Bible

 

maastamuutto 29

Studie

   

1 "Tee heille näin, pyhittääksesi heidät pappeina palvelemaan minua: Ota mullikka ja kaksi virheetöntä oinasta

2 ja happamatonta leipää ja öljyyn leivottuja happamattomia kakkuja ja öljyllä voideltuja happamattomia ohukaisia; leivo ne lestyistä nisujauhoista.

3 Ja pane ne samaan koriin ja tuo ne korissa, samalla kertaa kuin tuot mullikan ja kaksi oinasta.

4 Tuo sitten Aaron poikinensa ilmestysmajan ovelle ja pese heidät vedellä.

5 Ja ota vaatteet ja pue Aaronin ylle ihokas ja kasukan viitta ja kasukka ja rintakilpi; ja sido hänen ympärilleen kasukan vyö.

6 Pane myös käärelakki hänen päähänsä ja kiinnitä pyhä otsalehti käärelakkiin.

7 Ja ota voiteluöljyä ja vuodata hänen päähänsä ja voitele hänet.

8 Ja tuo hänen poikansa esille ja pue heidän ylleen ihokkaat.

9 Ja vyötä heidät vyöllä, sekä Aaron että hänen poikansa, ja sido päähineet heidän päähänsä, että pappeus olisi heillä ikuisena säätynä. Vihi näin virkaansa Aaron ja hänen poikansa.

10 Ja tuo mullikka ilmestysmajan eteen, ja Aaron poikineen laskekoon kätensä mullikan pään päälle.

11 Ja teurasta sitten mullikka Herran edessä, ilmestysmajan ovella.

12 Ja ota mullikan verta ja sivele sitä sormellasi alttarin sarviin; mutta kaikki muu veri vuodata alttarin juurelle.

13 Ja ota kaikki sisälmyksiä peittävä rasva ja maksanlisäke ja molemmat munuaiset ynnä niiden päällä oleva rasva, ja polta ne alttarilla.

14 Mutta mullikan liha, nahka ja rapa polta tulessa leirin ulkopuolella. Se on syntiuhri.

15 Ja ota toinen oinaista, ja Aaron poikinensa laskekoon kätensä sen oinaan pään päälle.

16 Teurasta sitten oinas ja ota sen veri ja vihmo se alttarille ympärinsä;

17 ja leikkele oinas määräkappaleiksi ja pese sen sisälmykset ja jalat ja pane ne kappaleiden ja pään päälle.

18 Ja polta koko oinas alttarilla. Se on polttouhri Herralle, se on suloisesti tuoksuva uhri Herralle.

19 Ota sitten toinen oinas, ja Aaron poikinensa laskekoon kätensä oinaan pään päälle.

20 Ja teurasta oinas ja ota sen verta ja sivele Aaronin ja hänen poikiensa oikean korvan lehteen ja oikean käden peukaloon ja heidän oikean jalkansa isoonvarpaaseen, mutta vihmo muu veri alttarille ympärinsä.

21 Ja ota alttarilla olevaa verta ja voiteluöljyä ja pirskoita Aaronin ja hänen vaatteidensa päälle, ja samoin hänen poikiensa ja heidän vaatteidensa päälle. Näin hän tulee pyhäkölle pyhitetyksi, sekä hän itse että hänen vaatteensa, ja samoin hänen poikansa ja hänen poikiensa vaatteet.

22 Ota sitten oinaasta rasva ja rasvahäntä ja sisälmyksiä peittävä rasva ja maksanlisäke ja molemmat munuaiset ynnä niiden päällä oleva rasva ja oikea reisi, sillä tämä on vihkiäisoinas.

23 Ja ota pyöreä leipä ja öljyyn leivottu kakku ja ohukainen happamattomien leipien korista, joka on Herran edessä.

24 Ja pane kaikki nämä Aaronin käsiin ja hänen poikiensa käsiin, että toimitettaisiin niiden heilutus Herran edessä.

25 Ota ne sitten heidän käsistään ja polta alttarilla, polttouhrin päällä, suloiseksi tuoksuksi Herran edessä. Se on Herran uhri.

26 Ja ota rintaliha Aaronin vihkiäisoinaasta ja toimituta sen heilutus Herran edessä; ja se olkoon sinun osasi.

27 Näin sinun on pyhitettävä heilutettu rintaliha ja anniksi annettu reisi, se, mitä on heilutettu ja anniksi annettu Aaronin ja hänen poikiensa vihkiäisoinaasta.

28 Ja ne olkoot Aaronin ja hänen poikiensa ikuinen osuus, israelilaisilta saatu, sillä se on anti. Se olkoon israelilaisten anti heidän yhteysuhreistaan, heidän antinsa Herralle.

29 Aaronin pyhät vaatteet tulkoot hänen pojillensa hänen jälkeensä, että heidät niissä voideltaisiin ja vihittäisiin virkaansa.

30 Seitsemänä päivänä on sen hänen pojistaan, joka tulee papiksi hänen sijaansa, puettava ne ylleen, kun hän menee ilmestysmajaan toimittamaan virkaansa pyhäkössä.

31 Ja ota vihkiäisoinas ja keitä sen liha pyhässä paikassa.

32 Ja Aaron poikinensa syököön ilmestysmajan ovella oinaan lihan ynnä leivän, joka on korissa.

33 He syökööt sen, mitä käytettiin heidän sovittamisekseen, kun heidät vihittiin virkaansa ja pyhitettiin, mutta syrjäinen älköön sitä syökö, sillä se on pyhää.

34 Jos jotakin jää tähteeksi vihkiäislihasta tai leivästä seuraavaan aamuun, polta tähteeksi jäänyt tulessa; älköön sitä syötäkö, sillä se on pyhää.

35 Tee näin Aaronille ja hänen pojillensa, aivan niinkuin minä olen sinua käskenyt. Seitsemän päivää kestäköön heidän vihkimisensä.

36 Ja uhraa joka päivä syntiuhrimullikka sovitukseksi, ja puhdista alttari toimittamalla sen sovitus ja voitele se pyhittääksesi sen.

37 Seitsemänä päivänä toimita alttarin sovitus ja pyhitä se. Näin tulee alttarista korkeasti-pyhä; jokainen, joka alttariin koskee, on pyhäkölle pyhitetty.

38 Ja uhraa alttarilla tämä: kaksi vuodenvanhaa karitsaa joka päivä, ainiaan.

39 Uhraa toinen karitsa aamulla ja toinen karitsa iltahämärässä,

40 ja kumpaakin karitsaa kohti kymmenennes lestyjä jauhoja, sekoitettuna neljännekseen hiin-mittaa survomalla saatua öljyä, ja juomauhriksi neljännes hiin-mittaa viiniä.

41 Ja uhraa toinen karitsa iltahämärässä; uhrattakoon se toimittamalla samankaltainen ruokauhri ja juomauhri kuin aamullakin, suloisesti tuoksuvaksi uhriksi Herralle.

42 Tämä olkoon teillä jokapäiväinen polttouhri sukupolvesta sukupolveen ilmestysmajan ovella Herran edessä, jossa minä ilmestyn teille puhuakseni sinun kanssasi.

43 Siinä minä ilmestyn israelilaisille, ja se on oleva minun kirkkauteni pyhittämä.

44 Ja minä pyhitän ilmestysmajan ja alttarin; ja minä pyhitän Aaronin poikinensa pappeina palvelemaan minua.

45 Ja minä asun israelilaisten keskellä ja olen heidän Jumalansa.

46 Ja he tulevat tietämään, että minä olen Herra, heidän Jumalansa, joka vein heidät pois Egyptin maasta, asuakseni heidän keskellään. Minä olen Herra, heidän Jumalansa."

   

Ze Swedenborgových děl

 

Arcana Coelestia # 10021

Prostudujte si tuto pasáž

  
/ 10837  
  

10021. 'And you shall bring the young bull' means a state in which the natural or external man, as this is in its infancy, applies itself. This is clear from the meaning of 'bringing near' as effecting presence and togetherness, dealt with in 9378, 9997, 10001, and also application, 8439, at this point applying oneself to purification and to the reception of goodness and truth from the Divine, because by this sacrifice and by sacrifices generally such application is meant; and from the meaning of 'the young bull' as the good of charity and innocence in the natural or external man, dealt with in 9391, thus the external or natural man as this is in its infancy, for at this time the good of innocence reigns there. While in this state the external man is also in a state of applying itself to purification and to the reception of goodness and truth from the Divine.

[2] Since these matters are now the subject in the internal sense the nature of them must be mentioned. When a person is being regenerated, which happens when he has reached adult life, he is first let into a state of innocence, but a state of external innocence almost like young children's; for their innocence is an external innocence that resides in lack of knowledge. This state serves as the basis for new life while the person is being regenerated; for at this time also the person is a young child so to speak, in that while being regenerated he is conceived anew, born, becomes a young child, and grows up, all of which is accomplished through truth implanted in good. Also to the extent that he comes at this time into authentic good he passes on into the good of internal innocence, which is innocence residing in wisdom. And since the regeneration of a person is an image of the glorification of the Lord, it is evident that the manner in which the Lord glorified Himself, that is, made Divine His Human, is the same. For the subject in the internal sense of this chapter is the glorification of the Lord, 9985; but since the glorification of the Lord's Human is beyond understanding the likeness or image of it must be used to explain it and so give some idea of it. These things have been mentioned first so that people may know what to understand by purification and by reception of goodness and truth, and by joining together the things that are meant by sacrifices generally, and at this point specifically by the sacrifices offered at the consecration of Aaron and his sons to the priestly office.

The regeneration of a person is an image of the glorification of the Lord, see 3138, 3212, 3296, 3490, 4402, 5688.

Young children's innocence is an external innocence, and it resides in lack of knowledge, 2305, 2306, 3494, 3504, 4563, 4797, 5608, 9301.

A person who is being regenerated is conceived anew, born, becomes a young child, then an older one, and grows up, 3203.

The innocence of early childhood serves as a basis, 2780, 3183, 3994, 4797, 5608, 7840.

Cognitions or knowledge of truth and good are implanted in the innocence which belongs to early childhood as their basis, 1616, 2299, 3504, 4797.

The innocence of those who have been regenerated is an internal innocence, and it resides in wisdom, 1616, 3494, 3994, 4797, 5608, 9301, 9938.

The difference between external innocence which young children possess and internal innocence which the wise possess, 2280, 4563, 9301.

The nature of the difference becomes clear from the upbringing and regeneration of children in the next life, dealt with in 2289-2309.

All the good of the Church and heaven holds innocence within itself, and without it good is not good, 2736, 2780, 6013, 7840, 7887, 9262.

What innocence is, 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936.

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 3490

Prostudujte si tuto pasáž

  
/ 10837  
  

3490. Genesis 27

1. And so it was, that Isaac was old and his eyes were becoming dark so that he could not see; and he called Esau his elder son and said to him, My son; and he said to him, Here I am.

2. And he said, Behold now, I am old; I do not know the day of my death.

3. And now take, I beg you, your weapons, your quiver and your bow, and go out to the field and hunt venison for me.

4. And make me savoury food such as I love, and bring it to me, and I will eat, so that my soul may bless you before I die.

5. And Rebekah was listening to Isaac while he spoke to Esau his son. And Esau went to the field to hunt for venison, to bring it [home].

6. And Rebekah said to Jacob her son - she said - Behold, I listened to your father speaking to Esau your brother, saying,

7. Bring me venison, and make me savoury food, and I will eat, and I will bless you before Jehovah, before my death.

8. And now, my son, hearken to my voice, to what I command you.

9. Go now to the flock, and take for me from there two good kids of the she-goats, and I will make them into savoury food for your father, such as he loves.

10. And bring it to your father, and let him eat, so that he may bless you before his death.

11. And Jacob said to Rebekah his mother, Behold, Esau my brother is a hairy man, and I am a smooth man.

12. Perhaps my father will feel me, and I shall be in his eyes as one who misleads, and I shall bring upon myself a curse and not a blessing.

13. And his mother said to him, Upon me be your curse, my son; only hearken to my voice, and go, take them for me.

14. And he went and took them, and brought them to his mother; and his mother made savoury food such as his father loved.

15. And Rebekah took the best clothes 1 of Esau her elder son, which were with her in the house, and put them on Jacob her younger son.

16. And she put the skins of the kids of the she-goats on his hands and on the smooth of his neck.

17. And she gave the savoury food and the bread which she had made into the hand of Jacob her son.

18. And he went to his father, and said, My father. And he said, Behold, here I am; who are you, my son?

19. And Jacob said to his father, I am Esau your firstborn; I have done what you told me. Rise up now; sit, and eat from my venison, so that your soul may bless me.

20. And Isaac said to his son, Why have you found it so quickly, my son? And he said, Because Jehovah your God caused it to come before my face.

21. And Isaac said to Jacob, Come near now, and I will feel you, my son, whether you are my son Esau, or not.

22. And Jacob came near to Isaac his father; and he felt him, and said, The voice is Jacob's voice, and the hands Esau's hands.

23. And he did not recognize him because his hands were hairy like the hands of Esau his brother; and he blessed him.

24. And he said, Are you my very son Esau? And he said, I am.

25. And he said, Bring it to me, and I will eat from my son's venison, so that my soul may bless you. And he brought it to him, and he ate; and he brought him wine, and he drank.

26. And Isaac his father said to him, Come near now, and kiss me, my son.

27. And he came near and kissed him. And he smelled the odour of his clothes, and he blessed him, and he said, See, the odour of my son, like the odour of the field that Jehovah has blessed.

28. And God will give to you of the dew of heaven, and of the fatness of the land, and abundance of grain and of new wine.

29. Peoples will serve you, and peoples will bow down to you. Be lord over your brothers, and your mother's sons will bow down to you. Cursed are those cursing you, and blessed those blessing you.

30. And so it was, as soon as Isaac had finished blessing Jacob, and Jacob had only just gone out from the presence of Isaac his father, that Esau his brother came in from his hunting.

31. And he too made savoury food, and brought it to his father; and he said to his father, Let my father arise, and eat from his son's venison, so that your soul may bless me.

32. And Isaac his father said to him, Who are you? And he said, I am your son, your firstborn, Esau.

33. And Isaac trembled very greatly, and he said, Who then is he who has hunted venison and brought it to me, and I have eaten from all of it before you came in, and have blessed him? Indeed, he will be blessed!

34. Even as Esau heard his father's words, he cried out with a great and exceedingly bitter cry, and said to his father, Bless me, me also, my father.

35. And he said, Your brother came in deceitfully, and has taken away your blessing.

36. And he said, Does he not call his name Jacob? And he has supplanted me these two times. He took away my birthright, and behold, now he has taken away my blessing. And he said, Have you not reserved a blessing for me?

37. And Isaac answered, and said to Esau, Behold, I have made him lord over you, and have given all his brothers to him as servants, and I have sustained him with grain and new wine. And for you therefore, what shall I do, my son?

38. And Esau said to his father, Have you but one blessing, my father? Bless me, me also, my father. And Esau raised his voice, and wept.

39. And Isaac his father answered, and said to him, Behold, of the fatness of the land will be your dwelling, and of the dew of heaven from above.

40. And by your sword you will live, and you will serve your brother; and it will be when you have dominion over him, that you will break his yoke from above your neck.

41. And Esau hated Jacob because of the blessing with which his father had blessed him; and Esau said in his heart, The days of mourning for my father are approaching, and I will kill Jacob my brother.

42. And the words of Esau her elder son were pointed out to Rebekah, and she sent and summoned Jacob her younger son, and said to him, Behold, Esau your brother is consoling himself concerning you [by planning] to kill you.

43. And now, my son, hearken to my voice, and arise, flee to Laban my brother, to Haran.

44. And stay with him for a few days, until your brother's wrath turns back,

45. Until your brother's anger turns back from you, and he forgets what you have done to him, and I send and fetch you from there. Why should I be bereft of you both in one day?

46. And Rebekah said to Isaac, I loathe my life on account of the daughters of Heth. If Jacob takes a wife from the daughters of Heth, like these of the daughters of the land, what would life hold for me?

CONTENTS

Previously, where Isaac and Rebekah were the subject, the internal sense dealt with the Rational and how the Lord had made it Divine within Himself. The internal sense now deals with the Natural and how the Lord made that Divine within Himself. Esau is the good, Jacob the truth, of the Natural, for while He was in the world the Lord did indeed make Divine within Himself His entire Human, both that which is interior, namely the Rational, and that which is exterior, namely the Natural, and the Bodily as well. He did so according to Divine order. According to the same order also the Lord renews or regenerates man, and this is why the representative sense here deals with a person's regeneration as regards his natural. In that sense also Esau is the good of the natural, and Jacob its truth. Nevertheless both are Divine because all good and truth that a regenerate person has come from the Lord.

Poznámky pod čarou:

1. literally, clothes of desires

  
/ 10837  
  

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