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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 signifies profaned worship from truths and goods that are from a spiritual origin. This is evident from the signification of "fine flour," as being truth from a spiritual origin (of which presently); also from the signification of "wheat," as being good from a spiritual origin (See n. 374, 375). These also signify worship because the meal offering was composed of them, which was offered with the sacrifices upon the altar the same as the wine and the oil; for the meal offerings were prepared with oil and the drink offerings with wine. And because of the crops of these they had rejoicings in festivals which were instituted to celebrate their harvests. "Fine flour" signifies truth from spiritual good because it is prepared from wheat, which signifies spiritual good, as truth comes from good.

[2] As this truth of the church was signified by "fine flour," it was prescribed what quantity of it should be used in the cakes that were called the meal offerings, which were offered with the sacrifices upon the altar (respecting which see Exodus 29; Leviticus 5 - Leviticus 7, 23; Numbers 18, 28, 29); also the quantity of fine flour in the show bread (Leviticus 23:17; 24:5); for it was commanded that the meal offering that was to be offered on the altar should be prepared from fine flour, and oil and frankincense poured thereon (Leviticus 2:1). Because of this signification of "fine flour," when Abraham talked with the three angels he said to Sarah his wife:

Hasten, knead three measures of flour, of fine flour, and make cakes (Genesis 18:6).

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

Thou didst eat fine flour, honey, and oil, whence thou didst become exceeding beautiful, and didst prosper even to a kingdom. My bread which I gave thee, fine flour, honey, and oil, with which I fed thee, thou didst offer before idols as an odor of rest (Ezekiel 16:13, 19).

This is said of Jerusalem, which signifies the church as to doctrine, and in that chapter is described what it had been in its beginning and what it became afterwards. "Fine flour and oil" signify truth and good from a spiritual origin, and "honey" good from a natural origin. "Thou didst become exceeding beautiful" signifies to be intelligent and wise; "to prosper even to a kingdom" signifies even to becoming a church, "kingdom" being the church; "to offer these to idols as an odor of rest" signifies the idolatrous worship into which the true worship of the church was afterwards changed.

[4] But "flour" from barley signifies truth from a natural origin, for "barley" signifies natural good, as "wheat" signifies spiritual good. Thus in Isaiah:

Take the millstone and grind flour, make thyself bare (Isaiah 47:2).

This is said of Babylon. "To take a millstone and grind flour" signifies to falsify the truths of the Word, and "to make oneself bare" signifies 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 flour; and if perchance it do, strangers shall devour it (Hosea 8:7).

Here, too, "flour" signifies truth from a natural origin.

(Continuation respecting the Athanasian Faith)

[5] 5. The fifth law of the Divine providence is, That from sense and perception in himself man cannot know how good and truth flow in from the Lord, and how evil and falsity flow in from hell; nor can he see how the Divine providence operates in favor of good against evil; if he did he could not act from freedom according to reason as if from himself. It is sufficient for him to know and acknowledge this from the Word and from the doctrine of the church. This is what is meant by the Lord's words in John:

The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh or whither it goeth; so is everyone that is born of the spirit (John 3:8).

Also by these words in Mark:

The kingdom of God is like a man that casteth seed upon the earth and then sleepeth and riseth night and day; but the seed springeth up and groweth up when he knows it not, for the earth beareth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is produced, he putteth in the sickle because the harvest is at hand (Mark 4:26, 29).

[6] Man does not perceive the operation of the Divine providence within him, because that would take away his freedom, and thus his ability to think as if of himself, and with it every delight of life; thus man would be like an automaton, in which there is no reciprocal, and by that, conjunction; also he would be a slave and not free. The Divine providence moves so secretly that scarcely a trace of it is seen, although it acts upon the most minute things of man's thought and will, which regard his eternal state, chiefly for the reason that the Lord continually wills to impress His love on man, and through it his wisdom, and thus create him into His image. Consequently the operation of the Lord is into man's love and from that into his understanding, and not the reverse. Love with its affections, which are manifold and innumerable, is perceived by man only by a most general feeling, and thus so slightly that there is scarcely anything of it; and yet that man may be reformed and saved he must be led from one affection of love into another according to their connection from order, a thing that no man and even no angel can at all comprehend.

[7] If a man should learn anything of these arcana, he could not be withheld from leading himself; and in this he would be continually led from heaven into hell, while the Lord's leading is continually from hell towards heaven. For from himself man constantly acts against order, while the Lord acts constantly according to order; for man, from the nature derived from his parents, is in the love of self and the love of the world, and consequently perceives from a feeling of delight everything belonging to those loves as good; nevertheless, those loves as ends must be removed; and this is done by the Lord in infinite ways, that appear like a labyrinth even before the angels of the third heaven.

[8] All this makes clear that man would find no help at all in knowing anything about this from sense or perception, but it would do him harm instead, and would destroy him forever. It is sufficient for man to know truths, and by means of truths to know what is good and what is evil, and to acknowledge the Lord and His Divine auspices in every least thing. Then so far as he knows truths, and by means of them what is good and evil, and does what is good as if from himself, so far the Lord leads him from love into wisdom, conjoining love to wisdom and wisdom to love, and making them to be one, because they are one in Himself. These ways by which the Lord leads man may be compared to the vessels through which the blood in man courses and circulates, also the fibers and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit flows and gives life.

[9] How all these things flow in and flow through, man knows nothing; and yet he lives if only he knows what he needs to do and does it. But the ways by which the Lord leads man are far more complicated and inexplicable, both those by which the Lord leads man through the societies of hell and away from them, and also those by which he leads him through the societies of heaven and interiorly into them. This, therefore, is what is meant by "the wind bloweth where it willeth, and thou knowest not whence it cometh and whither it goeth" (John 3:8), also by "the seed springeth up and groweth up, the man knoweth not how" (Mark 4:27). Moreover, of what consequence is it for a man to know how seed grows up, provided he knows how to plow and harrow the land, to sow the seed, and when he reaps his harvest to bless God?

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