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1 Kaj la Eternulo ekparolis al Moseo, dirante:

2 Parolu al la Izraelidoj, kaj diru al ili:Se viro aux virino decidos fari sanktan promeson de konsekrigxo, por konsekri sin al la Eternulo,

3 tiam li devas deteni sin de vino kaj de ebriigajxo, vinagron vinan kaj vinagron de ebriigajxoj li ne devas trinki, kaj nenian trinkajxon el vinberoj li devas trinki, kaj vinberojn fresxajn aux sekigitajn li ne devas mangxi.

4 Dum la tuta tempo de sia konsekriteco li devas mangxi nenion, kio estas farita el vinberoj, de la kernoj gxis la sxelo.

5 Dum la tuta tempo de la promesita konsekriteco razilo ne devas ektusxi lian kapon; gxis la finigxo de la tempo, por kiu li konsekris sin al la Eternulo, li estas sankta; li lasu libere kreski la harojn de sia kapo.

6 Dum la tuta tempo, por kiu li konsekris sin al la Eternulo, li ne aliru al mortinta korpo.

7 Ne cxe sia patro, nek cxe sia patrino, nek cxe sia frato, nek cxe sia fratino li malpurigxu, se ili mortis; cxar konsekro al lia Dio estas sur lia kapo.

8 Dum la tuta tempo de sia konsekriteco li estas sankta al la Eternulo.

9 Kaj se iu mortos apud li subite, neatendite, kaj li malpurigos sian konsekritan kapon, li pritondu sian kapon en la tago de sia purigxo, en la sepa tago li gxin pritondu;

10 kaj en la oka tago li alportu du turtojn aux du kolombidojn al la pastro, al la pordo de la tabernaklo de kunveno.

11 Kaj la pastro faros el unu pekoferon kaj el la dua bruloferon, kaj li pekliberigos lin de tio, kion li pekis per la mortinta korpo, kaj li sanktigos lian kapon en tiu tago.

12 Kaj li konsekros sin al la Eternulo por la tempo de sia konsekriteco, kaj li alportos jaragxan sxafidon kiel kulpoferon; kaj la tempo antauxa perdos sian valoron, cxar lia konsekriteco malpurigxis.

13 Kaj jen estas la legxo pri la konsekrito:kiam finigxos la tempo de lia konsekriteco, oni venigu lin al la pordo de la tabernaklo de kunveno;

14 kaj li alportu kiel oferon al la Eternulo unu jaragxan sxafidon sendifektan kiel bruloferon, kaj unu jaragxan sxafidinon sendifektan kiel pekoferon, kaj unu virsxafon sendifektan kiel pacoferon,

15 kaj korbon da macoj el delikata faruno, kukojn miksitajn kun oleo, kaj flanojn nefermentintajn, sxmiritajn per oleo, kaj ilian farunoferon kaj versxoferon.

16 Kaj la pastro prezentos tion antaux la Eternulon kaj faros lian pekoferon kaj lian bruloferon.

17 Kaj el la virsxafo li faros pacoferon al la Eternulo kune kun la korbo da macoj, kaj la pastro faros lian farunoferon kaj lian versxoferon.

18 Kaj la konsekrito pritondos cxe la pordo de la tabernaklo de kunveno sian konsekritan kapon, kaj li prenos la harojn de sia konsekrita kapo, kaj metos sur la fajron, kiu estas sub la pacofero.

19 Kaj la pastro prenos la kuiritan sxultron de la virsxafo kaj unu nefermentintan kukon el la korbo kaj unu nefermentintan flanon, kaj li metos tion sur la manon de la konsekrito, kiam tiu estos pritondinta sian konsekritan kapon.

20 Kaj la pastro skuos tion kiel skuoferon antaux la Eternulo; sanktigita gxi estu por la pastro, krom la brustajxo de skuado kaj la femuro de levado. Poste la konsekrito povas trinki vinon.

21 Tio estas la legxo pri konsekrito, kiu donis sanktan promeson; lia ofero apartenas al la Eternulo pro lia konsekriteco, krom tio, kion permesos al li lia bonhavo; konforme al sia promeso, kiun li promesis, li faru, laux la legxo pri lia konsekriteco.

22 Kaj la Eternulo ekparolis al Moseo, dirante:

23 Diru al Aaron kaj al liaj filoj jene:Tiamaniere benu la Izraelidojn; diru al ili:

24 La Eternulo vin benu kaj vin gardu;

25 La Eternulo lumu al vi per Sia vizagxo kaj favorkoru vin;

26 La Eternulo turnu Sian vizagxon al vi kaj donu al vi pacon.

27 Tiel ili metu Mian nomon sur la Izraelidojn, kaj Mi ilin benos.

   

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Arcana Coelestia # 2187

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2187. 'And they ate' means communication in this manner. This becomes clear from the meaning of 'eating' as being communicated, and also being joined together, as is also evident from the Word. The injunction that Aaron, and his sons the Levites, and also the people were to eat the consecrated elements of the sacrifices in a holy place meant nothing other than the communication, conjunction, and making one's own, as stated above in 2177, at the point where Leviticus 6:16-17, is referred to. For it was celestial and spiritual food that was meant by the consecrated elements, and thus making that food their own by eating those elements. These consecrated elements were those parts of the sacrifices which were not burned on the altar but were eaten either by the priests or by the people who brought the offering, as becomes clear from very many places where the sacrifices are the subject. The consecrated elements that were to be eaten by the priests are referred to in Exodus 29:32-33; Leviticus 6:16, 26; 7:6, 15-16, 18; 8:31; 10:12-13; Numbers 18:9-11; and those to be eaten by the people, in Leviticus 19:5-6; Deuteronomy 12:27; 27:7; and elsewhere. And that those who were unclean were not to eat of them is referred to in Leviticus 7:19-21; 22:4-7. These ritual feasts took place in a holy place near the altar, either at the gate or in the court outside the tent. And they meant nothing else than the communication, conjunction, and making of celestial goods one's own, for those feasts represented celestial food. For what celestial food is, see 56-58, 680, 681, 1480, 1695. And all those consecrated elements were called 'bread', for the meaning of which see above in 2165. Something similar was represented by Aaron and his sons eating the loaves of the presence, or the shewbread, in a holy place, Leviticus 24:9.

[2] The reason for the law given to the Nazirite that during the days of his Naziriteship he was forbidden to eat anything that is produced from the grape - from which wine is made - from pips even to skin, Numbers 6:4, is that the Nazirite represented the celestial man, and the celestial man is such as is not willing even to mention spiritual things, see Volume One, in 202, 337, 880 (end), 1647. And because 'wine' and 'the grape', and also whatever came from the grape, meant that which is spiritual, the Nazirite was therefore forbidden to eat of them, that is, to have any communication with spiritual things, to join himself to them, or to make them his own.

[3] Something similar is meant by 'eating' in Isaiah,

Everyone who thirsts, come to the waters, and he who has no money, come, buy, and eat! Come, buy wine and milk without money and without price. Why do you spend money on that which is not bread, and your labour on that which does not satisfy? Hearken diligently to Me and eat what is good, and your soul will delight itself in fatness. Isaiah 55:1-2.

And also what is said in John,

To him who conquers I will grant to eat from the tree of life which is in the middle of the Paradise of God. Revelation 2:7.

'The tree of life' is the celestial itself, and in the highest sense it is the Lord Himself since He is the source of everything celestial, that is, of all love and charity. Thus 'eating from the tree of life' is the same as feeding on the Lord; and 'feeding on the Lord' is being endowed with love and charity, thus with those things that belong to heavenly life, as the Lord Himself declares in John,

I am the living bread which came down from heaven; if anyone eats of this bread he will live for ever. He who feeds on Me will live through Me. John 6:51, 57. But they said, This is a hard saying. Jesus said however, The words that I speak to you, they are spirit and they are life. John 6:60, 63.

From this it is evident what is meant by 'eating' in the Holy Supper, Matthew 26:26-28; Mark 14:22-23; Luke 22:19-20 - having communication, being joined together, and making one's own.

[4] From this it is also plain what is meant by the Lord's statement that

Many will come from the east and from the west and will recline with Abraham, Isaac, and Jacob. Matthew 8:11.

The Lord did not mean that they were going to feast with these three in the kingdom of God but that they were to enjoy the celestial goods meant by Abraham, Isaac, and Jacob. That is to say, they were to enjoy the inmost celestial goods of love, meant by -Abraham'; also a lower type of goods, which are intermediate, as those are which belong to the rational, meant by 'Isaac'; and a still lower type of goods which are celestial-natural, such as occur in the first heaven, meant by 'Jacob'. These are the things which constitute the internal sense of these words. That such things are meant by Abraham, Isaac, and Jacob, see 1893, and wherever else they are the subject. For whether one speaks of enjoying those celestial things, or whether one speaks of enjoying the Lord, whom they represent, it amounts to the same since the Lord is the source of all those things, and the Lord is their All in all.

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