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1 A Gospod reče Aronu: Ti i sinovi tvoji i dom oca tvog s tobom nosite grehe u svetinju; ti i sinovi tvoji s tobom nosite grehe sveštenstva svog.

2 I braću svoju, pleme Levijevo, pleme oca svog uzmi k sebi da budu uza te i služe ti; a ti ćeš i sinovi tvoji s tobom služiti pred šatorom od sastanka.

3 Neka dobro slušaju zapovesti tvoje i rade šta treba u svem šatoru; ali k sudovima od svetinje k oltaru neka ne pristupaju, da ne izginu i oni i vi.

4 Neka budu, dakle, uza te i neka rade sve što treba u šatoru od sastanka u svakoj službi u njemu; ali niko drugi da ne pristupi s vama.

5 A vi radite šta treba u svetinji i šta treba na oltaru, da više ne dođe gnev na sinove Izrailjeve.

6 Jer evo, ja uzeh braću vašu Levite između sinova Izrailjevih, i vama su dani na dar za Gospoda, da vrše službu u šatoru od sastanka.

7 A ti i sinovi tvoji s tobom vršite svešteničku službu svoju u svemu što pripada k oltaru i šta biva iza zavesa, i služite; sveštenstvo darovah vam, zato ko bi drugi pristupio, da se pogubi.

8 Još reče Gospod Aronu: Evo, dajem ti i prinose svoje što se uvis podižu, između svih stvari koje posvećuju sinovi Izrailjevi dajem ih tebi radi pomazanja i sinovima tvojim zakonom večnim.

9 To neka je tvoje od stvari posvećenih, koje se ne sažižu; svaki prinos njihov između svih darova njihovih i između svih prinosa za greh i svih prinosa za krivicu, koje mi donesu, svetinja nad svetinjama da je tvoja i sinova tvojih.

10 U svetinji ga jedi, sve muškinje neka ga jede, sveta stvar da ti je.

11 Tvoje su, dakle, žrtve darova njihovih koje se u vis podižu; i svaku žrtvu sinova Izrailjevih koja se obrće tebi dajem i sinovima tvojim i kćerima tvojim s tobom zakonom večnim; ko je god čist u domu tvom, neka jede.

12 Najbolje od ulja i najbolje od vina i žita, prvine koje daju Gospodu, tebi dajem.

13 Prvine od svega što rodi u zemlji njihovoj, koje donesu Gospodu, tvoje neka budu; ko je god čist u domu tvom neka jede.

14 Sve zavetovano Bogu i Izrailju, tvoje neka je.

15 Šta god otvara matericu između svakog tela koje prinose Gospodu, i između ljudi i između stoke, tvoje da bude; ali prvenac čovečji neka se otkupljuje; i prvenac nečiste stoke neka se otkupljuje.

16 A otkup neka mu bude kad bude od meseca dana po tvojoj ceni pet sikala srebra, po siklu svetom; u njemu je dvadeset gera.

17 A prvenca od krave ili prvenca od ovce ili prvenca od koze ne daj da se otkupi; svete su stvari; krvlju njihovom pokropi oltar, i salo njihovo zapali, da bude žrtva ognjena za miris ugodni Gospodu.

18 A meso od njih da je tvoje, kao grudi što se obrću i kao pleće desno, da je tvoje.

19 Sve prinose što se podižu od posvećenih stvari, što prinose sinovi Izrailjevi Gospodu, dajem tebi i sinovima tvojim i kćerima tvojim s tobom zakonom večnim; to će biti zavet osoljen, večan pred Gospodom tebi i semenu tvom s tobom.

20 Još reče Gospod Aronu: U zemlji njihovoj da nemaš nasledstvo, ni dela među njima da nemaš; ja sam deo tvoj i tvoje nasledstvo među sinovima Izrailjevim.

21 A sinovima Levijevim evo dajem u nasledstvo sve desetke od Izrailja za službu njihovu što služe u šatoru od sastanka.

22 A sinovi Izrailjevi neka više ne pristupaju k šatoru od sastanka, da se ne ogreše i ne izginu.

23 Nego sami Leviti neka služe službu u šatoru od sastanka, i oni neka nose greh svoj zakonom večnim od kolena do kolena, pa da nemaju nasledstvo među sinovima Izrailjevim.

24 Jer desetke sinova Izrailjevih, što će donositi Gospodu na žrtvu što se podiže, dajem Levitima u nasledstvo; toga radi rekoh za njih; među sinovima Izrailjevim da nemaju nasledstvo.

25 Još reče Gospod Mojsiju govoreći:

26 Reci Levitima i kaži im: Kad uzmete od sinova Izrailjevih desetak koji vam dadoh od njih za nasledstvo vaše, onda prinesite od njega prinos što se podiže Gospodu, deseto od desetog.

27 I primiće vam se prinos vaš kao žito s gumna i kao vino iz kace.

28 Tako i vi prinosite prinos što se podiže Gospodu od svih desetaka svojih, koje ćete uzimati od sinova Izrailjevih, i dajite od njih prinos Gospodnji Aronu svešteniku.

29 Od svega što vam se da prinosite svaki prinos što se podiže Gospodu, od svega što bude najbolje sveti deo.

30 I reci im: Kad prinesete najbolje od toga, tada će se primiti Levitima kao dohodak od gumna i kao dohodak od kace.

31 A jesti možete to na svakom mestu i vi i porodice vaše, jer vam je plata za službu vašu u šatoru od sastanka.

32 I nećete zato navući na se greha, kad stanete prinositi šta je najbolje, i nećete oskvrniti svete stvari sinova Izrailjevih, i nećete izginuti.

   

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Apocalypse Explained # 1153

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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?

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