聖書

 

Levitska 2

勉強

   

1 "Kad tko želi prinijeti Jahvi žrtvu prinosnicu, neka njegov dar bude od najboljeg brašna; neka ga polije uljem i na nj stavi tamjana.

2 Neka ga onda donese Aronovim sinovima, svećenicima. Zatim neka zagrabi šaku od toga brašna i ulja i sav tamjan, pa neka svećenik na žrtveniku to sažeže u kad za spomen-žrtvu. To je žrtva paljena Jahvi na ugodan miris.

3 A što od žrtve prinosnice ostane, neka pripadne Aronu i njegovim sinovima - najsvetije od žrtava Jahvi paljenih.

4 Ako za žrtvu prinosnicu želiš prinijeti tijesta pečena u peći, neka to budu beskvasne pogače od najboljeg brašna, zamiješene u ulju, ili beskvasne prevrte uljem namazane.

5 Ako tvoj dar bude žrtva prinosnica pečena na tavi, neka bude od najboljeg brašna, neukvasana i u ulju zamiješena.

6 U komade je izlomi i po njima ulja polij: žrtva je to prinosnica.

7 Bude li tvoja prinosnica kuhana u kotluši, neka bude od najboljeg brašna, pripravljena s uljem.

8 Donosi Jahvi žrtvu prinosnicu tako pripravljenu! Neka se preda svećeniku, a on će je polagati na žrtvenik.

9 Neka svećenik odvoji od žrtve prinosnice dio kao spomen-žrtvu, pa neka ga sažeže u kad na žrtveniku - kao žrtvu paljenu Jahvi na ugodan miris!

10 A što od žrtve prinosnice ostane, neka pripadne Aronu i njegovim sinovima - najsvetije od žrtava Jahvi paljenih.

11 Nikakva žrtva prinosnica koju budeš prinosio Jahvi neka ne bude priređivana s kvasom, jer ne smiješ u kad sažigati ni kvasa ni meda kao žrtvu paljenicu.

12 Prinosite ih Jahvi kao prvine plodova, ali neka se sa žrtvenika ne viju na ugodan miris.

13 Svaku svoju žrtvu prinosnicu posoli. Ne ostavljaj svoje žrtve prinosnice bez soli Saveza sa svojim Bogom: sa svakim svojim prinosom prinesi i sol.

14 Ako prinosiš Jahvi žrtvu prinosnicu od prvina, prinesi tu žrtvu od prvina svojih plodova u obliku klasa pržena na vatri ili brašna od samljevenog zrnja.

15 Dodaj još ulja i na nju stavi tamjana. To je žrtva prinosnica.

16 Onda neka svećenik sažeže u kad za spomen-žrtvu dio kruha i ulja i sav tamjan kao žrtvu Jahvi paljenu."

   

スウェーデンボルグの著作から

 

Arcana Coelestia#5619

この節の研究

  
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5619. 'And cause a gift to go down to the man' means to obtain favour. This is clear from the meaning of 'taking a gift to the man' - 'the man' being Joseph, who is called the lord of the land - as to obtain favour. It was customary in the representative Ancient Church, and so in the Jewish Church, when people went to the judges, and at a later time to the kings or priests, to present them with a gift; indeed the people were commanded to do this. The reason for the custom was that the gifts people presented to those men represented the kinds of things mankind possessed that ought to be offered to the Lord when any approach is made to Him. Such gifts are ones that a person offers in freedom and therefore ones that come truly from himself. For his freedom resides in what comes from his heart; and what comes from his heart comes from his will. Also what comes from his will comes from a desire arising out of his love; and a desire arising out of his love constitutes his freedom, thus what is truly his own, 1947, 2870-2893, 3158. Such should be the origin of any gift made by man to the Lord when making any approach to Him. This kind of gift was represented by the gifts mentioned above, for 'kings' represented the Lord as regards Divine Truth, 1672, 2015, 2069, 3009, 3670, 4581, 4966, 5044, while 'priests' represented Him as regards Divine Good, 1728, 2015(end), 3670. Those gifts also served as introductions, see 4262, which were made to obtain favour.

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

スウェーデンボルグの著作から

 

Arcana Coelestia#3158

この節の研究

  
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3158. 'Tell me; and if not, tell me' means a state in which they are free to deliberate. This is evident from the sense of the words themselves. From all that has gone before it is clear that while the sense of the letter in this chapter is dealing with the betrothal and marriage of Rebekah to Isaac, the internal sense is dealing with the introduction and joining together of truth and good, for the introduction and joining together of truth and good is spiritual betrothal and spiritual marriage. In both instances a free state to deliberate is necessary. The necessity for it in betrothal and marriage is well known, but the necessity for it in the introduction and joining together of truth and good is not so well known because it is not visible to the natural man and belongs among the things that go on quite apart from any reflecting on them. Yet this activity continues moment by moment in one who is being reformed and regenerated, that is to say, he experiences a free state when truth is being joined to good.

[2] Everyone may know, if he merely stops to think, that nothing ever exists as a person's own unless it forms part of his will. That which belongs solely to the understanding does not become a person's own until it belongs also to his will, for what belongs to the will constitutes the essential being (esse) of a person's life, whereas what belongs to the understanding constitutes the manifestation (existere) of that essential being. Consent flowing from the understanding alone is not consent, but all consent springs from the will. Unless therefore the truth of faith which belongs to the understanding is received by the good of love which belongs to the will it is in no sense truth that has been acknowledged, and so is not faith. In order that it may be received by good that belongs to the will it is necessary that a free state should exist. Everything that belongs in the will looks to be free. The state itself of the will is freedom, for what I will, I choose and desire since that is what I love and acknowledge as that which is good. From this it becomes clear that the truth of faith in no sense becomes a person's own until it has been accepted by the will, that is, introduced and joined to the good there, which cannot happen except in a free state.

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