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3 Mose 9

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1 Und am achten Tage rief Mose Aaron und seinen Söhnen und den Ältesten in Israel

2 und sprach zu Aaron: Nimm zu dir ein jung Kalb zum Sündopfer und einen Widder zum Brandopfer, beide ohne Wandel, und bringe sie vor den HERRN.

3 Und rede mit den Kindern Israel und sprich: Nehmet einen Ziegenbock zum Sündopfer und ein Kalb und ein Schaf, beide eines Jahrs alt und ohne Wandel, zum Brandopfer;

4 und einen Ochsen und einen Widder zum Dankopfer, daß wir vor dem HERRN opfern; und ein Speisopfer, mit Öl gemenget. Denn heute wird euch der HERR erscheinen.

5 Und sie nahmen, was Mose geboten hatte, vor der Tür der Hütte des Stifts. Und trat herzu die ganze Gemeine und stund vor dem HERRN.

6 Da sprach Mose: Das ist's, das der HERR geboten hat, daß ihr tun sollt, so wird euch des HERRN HERRLIchkeit erscheinen.

7 Und Mose sprach zu Aaron: Tritt zum Altar und mache dein Sündopfer und dein Brandopfer und versöhne dich und das Volk; danach mache des Volks Opfer und versöhne sie auch, wie der HERR geboten hat.

8 Und Aaron trat zum Altar und schlachtete das Kalb zu seinem Sündopfer.

9 Und seine Söhne brachten das Blut zu ihm; und er tunkte mit seinem Finger ins Blut und tat's auf die Hörner des Altars und goß das Blut an des Altars Boden.

10 Aber das Fett und die Nieren und das Netz von der Leber am Sündopfer zündete er an auf dem Altar, wie der HERR Mose geboten hatte.

11 Und das Fleisch und das Fell verbrannte er mit Feuer außer dem Lager.

12 Danach schlachtete er das Brandopfer; und Aarons Söhne brachten das Blut zu ihm, und er sprengete es auf den Altar umher.

13 Und sie brachten das Brandopfer zu ihm zerstücket, und den Kopf; und er zündete es an auf dem Altar.

14 Und er wusch das Eingeweide und die Schenkel und zündete es an oben auf dem Brandopfer, auf dem Altar.

15 Danach brachte er herzu des Volks Opfer; und nahm den Bock, das Sündopfer des Volks, und schlachtete ihn und machte ein Sündopfer draus, wie das vorige.

16 Und brachte das Brandopfer herzu und tat ihm sein Recht.

17 Und brachte herzu das Speisopfer und nahm seine Hand voll und zündete es an auf dem Altar, außer des Morgens Brandopfer.

18 Danach schlachtete er den Ochsen und Widder zum Dankopfer des Volks. Und seine Söhne brachten ihm das Blut; das sprengete er auf den Altar umher.

19 Aber das Fett vom Ochsen und vom Widder, den Schwanz und das Fett am Eingeweide und die Nieren und das Netz über der Leber,

20 alles solches Fett legten sie auf die Brust; und er zündete das Fett an auf dem Altar.

21 Aber die Brust und die rechte Schulter webete Aaron zur Webe vor dem HERRN, wie der HERR Mose geboten hatte.

22 Und Aaron hub seine Hand auf zum Volk und segnete sie; und stieg herab, da er das Sündopfer, Brandopfer und Dankopfer gemacht hatte.

23 Und Mose und Aaron gingen in die Hütte des Stifts; und da sie wieder herausgingen, segneten sie das Volk. Da erschien die HERRLIchkeit des HERRN allem Volk.

24 Denn das Feuer kam aus von dem HERRN und verzehrete auf dem Altar das Brandopfer und das Fett. Da das alles Volk sah, frohlockten sie und fielen auf ihr Antlitz.

   

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #9229

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9229. And ye shall be men of holiness to Me. That this signifies the state of life then from good, is evident from the signification of “men of holiness,” as being those who are led by the Lord; for the Divine which proceeds from the Lord is holiness itself (see n. 6788, 7499, 8127, 8302, 8806), consequently those who receive it in faith and also in love are called “holy.” He who believes that a man is holy from any other source, and that anything else with him is holy than that which is from the Lord and is received, is very much mistaken. For that which is of man and is called his own, is evil. (That man’s own is nothing but evil, see n. 210, 215, 694, 874-876, 987, 1047, 4328, 5660, 5786, 8480, 8944; and that insofar as a man can be withheld from his own, so far the Lord can he present, thus that so far the man has holiness, n. 1023, 1044, 1581, 2256, 2388, 2406, 2411, 8206, 8393, 8988, 9014)

[2] That the Lord alone is holy, and that that alone is holy which proceeds from the Lord, thus that which man receives from the Lord, is plain from the Word throughout; as in John:

I sanctify Myself that they also may be sanctified in the truth (John 17:19);

“to sanctify Himself” denotes to make Himself Divine by His own power; and those are said to be “sanctified in the truth” who in faith and life receive the Divine truth proceeding from Him.

[3] Therefore also the Lord after His resurrection, speaking with the disciples, “breathed on them” and said unto them, “Receive ye the Holy Spirit” (John 20:22); the breathing upon them was representative of making them alive by faith and love, as also in the second chapter of Genesis: “Jehovah breathed into his nostrils the breath of lives, and man became a living soul” (verse 7); in like manner in other passages (Psalms 33:6; 104:29-30; Job 32:8; 33:4; John 3:8). From this also the Word is said to be inspired, because it is from the Lord, and they who wrote the Word are said to have been inspired. (That breathing, and thus inspiration, corresponds to the life of faith, see n. 97, 1119, 1120, 3883-3896.) From this it is that in the Word “spirit” is so called from “wind” or “breath,” and that what is holy from the Lord is called “the wind or breath of Jehovah” (n. 8286); also that the Holy Spirit is the holy proceeding from the the Lord, (n. 3704, 4673, 5307, 6788, 6982, 6993, 8127, 8302, 9199).

[4] So also it is said in John that the Lord “baptizeth with the Holy Spirit” (John 1:33); and in Luke that “He baptizeth with the Holy Spirit and with fire” (John 3:16). In the internal sense “to baptize” signifies to regenerate (n. 4255, 5120, 9088); “to baptize with the Holy Spirit and with fire” signifies to regenerate by the good of love. (That “fire” denotes the good of love, see n. 934, 4906, 5215, 6314, 6832, 6834, 6849, 7324) In John:

Who shall not fear Thee, O Lord, and glorify Thy name? For Thou only art holy (Revelation 15:4).

In Luke it is said by the angel concerning the Lord: “The holy thing that shall be born of thee” (Luke 1:35); and in Daniel, “I saw in the visions of my head upon my bed, and, behold a watcher and a holy one came down from heaven” (Daniel 4:13). In these passages “the holy thing” and “the holy one” denote the Lord.

[5] As the Lord alone is holy, He is called in the Old Testament the “Holy One of Israel,” the “Redeemer,” the “Preserver,” the “Regenerator” (Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23 41:14, 16, 20; 43:3, 14; 45:11; 47:4; 48:17; 49:7; 5 4:5; 55:5; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18). And therefore the Lord in heaven, and consequently heaven itself, is called “the habitation of holiness” (Jeremiah 31:23; Isaiah 63:15; Jeremiah 25:30); also a “sanctuary” (Ezekiel 11:16; 24:21); and “the mountain of holiness” (Psalms 48:1). For the same reason the middle of the tent, where was the ark containing the Law, was called the “Holy of Holies (Exodus 26:33-34); for by the Law in the ark in the middle of the tent was represented the Lord as to the Word, because “the Law” denotes the Word (n. 6752, 7463).

[6] All this shows why the angels are called “holy” (Matthew 25:31; Mark 8:38; Luke 9:26; Psalms 149:1; Daniel 8:13); also the prophets (Luke 1:70); and likewise the apostles (Revelation 18:20); not that they are holy from themselves, but from the Lord, who alone is holy, and from whom alone proceeds what is holy; for by “angels” are signified truths, because they are receptions of truth from the the Lord, (n. 1925, 4085, 4295, 4402, 7268, 7873, 8192, 8301); by “prophets” is signified the doctrine of truth which comes through the Word from the the Lord, (n. 2534, 7269); and by “apostles” are signified in their complex all the truths and goods of faith which are from the the Lord, (n. 3488, 3858, 6397).

[7] The sanctifications among the Israelitish and Jewish people were for the purpose of representing the Lord who alone is holy, and the holiness which is from Him alone. This was the purpose of the sanctification of Aaron and his sons (Exodus 29:1, etc.; Leviticus 8:10-11, 13, 30); of the sanctification of their garments (Exodus 29:21, etc.); of the sanctification of the altar, that it might be a holy of holies (Exodus 29:37, etc.); of the sanctification of the tent of the assembly, of the ark of the testimony, of the table, of all the vessels, of the altar of incense, of the altar of burnt-offering, and of the vessels thereof, and of the laver and the base thereof (Exodus 30:26, etc.).

[8] That the Lord is the holiness itself that was represented, is also plain from His words in Matthew, as viewed in the internal sense:

Ye fools and blind! Whether is greater, the gold, or the temple that sanctifieth the gold? And whether is greater, the gift, or the altar that sanctifieth the gift? (Matthew 23:17, 19);

by the temple was represented the Lord Himself, and also by the altar; and by the “gold” was signified the good which is from the Lord; and by the “gift” or sacrifice, were signified the things that belong to faith and charity from the Lord. (That the Lord was represented by the temple, see n. 2777, 3720; also that He was represented by the altar, n. 2777, 2811, 4489, 8935, 8940 and that by “gold” was signified good from the Lord, n. 1551, 1552, 5658; and by a “sacrifice” worship from the faith and charity which are from the Lord, n. 922, 923, 2805, 2807, 2830, 6905, 8680, 8682, 8936)

[9] In view of all this it is evident why the sons of Israel were called a “holy people” (Deuteronomy 26:19, and elsewhere); and in the words before us “men of holiness;” namely, from the fact that in every detail of their worship were represented the Divine things of the Lord, and the celestial and spiritual things of His kingdom and church. They were therefore called “holy” in a representative sense. They themselves were not holy on this account, because the representatives had regard to the holy things that were represented, and not to the person who represented them (n. 665, 1097, 1361, 3147, 3881, 4208, 4281, 4288, 4292, 4307, 4444, 4500, 6304, 7048, 7439, 8588, 8788, 8806).

[10] Hence also it is that Jerusalem was called “holy;” and Zion, “the mountain of holiness” (Zech. 8:3, and elsewhere). Also in Matthew:

And the tombs were opened; and many bodies of the saints that were dead were raised; and coming forth out of their tombs after the Lord’s resurrection, they entered into the holy city, and appeared unto many (Matthew 27:52-53);

Jerusalem is here called “the holy city,” although it was rather profane than holy, for the Lord had then been crucified in it, and it is therefore called “Sodom and Egypt” in John:

Their bodies shall lie on the street of the great city which spiritually is called Sodom and Egypt, where also our Lord was crucified (Revelation 11:8).

But it is called “holy” from the fact that it signifies the Lord’s kingdom and church (n. 402, 2117, 3654). The “saints that were dead” appearing there, which happened to some in vision, signified the salvation of those who were of the spiritual church, and the elevation into the Holy Jerusalem, which is heaven, of those who until that time had been detained in the lower earth (of which above, n. 6854, 6914, 7090, 7828, 7932, 8049, 8054, 8159, 8321).

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

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Isaiah 41:14

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14 Don't be afraid, you worm Jacob, and you men of Israel. I will help you," says Yahweh, "and your Redeemer is the Holy One of Israel.