Bible

 

Numeri 18

Studie

   

1 E l’Eterno disse ad Aaronne: "Tu, i tuoi figliuoli e la casa di tuo padre con te porterete il peso delle iniquità commesse nel santuario; e tu e i tuoi figliuoli porterete il peso delle iniquità commesse nell’esercizio del vostro sacerdozio.

2 E anche i tuoi fratelli, la tribù di Levi, la tribù di tuo padre, farai accostare a te, affinché ti siano aggiunti e ti servano quando tu e i tuoi figliuoli con te sarete davanti alla tenda della testimonianza.

3 Essi faranno il servizio sotto i tuoi ordini in tutto quel che concerne la tenda; soltanto non si accosteranno agli utensili del santuario né all’altare affinché non moriate e gli uni e gli altri.

4 Essi ti saranno dunque aggiunti, e faranno il servizio della tenda di convegno in tutto ciò che la concerne, e nessun estraneo s’accosterà a voi.

5 E voi farete il servizio del santuario e dell’altare affinché non vi sia più ira contro i figliuoli d’Israele.

6 Quanto a me, ecco, io ho preso i vostri fratelli, i Leviti, di mezzo ai figliuoli d’Israele; dati all’Eterno, essi son rimessi in dono a voi per fare il servizio della tenda di convegno.

7 E tu e i tuoi figliuoli con te eserciterete il vostro sacerdozio in tutto ciò che concerne l’altare e in ciò ch’è di la dal velo; e farete il vostro servizio. Io vi do l’esercizio del sacerdozio come un dono; l’estraneo che si accosterà sarà messo a morte".

8 L’Eterno disse ancora ad Aaronne: "Ecco, di tutte le cose consacrate dai figliuoli d’Israele io ti do quelle che mi sono offerte per elevazione: io te le do, a te e ai tuoi figliuoli, come diritto d’unzione, per legge perpetua.

9 Questo ti apparterrà fra le cose santissime non consumate dal fuoco: tutte le loro offerte, vale a dire ogni oblazione, ogni sacrifizio per il peccato e ogni sacrifizio di riparazione che mi presenteranno; son tutte cose santissime che apparterranno a te ed ai tuoi figliuoli.

10 Le mangerai in luogo santissimo; ne mangerà ogni maschio; ti saranno cose sante.

11 Questo ancora ti apparterrà: i doni che i figliuoli d’Israele presenteranno per elevazione, e tutte le loro offerte agitate; io le do a te, ai tuoi figliuoli e alle tue figliuole con te, per legge perpetua. Chiunque sarà puro in casa tua ne potrà mangiare.

12 Ti do pure tutte le primizie ch’essi offriranno all’Eterno: il meglio dell’olio e il meglio del mosto e del grano.

13 Le primizie di tutto ciò che produrrà la loro terra e ch’essi presenteranno all’Eterno saranno tue. Chiunque sarà puro in casa tua ne potrà mangiare.

14 Tutto ciò che sarà consacrato per voto d’interdetto in Israele sarà tuo.

15 Ogni primogenito d’ogni carne ch’essi offriranno all’Eterno, così degli uomini come degli animali, sarà tuo; però, farai riscattare il primogenito dell’uomo, e farai parimente riscattare il primogenito d’un animale impuro.

16 E quanto al riscatto, li farai riscattare dall’età di un mese, secondo la tua stima, per cinque sicli d’argento, a siclo di santuario, che è di venti ghere.

17 Ma non farai riscattare il primogenito della vacca né il primogenito della pecora né il primogenito della capra; sono cosa sacra; spanderai il loro sangue sull’altare, e farai fumare il loro grasso come sacrifizio fatto mediante il fuoco, di soave odore all’Eterno.

18 La loro carne sarà tua; sarà tua come il petto dell’offerta agitata e come la coscia destra.

19 Io ti do, a te, ai tuoi figliuoli e alle tue figliuole con te, per legge perpetua, tutte le offerte di cose sante che i figliuoli d’Israele presenteranno all’Eterno per elevazione. E un patto inalterabile, perpetuo, dinanzi all’Eterno, per te e per la tua progenie con te".

20 L’Eterno disse ancora ad Aaronne: "Tu non avrai alcun possesso nel loro paese, e non ci sarà parte per te in mezzo a loro; io sono la tua parte e il tuo possesso in mezzo ai figliuoli d’Israele.

21 E ai figliuoli di Levi io do come possesso tutte le decime in Israele in contraccambio del servizio che fanno, il servizio della tenda di convegno.

22 E i figliuoli d’Israele non s’accosteranno più alla tenda di convegno, per non caricarsi d’un peccato che li trarrebbe a morte.

23 Ma il servizio della tenda di convegno lo faranno soltanto i Leviti; ed essi porteranno il peso delle proprie iniquità; sarà una legge perpetua, di generazione in generazione; e non possederanno nulla tra i figliuoli d’Israele;

24 poiché io do come possesso ai Leviti le decime che i figliuoli d’Israele presenteranno all’Eterno come offerta elevata; per questo dico di loro: Non possederanno nulla tra i figliuoli d’Israele".

25 E l’Eterno parlò a Mosè, dicendo:

26 "Parlerai inoltre ai Leviti e dirai loro: Quando riceverete dai figliuoli d’Israele le decime che io vi do per conto loro come vostro possesso, ne metterete da parte un’offerta da fare all’Eterno: una decima della decima;

27 e l’offerta che avrete prelevata vi sarà contata come il grano che vien dall’aia e come il mosto che esce dallo strettoio.

28 Così anche voi metterete da parte un’offerta per l’Eterno da tutte le decime che riceverete dai figliuoli d’Israele, e darete al sacerdote Aaronne l’offerta che avrete messa da parte per l’Eterno.

29 Da tutte le cose che vi saranno donate metterete da parte tutte le offerte per l’Eterno; di tutto ciò che vi sarà di meglio metterete da parte quel tanto ch’è da consacrare.

30 E dirai loro: Quando ne avrete messo da parte il meglio, quel che rimane sarà contato ai Leviti come il provento dell’aia e come il provento dello strettoio.

31 E lo potrete mangiare in qualunque luogo, voi e le vostre famiglie, perché è la vostra mercede, in contraccambio del vostro servizio nella tenda di convegno.

32 E così non vi caricherete d’alcun peccato, giacché ne avrete messo da parte il meglio; e non profanerete le cose sante de’ figliuoli d’Israele, e non morrete".

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9223

Prostudujte si tuto pasáž

  
/ 10837  
  

9223. '[And] you shall not be slow [to offer] the firstfruits of your grain and the firstfruits of your wine' means that since all the good and the truth of faith come from the Lord they are to be ascribed to Him, not to self. This is clear from the meaning of 'the firstfruits' as those things which must occupy first place, thus which are the chief of them all, dealt with below; from the meaning of 'grain' as the good of the truth of faith, dealt with in 5295, 5410, 5959, and from the meaning of 'wine' as the truth of good, thus the truth of the good of faith, dealt with in 1798, 6377; and from the meaning of 'not being slow', when it has reference to the good and truth of faith, as ascribing from affection, since that which is done not slowly but swiftly is done from love and affection, 7695, 7866. The reason why ascribing to the Lord is meant is that the firstfruits, like the firstborn also, were given to Jehovah, and by Jehovah to Aaron and his seed, 'Jehovah' being used in the Word to mean the Lord, 1736, 2921, 3023, 3035, 5663, 6303, 6945, 6956, 8274, 8864. Consequently since the firstfruits of grain and wine are forms of the good and the truths of faith, the meaning is that they are to be ascribed to the Lord since they come from Him. For the truth that everything composing a person's thought and will flows in, and the truth that all goodness and truth come from the Lord, see 2886-2888, 3142, 3147, 4151, 4249, 5119, 5147, 5150, 5259, 5482, 5649, 5779, 5854, 5893, 6027, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 8823, 8864, 9110, 9111; and the same truths from experience, 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626.

[2] The firstfruits that were to be offered to the Lord were the firstfruits of the harvest and the firstfruits of vintage, 1 also the firstfruits of shearing, and the firstfruits of fruit too. The firstfruits of the harvest were parched and fresh ears of grain, also a sheaf that was to be waved, and afterwards products of the threshing-floor, which were cakes, while the firstfruits of vintage were the firstfruits of wine, must, and oil. In addition to these there were the firstfruits of shearing the flock, and also the firstfruits of fruit, which were offered in a basket. In addition also all the firstborn were offered to the Lord, though the firstborn of human beings were redeemed, as also were the firstborn of animals that were not offered in sacrifices, such as those of asses, mules, horses, and the like. Firstfruits and firstborn were offered to Jehovah and were given by Jehovah to Aaron and his seed because Aaron and his sons, who served in the office of high priest, represented the Lord. In the present verse 'the firstfruits of grain and of wine' is used to mean all the firstfruits of harvest and vintage that have been referred to immediately above. For the words used in the original language are 'the fullness of grain' and 'the tear of wine', 'fullness' being the harvest when it has ripened and also been gathered in, and 'tears' drops of fluid that trickle down.

[3] What was represented specifically by firstfruits - for all the religious laws and practices which the Lord commanded the children of Israel represented internal aspects of the Church - becomes clear when the particular products whose firstfruits were offered are considered in the internal sense. 'Grain' means the good of faith and 'wine' the truth of faith, as may be seen in the places referred to above. Giving firstfruits to Jehovah was a sign that the ascription of every good and truth of faith to the Lord and not to self was the first thing of the Church. Ascribing them to the Lord consists in knowing, acknowledging, and believing that they spring from the Lord and in no way at all from self; for as shown above, faith comes entirely from the Lord. The reason why 'the firstfruits' have this meaning is that firstfruits were offerings and gifts which were thanksgivings for the fruits of the earth. They were the acknowledgement of blessings from Jehovah, that is, from the Lord, and therefore the acknowledgement that all things came from Him. In the internal sense they are the acknowledgement [that He is the Source] of every good and truth of faith, which are meant by harvest, grain, oil, must, wine, wool, and fruit, whose firstfruits were given. Regarding these 'firstfruits', see Exodus 23:19; 34:26; Leviticus 23:10-11, 20; Numbers 15:19-21; 18:12-13; Deuteronomy 18:4; 26:1-11; and 'firstfruits' have a similar meaning in Ezekiel 20:40 and Micah 7:1-2.

Poznámky pod čarou:

1. i.e. the time or season when grapes and other fruits such as olives are harvested

  
/ 10837  
  

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

Ze Swedenborgových děl

 

Arcana Coelestia # 6752

Prostudujte si tuto pasáž

  
/ 10837  
  

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.

  
/ 10837  
  

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