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1 Ja Herra puhui Mosekselle, sanoen:

2 Käske Israelin lapsille, ja sano heille: minun uhristani, joka minun leipäni on, tuliuhriksi ja lepytyshajuksi minulle, pitää teidän vaarinottaman, niin että te sen ajallansa minulle uhraatte.

3 Ja sano heille: tämä on tuliuhri, jonka teidän pitää uhraaman Herralle: kaksi virheetöintä vuosikuntaista karitsaa jokapäivä, alinomaiseksi polttouhriksi.

4 Yhden karitsan pitää sinun valmistaman aamulla, ja toisen pitää sinun valmistaman kahden ehtoon välillä.

5 Siihen kymmenesosa ephaa sämpyläjauhoja ruokauhriksi, sekoitettuna puserretulla öljyllä, neljännellä osalla hinniä.

6 Se on alinomainen polttouhri, joka Sinain vuorella asetettu on makiaksi hajuksi: se on tuliuhri Herralle.

7 Niin myös sen juomauhrin, yhdelle karitsalle neljännen osan hinniä. Ja juomauhri pitää uhrattaman pyhässä, väkevästä viinasta, Herralle.

8 Toisen karitsan pitää sinun valmistaman kahden ehtoon välillä: niinkuin aamullisen ruokauhrin ja juomauhrin pitää sinun sen valmistaman, makian hajun tuleksi Herralle.

9 Mutta sabbatin päivänä kaksi virheetöintä vuosikuntaista karitsaa, ja kaksi kymmenestä sämpyläjauhoja, sekoitettuna öljyllä, ruokauhriksi ja sen juomauhrin.

10 Tämä on joka sabbatin polttouhri, paitsi alinomaista polttouhria juomauhrinensa.

11 Vaan ensimäisenä päivänä joka kuusta pitää teidän uhraaman Herralle polttouhriksi: kaksi nuorta mullia, yhden oinaan, seitsemän vuosikuntaista karitsaa, virheetöintä,

12 Ja kolme kymmenestä sämpyläjauhoja ruokauhriksi, sekoitettuina öljyllä jokaiselle mullille, ja kaksi kymmenestä sämpyläjauhoja ruokauhriksi, öljyllä sekoitettuina, jokaiselle oinaalle,

13 Ja aina kymmenes sämpyläjauhoja ruokauhriksi, öljyllä sekoitettuja, jokaiselle karitsalle: se on lepytyshajun tuli Herralle.

14 Ja heidän juomauhrinsa pitää oleman puoli hinniä viinaa mullille, kolmannes hinniä oinaalle, neljännes hinniä karitsalle. Se on kuukautinen polttouhri, joka kuukaudella ympäri ajastajan.

15 Ja yksi kauris syntiuhriksi Herralle: paitsi alinomaista polttouhria, juomauhrinensa pitää se valmistettaman.

16 Mutta neljäntenätoistakymmenentenä päivänä ensimäisellä kuulla, on pääsiäinen Herralle.

17 Ja viidentenätoistakymmenenentenä päivänä sitä kuuta on juhla. Seitsemän päivää pitää syötämän happamatointa leipää.

18 Ensimäisenä päivänä on pyhä kokous: ei yhtään orjan työtä pidä teidän (silloin) tekemän.

19 Ja teidän pitää uhraaman tuliuhria Herralle polttouhriksi: kaksi nuorta mullia, ja yhden oinaan, niin myös seitsemän vuosikuntaista karitsaa: virheettömät ne pitää teillä oleman.

20 Ja heidän ruokauhrinsa, öljyllä sekoitettuja sämpyläjauhoja, kolme kymmenestä mullille, ja kaksi kymmenestä oinaalle pitää teidän tekemän,

21 Ja aina yhden kymmeneksen jokaiselle niistä seitsemästä karitsasta,

22 Siihen myös yhden kauriin syntiuhriksi, teitä sovittamaan.

23 Paitsi aamuista polttouhria, joka alinomainen polttouhri on, pitää teidän ne tekemän.

24 Tällä tavalla pitää teidän jokaisena seitsemänä päivänä uhraaman leipää makian hajun tuleksi Herralle: paitsi alinomaista polttouhria, pitää se valmistettaman juomauhrinensa.

25 Ja seitsemäntenä päivänä pitää teillä oleman pyhä kokous: ei yhtäkään orjan työtä pidä teidän (silloin) tekemän.

26 Ja uutisten päivänä, kuin te uhraatte uutta ruokauhria Herralle, kuin teidän viikkonne ovat kuluneet, pitää teillä pyhä kokous oleman: ei yhtäkään orjan työtä pidä teidän (silloin) tekemän.

27 Ja teidän pitää uhraaman polttouhria, otolliseksi hajuksi Herralle: kaksi mullia, yhden oinaan ja seitsemän vuosikuntaista karitsaa,

28 Ja heidän ruokauhrinsa: sämpyläjauhoja sekoitettuja öljyllä, kolme kymmenestä kummallekin mullille, kaksi kymmenestä yhdelle oinaalle,

29 Ja aina kymmeneksen kullekin karitsalle, niistä seitsemästä karitsasta,

30 Ja yhden kauriin, teitä sovittamaan.

31 Tämän pitää teidän tekemän, paitsi alinomaista polttouhria, ruokauhrinensa: virheettömät pitää ne teillä oleman, niin myös heidän juomauhrinsa.

   


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

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The New Jerusalem and its Heavenly Doctrine # 221

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221. Of Sacrifices.

"Burnt-offerings" and "sacrifices" signified all things of worship from the good of love, and from the truths of faith (n. 923, 6905, 8680, 8936, 10042). "Burnt-offerings" and "sacrifices" also signified Divine celestial things, which are the internal things of the church, from which worship is derived (n. 2180, 2805, 2807, 2830, 3519). With a variation and difference according to the varieties of worship (n. 2805, 6905, 8936). Therefore there were many kinds of sacrifices, and various processes to be observed in them, and various beasts from which they were (n. 2830, 9391, 9990). The various things which they signified in general, may appear from unfolding the particulars by the internal sense (n. 10042). What "the beasts" which were sacrificed signified in particular (n. 10042). Arcana of heaven are contained in the rituals and processes of the sacrifices (n. 10057). In general they contained the arcana of the glorification of the Lord's Human; and in a respective sense, the arcana of the regeneration and purification of man from evils and falsities; wherefore they were prescribed for various sins, crimes, and purifications (n. 9990, 10022, 10042, 10053, 10057). What is signified by "the imposition of hands" on the beasts which were sacrificed (n. 10023). What by "the inferior parts of the slain beasts being put under their superior parts" in the burnt-offerings (n. 10051). What by "the meal-offerings" that were offered at the same time (n. 10079). What by "the drink-offering" (n. 4581, 10137). What by "the salt" which was used (n. 10300). What by "the altar" and all the particulars of it (n. 921, 2777, 2784, 2811-2812, 4489, 4541, 8935, 8940, 9388-9389, 9714, 9726, 9963-9964, 10028, 10123, 10151, 10242, 10245, 10344). What by "the fire of the altar" (n. 934, 6314, 6832). What by "eating together of the things sacrificed" (n. 2187, 8682). Sacrifices were not commanded, but charity and faith, thus that they were only permitted, shown from the Word (n. 922, 2180). Why they were permitted (n. 2180, 2818).

The burnt-offerings and sacrifices, which consisted of lambs, she-goats, sheep, kids, he-goats, and bullocks, were in one word called "Bread," is evident from the following passages:

And the priest shall burn it upon the altar; it is the bread of the offering made by fire unto Jehovah (Lev. 3: 11, 16).

The sons of Aaron shall be holy unto their God, neither shall they profane the name of their God; for the offerings of Jehovah made by fire, the bread of their God, they do offer. Thou shalt sanctify him, for he offered the bread of thy God. A man of the seed of Aaron, in whom there shall be a blemish, let him not approach to offer the bread of his God (Lev. 21: 68, 17, 21).

Command the sons of Israel, and say unto them, My offering, My bread, for My sacrifices made by fire for an odor of rest, ye shall observe, to offer unto Me in its stated time (Num. 28:2).

He who shall have touched an unclean thing shall not eat of the holy things, but he shall wash his flesh in water; and shall afterwards eat of the holy things, because it is his bread (Lev. 22:6, 7).

They who offer polluted bread upon My altar (Malachi 1:7).

Hence now, as has been said above (n. 214), the Holy Supper includes and comprehends all of the Divine worship instituted in the Israelitish Church; for the burnt-offerings and sacrifices in which the worship of that church principally consisted were called by the one word "bread." Hence, also, the Holy Supper is its fulfilling.

From what has been observed, it may now be seen what is meant by bread in John:

Jesus said to them, Verily, verily, I say unto you, Moses gave them not that bread from heaven, but My Father giveth you the true bread from heaven, for the bread of God is He who came down from heaven, and giveth life unto the world. They said unto Him, Lord, evermore give us this bread. Jesus said unto them, I am the bread of life; he that cometh to Me shall never hunger, and he that believeth on Me shall never thirst. He that believeth on Me hath eternal life. I am the bread of life. This is the bread which cometh down from heaven; that anyone may eat thereof, and not die. I am the living bread which came down from heaven; if anyone shall eat of this bread, he shall live forever (John 6: 31-35, 47-51).

From these passages, and from what has been said above, it appears that "bread" is all the good which proceeds from the Lord, for the Lord Himself is in His own good; and thus that "bread and wine" in the Holy Supper are all the worship of the Lord from the good of love and faith.

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

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Arcana Coelestia # 10053

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10053. 'It is a burnt offering to Jehovah' means the glorification of the Lord's Human. This is clear from the representation of 'a burnt offering' as the glorification of the Lord's Human. The Jewish nation had sacrifices and burnt offerings; the sacrifices served to mean purification from evils and falsities and the implantation of truth, but burnt offerings served to mean the joining of truth to good, thus complete regeneration. In the highest sense however, in which the Lord is the subject, sacrifices meant the ejection of evils and falsities from His Human derived from the mother and the implantation of Divine Truth from the Divine Good that was within Him, while the burnt offerings meant the uniting of Divine Truth to Divine Good. This uniting is what should be understood by glorification. For when He was in the world the Lord made His Human Divine Truth, and also, by uniting this in stages to the Divine Good that was within Him and was the Essential Being (Esse) of His life, He also made His Human Divine Good, thus one with Jehovah. The Essential Being of His life was that which as it exists with others is called the soul from the father; and it was Divine Good itself or Divine Love. But regarding these matters, see what has been shown in the places referred to in 9194, 9315(end), 9528(end). As regards the Lord's expulsion of everything human derived from the mother, till at length He was not her son, see 9315 (end); and as regards 'the Son of Man', which the Lord calls Himself, that He is not Mary's son but Divine Truth, 9807.

[2] Glorification, where the Lord is the subject, means uniting His Human to Divinity itself that was within Him, thus to Jehovah His Father; and by uniting them He also made His Human Divine Good. This is clear from places in the Word which use the terms 'glory' and 'glorification' in reference to Jehovah or the Lord, as in Isaiah,

The glory of Jehovah will be revealed, and all flesh will see it together; for the mouth of the Lord has spoken. Isaiah 40:5.

In the same prophet,

I Jehovah have called You in righteousness, to open the blind eyes, to bring the bound out of prison. I am Jehovah, that is My name; and My glory I will not give to another. Isaiah 42:6-8.

And in the same prophet,

Jehovah will arise over You, and His glory will be seen over You. Nations will walk to Your light. Isaiah 60:2-3.

In these places the Lord is the subject, 'the glory of Jehovah' being used to mean the Lord in respect of Divine Truth; for Jehovah's glory is Divine Truth emanating from the Lord, 9429. That Divine Truth does not come from any other source is the Lord's teaching in John,

You have never heard the Father's voice nor seen His shape. John 5:37.

And since He is the Lord He is Jehovah Himself, for He says, 'I am Jehovah, that is My name; and My glory I will not give to another'.

[3] For this reason also the Lord is called 'the King of glory' in David,

Lift up your heads, O gates, and be lifted up, O ancient doors 1 , and the King of glory will come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Psalms 24:7-10.

Here the Lord is called 'the King of glory' by virtue of Divine Truth, with which He fought against, overcame, and subdued the hells. This was accomplished by His Human when He was in the world, see 9715, 9809, 10019. This is why He is called 'Jehovah strong and mighty in battle', and also a mighty one or 'hero' in Isaiah,

To us a Boy is born, to us a Son is given; His name is God, Hero, Father of Eternity. Isaiah 9:6.

[4] The Lord Himself teaches that Jehovah's glory is the Lord in respect of Divine Truth emanating from His Divine Good, which is Jehovah or the Father, in John,

The Word became flesh, and we saw His glory, glory as of the Only Begotten from the Father. John 1:14.

Here, where it is self-evident that the Lord is meant by the Word which became flesh, 'the Word' is Divine Truth, and so too is 'glory'. In Matthew,

The Son of Man will come in the glory of His Father. Matthew 16:27.

And in Luke,

Jesus said to the disciples, Ought not the Christ to have suffered this and to enter into His glory? Luke 24:26.

'Entering into His glory' means being united to Divine Good which was within Him, thus to Jehovah or His Father. For Jehovah the Father is God's Essential Being (Esse), and God in His Essential Being is Divine Love, thus also Divine Good; and the uniting of the Human to that Good is meant by 'entering into His glory'.

[5] From this it is evident what 'being glorified' means in the following places:

In John,

The Holy Spirit was not yet because Jesus was not yet glorified. John 7:39.

And in the same gospel,

These things Jesus' disciples did not know, but when Jesus was glorified, then they remembered ... . Jesus said, The hour has come that the Son of Man should be glorified. And He said, Father, glorify Your name. [Then] a voice came from heaven, I have both glorified it and will glorify it again. John 12:16, 23, 27-28.

And in the same gospel,

After Judas went out Jesus said, Now is the Son of Man glorified, and God is glorified in Him. And God will glorify Him in Himself, and will glorify Him at once. John 13:31-32.

From these places it is evident that glorification is the uniting of the Lord's Human to Divinity itself which was within Him and is called Jehovah the Father, for it is said that 'God will glorify Him in Himself'. It is also evident from those places that the uniting was fully accomplished by the passion of the Cross, which was the last of His temptations. For the Lord glorified His Human by means of conflicts with hell, which are temptations, see the places referred to in 9528, 9937.

[6] The Lord Himself teaches that when He has been glorified Divine Truth emanates from Him, in John,

The Holy Spirit was not yet because Jesus was not yet glorified. John 7:39.

And in the same gospel,

The Paraclete, the Spirit of truth, whom I will send to you will not speak from Himself. He will glorify Me, for He will receive from what is Mine and declare it to you; all things whatever that the Father has are Mine. John 16:13-15, 28.

'The Spirit of truth' is Divine Truth emanating from the Lord, 9818. The uniting of the Human to the Divine within Him is also described here by the declaration that all things the Father has are His, and elsewhere by the declarations that the Father and He are one and that the Father is in Him and He is in the Father, John 10:30; 14:10-11; see 3704. Thus the glorification or uniting was reciprocal, which too is the Lord's teaching in John,

Father, glorify Your Son, that Your Son also may glorify You. John 17:1.

'Father' is the Divinity itself that was within Him, and 'Son' is the Divine Human.

'The Father' is Divine Good which is within the Lord, see 3704, 7499.

Jehovah in the Word is the Lord, 2921, 6303, 8865.

The Lord is Divinity itself, or Jehovah, in a Human form, see the places referred to in 9315.

Poznámky pod čarou:

1. literally, doors of the world

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