Bible

 

4 Mosebok 28

Studie

   

1 Og Herren talte til Moses og sa:

2 Byd Israels barn og si til dem: Mitt offer, min mat, mine ildoffer, som er til velbehagelig duft for mig, skal I akte på å bære frem for mig til fastsatt tid.

3 Og du skal si til dem: Dette er det ildoffer som I skal bære frem for Herren: hver dag to årsgamle lam uten lyte til et stadig brennoffer.

4 Det ene lam skal du ofre om morgenen, og det andre skal du ofre mellem de to aftenstunder,

5 og som matoffer tiendedelen av en efa fint mel blandet med fjerdedelen av en hin olje av støtte oliven.

6 Dette er det stadige brennoffer, det samme som blev ofret ved Sinai berg til en velbehagelig duft, et ildoffer for Herren.

7 Og drikkofferet som hører til det første lam, skal være fjerdedelen av en hin; i helligdommen skal du ofre drikkoffer av sterk drikk til Herren.

8 Det andre lam skal du ofre mellem de to aftenstunder; med det samme matoffer som om morgenen og med det samme drikkoffer skal du ofre det; det er et ildoffer til en velbehagelig duft for Herren.

9 På sabbatsdagen skal du ofre to årsgamle lam uten lyte og som matoffer to tiendedeler av en efa fint mel blandet med olje, og drikkofferet som hører til.

10 Dette er sabbats-brennofferet, som skal bæres frem hver sabbat, foruten det stadige brennoffer med tilhørende drikkoffer.

11 Den første dag i hver måned skal I ofre Herren et brennoffer: to unge okser og en vær og syv årsgamle lam uten lyte,

12 og til matoffer tre tiendedeler av en efa fint mel blandet med olje for hver okse, og til væren to tiendedeler fint mel blandet med olje

13 og en tiendedel fint mel blandet med olje for hvert lam; da er det et brennoffer til en velbehagelig duft, et ildoffer for Herren;

14 og drikkofferne som hører til, skal være en halv hin vin for hver okse og tredjedelen av en hin til væren og fjerdedelen av en hin for hvert lam. Dette er måneds-brennofferet, som skal bæres frem hver nymånedag i året.

15 Der skal også ofres en gjetebukk som syndoffer til Herren, foruten det stadige brennoffer med tilhørende drikkoffer.

16 I den første måned, på den fjortende dag i måneden, er det påske for Herren.

17 Og på den femtende dag i samme måned er det høitid; i syv dager skal der etes usyret brød.

18 På den første dag skal det være en hellig sammenkomst; I skal ikke gjøre nogen arbeidsgjerning.

19 Og I skal ofre et ildoffer, et brennoffer for Herren: to unge okser og en vær og syv årsgamle lam - uten lyte skal de være -

20 og som tilhørende matoffer fint mel blandet med olje; tre tiendedeler av en efa skal I ofre for hver okse og til væren to tiendedeler,

21 og en tiendedel for hvert av de syv lam,

22 og en gjetebukk som syndoffer, til å gjøre soning for eder.

23 Dette skal I ofre foruten morgen-brennofferet, som hører til det stadige brennoffer*. / {* 4MO 28, 3-8.}

24 Sådanne offer skal I ofre hver dag i syv dager; det er ildoffermat til en velbehagelig duft for Herren; foruten det stadige brennoffer med tilhørende drikkoffer skal det ofres.

25 Og på den syvende dag skal I holde en hellig sammenkomst; I skal ikke gjøre nogen arbeidsgjerning.

26 På førstegrødens dag, når I bærer frem for Herren et offer av den nye grøde, på ukenes høitid, skal I holde en hellig sammenkomst; I skal ikke gjøre nogen arbeidsgjerning.

27 Og I skal ofre et brennoffer til en velbehagelig duft for Herren: to unge okser og en vær og syv årsgamle lam,

28 og som tilhørende matoffer fint mel blandet med olje, tre tiendedeler av en efa for hver okse og til væren to tiendedeler,

29 og en tiendedel for hvert av de syv lam,

30 og en gjetebukk til å gjøre soning for eder.

31 Foruten det stadige brennoffer med tilhørende matoffer skal I ofre disse offer - uten lyte skal de være - med tilhørende drikkoffer.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 1153

Prostudujte si tuto pasáž

  
/ 1232  
  

1153. And fine flour and wheat.- That these signify worship from truths and goods that are from a spiritual origin, profaned, is evident from the signification of fine flour, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of wheat, which denotes good from a spiritual origin (concerning which see above, n. 374, 375). The reason why these things also signify worship is, that the meat offering, which, together with the sacrifices, was offered up upon the altar, was composed of them, similarly the wine and oil; for the meat offerings were prepared with oil, and the drink offerings with wine. On account of the gathering in of these things, festivals also were instituted in which they rejoiced on account of their produce. Fine flour signifies truth from spiritual good, because it is prepared from wheat, which signifies spiritual good, as truth is derived from good.

[2] Since this truth of the church was signified by fine flour, therefore the quantity to be used in the cakes that were called the meat offerings and were offered with the sacrifices upon the altar, was prescribed (concerning which see Exodus 29:5-7, 13; Numbers 18, 28, 29). Similarly the quantity of fine flour in the cakes of proposition, or shew-bread, was prescribed (Leviticus 23:17; chap. 24:5), for it was commanded, that "the meat offering which was to be offered upon the altar should be prepared from fine flour, and oil and frankincense poured thereon" (Leviticus 2:1). On account of this signification of fine flour, when Abraham spoke with the three angels, he said to Sarah his wife, "Hasten and knead three measures of fine flour, and make cakes" (Genesis 18:6).

[3] Fine flour also signifies the truth of good from a spiritual origin in Ezekiel:

"Fine flour, honey, and oil hast thou eaten, whence thou art become exceeding beautiful, and hast prospered unto a kingdom. My bread which I gave thee, fine flour, honey, and oil, wherewith I fed thee, thou hast set before" idols "for an odour of rest" (16:13, 19).

This treats of Jerusalem, by which the church as to doctrine is signified; and in that chapter its quality at its beginning is described, and what it became afterwards. Fine flour and oil signify truth and good from a spiritual origin, while honey signifies good from a natural origin. By becoming exceedingly beautiful is signified to become intelligent and wise; by prospering unto a kingdom is signified even to become a church, a kingdom signifying a church. By setting those things before idols for an odour of rest, is signified the idolatrous worship into which the true worship of the church was afterwards converted.

[4] By the meal of barley, however, truth from a natural origin is signified, for barley signifies natural good just as wheat signifies spiritual good.

Thus in Isaiah,

"Take thee a mill-stone and grind flour, make thyself bare" (47:2).

This refers to Babel. By taking a millstone and grinding flour is signified to falsify the truths of the Word, and by making herself bare or naked is signified to adulterate the goods of the Word.

In Hosea,

"They sow the wind, and they reap the whirlwind; he hath no standing corn, the blade shall yield no meal, and if it do yield, strangers shall devour it" (8:7).

Here also meal (farina) signifies truth from a natural origin.

[5] Continuation concerning the Athanasian Creed.- The fifth law of the Divine Providence is, That man should not know from feeling and perception in himself how good and truth from the Lord enter by influx, and how evil and falsity enter by influx from hell; nor see how the Divine Providence operates in favour of good against evil; for in such case man would not act as of himself from freedom according to reason. It is sufficient for him to know and acknowledge these things from the Word, and from the doctrine of the church. This is meant by the Lord's words in John:

"The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, or whither it goeth; so is every one that is born of the Spirit" (3:8);

and also by these words in Mark:

"The kingdom of God is as if a man should cast seed upon the earth, and should sleep and rise night and day; but the seed springeth up and groweth he knoweth not how; for the earth bringeth forth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is brought forth, he putteth in the sickle, because the harvest is come" (4:26-29).

The reason why man does not perceive the operation of the Divine Providence in himself is, that such perception would take away his freedom, and consequently the power of thinking as if from himself, and with it also all the enjoyment of life, so that a man would be like, an automaton, in which there is no power of reciprocation as means by which conjunction is effected; and he would also be a slave, and not a free man.

[6] The reason why Divine Providence moves so secretly, that scarcely any vestige of it appears, although it operates in the most minute things of man's thought and will that regard his eternal state, is, that the Lord continually desires to impress His love on him, and His wisdom by means of it, and thus to create him into His image. The Lord, therefore, acts upon man's love, and from it upon his understanding, and not from his understanding upon his love. Love together with its affections, which are manifold and innumerable, is not perceived by man except by a most general feeling, and consequently in so small a degree as scarcely to amount to anything; and yet man is to be led from one affection of his loves into another, according to the connection in which they are from order, so that he may be reformed and saved, which is incomprehensible, not only to men, but also to the angels.

[7] If man knew any thing of these secret operations (arcana) he could not be withdrawn from leading himself, even though it were continually from heaven into hell, notwithstanding that he is constantly led by the Lord from hell towards heaven; for from himself he constantly acts in opposition to order, but the Lord constantly acts according to it. For, in consequence of the nature derived from his parents, man is in the love of himself, and in the love of the world, and consequently from a feeling of delight he perceives the whole of these loves as good; and still those loves as ends must be removed. This is effected by the Lord by an infinity of ways which appear like labyrinths, even before the angels of the third heaven.

[8] From these considerations it is evident, that it would be of no advantage to a man to know any thing of this from feeling and perception, but that on the contrary it would be hurtful to him, and would destroy him for ever. It is sufficient for him to be acquainted with truths, and by means of them with the nature of good and evil, and to acknowledge the Lord and His Divine government in every thing; then so far as he knows truths, and by means of them sees what good and evil are, and does truths as if from himself, so far the Lord, by love, introduces him into wisdom and the love of wisdom, conjoining wisdom with love, and making them one because they are one in Himself. The ways by which the Lord leads man may be compared with the vessels through which his blood flows and circulates; and also with the fibres and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit (spiritus animalis) flows and imparts life.

[9] Man is not aware how all these things enter by influx and flow through him; and yet he lives, provided he knows and does what is conducive to his well being. But the ways by which the Lord leads him are much more complicated and intricate, both those by which He leads man through the societies of hell, and away from them, and those by which He leads man through the societies of heaven, and interiorly into them. This, therefore, is what is meant by the words: "The wind bloweth where it listeth, and thou knowest not whence it cometh and whither it goeth" (John 3), also, by the seed springing up and growing, a man knowing not how (Mark 4:27). Of what importance is it for a man to know how the seed grows, provided he knows how to plough the earth, to harrow it, to sow the seed, and when he reaps the harvest, to bless God?

  
/ 1232  
  

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