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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!'

   

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Arcana Coelestia # 925

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925. 'Jehovah smelled an odour of rest' means that worship stemming from these was pleasing to the Lord, that is to say, worship stemming from charity and from faith deriving from charity, meant by 'a burnt offering', as stated in the previous verse. In various places in the Word it is said that 'Jehovah smelled an odour of rest', especially that from burnt offerings, and wherever this occurs that which is pleasing or acceptable is meant. For references to His smelling an odour of rest from burnt offerings, see Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 23:12-13, 18; Numbers 28:6, 8, 13; 29:2, 6, 8, 13, 36; also from other sacrifices, Leviticus 2:2, 9; 6:15, 21; 8:21, 28; Numbers 15:3, 7, 13. They are also called 'that which has been made by fire as an odour of rest to Jehovah' which means that it stems from love and charity. In the Word when 'fire' or 'made by fire' is used in reference to the Lord and to worship of Him, it means love. And the same applies to 'bread', which also is why representative worship by means of burnt offerings and sacrifices is called 'bread offered by fire to Jehovah as an odour of rest', Leviticus 3:11, 16.

[2] The reason why 'an odour' means that which is pleasing and acceptable, and so why in the Jewish Church an odour was also representative of that which is pleasing and is ascribed to Jehovah or the Lord, is that good stemming from charity, and the truth of faith deriving from charity, correspond to sweet and pleasant odours. What the correspondence itself is and the character of it becomes clear from the spheres in heaven which surround spirits and angels. The spheres there are spheres of love and faith, and are clearly perceived. These spheres are such that when a good spirit or angel, that is, a community of good spirits or angels, approaches, the nature of the spirit or angel - that is, of the community - as regards love and faith is, as often as the Lord pleases, instantly perceived. It is perceived even when they are a long way off, more so still when they are closer at hand. This is unbelievable but nevertheless perfectly true. Such is the communication in the next life, and such the perception. Consequently, when the Lord pleases there is no necessity to make extensive enquiries to discover the character of a soul or spirit, for it is recognizable the moment he approaches. It is to these spheres that spheres belonging to odours in the world correspond. That they do correspond in this way becomes clear from the fact that when the Lord pleases the spheres of love and faith are readily converted in the world of spirits into spheres of sweet and pleasant odours, which are clearly perceived.

[3] From these considerations it is now clear from where and why 'an odour of rest' means that which is pleasing, why in the Jewish Church an odour became a representative, and why 'an odour of rest' is here ascribed to Jehovah or the Lord. 'An odour of rest' is descriptive of peace, that is, of the pleasantness of peace. Peace in one embrace takes in every single feature of the Lord's kingdom; for the state of the Lord's kingdom is a state of peace. It is within the state of peace that all the happy states occur which flow from love and faith in the Lord. All that has now been stated shows not only what representatives were essentially, but also why the Jewish Church had an altar for burning incense in front of the veil and the Mercy-seat, why offerings of frankincense accompanied sacrifices, and also why so many fragrant substances were used in incense, in frankincense, and in the anointing oil too. It shows therefore what 'an odour of rest', 'incense', and 'fragrances' mean in the Word, namely celestial things of love, and spiritual things of faith deriving from these, in general everything pleasing that derives from love and faith.

[4] As in Ezekiel,

On My holy mountain, on the mountain height of Israel, there all the house of Israel, all of it in the land, will serve Me; there I will accept them, and there I will require your contributions, and the first fruits comprising your gifts in all your holy acts. Through the odour of rest I will accept you. Ezekiel 20:40-41.

Here 'an odour of rest' has reference to burnt offerings and gifts, that is, to worship stemming from charity and attendant faith, which worship is meant by burnt offerings and gifts, and is consequently acceptable, which is meant by 'the odour'. In Amos,

I hate, I reject your feasts, and I will not smell your solemn assemblies 1 [as a pleasant odour], for though you offer Me your burnt offerings and gifts, they will not be accepted. Amos 5:21-22.

This clearly means that which is pleasing or acceptable. The passage which describes Isaac's blessing Jacob instead of Esau reads,

Jacob went near and Isaac kissed him. He smelled the odour of his clothes, and he blessed him and said, See, the odour of my son, like the odour of a field that Jehovah has blessed. Genesis 27:26-27.

'The odour of his clothes' means natural good and truth whose pleasantness stems from their harmony with celestial and spiritual good and truth. Their pleasantness is described by 'the odour of the field'.

Poznámky pod čarou:

1. literally, cessations i.e. cessations from work

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