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Mooseksen kirja 23

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1 Ja Herra puhui Mosekselle, sanoen:

2 Puhu Israelin lapsille ja sano heille: nämät ovat Herran juhlat, jotka teidän pitää kutsuman pyhiksi kokouksiksi: ne ovat minun juhlani.

3 Kuusi pävää pitää sinun työtä tekemän, vaan seitsemäntenä päivänä on se suuri sabbati, pyhä kokous, jona ei teidän pidä yhtään työtä tekemän; sillä se on Herran sabbati kaikissa teidän asuinsioissanne.

4 Nämät ovat Herran juhlapäivät, pyhät kokoukset, jotka teidän pitää pitämän määrätyillä ajallansa:

5 Neljäntenätoistakymmenentenä päivänä ensimmäisenä kuukautena, kahden ehtoon välillä, on Herran pääsiäinen.

6 Ja viidentenätoistakymmenentenä päivänä sinä kuukautena on Herran happamattoman leivän juhla: silloin pitää teidän syömän happamatointa leipää seitsemän päivää.

7 Ensimmäisenä päivänä olkoon teillä pyhä kokous, eikä yhtään raskasta työtä pidä teidän silloin tekemän.

8 Ja teidän pitää uhraaman Herralle tuliuhria seitsemän päivää. Seitsemäntenä päivänä on pyhä kokous. (Ja silloin myös) ei pidä teidän yhtäkään raskasta työtä tekemän.

9 Ja Herra puhui Mosekselle, sanoen:

10 Puhu Israelin lapsille, ja sano heille: koska te tulette sille maalle, jonka minä annan teille, ja te leikkaatte sen elon, niin teidän pitää viemän papille lyhteen teidän elostanne uutiseksi.

11 Ja sen lyhteen pitää hänen häälyttämän Herran edessä, että se olis otollinen teiltä: päivää jälkeen sabbatin pitää papin sen häälyttämän.

12 Ja teidän pitää sinä päivänä, jona teidän lyhteenne häälytetään, uhraaman virheettömän vuosikuntaisen karitsan polttouhriksi Herralle.

13 Ja ruokauhriksi kaksi kymmenestä sämpyläjauhoja, sekoitetut öljyllä, tuliuhriksi ja lepytyshajuksi Herralle, niin myös juomauhriksi neljännes hinni viinaa.

14 Ja ei pidä teidän syömän uudisleipää, kuivattua tähkäpäätä eli jyviä, siihen päivään asti, jona te kannatte teidän Jumalallenne uhrin. Sen pitää oleman ijankaikkisen säädyn teidän sukukunnillenne kaikissa teidän asuinsioissanne.

15 Sitte pitää teidän lukeman toisesta sabbatin päivästä, koska te kannoitte häälytyslyhteen edes: seitsemän täysinäistä viikkoa ne pitää oleman,

16 Toiseen päivään asti, seitsemännen viikon jälkeen, (se on) viisikymmentä päivää pitää teidän lukeman, ja sitte uhraaman Herralle uutta ruokauhria.

17 Ja uhraaman kaikista teidän asumasioistanne kaksi häälytysleipää, kahdesta kymmeneksestä sämpyläjauhoja, hapatettuina pitää ne kypsettämän, Herranne uutiseksi.

18 Ja pitää tuoman teidän leipänne kanssa seitsemän vuosikuntaista ja virheetöintä karitsaa, ja yhden nuoren mullin, ja kaksi oinasta: sen pitää oleman Herran polttouhrin, ja heidän ruokauhrinsa ja juomauhrinsa, se on makian hajun tuli Herralle.

19 Niin myös pitää teidän valmistaman kauriin rikosuhriksi, niin myös kaksi vuosikuntaista karitsaa kiitosuhriksi.

20 Ja papin pitää häälyttämän ne uudisleivän kanssa häälytykseksi Herran edessä, kahden karitsan kanssa. Ja pitää oleman Herralle pyhät, ja papin omat.

21 Ja teidän pitää kuuluttaman tämän päivän: tämä pitää teille pyhä kokous oleman. Ei teidän pidä (silloin) yhtäkään raskasta työtä tekemän: ijankaikkisen säädyn pitää sen oleman teidän sukukunnissanne, kaikissa teidän asuinsioissanne.

22 Koska te leikkaatte elon teidän maastanne, ei sinun pidä ylen tyynni peltos kulmia leikkaaman, eikä elon päitä noukkiman, vaan jättämän ne vaivaisille ja muukalaisille. Minä olen Herra teidän Jumalanne.

23 Ja Herra puhui Mosekselle, sanoen:

24 Puhu Israelin lapsille, ja sano: ensimäisenä päivänä seitsemäntenä kuukautena pitää teidän pitämän sabbatin, soittamisen muistoksi: se on pyhä kokous.

25 Silloin ei pidä teidän yhtään raskasta työtä tekemän, ja teidän pitää uhraaman tuliuhri Herralle.

26 Ja Herra puhui Mosekselle, sanoen:

27 Kymmenentenä päivänä tänä seitsemäntenä kuuna on sovintopäivä, se pitää oleman teille pyhä kokous: silloin vaivatkaat sielujanne, ja uhratkaat Herralle tuliuhri.

28 Ja ei pidä teidän yhtään työtä tekemän sinä päivänä; sillä se on sovintopäivä, että te sovitettaisiin Herran teidän Jumalanne edessä.

29 Sillä jokainen sielu, jota ei sinä päivänä vaivata, pitää hävitettämän kansastansa.

30 Ja jokainen sielu, joka sinä päivänä jotakin työtä tekee, sen minä hukutan kansastansa.

31 Sentähden ei pidä teidän (silloin) mitään työtä tekemän: sen pitää oleman ijankaikkisen säädyn teidän sukukunnillenne kaikissa teidän asuinsioissanne.

32 Se on teidän suuri sabbatinne, ja teidän pitää vaivaaman sielujanne: yhdeksäntenä päivänä kuusta ehtoona pitää teidän pitämän tämän sabbatin, ehtoosta niin ehtoosen.

33 Ja Herra puhui Mosekselle, sanoen:

34 Puhu Israelin lapsille, sanoen: viidentenätoistakymmenentenä päivänä tänä seitsemäntenä kuukautena on lehtimajan juhla, seitsemän päivää Herralle.

35 Ensimäisenä päivänä pitää oleman pyhä kokous: ei teidän pidä yhtään raskasta työtä (silloin) tekemän.

36 Seitsemän päivää pitää teidän uhraaman tuliuhria Herralle, kahdeksantena päivänä pitää teillä pyhä kokous oleman, ja teidän pitää tekemän tuliuhri Herralle; sillä se on päätöspäivä: ei pidä teidän yhtään raskasta työtä (silloin) tekemän.

37 Nämät ovat Herran juhlapäivät, jotka teidän pitää kutsuman pyhäksi kokoukseksi, ja uhraaman Herralle tuliuhria, polttouhria, ruokauhria, juomauhria, ja muita uhreja, jokaisen päivänänsä.

38 Ilman Herran sabbatia, ja ilman teidän lahjojanne ja ilman kaikkia lupauksianne, ja ilman kaikkia mielellisiä antimianne, joita teidän pitää antaman Herralle.

39 Niin pitää nyt teidän viidentenätoistakymmenentenä päivänä seitsemäntenä kuukautena, koottuanne vuoden tulon maalta, juhlallisesti viettämän Herran riemujuhlaa, seitsemän päivää: ensimäisenä päivänä on sabbati, ja kahdeksantena päivänä on myös sabbati.

40 Ja teidän pitää ensimäisenä päivänä ottaman teillenne hedelmiä ihanasta puusta, palmun versoja, ja oksia paksu-oksaisista puista ja pajuja ojista, ja oleman riemuiset seitsemän päivää, Herran teidän Jumalanne edessä.

41 Ja pitää niin pitämän Herralle sitä riemujuhlaa vuodessa seitsemän päivää: sen pitää oleman ijankaikkisen säädyn teidän sukukunnissanne, että teidän niin pitää pyhää riemujuhlaa pitämän seitsemäntenä kuukautena.

42 Seitsemän päivää pitää teidän asuman lehtimajoissa: joka omainen on Israelissa, hänen pitää asuman lehtimajoissa,

43 Että teidän sukunne tietäisivät, kuinka minä olen antanut Israelin lapset asua majoissa, koska minä johdatin heitä Egyptin maalta: Minä Herra teidän Jumalanne.

44 Ja Moses sanoi nämät Herran juhlapäivät Israelin lapsille.

   


SWORD version by Tero Favorin (tero at favorin dot com)

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Arcana Coelestia # 9296

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9296. 'And the feast of ingathering at the end of the year, when you have gathered in [the fruit of] your labours from the field' means the worship of a thankful mind on account of the implanting of good after that, and so on account of regeneration and complete deliverance from damnation. This is clear from the meaning of 'the feast' as worship of the Lord and thanksgiving, dealt with above in 9286, 9287, 9294, and so the worship of a thankful mind; from the meaning of 'ingathering', when speaking of the implanting of truth in good, as the implanting of good itself; from the meaning of 'the end of the year' as the end of labours; and from the meaning of 'when you have gathered in [the fruit of] your labours from the field' as the enjoyment and use of all that has been planted in good. For not only products of the field are meant by 'labours' but also those of the vineyard and the olive-grove, so that the fruits of the earth are meant, as is evident from the description of this feast in Moses,

You shall celebrate the feast of tabernacles seven days, when you gather in from your threshing-floor, and from your winepress. And Jehovah your God will bless you in all your produce, and in all the labour of your hands. Deuteronomy 16:13, 15.

And elsewhere,

On the fifteenth day of the seventh month, when you have gathered in the fruit of the earth, you shall keep the feast of Jehovah seven days. Leviticus 23:39.

[2] Since this feast means worshipping the Lord with a thankful mind on account of the implanting of good, and so on account of complete deliverance from damnation, what the implanting of good is must first be explained here. It has been shown in various places already that a person has two powers of life - the understanding and the will - and that the understanding is dedicated to receiving truth and the will to receiving good. For there are two realities to which all things throughout creation, both in heaven and in the world, have connection, namely truth and good. From this it is also evident that these two realities compose a person's life, that the truth of faith and the good of charity compose his new life, and that unless they have both been implanted in the person he has no new life. In what way the truth of faith is sown and implanted in a person is well known in the Church, but in what way the good of charity is, is not as yet so well known. When a person is a young child he receives good from the Lord, that good being the good of innocence as it exists with young children. This good composes the first beginnings of a new will with a person, and it develops in the next period of life in the measure that he leads an innocent life among those of his own age, behaves properly in life and does what he is told by parents and teachers. It develops more fully however with those who subsequently allow themselves to be regenerated. This the Lord foresees, and according to the state of their subsequent life He makes provision for it. For in every present moment the Lord foresees what is bad and provides what is good; He does so from the moment the person is conceived even into eternity. At a later stage, when the person has grown up and starts to think from self, then to the extent that he is carried away by the delights of self-love and love of the world that new will, that is, first beginnings of a new will, is closed, and to the extent that he is not carried away by those delights it is opened and also perfected.

[3] But in what way it is perfected through the implanting of truth must be stated next. That new will, which is formed from the good of innocence, is the dwelling-place by means of which the Lord comes in and resides with a person, rousing the person to will what is good, and from willing good to doing it. This influx is effective with a person to the extent that he refrains from evils. It gives him the ability to know, see into, reflect on, and have an understanding of truths and forms of good. The truths and forms of good occur on the level of both private and public life, and he receives that ability according to his delight in service. After this the Lord flows by way of that good into the truths the person knows from the teachings of the Church; He then summons from his memory the kinds of truths that may help him serve usefully in life, implanting those truths in the good and perfecting it. So it is that the good present with a person depends entirely on his service in life. If that service is rendered for his neighbour's benefit, that is, for the good of fellow-citizen, country, Church, heaven, and for the Lord, then that good is the good of charity. But if his service in life is rendered solely for the sake of self and the world, then those first beginnings of a new will are closed. Below them a will is formed from the evils of self-love and love of the world, and arising from this an understanding from falsities. This will is closed above and open below, that is, it is closed in heaven's direction and open in the world's. All this shows in what way truths are planted in good and give it form. It also shows that when a person is governed by good he is in heaven with the Lord; for as stated above, the new will, where the good of charity resides, is the Lord's dwelling-place and is therefore heaven with a person. And the new understanding extending from it is so to speak a tabernacle or booth through which people pass in and out.

[4] These kinds of things in general and in particular were represented by this feast, which was a feast of ingathering of the fruits of the earth, and was called the feast of tabernacles. The establishment of this feast, spoken of in Moses as follows, shows that this is so,

On the fifteenth day of the seventh month, when you have gathered in the fruit of the earth, you shall keep the feast of Jehovah seven days; on the first day there shall be a sabbath, and on the eighth day a sabbath. And you shall take for yourselves on the first day the fruit of a fine tree, 1 fronds of palm trees, and the bough of a thick tree, and willows of the powerful stream; and you shall be glad before Jehovah your God seven days. You shall dwell in tabernacles seven days. All native Israelites shall dwell in tabernacles, that your generations may know that I caused the children of Israel to dwell in tabernacles when I brought them out of the land of Egypt. Leviticus 23:39-44.

And elsewhere,

You shall celebrate the feast of tabernacles seven days, when you gather in from your threshing-floor, and from your press. You shall be glad in your feast, you and your son and your daughter and your male slave and your female slave and the Levite and the sojourner and the orphan and the widow who are within your gates. And you will be altogether glad. Deuteronomy 16:13-15.

[5] The state when good has been implanted by the Lord through truth, thus the state when heaven resides with a person, was represented by this feast. This is evident from the internal sense of all that is mentioned in these passages, which is this: The fifteenth day of the seventh month means the end of the former state and the beginning of a new state. (That this is the meaning of the fifteenth, see 8400, and also of the seventh, 728, 6508, 8976, 9228.) The fruit of the earth, which had been gathered in by then, means the good of charity, 43, 55, 913, 983, 2846, 2847, 3146, 7690, 7692. Gathering in from the threshing-floor and from the press has a similar meaning. For grain, which is a product of the threshing-floor, is the good of truth, 5295, 5410; wine, which is a product of the press, is truth derived from good, 6377; and oil, which is also a product of the press, is good which is a source of truth, 886, 3728, 4582, 4638. A sabbath on the first day and a sabbath on the eighth day mean the joining of truth to good, and in a reciprocal manner the joining of good to truth, the sabbath meaning truth and good joined together, 8495, 8510, 8890, 8893, 9274. The reason why the eighth day too was called a sabbath is that eighth meant the beginning of a new state, 2044, 8400 (end).

[6] The fruit of a fine tree which they were to take on the first day meant festivity and joy because good had been implanted, which is why the words you shall be glad before Jehovah follow; fronds of palm trees meant internal truths of that good, 8369; the bough of a thick (or tangled) tree meant relatively external truths of good, or known facts, 2831, 8133; and willows of the powerful stream meant rather more external truths, which belong to impressions received by the bodily senses. The tabernacles in which they were to dwell seven days means the holiness of love received from the Lord and offered in return to the Lord, 414, 1102, 2145, 2152, 3312, 3391, 4391, 4599, also the holiness of union, 8666. Native Israelites means those governed by the good of charity, and therefore also means - in the abstract sense - that good, 3654, 4598, 5801, 5803, 5806, 5812, 5817, 5819, 5826, 5833, 6426, 7957. The rejoicing of all at that time meant the joy such as that felt by those who are governed by good received from the Lord, thus such as that felt by those in heaven. For one who is governed by the good of charity received from the Lord is in heaven with the Lord. These are the things on account of which that feast was established.

Poznámky pod čarou:

1. literally, a tree of honour

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

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Arcana Coelestia # 2718

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2718. 'A wife from the land of Egypt' means the affection for knowledge, which the member of the spiritual Church possesses. This is clear from the meaning of 'a wife' as affection or good, dealt with in 915, 2517, and from the meaning of 'Egypt' as knowledge, dealt with in 1164, 1165, 1186, 1462. In this verse the member of the spiritual Church is described so far as the nature of his good, that is, the essence of his life, is concerned - that the good residing with him is obscure, but that it is brightened with light from the Lord's Divine Human. From that brightening of it the affection for truth arises in the rational part of his mind, and the affection for knowledge in the natural part. The reason the affection for good such as resides within the celestial man cannot arise in the spiritual man, but instead the affection for truth, is that the good residing with him is implanted in the understanding part of his mind, and is obscure compared with the celestial man's good, as shown in 2715. From this good no other type of affection can be generated and derived within his rational than the affection for truth, and through this affection for truth the affection for knowledge within the natural. No other truth is meant in this case than that which the person believes to be the truth, even though it may not in itself be the truth. Nor is knowledge used to mean such knowledge as the learned possess but all factual knowledge with which a person can be taught from what he experiences or hears in everyday life, from doctrine, and from the Word. It is the affection for such truth and knowledge that exists within the member of the spiritual Church.

[2] So that it may be known what is meant by the affection for truth existing with someone and what by the affection for good, let a brief statement be made regarding them. Those with the affection for truth think about, question, and discuss whether a thing is true, whether it is so. And when they are convinced it is true, or is so, they think about, question, and discuss what it is. Thus they remain rooted on the doorstep and cannot be admitted into wisdom until they no longer have any doubts. Those however with whom the affection for good exists know and perceive that the thing is so from the good itself governing them. Thus they do not remain on the doorstep but are in a room inside, having been admitted into wisdom.

[3] Take as an example the consideration that it is a celestial gift to think and to act from an affection for good, or from good. Those with whom the affection for truth exists discuss whether this is so, whether such a gift can exist, and what it may be. And so long as they are turning over doubts about it they are unable to be admitted. But those with the affection for good do not discuss or turn doubts over but assert that the thing is true and are for that reason admitted. For those with whom the affection for good exists, that is, those who are celestial, start off where those with the affection for truth, that is, those who are spiritual, come to a halt, so that the furthest point reached by the latter is the starting point for the former. That being so, those who are celestial are given to know, recognize, and perceive that affections for good are countless - as numerous as the communities in heaven - and that they are all joined together by the Lord into a heavenly form so as to constitute one human being so to speak. They are also given to define by perception the genus and species to which each affection belongs.

[4] Or take this example: All delight, blessedness, and happiness belong wholly to love, but the nature of the love determines that of the delight, blessedness, and happiness. The spiritual man fixes his mind on the question whether this is true and whether delight, blessedness, and happiness may not spring from some other source, such as from mixing with others, talking to others, meditation, or learning, and also whether they reside in possessions, position, reputation, and the glory resulting from these. As long as he is asking such questions he does not confirm himself in the truth that none of these accomplishes anything, only the affection born of love which is present within them and making them what they are. The celestial man however does not remain rooted in such preliminary questionings but immediately asserts that the thing is true. Consequently he is interested in the end in view and the realization of this, that is, he is governed by the very affections born of love which are countless, and in each one of which there are things beyond description, involving variations of delight, blessedness, and happiness that have no end.

[5] Take as a further example the consideration that the neighbour is to be loved for the good that resides with him. Those with whom the affection for truth exists think, question, and discuss whether this is true, that is, whether it is so. They ask what the neighbour is, what good is; but they go no further than this, and therefore they shut the door to wisdom against themselves. Those however with the affection for good assert that the thing is so and do not consequently shut the door against themselves but enter in and so come to know, recognize, and perceive from good who is pre-eminently the neighbour, also in what degree he is the neighbour, and that everyone in differing ways is the neighbour. Thus they perceive things beyond description, over and above what is known to those with the affection solely for truth.

[6] Take as yet another example the truth that a person who loves the neighbour for the good within him loves the Lord. Those with the affection for truth question whether this is so. And if they are told that anyone who loves the neighbour for the good within him loves the good, and that - since all good comes from the Lord and the Lord is present in good - when anyone loves good he also loves the Lord from whom that good comes and in which He is present, they then question whether that too is so. They also ask what loving good is, as well as what good is, and whether the Lord is present more so in good than in truth. As long as they remain rooted in such questionings they cannot get even a distant view of wisdom. But those with the affection for good know from perception that the thing is so and immediately behold the whole field of wisdom leading right on to the Lord.

[7] From these examples it may become clear why in comparison with those who have the affection for good, that is, with those who are celestial, obscurity exists with those who have the affection for truth, that is, with those who are spiritual Nevertheless the latter are able to pass from obscurity into light, provided that they are willing to adopt the affirmative attitude that all good belongs to love to the Lord and charity towards the neighbour; also that love and charity constitute spiritual conjunction, and that these are the source of all blessedness and happiness, thus that heavenly life consists in the good belonging to love received from the Lord, but not in the truth of faith separated from it.

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