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Leviticus 3

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1 Ja kui kellegi ohvriand on tänuohver ja ta toob selle veistest, siis olgu see veatu isane või emane loom, kelle ta viib Issanda palge ette!

2 Ta pangu oma käsi oma ohvrianni pea peale ja tapku see kogudusetelgi ukse ees; ja Aaroni pojad, preestrid, piserdagu verd altarile ümberringi!

3 Tänuohvrist ta toogu Issandale tuleohvriks sisikonda kattev rasv, kõik rasv, mis on sisikonna küljes,

4 mõlemad neerud ja rasv, mis on nende küljes nimmetel, ja maksarasv, mis ta eraldagu neerude juurest!

5 Ja Aaroni pojad süüdaku see altaril põlema põletusohvri peal, mis on puude peal tules, kui healõhnaline tuleohver Issandale!

6 Aga kui tema ohvriand on lammastest või kitsedest, tänuohvriks Issandale, siis olgu see veatu isane või emane loom, kelle ta toob!

7 Kui see on lambatall, kelle ta toob oma ohvrianniks, siis ta toogu see Issanda ette,

8 pangu oma käsi ohvrianni pea peale ja tapku see kogudusetelgi ees; ja Aaroni pojad piserdagu selle verd altarile ümberringi!

9 Ja ta toogu tänuohvrist Issandale tuleohvriks selle rasv, kogu rasvane saba, ta peab selle eraldama sabaluu juurest, ja sisikonna katterasv, kõik rasv, mis on sisikonna küljes,

10 mõlemad neerud ja rasv, mis on nende küljes nimmetel, ja maksarasv, mis ta eraldagu neerude juurest!

11 Ja preester süüdaku see altaril põlema kui tuleohvri roog Issandale!

12 Ja kui tema ohvrianniks on kits, siis ta toogu see Issanda ette,

13 pangu oma käsi selle pea peale ja tapku see kogudusetelgi ees; ja Aaroni pojad piserdagu selle verd altarile ümberringi!

14 Ja ta toogu sellest oma ohvriannina Issandale tuleohvriks sisikonda kattev rasv, kõik rasv, mis on sisikonna küljes,

15 mõlemad neerud ja rasv, mis on nende küljes nimmetel, ja maksarasv, mis ta eraldagu neerude juurest!

16 Ja preester süüdaku see altaril põlema kui healõhnaline tuleohvri roog; kõik rasv kuulub Issandale!

17 See olgu teie sugupõlvedele igaveseks seaduseks kõigis teie asupaigus: te ei tohi süüa mitte mingisugust rasva ja verd!'

   

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Arcana Coelestia # 3995

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3995. 'And the spotted and speckled among the she-goats' means that after this all the good of truth that has falsity and evil mingled within it will be 'Jacob's'. This is clear from the meaning of 'spotted' as falsity, and from the meaning of 'speckled' as evil, dealt with just above in 3993, and from the meaning of 'she-goats' as the good of truth, or the charity of faith, dealt with in 3519. The fact that all of this will be 'Jacob's' is also meant by the statement which follows, 'And that will be my wages'.

[2] What is meant by the good of truth, or the charity of faith, will be discussed briefly. While a person is being regenerated it seems as though the truth of faith takes precedence and as though the good of charity is secondary; but once he has been regenerated it is quite plain that the good of charity takes precedence, and that the truth of faith is secondary. For what is seen before regeneration is the appearance but what is seen after it is the reality of the situation, see 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3616, 3701. For while a person is being regenerated he does what is good from the truth he has learned, it being from truth that he learns what good is. Yet it is the good present inwardly that performs what is good because good is flowing in from the Lord by an internal route, that is, by way of the soul, while truth flows in by an external route, that is, by way of the senses, which is that of the body. Truth which enters by the external route is adopted by the good present inwardly and is joined to it, an activity which continues until that person has been regenerated. Then a reversal takes place and truth is done from good. This shows what is meant by the good of truth and by the truth of good. It also explains why so many at the present day speak of the good deeds of charity as the fruits of faith, for these are what those deeds are seen to be when regeneration first begins. These people base such a conclusion on the appearance and know nothing else, for those who are being regenerated are few and none can have a knowledge of this matter except one who has been regenerated, that is, who has an affection for good, which is charity. It is from an affection for good, or charity, that it can be seen clearly, and also perceived, by him. People however who are not regenerate do not even know what the affection for good is, that is, what charity is, but reason about it as something foreign or extraneous to themselves. As a consequence they call charity the fruit of faith, when in fact faith is a product of charity. However, it does not matter very much whether simple people know which is prior and which is posterior, provided they are leading charitable lives, for charity is the life of faith.

[3] By the expression 'member of the flock' here is meant not only lambs but also sheep, kids, she-goats, rams, and he-goats, though only lambs and she-goats are actually mentioned. These alone are mentioned because 'lambs' means innocence, and 'she-goats' the charity of faith, these being the subject at this point in the internal sense. This too is why in the original language 'spotted' is expressed by a word which also means lambs, as in Isaiah 40:10-11, while 'speckled' is expressed by a word which also means a sheep breeder, as in 2 Kings 3:4; Amos 1:1.

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

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Arcana Coelestia # 3576

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3576. 'And he blessed him' means conjunction thereby. This is clear from the meaning of 'being blessed' as conjunction, dealt with in 3504, 3514, 3530, 3565. From these details which refer to Esau and Jacob it becomes clear that the good of the rational joined itself inmostly to the good of the natural, and then through the good of the natural to the truth there. For 'Isaac' represents the rational as regards good, 'Rebekah' the rational as regards truth, while 'Esau' represents the good of the natural and 'Jacob' the truth of the natural. The idea that the rational as regards good, which is 'Isaac', joined itself inmostly to the good of the natural, which is 'Esau', but not to the truth of the natural, which is 'Jacob', except indirectly, is evident from the consideration that Isaac had Esau in mind when pronouncing the blessing on Jacob. At that time he was not thinking of Jacob but of Esau. When anyone pronounces a blessing he is blessing the person of whom he is thinking, not someone of whom he is not thinking. All blessing comes forth from something interior, for though pronounced with the lips it receives its life from the will and the thought of the person pronouncing it. It belongs essentially therefore to the individual to whom he wishes to impart it and of whom he is thinking. If anyone intercepts it and so makes it his own it is like something stolen which ought to be restored to the other person. The fact that Isaac, when pronouncing the blessing, was thinking of Esau and not of Jacob becomes clear from every single detail that goes before this - from verses 18-19, where Isaac said to Jacob,

Who are you, my son? And Jacob said to his father, I am Esau your firstborn.

Then from verses 21-23,

Isaac said to Jacob, Come near now, and I will feel you, my son, whether you are my son Esau, or not.

And after feeling him he said, The voice is Jacob's voice, and the hands Esau's hands; and he did not recognize him.

Also from verse 24,

And he said. Are you my very son Esau? And he said, I am.

And at length, when kissing him,

He smelled the odour of his clothes.

That is to say, he smelled Esau's clothes, at which point he blessed him and said,

See, the odour of my son.

From all this it is clear that by the son whom he blessed he meant none other than Esau. This also was why when he heard from Esau that it had been Jacob,

Isaac trembled very greatly. Verse 33.

And he said, Your brother came in deceitfully. Verse 35.

The reason why Jacob retained the blessing however, according to what is said in verses 33-37, was that truth represented by 'Jacob' would from the point of view of time apparently have dominion, as shown frequently above.

[2] But once the time of reformation and regeneration is completed good itself which has been Lying hidden in the inmost parts and from there has been disposing every single thing which seemed to be a matter of truth, that is, which truth had ascribed to itself, comes to the fore and openly has dominion. And this is what Isaac's words addressed to Esau mean,

By your sword you will live, and you will serve your brother. And it will be when you have dominion over him, that you will break his yoke from above your neck, Verse 40.

The internal sense of these words is that all the time truth is joined to good, good appears to be in the lower position but will eventually be in the higher. At this point there will be a joining together of the rational with the good of the natural, and through the good of the natural with the truth. Truth will thus become the truth of good. In this case 'Esau' will consequently represent the good itself of the natural and 'Jacob' the truth of the natural, both joined to the rational. Accordingly in the highest sense they will represent the Lord's Divine Natural - 'Esau' as regards the Divine Good there and 'Jacob' as regards the Divine Truth.

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