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maastamuutto 29

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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."

   

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Arcana Coelestia # 10052

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10052. 'And you shall burn the whole ram on the altar' means the internal of the Lord's Divine Human united to the Divine Good of His Divine Love, which was within Him. This is clear from the meaning of 'burning' as uniting to the Divine Good of Divine Love, dealt with below; from the meaning of 'the ram' as that which is internal with a person, and so in the highest sense as the internal of the Lord's Divine Human, dealt with in 10042; and from the meaning of 'the altar' as the chief representative of the Lord's Divine Human in respect of His Divine Good, dealt with immediately above in 10051 (end).

[2] It should be remembered that with everyone there is that which is internal and that which is external, called his internal man and external man; that when a person is being regenerated he is being regenerated as to both the internal and the external; and that regeneration is the joining together of good and truth in both. A similar process took place in the Lord's Human. Yet it cannot be said that His Human was regenerated, only that it was glorified, because what was inmost in Him, which in a person is called the soul from the father, was Divinity itself; for He was conceived from Jehovah. Divinity itself is the Divine Good of Divine Love. And since the Lord united His Human to this and thereby also made Divine His Human, it cannot be said that His Human was regenerated, only that it was glorified; for glorifying means making Divine, see immediately below in 10053. The glorification of His internal man, that is, of His internal Human, is what the representative signs associated with the burnt offerings of rams and of lambs serve to describe.

[3] 'Burning the whole ram on the altar' means uniting the Divine Good of Divine Love to the internal of His Human. It does so firstly because the altar was representative of the Lord's Divine Human, and the fire on the altar, which burned the offering, meant the Divine Good of Divine Love, as may recognized from the places referred to immediately above in 10051 (end), and secondly because 'the ram' - the offering that was burned - means that which is internal with a person, and so the internal of the Lord's Human, 10042. From all this it is evident that 'you shall burn the whole ram on the altar as a burnt offering' means the internal of the Lord's Human united to the Divine Good of His Divine Love, which was within Him.

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

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Arcana Coelestia # 6752

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6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matthew 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.

[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,

We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.

The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6-7; in David, Psalms 110:4; and in Daniel 7:13-14. In the same gospel,

In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

Much the same applies here, for it is a reference to what is written in David, Psalms 35:19. In Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matthew 5:18.

Here 'the Law' in a broad sense stands for the whole Word.

[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,

All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matthew 7:12.

Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,

On these two commandments hang the Law and the Prophets. Matthew 22:40.

And in Luke,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matthew 11:13.

[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,

When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deuteronomy 31:14-26.

'The book of the Law' stands for the Books of Moses. In the same book,

If you do not take care to do all the words of this Law which are written in this book, Jehovah will send 1 upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deuteronomy 28:58, 61.

The meaning is similar here. In David,

In the Law of Jehovah is his delight, and in His Law he meditates day and night. Psalms 1:2.

'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.

[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Joshua 8:32. This Law is also called the Testimony, Exodus 25:16, 21.

[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,

Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.

Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,

Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.

In the same chapter,

All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.

In John,

Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.

In the same gospel,

In the Law Moses commanded us. John 8:5.

In Daniel,

The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Daniel 9:11, 13.

In Joshua,

Joshua wrote on the stone of the altar a copy of the Law of Moses. Joshua 8:32.

[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,

Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22-23.

In Mark,

Moses said, Honour your father and your mother. Mark 7:10.

In the same gospel,

Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3-4.

And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,

When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.

[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,

Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exodus 19:9.

The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exodus 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).

[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exodus 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matthew 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).

[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Malachi 4:4-6.

These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.

Poznámky pod čarou:

1. Following the Latin version of Sebastian Schmidt Swedenborg adds a word meaning secretly, which does not represent any word in the Hebrew.

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