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Levitico 27

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1 L’Eterno parlò ancora a Mosè, dicendo:

2 "Parla ai figliuoli d’Israele e di’ loro: Quand’uno farà un voto concernente delle persone, queste persone apparterranno all’Eterno secondo la valutazione che ne farai.

3 E la tua stima sarà, per un maschio dai venti ai sessant’anni, cinquanta sicli d’argento, secondo il siclo del santuario;

4 se si tratta di una donna, la tua stima sarà di trenta sicli.

5 Dai cinque ai vent’anni, la tua stima sarà di venti sicli per un maschio, e di dieci sicli per una femmina.

6 Da un mese a cinque anni, la tua stima sarà di cinque sicli d’argento per un maschio, e di tre sicli d’argento per una femmina.

7 Dai sessant’anni in su, la tua stima sarà di quindici sicli per un maschio e di dieci sicli per una femmina.

8 E se colui che ha fatto il voto e troppo povero per pagare la somma fissata da te, lo si farà presentare al sacerdote, il quale lo tasserà. Il sacerdote farà una stima, in proporzione de’ mezzi di colui che ha fatto il voto.

9 Se si tratta di animali che possono essere presentati come offerta all’Eterno, ogni animale che si darà all’Eterno sarà cosa santa.

10 Non lo si dovrà cambiare; non se ne metterà uno buono al posto di uno cattivo, o uno cattivo al posto di uno buono; e se pure uno sostituisce un animale all’altro, ambedue gli animali saranno cosa sacra.

11 E se si tratta di animali impuri di cui non si può fare offerta all’Eterno, l’animale sarà presentato davanti al sacerdote;

12 e il sacerdote ne farà la stima, secondo che l’animale sarà buono o cattivo; e uno se ne starà alla stima fattane dal sacerdote.

13 Ma se uno lo vuol riscattare, aggiungerà un quinto alla tua stima.

14 Se uno consacra la sua casa per esser cosa santa all’Eterno, il sacerdote ne farà la stima secondo ch’essa sarà buona o cattiva; e uno se ne starà alla stima fattane dal sacerdote.

15 E se colui che ha consacrato la sua casa la vuol riscattare, aggiungerà un quinto al prezzo della stima, e sarà sua.

16 Se uno consacra all’Eterno un pezzo di terra della sua proprietà, ne farai la stima in ragione della sementa: cinquanta sicli d’argento per un omer di seme d’orzo.

17 Se consacra la sua terra dall’anno del giubileo, il prezzo ne resterà fissato secondo la tua stima;

18 ma se la consacra dopo il giubileo, il sacerdote ne valuterà il prezzo in ragione del numero degli anni che rimangono fino al giubileo, e si farà una detrazione dalla tua stima.

19 E se colui che ha consacrato il pezzo di terra lo vuol riscattare, aggiungerà un quinto al prezzo della tua stima, e resterà suo.

20 Ma se non riscatta il pezzo di terra e lo vende ad un altro, non lo si potrà più riscattare;

21 ma quel pezzo di terra, quando rimarrà franco al giubileo, sarà consacrato all’Eterno come una terra interdetta, e diventerà proprietà del sacerdote.

22 Se uno consacra all’Eterno un pezzo di terra ch’egli ha comprato e che non fa parte della sua proprietà,

23 il sacerdote ne valuterà il prezzo secondo la stima fino all’anno del giubileo; e quel tale pagherà il giorno stesso il prezzo fissato, giacché è cosa consacrata all’Eterno.

24 L’anno del giubileo la terra tornerà a colui da cui fu comprata, e del cui patrimonio faceva parte.

25 Tutte le tuo stime si faranno in sicli del santuario; il siclo è di venti ghere.

26 Però, nessuno potrà consacrare i primogeniti del bestiame, i quali appartengono già all’Eterno, perché primogeniti: sia un bue, sia un agnello, appartiene all’Eterno.

27 E se si tratta di un animale impuro, lo si riscatterà al prezzo della tua stima, aggiungendovi un quinto; se non è riscattato, sarà venduto al prezzo della tua stima.

28 Nondimeno, tutto ciò che uno avrà consacrato all’Eterno per voto d’interdetto, di fra le cose che gli appartengono, sia che si tratti di una persona, di un animale o di un pezzo di terra del suo patrimonio, non potrà esser né venduto, né riscattato; ogni interdetto è cosa interamente consacrata all’Eterno.

29 Nessuna persona consacrata per voto d’interdetto potrà essere riscattata; dovrà essere messa a morte.

30 Ogni decima della terra, sia delle raccolte del suolo sia dei frutti degli alberi, appartiene all’Eterno; è cosa consacrata all’Eterno.

31 Se uno vuol riscattare una parte della sua decima vi aggiungerà il quinto.

32 E ogni decima dell’armento o del gregge, il decimo capo di tutto ciò che passa sotto la verga del pastore, sarà consacrata all’Eterno.

33 Non si farà distinzione fra animale buono e cattivo, e non si faranno sostituzioni; e se si sostituisce un animale all’altro, ambedue saranno cosa sacra; non si potranno riscattare".

34 Questi sono i comandamenti che l’Eterno diede a Mosè per i figliuoli d’Israele, sul monte Sinai.

   

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Arcana Coelestia # 9849

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9849. 'As stones of remembrance for the sons of Israel' means out of mercy, for evermore for the spiritual kingdom. This is clear from the meaning of 'stones of remembrance' on the shoulders of the ephod as the preservation of good and truth out of mercy, for evermore (the fact that the preservation of good and truth is meant by 'stones on the shoulders' is clear from what has been shown in 9836; and the fact that mercy is meant by 'remembrance', when attributed to the Lord, will be clear from what follows below); and from the meaning of 'the sons of Israel' as the Lord's spiritual kingdom, dealt with above in 9842. There are places in the Word which say of Jehovah, that is, the Lord, that He remembers or does not remember. When either is said of Him the meaning is that whatever takes place then, whether preservation or deliverance, is done out of mercy. The same applies to places saying that He sees, hears, or knows, or does not see, hear, or know; His pity or failure to pity are meant there. Such things are said of Him on account of His being likened to a human being and on account of what seems to happen. For when a person turns away from the Lord, as is the case when he does anything bad, it seems to that person, since the Lord is now behind his back, as though the Lord fails to see him, does not hear or know him, indeed fails to remember him, when in fact the failure is in the person. It is because of this appearance therefore that in the Word such things are said of the Lord. The situation is completely different however when a person turns towards the Lord, as is the case when he does what is right, see the places referred to in 9306. Anyone may recognize that the Lord cannot really be said to remember or call to mind, because in Him things that are past and those that are future are eternal, that is, they are ever present from eternity to eternity.

[2] The fact that 'remembering', when attributed to the Lord, means having compassion, and so preserving or delivering out of mercy, is clear from the following places: In David,

Jehovah has made known His salvation, before the eyes of the nations He has revealed His righteousness. He has remembered His mercy and His truth to the house of Israel. Psalms 98:2-3.

In the same author,

Jehovah has remembered us in our lowly state, for His mercy is forever. Psalms 136:23.

In the same author,

Do not remember the sins of my youth, 1 nor my transgressions. According to Your mercy remember me, for Your goodness' sake, O Jehovah. Psalms 25:7.

In the same author,

For their sake He remembered His covenant, and relented because of the multitude of His mercies. Psalms 106:45.

In the same author,

He has made His wonderful works to be remembered; 2 Jehovah is gracious and merciful. He has given food to those fearing Him; forever He remembers 3 His covenant. Psalms 111:4-5.

In the same author,

Do not remember former iniquities. Let Your tender mercies come to meet [us]. Psalms 79:8.

[3] In Luke,

God has accepted His servant Israel, so that He remembered His mercy ... to perform mercy to our fathers and to remember His holy covenant. Luke 1:54, 72.

In David,

What is man that You remember him? Psalms 8:4.

In the same author,

Remember me, O Jehovah, in the good pleasure of Your people. Psalms 106:4.

In the same author,

Jehovah has remembered us, He blesses [us]. Psalms 115:12.

In the first Book of Samuel,

If You will indeed look on the misery of Your maidservant and remember me, and not forget Your maidservant ... 1 Samuel 1:11.

These words begin the vow made by Hannah, Samuel's mother; and verse 19 says that when she bore him Jehovah remembered her, that is, He looked on her misery and had mercy on her. 'Remember' has a similar meaning in many other places, such as Leviticus 26:41-42, 45; Numbers 10:9; Isaiah 43:25; 49:1; 64:9; Jeremiah 31:34.

Poznámky pod čarou:

1. literally, childhood

2. literally, He has made a remembrance (or memorial) for His wonders

3. Reading recordatur (remembers) for recordatus (has remembered)

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

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Arcana Coelestia # 1839

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1839. That 'behold, a dread of great darkness was coming over him' means that it was a dreadful darkness, 'darkness' being falsities, is clear from the meaning of 'darkness' as falsities, to be dealt with immediately below. The state of the Church just before the close, or when the sun was going down, is described by 'the dread of great darkness', but the state when the sun had gone down is described by 'the thick darkness' and other details given in verse 17 below.

[2] The Lord spoke of it in the same way in Matthew,

The sun will be darkened, and the moon will not give its light, and the stars will fall from heaven, and the powers of the heavens will be shaken. Matthew 24:29.

He did not mean that the sun of the world will be darkened but the celestial entity of love and charity. Nor will the moon be darkened but the spiritual entity of faith. Nor will the stars fall from heaven but the cognitions of good and truth with the member of the Church, which are 'the powers of the heavens'. Nor will these things take place in heaven but on earth, for heaven is never plunged into darkness.

[3] 'A dread of great darkness fell on him' means His horror at such great devastation. In the measure that the heavenly or celestial things of love find acceptance in anyone, so great is his horror when he perceives the close. This applied to the Lord more than anybody else, since His love was heavenly and Divine love itself.

[4] 'Darkness' means falsities, as is clear from very many places in the

Word, as in Isaiah,

Woe to those who put darkness for light, and light for darkness! Isaiah 5:20.

'Darkness' stands for falsities and 'light' for truths. In the same prophet, He will look to the land, and behold, darkness, distress; and the light has been darkened. Isaiah 5:30.

'Darkness' stands for falsities, 'darkened light' for the fact that truth does not appear.

[5] In the same prophet,

Behold, darkness is covering the earth, and thick darkness the peoples. Isaiah 60:2.

In Amos,

The day of Jehovah is that of darkness and not light. Is not the day of Jehovah darkness and not light, thick darkness and no brightness in it? Amos 5:18, 20.

In Zephaniah,

The great day of Jehovah is near. A day of wrath is that day, a day of anguish and repression, a day of vastation and desolation, a day of darkness and thick darkness, a day of cloud and shadow. Zephaniah 1:14-15.

Here 'the day of Jehovah' stands for the final period and state of the Church, while 'darkness and thick darkness' stands for falsities and evils.

[6] The Lord too calls falsities 'darkness', in Matthew,

If your eye has been evil, the whole body has been made full of darkness. If therefore the light in you is darkness, how great is the darkness! Matthew 6:23.

'Darkness' is used to mean falsities that have overtaken people who possess cognitions, a greater darkness than that found in those called gentiles, who have no cognitions.

[7] Similarly in the same gospel,

The sons of the kingdom will be thrown into outer darkness. Matthew 8:12; 22:13.

'Outer darkness' stands for the quite dreadful falsities of those inside the Church, for those people shut out the light and oppose truths with falsities, something gentiles are not able to do. In John,

In Him was life, and the life was the light of men; but the light appears in the darkness, and the darkness has not overcome it. John 1:4-5.

'The darkness' stands for falsities inside the Church.

[8] Falsities outside the Church too are called 'darkness' but these are capable of receiving light. Of them it is said in Matthew,

The people sitting in darkness have seen a great light; and for those sitting in the region and shadow of death, the light has arisen. Matthew 4:16.

'Darkness' stands for falsities that go with not knowing, such as exist with gentiles.

[9] In John,

This is the judgement, that light has come into the world, but men have preferred darkness rather than light, for their deeds were evil. John 3:19.

'Light' stands for truths, and 'darkness' for falsities. 'The light' also stands for the Lord since He is the source of all truth, while 'darkness' stands for the hells since they are the source of all falsity.

[10] In the same gospel,

Jesus said, I am the light of the world. He who follows Me will not walk in darkness. John 8:12.

In the same gospel,

Walk, as long as you have the light, lest darkness overtakes you, for he who walks in the darkness does not know where he is going. I have come as light into the world in order that all who believe in Me may not remain in darkness. John 12:35, 46.

'Light' stands for the Lord, the source of all good and truth, 'darkness' for falsities, which are dispersed by the Lord alone.

[11] The falsities that prevail in the last times and which are called 'the darkness' here, that is, to which 'the dread of great darkness' has reference, were represented and meant by the darkness that came over the whole earth from the sixth to the ninth hour, and also by the sun's being darkened at that time, by which was represented and meant that no love, that is, no faith, existed any more, Matthew 27:45; Mark 15:33; Luke 23:44-45.

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