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3 Mózes 24

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1 Szóla ismét az Úr Mózesnek, mondván:

2 Parancsold meg Izráel fiainak, hogy hozzanak néked tiszta faolajat, a melyet a világításhoz sajtoltak, hogy szünet nélkül égõ lámpákat gyújthassanak.

3 A bizonyság függönyén kivül, a gyülekezet sátorában úgy helyheztesse el [azokat] Áron, hogy estvétõl fogva reggelig az Úr elõtt legye[nek.] Örökkévaló rendtartás legyen ez a ti nemzetségeiteknél.

4 A tiszta [arany] gyertyatartóra rakja fel a mécseket; az Úr elõtt legyenek szüntelen.

5 És végy lisztlángot, és süss abból tizenkét lepényt; két tized [efából] legyen egy lepény.

6 És helyheztesd el azokat két rendben; hatot egy rendbe, a tiszta [arany] asztalra az Úr elé.

7 És tégy mindenik rendhez tiszta tömjént, és legyen emlékeztetõül a kenyér mellett, tûzáldozatul az Úrnak.

8 Szombat napról szombat napra rakja fel azt [a] [pap] az Úr elé szüntelen; örök szövetség ez Izráel fiaival.

9 Azután legyen az Ároné és az õ fiaié, a kik egyék meg azokat szent helyen, mert mint igen szentséges, az övé az, az Úrnak tûzáldozataiból, örök rendelés szerint.

10 Kiméne pedig egy izráelbeli asszonynak fia, a ki égyiptomi férfiútól való vala, Izráel fiai közé, és versengének a táborban az izráelbeli asszonynak fia és egy izráelbeli férfi.

11 És káromlá az izráelbeli asszony fia az [Isten] nevét és átkozódék; elvivék azért azt Mózeshez. Az õ anyjának neve pedig Selomith vala, Dibrinek leánya, Dán nemzetségébõl.

12 És õrizet alá veték azt, míg kijelentést nyernének az Úr akarata felõl.

13 Szóla azért az Úr Mózesnek, mondván:

14 Vidd ki az átkozódót a táboron kivül, és mindazok, a kik hallották, tegyék kezeiket annak fejére és kövezze agyon azt az egész gyülekezet.

15 Izráel fiainak pedig szólj, ezt mondván: Ha valaki az õ Istenét átkozza, viselje az õ bûnének terhét.

16 És a ki szidalmazza az Úrnak nevét, halállal lakoljon, kövezze azt agyon az egész gyülekezet; akár jövevény, akár benszülött, ha szidalmazza az [Úrnak] nevét, halállal lakoljon.

17 Ha valaki agyon üt valamely embert, halállal lakoljon.

18 Ha pedig barmot üt agyon valaki, fizesse meg azt: barmot baromért.

19 És ha valaki sérelmet ejt a felebarátján, a mint õ cselekedett, vele is úgy cselekedjenek:

20 Törést törésért, szemet szemért, fogat fogért; a milyen sérelmet õ ejtett máson, olyan ejtessék rajta is.

21 A ki barmot üt agyon, fizesse meg azt, de a ki embert üt agyon, halállal lakoljon.

22 Egy törvény legyen nálatok: a jövevény olyan legyen, mint a benszülött, mert én vagyok az Úr, a ti Istenetek.

23 Szóla azért Mózes Izráel fiainak, és kivivék az átkozódót a táboron kivül, és agyonverék azt kõvel. És úgy cselekedének Izráel fiai, a mint parancsolta vala az Úr Mózesnek.

   

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Apocalypse Explained # 491

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491. Having a golden censer.- This signifies the conjunction of celestial good with spiritual good, and thus the conjunction of the higher heavens, as is evident from the signification of a censer, which denotes worship from spiritual good, for that worship was represented by the incense from the censers, as may be seen above (n. 324). To have a golden censer signifies the conjunction of celestial good with spiritual good, because the angel standing at the altar had the censer, and by the altar is signified worship from celestial good, and by the golden censer, spiritual good from celestial good; gold also signifies celestial good. The censers which were in use amongst the Jewish and Israelitish nation were of brass, and the offerings of incense from those censers represented worship from spiritual good, and at the same time conjunction with natural good, for brass signifies natural good. Here therefore the golden censer signifies the conjunction of celestial good with spiritual good. The reason why the conjunction of the two higher heavens is also signified, is that the good of the inmost heaven is celestial good, and the good of the middle heaven spiritual good. When, therefore, the conjunction of those goods is referred to, the conjunction of the heavens is also understood, because good is that which makes heaven. Celestial good is the good of love to the Lord, and makes the highest or inmost heaven, and spiritual good is the good of love towards the neighbour, and makes the heaven below that, and this is called the second and middle heaven.

[2] That frankincense signifies in the Word spiritual good, and similarly the censer which contained it, the thing containing being assumed for what is contained, is evident from the following passages.

In Isaiah:

"I have not made thee to serve with a meat-offering, nor wearied thee with frankincense" (43:23).

Both the meat-offering and frankincense are mentioned, because the meat-offering, which was bread made of fine flour, signifies celestial good, wherefore frankincense signifies spiritual good. The reason why both are named is, that in every part of the Word there is the marriage of good and truth; that is to say, where good is treated of, truth is also treated of; and spiritual good in its essence is truth. From these things it is evident, that frankincense denotes spiritual good, or the truth of celestial good. This is further evident from other passages in which meat-offering and frankincense are mentioned; as in Isaiah:

"Causing the meat-offering to ascend, offering incense" (66:3).

[3] So again, in Jeremiah:

"They offered burnt-offering and sacrifice, and meat-offering, and frankincense" (17:26).

Burnt-offering also signifies worship from the good of celestial love, and sacrifice, worship from the good of spiritual love. These two goods are also signified by meat-offering and frankincense. Similarly meat-offering and incense, for incense consisted chiefly of frankincense.

In Malachi it is said,

"In every place incense, and a pure meat-offering is offered unto my name" (1:11).

In David:

"My prayers have been accepted before thee [as] incense; the lifting up of my hands [as] the meat-offering of the evening" (141:2).

Therefore oil was poured upon the meat-offering, and frankincense was put thereon (Leviticus 2:1, 2, 15). This was done in order that the meat-offering might represent the conjunction of celestial good and spiritual good, for the oil signified celestial good, and the frankincense spiritual good.

[4] Therefore frankincense was also put upon the bread of faces in the tabernacle (Leviticus 24:7), and this was done on account of the conjunction of both kinds of good; for the bread signified celestial good, and the frankincense, spiritual good; wherefore, when the frankincense was put on the bread, the conjunction of both was represented. In order to represent the conjunction of celestial good and spiritual good, a table was set in the tabernacle for the bread, and on the other side the altar for the offerings of incense was placed.

[5] Where meat-offering and frankincense are not named, oil and frankincense are mentioned, and gold and frankincense; for oil and gold, like the meat-offering, signify celestial good. Oil and incense are mentioned together in Ezekiel:

"Thou didst take mine oil and mine incense, and didst set before them" (16:18).

Gold and frankincense are mentioned in Isaiah:

"All they from Shebah shall come; they shall bring gold and frankincense; and they shall proclaim the praises of Jehovah" (60:6).

The wise men from the east, who came to the new-born Christ, opened their treasures and "presented gifts, gold, frankincense and myrrh" (Matthew 2:11).

Gold signified celestial good; frankincense, spiritual good; and myrrh, natural good thence; thus the three goods of the three heavens. From these things the signification of the angel seen at the altar having a golden censer is now evident. For the altar was representative of celestial good, and the censer of spiritual good, and both together were representative of the conjunction of celestial good with spiritual good, or, what is the same thing, of the conjunction of the higher heavens, or of the heaven of the celestial angels with the heaven of the spiritual angels.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.