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Brojevi 18

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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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Arcana Coelestia # 3994

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3994. 'And every black one among the lambs' means a proprium of innocence, which belongs to the good meant by 'Laban'. This is clear from the meaning of 'black' as the proprium, dealt with immediately above in 3993, and from the meaning of 'a lamb' as innocence, dealt with below. With regard to a proprium of innocence meant by 'black one among the lambs' the position is that, to be good, all good must contain innocence. Charity devoid of innocence is not charity, and still less can love to the Lord exist without it. Innocence is therefore an absolutely essential element of love and charity, and consequently of good. A proprium of innocence consists in knowing, acknowledging, and believing, not with the lips but with the heart, that nothing but evil originates in oneself, and everything good in the Lord, and therefore that such a proprium is altogether black, that is to say, both the will side of the proprium, which is evil, and the understanding side, which is falsity. When a person confesses and believes that in his heart, the Lord flows in with good and truth and instills a heavenly proprium into him which is bright and shining. Nobody can possibly be truly humble unless that acknowledgement and belief are present in his heart; and when they are present he is self-effacing, indeed self-loathing, and so is not preoccupied with himself, in which case he is in a fit state to receive the Lord's Divine. These are the circumstances in which the Lord flows in with good into a humble and contrite heart.

[2] Such is the proprium of innocence meant here by 'the black one among the lambs' which Jacob chose for himself, whereas 'the white one among the iambs' means the merit that is placed in good deeds - 'white' meaning merit, as stated above in 3993. Jacob did not choose this because it goes against innocence. Indeed anyone who places merit in good deeds acknowledges and believes that all good originates in himself, for he regards himself, not the Lord, in the good deeds he does and as a consequence seeks reward on the basis of that merit. For the same reason he also despises others in comparison with himself, indeed he even condemns them, and therefore to the same extent departs from heavenly order, that is, from good and truth. From all this it may be seen that charity towards the neighbour and love to the Lord are by no means able to exist unless they have innocence within them, and consequently that no one can enter heaven unless he possesses some degree of innocence, according to the Lord's words,

Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Mark 10:15; Luke 18:17.

Here and elsewhere in the Word 'a young child' means innocence - see what has been stated already on these matters in the following paragraphs,

Early childhood is not innocence, but innocence resides in wisdom, 2305, 3494.

The nature of the innocence of early childhood, and the nature of the innocence of wisdom, 2306, 3183; also the nature of the proprium when, with innocence and charity, the Lord gives it life, 154.

Innocence causes good to be good, 2526, 2780.

[3] The fact that innocence is meant by 'lambs' may be seen from many places in the Word, of which let the following be quoted to confirm the point,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the ox together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state of peace and of innocence there. 'The wolf' stands for those who are opposed to innocence, 'the lamb' for those in whom innocence is present. A similar example occurs elsewhere in the same prophet,

The wolf and the lamb will feed together, and the lion will eat straw like the ox; and for the serpent, dust will be his bread. They will not hurt and will not destroy on all My holy mountain. Isaiah 65:25.

As above, 'the wolf' stands for those who are opposed to innocence, and 'the lamb' for those in whom innocence is present. Because 'the wolf' and 'the lamb' are opposites, the Lord also said to the seventy whom He sent out, in Luke,

Behold, I send you out as lambs in the midst of wolves. Luke 10:3.

In Moses,

He causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed 1 of Bashan. Deuteronomy 32:13-14.

This refers in the internal sense to the celestial qualities of the Ancient Church. 'The fat of lambs' stands for the charity that goes with innocence.

[4] In the original language various nouns exist for lambs, and each is used to mean a different degree of innocence, for as has been stated, all good, if it is to be good, must have innocence within it. And so also must truth. Here in Genesis 30:32 the word used for lambs is also used for sheep, as in Leviticus 1:10; 3:7; 5:6; 17:3; 22:19; Numbers 18:17; and by that word is meant the innocence belonging to faith grounded in charity. Different words are used elsewhere, as in Isaiah,

Send the lamb of the ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isaiah 16:1.

A different word again is used in the same prophet,

The Lord Jehovih is coming with strength, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, and will lead those that give suck. Isaiah 40:9-11.

'Gathering the lambs into the arm and carrying in the bosom' stands for people who are governed by charity that has innocence within it.

[5] In John,

When He appeared [to the disciples] Jesus said to Peter, Simon, son of Jonah, do you love Me more than these? He said to Him, Yes, Lord; You know that I love You. He said to him, Feed My lambs. He said to him again, Simon, son of Jonah, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed My sheep. John 21:15-16.

Here as elsewhere 'Peter' means faith - see the Prefaces to Chapters 18 and 22, and 3750. And since faith is not faith if it does not arise out of charity towards the neighbour, and so out of love to the Lord, neither are charity and love charity and love if they do not arise out of innocence. This is why the Lord first asks whether he loves Him, that is, whether love is present within faith, and after that says, 'Feed My lambs', that is, feed those who are innocent. Then after putting the same question again, He says, 'Feed My sheep', that is, feed those who have charity.

[6] Because the Lord is the Innocence itself which exists in His kingdom, for He is the source of all innocence, the Lord is therefore called the Lamb, as in John,

The next day John Baptist saw Jesus coming towards him, and said, Behold, the Lamb of God who bears away the sin of the world. John 1:29, 36.

And in Revelation,

They will fight with the Lamb, but the Lamb will overcome them, for He is Lord of lords, and King of kings, and those with Him have been called and chosen. Revelation 17:14.

There are other places in Revelation besides this - 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 27; 22:1, 3. It is well known that in the highest sense the paschal lamb means the Lord - for the Passover meant the Lord's glorification, that is, His enduing the Human with the Divine - and in the representative sense means the regeneration of man. Indeed the paschal lamb means that which is the essential feature of regeneration, namely innocence; for nobody can be regenerated except by means of charity that has innocence within it.

[7] Because innocence is the first essential in the Lord's kingdom and is the celestial itself there, and because sacrifices and burnt offerings used to represent the spiritual and celestial things of the Lord's kingdom, the essential itself of the Lord's kingdom, which is innocence, was therefore represented by 'lambs'. This was why the continual or daily burnt offering was made from lambs, the first in the morning and the second 'between the evenings', Exodus 29:37-39; Numbers 28:3-4; and a double offering on the sabbath, Numbers 28:9-10; and many more lambs still at the appointed festivals, Leviticus 23:12; Numbers 28:11, 14, 19, 27; 28:1-end. After the days of her cleansing had been completed a woman who had given birth was required to offer a lamb as a burnt offering, also a young pigeon or else a turtledove, Leviticus 12:6. This was required in order that the sign of the fruit of conjugial love - a love which is innocence itself, see 2736 - might be represented, and because innocence is meant by 'babes'.

Poznámky pod čarou:

1. literally, sons

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