聖書

 

Leviticus 8

勉強

   

1 I mluvil Hospodin k Mojžíšovi, řka:

2 Vezmi Arona a syny jeho s ním, i roucha jejich a olej pomazání, též volka k oběti za hřích, a dva skopce, a koš s přesnými chleby,

3 A shromažď všecko množství ke dveřím stánku úmluvy.

4 I učinil Mojžíš, jakž přikázal jemu Hospodin, a shromáždilo se všecko množství ke dveřím stánku úmluvy.

5 Tedy řekl Mojžíš tomu množství: Totoť jest to slovo, kteréž přikázal vykonati Hospodin.

6 A rozkázav přistoupiti Mojžíš Aronovi a synům jeho, umyl je vodou.

7 A oblékl jej v sukni a přepásal ho pasem, a oděv ho pláštěm, dal náramenník svrchu na něj, a připásal jej pasem náramenníka a otáhl ho jím.

8 A vložil na něj náprsník, do něhožto dal urim a thumim.

9 Potom vstavil čepici na hlavu jeho; a dal na čepici jeho po předu plech zlatý, korunu svatou, jakož přikázal Hospodin Mojžíšovi.

10 Vzal také Mojžíš olej pomazání a pomazal příbytku i všech věcí, kteréž byly v něm, a posvětil jich.

11 A pokropil jím oltáře sedmkrát, a pomazal oltáře i všeho nádobí jeho, též umyvadla i s podstavkem jeho, aby to všecko posvěceno bylo.

12 Vlil také oleje pomazání na hlavu Aronovu, a pomazal ho ku posvěcení jeho.

13 Rozkázal také Mojžíš přistoupiti synům Aronovým, a zobláčel je v sukně, a opásal je pasem, a vstavil na ně klobouky, jakož byl přikázal Hospodin jemu.

14 A přivedl volka k oběti za hřích, i položil Aron a synové jeho ruce své na hlavu volka oběti za hřích.

15 I zabil jej a vzal krev jeho, a pomazal rohů oltáře vůkol prstem svým, a tak očistil oltář. Ostatek pak krve vylil k spodku oltáře a posvětil ho k očišťování na něm.

16 Vzal také všecken tuk, kterýž byl na střevách, a branici s jater a obě ledvinky i tuk jejich, a pálil to Mojžíš na oltáři.

17 Volka pak toho i kůži jeho, i maso jeho, i lejna jeho spálil ohněm vně za stany, jakož byl přikázal Hospodin Mojžíšovi.

18 Potom přivedl skopce oběti zápalné, a položil Aron i synové jeho ruce své na hlavu toho skopce.

19 I zabil jej, a pokropil Mojžíš krví oltáře po vrchu vůkol.

20 Skopce také rozsekal na kusy jeho, a pálil Mojžíš hlavu, kusy i tuk.

21 Střeva pak a nohy vymyl vodou, a tak spálil Mojžíš všeho skopce na oltáři. I byl zápal u vůni líbeznou, obět ohnivá Hospodinu, jakož přikázal Hospodin Mojžíšovi.

22 Rozkázal také přivésti skopce druhého, skopce posvěcení, a položil Aron i synové jeho ruce své na hlavu skopce.

23 I zabil jej, a vzav Mojžíš krve jeho, pomazal jí konce pravého ucha Aronova a palce ruky jeho pravé, i palce nohy jeho pravé.

24 Tolikéž synům Aronovým rozkázav přistoupiti, pomazal kraje ucha jejich pravého a palce ruky jejich pravé, též palce nohy jejich pravé, a vykropil krev na oltář svrchu vůkol.

25 Potom vzal tuk a ocas i všecken tuk přikrývající droby a branici s jater, též obě dvě ledvinky i tuk jejich i plece pravé.

26 Také z koše přesných chlebů, kteříž byli před Hospodinem, vzal jeden koláč přesný a jeden pecník chleba s olejem a jeden oplatek, a položil to s tukem a s plecem pravým.

27 A dal to všecko v ruce Aronovy a v ruce synů jeho, rozkázav obraceti sem i tam v obět obracení před Hospodinem.

28 Potom vzav z rukou jejich, pálil to na oltáři v zápal. Posvěcení toto jest u vůni rozkošnou, obět ohnivá Hospodinu.

29 Vzal také Mojžíš hrudí a obracel je sem i tam v obět obracení před Hospodinem;a z skopce posvěcení dostal se Mojžíšovi díl, jakož mu byl přikázal Hospodin.

30 Vzal také Mojžíš oleje pomazání a krve, kteráž byla na oltáři, a pokropil Arona i roucha jeho, též synů Aronových a roucha jejich s ním. A tak posvětil Arona i roucha jeho, též synů jeho i roucha jejich s ním.

31 I řekl Mojžíš Aronovi a synům jeho: Vařte to maso u dveří stánku úmluvy, a jezte je tu, i chléb, kterýž jest v koši posvěcení, jakož jsem přikázal, řka: Aron a synové jeho jísti budou je.

32 Což by pak zůstalo masa i chleba toho, ohněm to spálíte.

33 A ze dveří stánku úmluvy za sedm dní nevycházejte až do dne, v kterémž by se vyplnili dnové svěcení vašeho; nebo za sedm dní posvěcovány budou ruce vaše.

34 Jakož se stalo dnešní den, tak přikázal Hospodin činiti k očištění vašemu.

35 Protož u dveří stánku úmluvy zůstanete ve dne i v noci za sedm dní, a ostříhati budete nařízení Hospodinova, abyste nezemřeli; nebo tak mi jest přikázáno.

36 Učinil tedy Aron i synové jeho všecky věci, kteréž přikázal Hospodin skrze Mojžíše.

   

スウェーデンボルグの著作から

 

Arcana Coelestia#9230

この節の研究

  
/ 10837に移動  
  

9230. 'And you shall not eat flesh torn in the field' means that falsified good of faith must not be joined [to oneself]. This is clear from the meaning of 'flesh' as good, dealt with in 7850, 9127; from the meaning of 'the field' as the Church in respect of good, thus the Church's good, dealt with in 2971, 3766, 7502, 7571, 9139, 9141; from the meaning of 'torn' as something destroyed by falsities, thus also something falsified, dealt with in 5828; and from the meaning of 'eating' as making one's own and joining [to oneself], dealt with in 2187, 3168, 3513 (end), 3596, 4745, 5643, 8001. From these meanings it is evident that 'you shall not eat flesh torn in the field' means that the Church's good, or the good of faith, if it has been falsified, is not to be made one's own or joined [to oneself].

[2] A brief statement must be made here about what the good of faith is and what the truth of faith is. The good of faith is a term that denotes everything of the Church that has to do with life and service inspired by teachings of the Church that compose its faith, in short, everything that has to do with willing those things and doing them in a spirit of obedience; for the Church's truths of faith become, through people's willing them and doing them, forms of good. But the truth of faith is a term that denotes everything which does not as yet have useful service as its end in view or does not exist for the sake of its use in life. Consequently it is something a person comes to know and retain in the memory, then grasps with his understanding, and goes on to teach. As long as the Church's truths go no further than the understanding they are merely items of knowledge and known facts, and in contrast to forms of good stand outside the person himself. For the human memory and understanding are like the hall outside a room, and the will is so to speak the actual room, the will being the person himself. This shows what the truth of faith is and what the good of faith is. But the good that a person does in the first state, while he is being regenerated, is called the good of faith, whereas the good that he does in the second state, which is when he has been regenerated, is called the good of charity. When therefore a person doing good is governed by the good of faith, he does good in a spirit of obedience; but when someone doing good is governed by the good of charity, he does good out of affection. Regarding those two states with a person who is being regenerated, see 7923, 7992, 8505, 8506, 8510, 8512, 8516, 8643, 8648, 8658, 8685, 8690, 8701, 9224, 9227.

  
/ 10837に移動  
  

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#9224

この節の研究

  
/ 10837に移動  
  

9224. 'The firstborn of your sons you shall give to Me' means also all the matters of faith that [are acquired] through them - that they are to be ascribed to the Lord and not to self. This is clear from the meaning of 'the firstborn of sons' as all matters of faith the Church possesses, dealt with in 2435, 6344, 7035, 7039, 7778, 8042; and from the meaning of 'giving to Me' as ascribing to the Lord, 'Jehovah' being used in the Word to mean the Lord. All matters of faith, meant by 'the firstborn of sons', are beliefs which spring from the good of charity; for faith comes into being from this good. Whether truths are acquired from the Word or from the teachings of the Church, they cannot by any means become matters of faith without the presence of good in which they can be implanted. The reason for this is that the understanding part of the mind is that which receives truths first, for it sees them and introduces them into the will; and when those truths are in the will they are in the person, the will being the person's true self. Anyone therefore who supposes that faith is faith with a person before the person wills it, and does it because he wills it, is very much mistaken. Nor before this do the truths of faith themselves have life in them. All that which belongs to the will is called good, because it is loved; thus truth becomes good, or faith becomes charity, when it is in the will.

[2] There are two controversies which have bothered the Church since earliest times. The first is whether faith is the firstborn of the Church or whether charity is; and the second is whether faith separated from charity brings salvation. The reason why these two controversies arose was that before a person has been regenerated he discerns the truths that are to become matters of faith but not the good that is the good of charity. For the truths of faith enter by the external route, that is to say, through hearing; they deposit themselves in the memory, and from there they appear in the understanding. But the good of charity flows in by the internal route - through the internal man from heaven, that is, from the Lord by way of heaven. Therefore it does not come to be discerned until the truths called matters of faith start to be loved for the sake of performing good and useful service and leading a good life, which happens when they come to belong to the will. This now explains why faith was declared to be the firstborn of the Church, and also why people attributed to it the rights of the firstborn, that is, the rights of priority and superiority over the good of charity, when in actual fact the good of charity is prior and higher, and the truth of faith only apparently so, see 3325, 3494, 3539, 3548, 3556, 3563, 3570, 3576, 3603, 3701, 4925, 4926, 4928, 4930, 4977, 5351, 6256, 6269, 6272, 6273.

[3] The reason why those who belong to the Church have been in the dark in regard to these matters is that they have failed to perceive that all things in the universe have connection with truth and good, and to be anything must have connection with both. They have also failed to perceive that in the human being there are two mental powers, the understanding and the will, and that truth has connection with the understanding and good with the will, and that without the connection with both nothing is made a person's own. Because these considerations have lain in the dark, and yet the ideas composing a person's thought are based on such considerations, the error could not be made plain to the natural man. Yet if it had at some time been made plain, members of the Church would have seen from the Word as in broad daylight that the Lord Himself had countless things to say about the good of charity, that this good ranks first in the Church, and that faith does not exist anywhere else than within that good. The good of charity consists in doing good because one wills it. They would also have seen the errors that teachings upholding faith separated from charity bring in with them. One such error is the idea that a person is able to will evil and believe truth, consequently that truth is in agreement with evil. Another is the idea that faith can cause the life of heaven to exist with a person who has the life of hell in him, therefore that one life can be transformed into the other, so that those in hell can be raised to heaven and lead among angels a life contrary to their former life. People entertaining such errors do not take into consideration the fact that if anyone leads a life contrary to the life already acquired in the world he is deprived of his life. Anyone who tries to do so is like those who are in the throes of death and end their life in dreadful torment. Errors like these and very many others are what the teachings upholding faith separated from charity bring in with them.

  
/ 10837に移動  
  

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