good of innocence. The increase of it from first to last is meant by the increase in the proportions of fine flour, oil, and wine. It should be remembered that the good of innocence is the very soul of heaven, because that good alone is the recipient of the love, charity, and faith which constitute the heavens.

'A lamb' means the inmost good of innocence, see 3994, 10132.

'A ram' means the middle or interior good of innocence, 10042.

'A young bull' means the lowest or external good of innocence, 9391, 9990.

[11] In sacrifices for thanksgiving (confessio) however there was a minchah consisting of unleavened cakes mixed with oil, unleavened wafers anointed with oil, cakes made of fried flour and mixed with oil, and in addition leavened bread cakes, Leviticus 7:11-12; and in guilt- and sin-sacrifices there was a minchah consisting of a tenth of an ephah of fine flour, but without oil or frankincense on top of it, Leviticus 5:11. The reason why no oil or frankincense should be put on top of the minchah composing a sin- or guilt-sacrifice was that 'oil' is a sign of the good of love and 'frankincense' a sign of the truth which goes with that good, and a sin- or a guilt-sacrifice is a sign of purification and expiation from evils and the falsities arising from them, which therefore were not to be mingled with good or the truth springing from it.

[12] In addition to these there were the minchah of Aaron and his sons on the day they were going to be anointed, see Leviticus 6:20-22; the minchah of the firstfruits of the harvest, Leviticus 2:14-15; 23:10, 12-13, 17; the minchah of the Nazirite, Numbers 6:13-21]; the minchah of jealousy, Numbers 5:11-31]; the minchah of one cleansed from leprosy, Leviticus 14:1-32]; and also the minchah baked in an oven, the minchah prepared in a pan, and the minchah cooked in a pot, Leviticus 2:4-7. There was was to be no yeast in a minchah, nor any honey; and the minchah had to be fully salted, Leviticus 2:11, 13. The reason why there should be no yeast in a minchah, nor any honey, was that in the spiritual sense 'yeast' means falsity arising from evil, and 'honey' external delight very much mixed with the delight belonging to love of the world, which also causes fermentation in heavenly forms of good and truths and subsequent disintegration of them. And the reason why they should be fully salted was that 'salt' was a sign of truth desiring good and so joining the two together.

'Yeast' means falsity arising from evil, see 2342, 7906, 8051, 9992.

'Honey' means external delight, thus such delight belonging to love in both senses, 5620.

'Salt' means truth desiring good, 9207.

Poznámky pod čarou:

1. literally, you have caused a gift to go up/ascend

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

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Joel 1:9-15

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9 The meal offering and the drink offering are cut off from Yahweh's house. The priests, Yahweh's ministers, mourn.

10 The field is laid waste. The land mourns, for the grain is destroyed, The new wine has dried up, and the oil languishes.

11 Be confounded, you farmers! Wail, you vineyard keepers; for the wheat and for the barley; for the harvest of the field has perished.

12 The vine has dried up, and the fig tree withered; the pomegranate tree, the palm tree also, and the apple tree, even all of the trees of the field are withered; for joy has withered away from the sons of men.

13 Put on sackcloth and mourn, you priests! Wail, you ministers of the altar. Come, lie all night in sackcloth, you ministers of my God, for the meal offering and the drink offering are withheld from your God's house.

14 Sanctify a fast. Call a solemn assembly. Gather the elders, and all the inhabitants of the land, to the house of Yahweh, your God, and cry to Yahweh.

15 Alas for the day! For the day of Yahweh is at hand, and it will come as destruction from the Almighty.