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Leviticus 27

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1 Ja Issand rääkis Moosesega, öeldes:

2 'Räägi Iisraeli lastega ja ütle neile: Kui keegi erilise tõotusena Issandale tahab anda inimhingi hindeväärtuse alusel,

3 siis olgu hindeväärtuseks meesterahva eest: kahekümneaastastest kuuekümneaastasteni olgu hindeväärtuseks viiskümmend hõbeseeklit püha seekli järgi!

4 Aga kui ta on naisterahvas, siis olgu hindeväärtuseks kolmkümmend seeklit!

5 Kui vanus on viiest aastast kahekümne aastani, siis olgu hindeväärtuseks meesterahva eest kakskümmend seeklit ja naisterahva eest kümme seeklit!

6 Kui vanus on ühest kuust viie aastani, siis olgu hindeväärtuseks meesterahva eest viis hõbeseeklit ja naisterahva eest kolm hõbeseeklit!

7 Kui keegi on kuuskümmend aastat vana ja üle selle, siis olgu hindeväärtuseks viisteist seeklit, kui ta on meesterahvas, ja kümme seeklit, kui ta on naisterahvas!

8 Aga kui tõotaja on vaesem, kui hindeväärtus nõuab, siis seatagu tõotatu preestri ette ja preester hinnaku teda; vastavalt sellele, nagu tõotaja jõud lubab, hinnaku preester teda!

9 Ja kui on tegemist mõne loomaga, keda tohib tuua ohvrianniks Issandale, siis olgu igaüks, kelle ta Issandale annab, püha!

10 Ta ei tohi seda asendada ega vahetada head halva või halba hea vastu; kui ta aga siiski vahetab looma loomaga, siis olgu ka selle asendaja püha!

11 Aga kui see on mõni roojane loom, keda ei tohi tuua ohvrianniks Issandale, siis ta seadku lojus preestri ette

12 ja preester hinnaku seda heaks või halvaks; nagu on preestri hinnang, nõnda jäägu!

13 Aga kui tooja siiski tahab seda lunastada, siis ta lisagu viies osa hindeväärtusest!

14 Ja kui keegi pühitseb oma koja pühaks Issandale, siis preester hinnaku seda heaks või halvaks; nagu preester seda hindab, nõnda jäägu!

15 Aga kui pühitseja tahab oma koja lunastada, siis ta lisagu viies osa hinderahast ja see saab jälle tema omaks!

16 Ja kui keegi pühitseb Issandale tüki oma päruspõllust, siis olgu hindeväärtus selle seemne järgi: viis vakka otri - viiskümmend seeklit hõbedat.

17 Kui ta pühitseb oma põllu kohe juubeliaastast arvates, siis jäägu hindeväärtus jõusse,

18 aga kui ta pühitseb oma põllu alles pärast juubeliaastat, siis preester arvestagu temale raha aastate järgi, mis on jäänud järgmise juubeliaastani, ja see arvatagu maha hindeväärtusest!

19 Ja kui see, kes põllu on pühitsenud, tahab seda siiski lunastada, siis ta lisagu viies osa hindeväärtusest ja see jääb siis tema omaks!

20 Aga kui ta põldu ei lunasta, vaid müüb põllu kellelegi teisele, siis see ei ole enam lunastatav,

21 vaid põld, saades juubeliaastal vabaks, olgu pühitsetud Issandale nagu pühendatud põld; see saagu preestri omandiks!

22 Ja kui keegi oma ostetud põllu, mis ei ole tema päruspõld, pühitseb Issandale,

23 siis preester arvestagu temale oma hinnangu järgi hind kuni juubeliaastani ja ta andku määratud hind veel samal päeval Issandale kui pühitsetud and!

24 Juubeliaastal mingu põld jälle sellele, kellelt see on ostetud ja kelle pärusmaa see on!

25 Iga hinnang sündigu püha seekli järgi; seeklis olgu kakskümmend geera!

26 Aga esmasündinut, kes kariloomadest esmasündinuna on määratud Issandale, ei tohi keegi pühitseda, olgu see härg, lammas või kits, sest see on juba Issanda oma.

27 Ja kui see on roojastest loomadest, siis ostetagu see vabaks vastavalt hindeväärtusele ja lisatagu sellele veel viies osa; kui seda ei lunastata, siis müüdagu see vastavalt hindeväärtusele!

28 Aga ainsatki pühendatut, mille keegi on pühendanud Issandale kõigest, mis tal on: inimestest ja lojustest ja päruspõllust - ei tohi müüa ega lunastada; kõik pühendatu kuulub Issandale kui väga püha.

29 Ühtegi vande alla pandut, kes inimeste seast on pandud vande alla, ei tohi osta vabaks - ta tuleb surmata!

30 Ja kõik maa kümnis maa seemnest ja puude viljast on Issanda päralt; see on pühitsetud Issandale.

31 Aga kui keegi siiski oma kümnisest tahab midagi lunastada, siis ta lisagu sellele veel viies osa sellest!

32 Ja kõik kümnis veistest, lammastest ja kitsedest, kõigist, kes karjasekepi alt läbi käivad - see kümnis on pühitsetud Issandale:

33 ei tule uurida hea ja halva vahel ega tohi ka vahetada; aga kui ometi vahetatakse, siis olgu ka selle asendaja püha - seda ei tohi lunastada!'

34 Need on käsud, mis Issand Siinai mäel andis Moosesele Iisraeli laste jaoks.

   

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Country

  
This World War I poster shows the nations allied against the Axis countries.

Generally in the Bible a "country" means a political subdivision ruled by a king, or sometimes a tribe with a territory ruled by a king or chieftain. Others are what we now call city-states, with surrounding farm areas. In almost all cases these countries were far smaller than our modern idea of countries, though Egypt and Assyria would be exceptions. Sometimes the word is used to refer to countryside, a wide area with no consideration of boundaries as when the twelve Israelites were sent to spy out the country.

(Odkazy: Arcana Coelestia 3816 [3], 6818, 6820, 6821; Charity 83, 85; True Christian Religion 305)

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Arcana Coelestia # 3816

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3816. 'Should you serve me for nothing? Tell me, what shall your reward be?' means that there must be a means by which they are joined together. This is clear from the meaning of 'serving for nothing' as without any binding agreement, and from the meaning of 'reward' as the means by which they were joined together. The expression 'reward' is used frequently in the Word, and in the places where it occurs nothing else is meant in the internal sense than a means by which things are joined together. The reason for this is that angels utterly refuse to listen to any talk of reward being due on account of anything in themselves. Indeed they utterly loathe the very idea of a reward for the sake of any good or good action. For they know that with everyone the proprium, or that which is his own, is nothing but evil, and this being so, that whatever they do from the proprium or what is their own would hold the reverse of any reward within it. Angels also know that all good originates in the Lord, and that it flows in from Him, and solely out of mercy. Thus it is not on account of that which begins in themselves that they think about reward; indeed good itself ceases to be good when there is thought of reward on account of it, for a selfish end in view then instantly attaches itself. And to the extent this end attaches itself it introduces a denial that good originates in the Lord and is imparted out of mercy. This therefore removes the influx of good and consequently removes heaven and the blessedness present in good and in the affection for good. The affection for good, that is, love to the Lord and charity towards the neighbour, includes blessing and happiness within it. These are present in the affection or love itself. Doing something for reasons of affection and the blessing it brings and doing it at the same time for the sake of reward are utterly contrary motives. This is why angels do not perceive any reward at all when reward is mentioned in the Word but that which the Lord grants them for nothing and out of mercy.

[2] But reward serves as a means to join together in the case of those who have not yet reached that point; for those who have not yet been brought into good and the affection for it, that is, who are not yet wholly regenerate, inevitably think of reward as well; for they do not do the good they do from an affection for good but from an affection for their own blessedness and happiness, and at the same time from fear of hell. But when a person is being regenerated this is reversed and becomes an affection for good. And when it is an affection for good he no longer has reward in view.

[3] This may be illustrated from aspects of public life. Someone who loves his country and is so governed by an affection for it that he desires out of goodwill to further its welfare would be hurt if prevented from doing so and would plead to be given an opportunity to further its welfare. For such is the object of his affection and consequently of his desire and blessedness. Indeed such a person receives honours and is promoted to important positions because these are the means by which he serves his country even though those honours and positions are called rewards. But people who have no affection for their country, only for themselves and for the world, act for the sake of position and wealth, which are also their ends in view. Such people put themselves before their country, that is, their own good before the common good, and in comparison with the others are sordid. And yet more than all others they want it to be seen that they do what they do from a love that is sincere. But when they think about this on their own they deny that anyone acts from such love, and are amazed that anyone is able to do so. Those whose attitude during their lifetime is such towards their country or the public good have the same attitude in the next life towards the Lord's kingdom, for a person's affection or love follows him, since affection or love constitute the life of everyone.

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