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1 Ja Issand rääkis Moosesega, öeldes:

2 'Räägi Iisraeli lastega ja ütle neile: Kui mees või naine tõotab erilise nasiiritõotuse, et Issandale pühenduda,

3 siis ta peab hoiduma veinist ja vägijoogist; ta ei tohi juua veini- ega vägijoogi äädikat; ta ärgu joogu ka mitte mingisugust viinamarjamahla ja ärgu söögu värskeid või kuivatatud viinamarju!

4 Kõigil oma nasiiripõlve päevil ei tohi ta midagi süüa, mida toodetakse viinapuust, isegi mitte kivikesi ega kesti.

5 Kõigil tema tõotatud nasiiripõlve päevil ei tohi habemenuga ta peast üle käia; seni kui aeg täis saab, milleks ta ennast Issandale on pühendanud, on ta püha: ta peab laskma juuksed peas pikaks kasvada.

6 Kõigil oma Issandale pühenduse päevil ei tohi ta minna surnukeha juurde.

7 Ta ei tohi ennast roojastada oma isa ja ema, venna ja õe pärast, kui need surevad, sest ta pea peal on pühitsus Jumalale.

8 Kõigil oma nasiiripõlve päevil on ta Issandale pühitsetud!

9 Ja kui keegi tema juures väga äkitselt sureb ja ta nõnda roojastab oma nasiiripea, siis ta peab puhastuspäeval oma pea paljaks ajama; ta ajagu see paljaks seitsmendal päeval!

10 Ja kaheksandal päeval viigu ta kaks turteltuvi või kaks muud tuvi preestrile kogudusetelgi ukse juurde!

11 Ja preester valmistagu üks patuohvriks ja teine põletusohvriks ning toimetagu temale lepitust, sellepärast et ta surnu tõttu pattu tegi; selsamal päeval ta pühitsegu oma pead,

12 eraldagu taas Issandale oma nasiiripõlve päevad ja viigu aastane oinastall süüohvriks! Endised päevad aga langevad ära, sest ta nasiiripõli rüvetus.

13 Ja niisugune on nasiiriseadus: päeval, mil tema nasiiriaeg täitub, viidagu ta kogudusetelgi ukse juurde,

14 ja ta toogu oma ohvriannina Issandale üks veatu aastane oinastall põletusohvriks ja üks veatu aastane utetall patuohvriks ja üks veatu jäär tänuohvriks;

15 ja korv hapnemata leiba, peenest jahust õliga segatud kooke ja õliga võitud hapnemata koogikesi; ja nende juurde kuuluv roaohver ning joogiohvrid!

16 Ja preester viigu need Issanda ette ning toimetagu tema patu- ja põletusohver;

17 jäär aga ohverdagu ta Issandale tänuohvriks koos korvitäie hapnemata leibadega; preester ohverdagu ka tema roa- ja joogiohver!

18 Siis nasiir pügagu oma nasiiripõlve pea paljaks kogudusetelgi ees ja võtku oma nasiiripea juuksed ning pangu tänuohvri all olevasse tulle!

19 Ja preester võtku keedetud jäärasaps, üks hapnemata kook korvist ja üks hapnemata koogike ning pangu nasiiri kätele, pärast seda kui see oma nasiirijuuksed on püganud.

20 Ja preester kõigutagu neid Issanda ees kõigutusohvrina; see olgu preestrile pühitsetud koos kõigutusrinna ja tõstesapsuga; pärast seda võib nasiir veini juua.

21 See on seadus nasiiri kohta, kes tõotab oma ohvrianni Issandale nasiiripõlve pärast lisaks sellele, mis ta jõud muidu lubab. Vastavalt tõotusele, mis ta tõotab, peab ta toimima oma nasiiriseaduse järgi.'

22 Ja Issand rääkis Moosesega, öeldes:

23 'Räägi Aaroni ja ta poegadega ning ütle: Õnnistades Iisraeli lapsi, öelge neile nõnda:

24 Issand õnnistagu sind ja hoidku sind!

25 Issand lasku oma pale paista sinu peale ja olgu sulle armuline!

26 Issand tõstku oma pale sinu üle ja andku sulle rahu!

27 Nõnda pandagu minu nimi Iisraeli laste peale ja mina õnnistan neid!'

   

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Heaven and Hell # 287

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287. Because these are the origins of peace, the Lord is called the Prince of Peace and says that peace comes from him and that peace is in him. So too angels are called angels of peace and heaven the dwelling place of peace, as in the following passages:

A child is born to us, a son is given to us, on whose shoulder the government [shall rest], and his name shall be called Wonderful, Counselor, God, Hero, Eternal Father, Prince of Peace; of the increase of government and peace there shall be no end. (Isaiah 9:5-6 9:6-7)

Jesus said, "Peace I leave with you, my peace I give you, not as the world gives do I give to you." (John 14:27)

I have told you these things so that you might have peace in me. (John 16:33)

May Jehovah lift his face to you and give you peace. (Numbers 6:26)

The angels of peace weep bitterly, the highways are ruined. (Isaiah 33:7-8)

The work of justice will be peace, and my people will live in a dwelling place of peace. (Isaiah 32:17-18)

[2] We may also gather that "peace" in the Word means divine and heavenly peace from other passages where it is mentioned, as for example in Isaiah 52:7; 54:10; 59:8; Jeremiah 16:5; 25:37; 29:11; Haggai 2:9; Zechariah 8:12; Psalms 37:37; and elsewhere.

Because peace means the Lord and heaven and also heavenly joy and the delight of good, greetings in ancient times were - and consequently still are-"Peace be with you." The Lord confirmed this, too, when he sent out his disciples and told them, "When you enter a house, first say 'Peace be upon this house'; and if a child of peace is there, let your peace rest upon it" (Luke 10:5-6). Further, the Lord himself said "Peace be with you" when he appeared to the apostles (John 20:19, 21, 26).

[3] A state of peace is also meant in the Word when it says that "Jehovah smelled an odor of quietness," as in Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17, 2:2, 9, 6:8, 14 6:15, 21?; Leviticus 23:12-13, 18; Numbers 15:3, 7, 13, 28:6, 8, 13, 29:2, 6, 8, 13, 36. "An odor of quietness," in the heavenly sense, means a perception of peace. 1

Since peace means the oneness of the Divine itself and the divine human in the Lord and the union of the Lord with heaven and with the church and with everyone in heaven, and also with everyone in the church who accepts him, the Sabbath was instituted as a reminder of these matters and was named for quietness and peace. It became the holiest symbol of the church, which is why the Lord called himself the Lord of the Sabbath (Matthew 12:8; Mark 2:27-28; Luke 6:5). 2

Poznámky pod čarou:

1. [Swedenborg's footnote] An odor in the Word means a perception of something pleasant or unpleasant, depending on the quality of the love and faith of the entity described: 3577, 4626, 4628, 4748, 5021 [5621?], 10292. An odor of quietness, in relation to Jehovah, means a perception of peace: 925, 10054. So frankincense, various kinds of incense, and the fragrances in oils and salves came to be representative: 925, 4748, 5621, 10177.

2. [Swedenborg's footnote] In the highest sense, the Sabbath means the oneness of the Divine itself with the divine human in the Lord; and in the inner sense the union of the Lord's divine human with heaven and the church. In a general sense it means the union of the good and the true and therefore the heavenly marriage: 8495, 10356, 10730. So the rest on the Sabbath day meant the state of that oneness, because then the Lord has rest, through which peace and salvation come to the heavens and to earth; and in a relative sense it means the union of the Lord with us, because then we have peace and salvation: 8494, 8510, 10360, 10367, 10370, 10374, 10668, 10730.

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

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Arcana Coelestia # 9323

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9323. 'And He will bless your bread and your water' means the increase of the good of love and of the truth of faith. This is clear from the meaning of 'being blessed by Jehovah' as being made fruitful in forms of good and being multiplied in truths, dealt with in 2846, 3406, 4981, 6091, 6099, 8939, thus an increase in the kinds of things that belong to love and faith; from the meaning of 'bread' as the good of love, dealt with in 276, 680, 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 6118, 8410; and from the meaning of 'water' as the truth of faith, dealt with in 680, 739, 2702, 3058, 3424, 4976, 5668, 6346, 7307, 8568. Since 'bread' meant all the good of love and 'water' all the truth of faith in their entirety, and since 'being blessed by Jehovah' means every increase in them, people in the ancient Churches were accustomed to express the wish, May Jehovah bless [your] bread and water. It was also common to speak of 'bread and water' when all natural food and drink were to be expressed and all spiritual goodness and truth to be understood; for the latter are what nourish spiritual life, just as the former nourish natural life, 4976.

[2] Such goodness and truth are meant by 'bread and water' in the following places: In Isaiah,

Behold, Jehovah Zebaoth is taking away from Jerusalem and Judah the whole staff of bread, and the whole staff of water. Isaiah 3:1.

'The staff of bread' stands for power and life provided by good, 'the staff of water' for power and life provided by truth. In Ezekiel,

Behold, I am breaking the staff of bread in Jerusalem, so that they may eat bread by weight and with anxiety, and drink water by measure and with dismay; that they may be in want of bread and water, and will be dismayed with one another, 1 and waste away on account of their iniquity. Ezekiel 4:16-17.

'Being in want of bread and water' means being deprived of the good of love and of the truth of faith, as is plainly evident since it says 'that they will be dismayed with one with another, and waste away on account of iniquity'.

[3] The like occurs again in the same prophet,

They will eat their bread with anxiety, and drink their water with dismay, so that her land may be devastated of its fullness, on account of the violence of all who dwell in it. Ezekiel 12:19.

In Amos,

Behold, the days are going to come, in which I will send a famine on the land, not a famine of bread, nor a thirst for water, but for hearing the words of Jehovah. Amos 8:11.

In the first Book of Kings,

The man of God said to Jeroboam, If you were to give me half your house, I would not go in with you; nor would I eat bread nor drink water in this place. For Jehovah had so commanded, saying, You shall not eat bread, nor drink water, nor return by the way you came. But a prophet from Bethel said to him that he had been told by Jehovah that he was to eat bread and drink water with him (he was lying). 2 And he went back with him, and ate bread in his house, and drank water. For that reason he was torn to pieces by a lion. 1 Kings 13:8-9, 16-19, 24.

His refusal to eat bread or drink water with Jeroboam was a sign of his abhorrence of the good there and also of the truth, because they had been rendered profane. For Jeroboam had profaned the altar and all the holy things of worship, as is evident from the historical descriptions at this point in the Word.

[4] A lack of spiritual goodness and truth was meant by the absence of rain for three and a half years when Ahab was king, resulting in a lack of bread and of water, during which time Elijah went to a widow in Zarephath and asked her for a little water in a vessel so that he might drink, and a piece of bread so that he might eat, 1 Kings 17, 18. For 'bread' meant all the good of the Church, and 'water' all the truth of the Church, as stated above. Since such things in those times were representative for the reason that only something representative of the Church existed among those people, and since things of a representative nature were used therefore in the composition of the Word, including the historical section, goodness and truth laid waste was accordingly represented by the lack of bread and water. And because 'bread' meant all the good of love in its entirety, therefore also the sacrifices were referred to as 'bread', 2165, and therefore also the Lord calls Himself 'the bread which comes down from heaven', John 6:48, 50-51; for the Lord is the Good itself of Love.

Poznámky pod čarou:

1. literally, will be desolated a man and his brother

2. i.e. the prophet from Bethel was lying when he told the man of God that God had commanded him (that prophet) to bring the man of God to his house

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