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Numbrid 15

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1 Ja Issand rääkis Moosesega, öeldes:

2 'Räägi Iisraeli lastega ja ütle neile: Kui te jõuate maale, mille mina teile elamiseks annan,

3 ja te tahate Issandale ohverdada tuleohvrit, põletus- või tapaohvrit, olgu erilise tõotusena või vabatahtliku annina, või teie seatud pühil, et valmistada Issandale meeldivat lõhna veistest või lammastest ja kitsedest,

4 siis toogu see, kes toob oma ohvrianni Issandale, roaohvriks kaks toopi peent jahu, segatud kolme kortli õliga,

5 ja joogiohvriks põletus- või tapaohvri juurde ohverda kolm kortlit veini ühe talle kohta!

6 Aga jäära kohta ohverda roaohvriks kaks kannu peent jahu, segatud ühe toobi õliga,

7 ja joogiohvriks too üks toop veini, Issandale meeldivaks lõhnaks!

8 Aga kui sa ohverdad noore veise põletus- või tapaohvriks, kas erilise tõotusena või tänuohvrina Issandale,

9 siis toodagu noore veise kohta roaohvriks pool külimittu peent jahu, segatud poolteise toobi õliga,

10 ja joogiohvriks too poolteist toopi veini; see on healõhnaline tuleohver Issandale.

11 Nõndasamuti tehtagu iga härja või jäära puhul, või talle puhul lammastest või kitsedest

12 vastavalt nende arvule, keda te ohverdate; nõnda tehke iga üksiku puhul vastavalt nende arvule!

13 Nõnda peab seda tegema iga pärismaalane, tuues healõhnalist tuleohvrit Issandale.

14 Ja kui keegi, kes elab teie juures võõrana, või keegi, kes põlvede jooksul on teie keskel, tahab tuua Issandale healõhnalist tuleohvrit, nagu teie seda teete, siis tehku ka tema nõnda!

15 Kogudusel olgu üks seadus niihästi teile kui võõrale, kes elab teie juures! See olgu igaveseks seaduseks teie sugupõlvedele: nõnda nagu teie, nõnda olgu ka võõras Issanda ees!

16 Sama seadus ja sama õigus olgu teil ja võõral, kes elab teie juures!'

17 Ja Issand rääkis Moosesega, öeldes:

18 'Räägi Iisraeli lastega ja ütle neile: Kui te tulete sellele maale, kuhu mina teid viin,

19 siis süües selle maa leiba, te peate Issandale andma tõstelõivu:

20 oma uudsest sõmerast jahust andke kakuke tõstelõivuks; nõnda nagu rehealuse tõstelõivu, nõnda andke ka seda!

21 Oma uudsest sõmerast jahust andke põlvest põlve Issandale tõstelõivu!

22 Aga kui te eksite ega täida kõiki neid käske, mis Issand on andnud Moosesele,

23 kõiki, mis Issand teile on andnud Moosese läbi alates päevast, mil Issand andis käsud, ja edaspidi põlvest põlve,

24 siis peab, kui seda on tehtud koguduse teadmata, tahtmatult, terve kogudus ohverdama ühe noore härjavärsi põletusohvriks, Issandale meeldivaks lõhnaks koos selle juurde kuuluva roaohvri ja joogiohvriga vastava korra järgi, ja ühe noore siku patuohvriks.

25 Ja preester toimetagu lepitust terve Iisraeli laste koguduse eest; siis antakse neile andeks, sest see oli eksitus, ja nad on toonud oma ohvrianni tuleohvriks Issandale ja oma patuohvri Issanda ette oma eksimuse pärast.

26 Siis antakse andeks tervele Iisraeli laste kogudusele, ka võõrale, kes elab nende keskel, sest kogu rahvas on osaline eksimuses.

27 Aga kui üksik inimene kogemata pattu teeb, siis ta toogu patuohvriks üks aastane emane kitsetall

28 ja preester toimetagu lepitust eksinud hinge eest, kes kogemata on patustanud Issanda ees; kui tema eest on lepitust toimetatud, siis antakse temale andeks!

29 Pärismaalasele Iisraeli laste seast ja võõrale, kes elab teie keskel, olgu teil ühesugune seadus, kui midagi on tehtud kogemata.

30 Aga hing, kes midagi teeb meelega, olgu pärismaalane või võõras, pilkab Issandat; see hing hävitatagu oma rahva seast,

31 sest ta on põlanud Issanda sõna ja on tühistanud tema käsu! See hing hävitatagu tõesti, tema peal on süü!'

32 Kord, kui Iisraeli lapsed olid kõrbes, tabasid nad ühe mehe hingamispäeval puid korjamast.

33 Need, kes tabasid tema puid korjamast, viisid ta Moosese ja Aaroni ja terve koguduse ette.

34 Ja nemad panid ta vahi alla, sest ei olnud selgesti öeldud, mis temaga tuli teha.

35 Aga Issand ütles Moosesele: 'Seda meest karistatagu surmaga, terve kogudus visaku ta väljaspool leeri kividega surnuks!'

36 Siis terve kogudus viis tema väljapoole leeri ja nad viskasid ta kividega surnuks, nagu Issand oli Moosest käskinud.

37 Ja Issand rääkis Moosesega, öeldes:

38 'Räägi Iisraeli lastega ja ütle neile, et nad põlvest põlve teeksid enestele tutid oma kuue hõlmadele ja paneksid hõlmatuttide külge sinise nööri.

39 Need tutid olgu teile selleks, et te neid vaadates meenutaksite kõiki Issanda käske ja täidaksite neid ega käiks ringi oma südame- ja silmahimude järgi, mis ahvatlevad teid truudusetusele.

40 Pidage siis meeles ja täitke kõiki mu käske ja olge pühad oma Jumala ees!

41 Mina olen Issand, teie Jumal, kes tõi teid ära Egiptusemaalt, et olla teile Jumalaks. Mina olen Issand, teie Jumal!'

   

Ze Swedenborgových děl

 

Arcana Coelestia # 6377

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6377. 'He washes his clothing in wine' means that His Natural consists in Divine Truth from His Divine Good. This is clear from the meaning of 'washing' as purifying, dealt with in 3147; from the meaning of 'wine' as the good of love towards the neighbour and the good of faith, and in the highest sense as Divine Truth from the Lord's Divine Good, dealt with below; and from the meaning of 'clothing' as the exterior which covers the interior, dealt with in 5248, thus the natural since this is exterior and covers the rational, which is interior. Therefore 'clothing' also means truth since this is exterior and covers good, which is interior, 2576, 4545, 4763, 5319, 5954.

[2] The fact that 'wine' means love towards the neighbour and the good of faith may be recognized from what has been shown regarding the bread and wine in the Holy Supper, in 2165, 2177, 3464, 4581, 5915. These paragraphs show that 'bread' is the good of celestial love, and that 'wine' is the good of spiritual love. The same may also be recognized from the minchah and the drink-offering in sacrifices. The minchah in them meant the good of love, and the drink-offering the good of faith. The minchah consisted of the kinds of things that meant the good of love, while the drink-offering consisted of wine that meant the good of faith. The sacrifices themselves were also called 'bread', 2165. For the use in sacrifices of a drink-offering consisting of wine, see Exodus 29:40; Leviticus 23:12-13, 18-19; Numbers 15:2-15; 28:6-7, 18-end; 29:1-7 and following verses.

[3] The meaning that 'wine' has of love towards the neighbour and the good of faith is also evident in Isaiah,

Everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! And come, buy wine and milk without money and without price. Isaiah 55:1.

No one can fail to see that they did not have to buy wine and milk, but that they were to acquire what is meant by 'wine and milk', which is love towards the neighbour and faith. These gifts come from the Lord 'without money and without price'.

[4] In Hosea,

Threshing-floor and winepress will not feed them, and new wine will be deceptive to her. 1 Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah, their sacrifices will not be pleasing to Him. Hosea 9:1-4.

Here also in the internal sense reference is made to the good of love and the good of faith, to the demise of them. The good of love is meant by 'threshing-floor' by virtue of the grain there and the bread made from it, while the good of faith is meant by 'winepress', 'new wine', and 'libation of wine'. 'Ephraim will return to Egypt' stands for the fact that the understanding would resort to factual knowledge for advice concerning the arcana of faith; 'in Assyria they will eat what is unclean' stands for that which is the outcome of consequent false reasoning - 'Ephraim' being the area of understanding in the Church, see 5754, 6112, 6238, 6267; 'Egypt' the area of factual knowledge, 1164, 1165, 1186, 1462, 5702; and 'Assyria' that of reasoning, 1186. The line of thought in this passage also shows that the words used here contain something more than what one sees in the letter. For everything hangs together in the internal sense, but not so in the external sense, for example when it says that 'threshing-floor and winepress will not feed them, and new wine will be deceptive to her', immediately followed by 'Ephraim will return to Egypt, and in Assyria they will eat what is unclean'. Moreover, without the internal sense what meaning would Ephraim's return to Egypt and their eating in Assyria what is unclean have?

[5] 'Winepress' and 'wine' are also used in Jeremiah to describe the demise of mutual love and the good of faith,

He who lays waste has fallen on your vintage, therefore joy and gladness have been plucked from Carmel, and from the land of Moab, for I have made the wine cease from the winepresses; none will tread the headed. 2 Jeremiah 48:32-33.

[6] The fact that 'wine' means the good of mutual love and of faith is also evident in John,

I heard a voice from the midst of the four living creatures, saying, Do no harm to oil and wine. Revelation 6:6.

[7] 'Oil' stands for the good of celestial love, and 'wine' for the good of spiritual love.

'Oil' and 'wine' have a similar meaning in the Lord's parable of the Good Samaritan in Luke,

A certain Samaritan was journeying, and seeing him who had been wounded by the robbers was moved with compassion for him; going therefore to him, he bandaged his wounds, and poured on oil and wine. Luke 10:33-34.

'He poured on oil and wine' means that he performed the works of love and charity, 'oil' being the good of love, see 886, 3728. A like meaning was involved in the practice of the ancients, who poured oil and wine onto a pillar when they consecrated it, Genesis 35:14, 4581, 4582.

[8] The fact that 'wine' means the good of love and faith is evident from the words the Lord used when He instituted the Holy Supper. He said then regarding the wine,

I tell you that I shall not drink from now on of this fruit of the vine until that day when I drink it new with you in My Father's kingdom. Matthew 26:29; Luke 22:17-18.

Anyone can see that He was not about to drink wine in that kingdom, but that the good of love and faith is meant, which He was about to impart to those who belonged to His kingdom. Much the same is meant by 'wine' in Isaiah 24:9, 11; Lamentations 2:11-12; Hosea 14:7; Amos 9:13-14; Zechariah 9:15-16; Luke 5:37-39.

[9] Since 'wine' means the good of love and faith, Divine Truth from the Lord's Divine Good is therefore meant in the highest sense, for that Truth, when it flows into a person and is accepted by him, brings him the good of love and faith.

[10] Since most things in the Word also have a contrary meaning, so too does 'wine', the contrary meaning of which is falsity from evil, as in Isaiah,

Woe to those who rise in the morning around dawn, and then follow strong drink, who continue into dusk, so that wine may inflame them! Woe to heroes at drinking wine, and to valiant men in mixing strong drink! Isaiah 5:11, 22

In the same prophet,

Also these err through wine, and go astray through strong drink. The priest and the prophet err through strong drink. They are swallowed up by wine, they go astray through strong drink. They err among the seers, they are tottery in judgement. Isaiah 28:7.

In the same prophet,

The shepherds know no understanding, they all look to their own way. Come, I will get wine, and we will be drunken from strong drink; and let there be tomorrow, as there is this day, great abundance. Isaiah 56:11-12.

In addition to these places 'wine' is used with the contrary meaning in Jeremiah 13:12; Hosea 4:11; 7:5; Amos 2:8; Micah 2:11; Psalms 75:8; Deuteronomy 32:33.

Falsity from evil is also meant by the cup of the wine of wrath in Jeremiah 25:15-16; Revelation 14:8, 10; 16:19; the winepress of the wrath of God's anger, Revelation 19:15; and the wine of whoredom, Revelation 17:2; 18:3.

Poznámky pod čarou:

1. The Latin means them but the Hebrew means her, which Swedenborg has in other places where he quotes this verse, as well as possibly here in his rough draft.

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