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Leviticus 10

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1 Aarono sūnūs Nadabas ir Abihuvas ėmė smilkytuvus, įsidėjo ugnies bei smilkalų ir aukojo Viešpačiui svetimą ugnį, ko Jis jiems nebuvo įsakęs.

2 Tada išsiveržusi iš Viešpaties ugnis juodu prarijo; jie mirė Viešpaties akivaizdoje.

3 Mozė tarė Aaronui: “Taip kalbėjo Viešpats: ‘Pasirodysiu šventas tuose, kurie prie manęs artinasi, ir būsiu pašlovintas visos tautos akivaizdoje’ ”. Tai girdėdamas, Aaronas tylėjo.

4 Mozė, pasišaukęs Aarono dėdės Uzielio sūnus Mišaelį ir Elcafaną, jiems tarė: “Eikite, paimkite jūsų brolius iš šventyklos ir išneškite juos už stovyklos”.

5 Juodu priėję paėmė juos, apvilktus drobinėmis jupomis, ir išnešė laukan, kaip jiems buvo liepta.

6 Mozė sakė Aaronui ir jo sūnums Eleazarui ir Itamarui: “Nenudenkite savo galvų ir neperplėškite drabužių, kad kartais nemirtumėte ir bausmė nekristų visiems izraelitams. Jūsų broliai ir visi izraelitai teaprauda sudeginimą, kurį Viešpats siuntė.

7 Jūs nesitraukite nuo palapinės, kad nežūtumėte, kadangi esate patepti šventu aliejumi”. Jie darė visa, ką Mozė įsakė.

8 Po to Viešpats tarė Aaronui:

9 “Tu ir tavo sūnūs vyno ir stipraus gėrimo negerkite, eidami Susitikimo palapinėn, kad nemirtumėte; tai yra amžinas įsakymas visoms jūsų kartoms,

10 kad skirtumėte, kas šventa ir nešventa, kas švaru ir kas nešvaru,

11 ir galėtumėte mokyti izraelitus visų mano įstatymų, kuriuos daviau per Mozę”.

12 Mozė kalbėjo Aaronui ir likusiems sūnums Eleazarui bei Itamarui: “Imkite aukos dalį, kuri lieka iš duonos aukos Viešpačiui, ir ją neraugintą valgykite prie aukuro, nes ji šventa.

13 Valgykite šventoje vietoje, kas tau ir tavo sūnums duota iš aukų Viešpačiui, nes taip man įsakyta;

14 taip pat krūtinę, kuri buvo siūbuota, ir aukos petį valgykite nesuteptoje vietoje tu, tavo sūnūs ir dukterys, nes tai duota tau ir tavo vaikams iš izraelitų padėkos aukų.

15 Petys ir krūtinė, kurie buvo atnešti su aukos taukais ir siūbuojami Viešpaties akivaizdoje, priklauso tau. Tai amžinas Viešpaties duotas įstatymas”.

16 Mozė stropiai ieškojo ožio, kuris buvo aukotas už nuodėmę, ir rado jį sudegintą. Jis, supykęs ant abiejų Aarono sūnų Eleazaro ir Itamaro, paklausė:

17 “Kodėl nesuvalgėte šventoje vietoje aukos už nuodėmę, kurią Dievas jums atidavė, kad pašalintumėte tautos kaltes ir atliktumėte sutaikinimą už juos Viešpaties akivaizdoje?

18 Aukos kraujas nebuvo įneštas į šventyklą, jūs turėjote ją valgyti šventoje vietoje, kaip man įsakyta”.

19 Aaronas atsakė: “Šiandien jie aukojo auką už nuodėmę ir deginamąją auką Viešpaties akivaizdoje, ir man taip atsitiko. Jei aš Šiandien valgyčiau auką už nuodėmę, ar tai būtų priimtina Viešpačiui?”

20 Tai girdėdamas, Mozė priėmė pasiteisinimą.

   

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Israel

  

'The children of Israel,' in Isaiah 14:2, signify the Gentiles.

In Jeremiah 23:8, 'Israel' represents the spiritual natural church.

(Odkazy: Apocalypse Explained 768)


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Apocalypse Explained # 758

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758. He persecuted the woman that brought forth the male, signifies that those who are meant by "the dragon" would from hatred and enmity reject and revile the church which is the New Jerusalem, because it has the doctrine of life. This is evident from the signification of "persecuting," as being, in reference to those who are meant by "the dragon," to reject and revile from hatred and enmity (of which presently); also from the signification of "the woman," as being the church that is called the New Jerusalem (of which above, n. 707, 721, 730); also from the signification of "the male," as being the doctrine of that church, which is the doctrine of life (See above, n. 724, 725). From this it is clear that "the dragon persecuting the woman that brought forth the male" signifies that those who are meant by the dragon will from hatred and enmity reject and revile the church which is the New Jerusalem, because it has the doctrine of life. That "to persecute" signifies here to reject and revile from hatred and enmity follows from what precedes, that "the dragon stood near the woman who was about to bring forth, that he might devour her offspring," and that "he fought with Michael and his angels," and that when he was cast unto the earth "he had great anger," and that from this anger, which signifies hatred, "he persecuted the woman;" that his "anger" signifies hatred see above n. 754. His hatred is further described in what follows by the words, "he cast out after the woman out of his mouth water as a river, that it might swallow her up;" and at last, when he had tried all in vain, "he was wroth, and went away to make war with the remnant of her seed."

[2] Those who are meant by "the dragon" have such hatred against those who are meant by "the woman," because those who are in faith separated from charity have such hatred against those who are in charity, and as those who are in separated faith have conjunction with the hells, their hatred is like that of the hells against the heavens. The source of this hatred shall also be briefly explained. All who are in the hells are in the loves of self and the world, but all who are in the heavens are in love to the Lord and love towards the neighbor, and these loves are direct opposites. Those who are in the loves of self and of the world love nothing but what is their own [proprium], and what is man's own is nothing but evil; but those who are in love to the Lord and love towards the neighbor do not love what is their own, for they love the Lord above self, and the neighbor beyond self. Moreover, they are withheld from what is their own, and are held in the Lord's own [proprium], which is the Divine. Furthermore, all the delights of life are delights of loves; the delights of the loves of self and of the world are the delights of various kinds of hatred, but the delights of love to the Lord and love towards the neighbor are the delights of various kinds of charity, and the former are the direct opposites of the latter; and as those who are in the hells act in all their activities from the delights of their loves, which, as has been said, are the delights of various kinds of hatred, it is evident why the dragon has such hatred against the woman; for "the dragon" means those who are in the love of self; and this is why he is called "the great red dragon," "great red" signifying that love. He is also called "the devil" and "Satan," "the devil" meaning every evil that is from hell, and "Satan" every falsity therefrom, and evil is in hatred against good, and falsity is in hatred against truth. He is also called "the old serpent," which means the sensual, which is the ultimate of man's life, and in that sensual all such hatred has its seat. Those who are in faith separated from charity have a like hatred against those who are in charity; which hatred is not manifested in this world, but in the spiritual world when they become spirits. That this is a deadly hatred, and that it is the very delight of the life of evil spirits, may be seen above n. 754; but that such delight is turned into what is direfully infernal may be seen in the work on Heaven and Hell 485-490.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.