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Leviticus 9

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1 Ja kaheksandal päeval kutsus Mooses Aaroni ja tema pojad ja Iisraeli vanemad

2 ning ütles Aaronile: 'Võta enesele üks härgvasikas patuohvriks ja üks jäär põletusohvriks, mõlemad veatud, ja too need Issanda ette!

3 Ja räägi Iisraeli lastega ning ütle: Võtke üks sikk patuohvriks ja üks vasikas ja üks lambatall, mõlemad aastased ja veatud, põletusohvriks!

4 Ja üks härg ja üks jäär tänuohvriks, ohverdamiseks Issanda ees, ja õliga segatud roaohver, sest täna Issand ilmutab ennast teile.'

5 Ja nad tõid, mida Mooses oli käskinud, kogudusetelgi juurde, ja terve kogudus tuli ning seisis Issanda ees.

6 Ja Mooses ütles: 'Nõnda on Issand teid käskinud teha, et Issanda auhiilgus ilmutaks ennast teile.'

7 Ja Mooses ütles Aaronile: 'Astu altari juurde ja valmista oma patuohver ja põletusohver ning toimeta lepitust enese ja rahva eest, nagu Issand on käskinud!'

8 Ja Aaron astus altari juurde ning tappis patuohvri vasika.

9 Ja Aaroni pojad tõid temale vere ja ta kastis oma sõrme verre ning määris altari sarvedele, aga ülejäänud vere ta valas altari aluse kõrvale.

10 Ja patuohvri rasva ja neerud ja maksarasva süütas ta altaril põlema, nagu Issand Moosest oli käskinud.

11 Ja liha ja naha ta põletas tulega väljaspool leeri.

12 Siis ta tappis põletusohvri ja Aaroni pojad ulatasid temale vere ning ta piserdas seda altarile ümberringi.

13 Ja nad ulatasid temale põletusohvri tükikaupa koos peaga ning ta süütas need altaril põlema.

14 Ja ta pesi sisikonna ja jalad ning süütas need põlema põletusohvrialtaril.

15 Siis ta tõi esile rahva ohvrianni ja võttis patuohvri siku, kes pidi olema rahva eest, ja tappis selle ning ohverdas patuohvriks nagu esimesegi.

16 Ja ta tõi esile põletusohvri ning talitas sellega seatud viisil.

17 Ja ta tõi esile roaohvri ning võttis sellest peotäie ja süütas altaril põlema lisaks hommikusele põletusohvrile.

18 Siis ta tappis härja ja jäära kui rahva tänuohvrid, ja Aaroni pojad ulatasid temale vere ning ta piserdas seda altarile ümberringi.

19 Aga rasvad härjast ja jäärast, rasvase saba ja rasvakihi ja neerud ja maksarasva,

20 need rasvad nad asetasid rinnalihade peale, ja ta süütas rasvad altaril põlema.

21 Aga rinnaliha ja parempoolset sapsu kõigutas Aaron kõigutusohvrina Issanda ees, nagu Mooses oli käskinud.

22 Siis Aaron tõstis oma käe üles rahva poole ja õnnistas neid. Seejärel ta astus alla, olles ohverdanud patuohvri, põletusohvri ja tänuohvri.

23 Siis Mooses ja Aaron läksid kogudusetelki, tulid taas välja ning õnnistasid rahvast. Ja Issanda auhiilgus ilmutas ennast kogu rahvale.

24 Ja Issanda eest läks välja tuli ning põletas altari pealt põletusohvri ja rasvad. Ja kogu rahvas nägi seda: nad hõiskasid ja heitsid silmili maha.

   

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Today

  

In Genesis 19:37; 21:26; 30:32; 40:7; Matthew 6:30; Luke 12:28, this signifies the perpetuity and eternity of a state. (Arcana Coelestia 2838)

In Psalm 2:7, this signifies in time; for with Jehovah the future is present. (True Christian Religion 101)

The expression 'even to this day' or 'today' sometimes appears in the Word, as in Genesis 19:37-38, 22:14, 26:33, 32:32, 35:20, and 47:26. In a historical sense, these expressions have respect to the time when Moses lived, but in an internal sense, 'this day' and 'today' signify the perpetuity and eternity of a state. 'Day' denotes state, and likewise 'today,' which is the current time. Anything related to time in the world is eternal in heaven, and to represent this, 'today' or 'to this day' is added. Although, in the historical sense, this appears as if the expressions only have a literal meaning, just like it says in other parts of the Word, such as Joshua 4:9, 6:25, 7:20, Judges 1:21, 26, etc. 'Today' means something perpetual and eternal in Psalms 2:7, 119:89-91, Jeremiah 1:5, 10, 18, Deuteronomy 29:9-14, Numbers 28:3, 23, Daniel 8:13, 11:31, 12:11, Exodus 16:4, 19, 20, 23, John 6:31, 32, 49, 50, 58, Matthew 6:11, and Luke 11:3.

(Odkazy: Arcana Coelestia 2838 [1-4], Genesis 47:26)

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True Christian Religion # 101

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101. (vii) THUS GOD BECAME MAN, AND MAN GOD, IN ONE PERSON.

It follows that Jehovah God became man and man became God in one person as the consequence of all the previous propositions in this chapter, and particularly these two: Jehovah the Creator of the universe came down and took upon Himself human form, in order to redeem and save mankind (see above 82-84); and the Lord by redeeming acts united Himself with the Father, and the Father reciprocally and mutually united Himself with the Lord (see above 97-100). That reciprocal union makes it obvious that God became man and man God in one person. The same consequence follows from the union of each resembling the union of soul and body; this is in agreement with the faith of the church to-day as stated in the Athanasian Creed (98 above). It is also in agreement with the faith of the Evangelical churches as stated in their leading book of orthodoxy known as the Formula of Concord. In this the doctrine is strongly supported both from Holy Scripture and from patristic literature, as well as by arguments, that Christ's human nature was raised to Divine majesty, omnipotence and omnipresence; also that in Christ man is God and God is man (see pp. 607, 765 of that book).

[2] Moreover it has been proved in the present chapter that Jehovah God in respect of His Human is called in the Word Jehovah, Jehovah God, Jehovah Zebaoth 1 , as well as the God of Israel. Therefore Paul says that in Jesus Christ all the fulness of the Godhead dwells bodily (Colossians 2:9); and John says that Jesus Christ the Son of God is the true God and everlasting life (1 John 5:20). The Son of God in its true sense means His Human (92ff above). Moreover Jehovah God calls both Himself and His Son Lord, for we read:

The Lord said to my Lord, Sit at my right hand, Psalms 110:1.

and in Isaiah:

A child is born for us, a son is given to us, whose name is God, the everlasting Father, Isaiah 9:6-7.

Son also means the Lord in respect of His Human in the Psalms of David:

I will bring news of a decree, said Jehovah. You are my son, to-day have I begotten you. Kiss the son, so that he may not be angry and so that you do not perish on the way, Psalms 2:7, 12.

This does not mean a Son from eternity, but the Son born in the world, for it is a prophecy of the Lord's coming. This is why it is called a decree, news of which Jehovah gave to David. Earlier in that Psalm it says:

I have anointed my King over Zion, Psalms 2:6.

and later:

I will give him the nations for an inheritance, Psalms 2:8.

This proves that 'to-day' does not mean from eternity, but in time, for with Jehovah the future is present.

Poznámky pod čarou:

1. Or 'the Lord of Hosts'.

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