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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 # 4599

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4599. 'And pitched his tent beyond the tower of Eder' means more interior aspects of this. This is clear from the meaning of 'pitching a tent' as an advance in holiness, in this case towards more interior aspects - 'a tent' meaning holiness, see 414, 1102, 2145, 2152, 3312, 4391; from the meaning of 'beyond the tower' as into more interior aspects, dealt with below; and from the meaning of 'Eder' as the nature of the state, that is to say, the nature of the advance made in holiness towards more interior aspects. This tower possessed that meaning from of old, but because there is no further reference to it in the Word apart from Joshua 15:21, this cannot be proved from parallel passages in the way other names can. The reason 'beyond the tower' means towards more interior aspects is that things which are more interior are expressed as objects that are lofty and high - as mountains, hills, towers, housetops, and the like. The reason for this is that minds which form their ideas from natural objects in the world as perceived through the external senses see things of an interior nature as objects that are higher than others, 2148.

[2] That 'towers' means interior things may also be seen from other places in the Word, as in Isaiah,

My beloved had a vineyard on a very fertile hill, 1 which he surrounded [with an enclosure] and gathered out the stones, and planted it with the choicest vine, and built a tower in the midst of it. Isaiah 5:1-2.

'A vineyard' stands for the spiritual Church, 'the choicest vine' for spiritual good, 'he built a tower in the midst of it' for the interior aspects of truth. Similarly also in the Lord's parable in Matthew,

A householder planted a vineyard, and set a hedge around it, and dug a winepress in it, and built a tower, and let it out to tenants. Matthew 21:33; Mark 12:1.

[3] In Ezekiel,

The sons of Arvad, and your army, were on your walls round about, and Gammadim were in your towers; they hung their shields on your walls round about; they made perfect your beauty. Ezekiel 27:11.

This refers to Tyre, by which are meant cognitions of good and truth, or people who possess these cognitions. 'Gammadim in its tower' stands for cognitions of interior truth.

[4] In Micah,

Jehovah will reign over them in Mount Zion, from now on and for ever. And you, O tower of the flock, hill of the daughter of Zion, to you will it come, and the former kingdom will return, the kingdom of the daughter of Jerusalem. Micah 4:7-8.

This describes the Lord's celestial kingdom. 'Mount Zion' describes the inmost part of it, which is love to the Lord; 'hill of the daughter of Zion' its immediate derivative, which is mutual love, called in the spiritual sense charity towards the neighbour; 'tower of the flock' describes its interior truths of good. The existence of a spiritual-celestial kingdom from this is meant by 'the kingdom of the daughter of Jerusalem'. In David,

Mount Zion will be glad, the daughters of Judah will be exultant, because of Your judgements. Encompass Zion, and go around her; count up her towers. Psalms 48:11-12.

Here 'towers' stands for interior truths which defend the things that constitute love and charity.

[5] In Luke,

Whoever does not carry his own cross and come after Me cannot be My disciple. For who of you, when he wishes to build a tower, does not first sit down and work out the cost, whether he has the means to complete it? Or what king going to encounter another king in war does not first sit down and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? So every one of you who does not renounce all that is his own cannot be My disciple. Luke 14:27-28, 31, 33.

Anyone who is not acquainted with the internal sense of the Word can only suppose that here the Lord was using comparisons, and that the expressions 'building a tower' and 'going to war' were not used to mean anything more. He does not know that each comparison in the Word has a spiritual meaning, and is representative, and that 'building a tower' means acquiring interior truths to oneself and 'going to war' fighting from those truths. For the subject in this quotation is the temptations undergone by those who belong to the Church and are here called the Lord's disciples. Those temptations are meant by 'his own cross' which each of them has to carry; and the truth that they do not in any way conquer of themselves and from what is their own but from the Lord is meant by 'he who does not renounce all that is his own cannot be My disciple'. This is how these expressions hang together; but if the references to a tower and to war are understood to be simply comparisons without a more interior sense they do not hang together. From this one may see what light flows from the internal sense.

[6] The interiors of those who are governed by self-love and love of the world, and so the falsities from which they fight and from which they reinforce their kind of religion, are also expressed as 'towers' in the contrary sense, as in Isaiah,

The height of men (vir) will be brought low, and Jehovah alone will be exalted on that day, for the day of Jehovah Zebaoth will be against everyone that is lofty and high, and against everyone that is lifted up, and he will be humbled; and against all the cedars of Lebanon that are high and lifted up and against all the oaks of Bashan, and against all high mountains, and against all hills that are lifted up, and against every lofty tower and against every fortified wall. Isaiah 2:11-18.

Here the interior and exterior aspects of those loves are described by cedars, oaks, mountains, hills, a tower, and a wall - interior falsities being described by 'a tower'. Thus interior things are again described by objects that are 'high'. The difference however is this: People who are governed by these - by evils and falsities - believe that they themselves are high and above others, whereas those who are governed by goods and truths believe that they themselves are least and below others, Matthew 20:26-27; Mark 10:44. All the same, goods and truths are described as things that are 'high' because in heaven they are closer to the Most High, that is, to the Lord. Furthermore 'towers' is used in the Word in reference to truths, but 'mountains' to forms of good.

Poznámky pod čarou:

1. literally, on a horn of a son of oil

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