Biblija

 

Numre 7

Studija

   

1 Da Moses var færdig med at rejese Boligen og havde salvet og helliget den med alt dens Tilbehør og ligeledes salvet og helliget Alteret med alt dets Tilbehør,

2 trådte Israels Øverster, Overhovederne for deres Fædrenehuse, Stammernes Øverster, der havde forestået Mønstringen, frem

3 og førte deres Offergave frem for HE ENs Åsyn, seks lukkede Vogne og tolv Stykker Hornkvæg, en Vogn for hver to Øverster og et Stykke Hornkvæg for hver een, og de bragte dem hen foran Boligen.

4 Da sagde HE EN til Moses:

5 Modtag dette af dem, for at det kan bruges til Arbejdet ved Åbenbaringsteltet, og giv Leviterne det med Henblik på hver enkeltes særlige Arbejde!

6 Så modtog Moses Vognene og Hornkvæget og gav Leviterne dem.

7 To Vogne og fire Stykker Hornkvæg gav han Gersoniterne med Henblik på deres særlige Arbejde,

8 og fire Vogne og otte Stykker Hornkvæg gav han Merariterne med Henblik på deres særlige Arbejde under Itamars, Præsten Arons Søns, Ledelse.

9 Derimod gav han ikke Kebatiterne noget, thi dem var Arbejdet med de hellige Ting overdraget, og de skulde bære dem på Skuldrene.

10 Fremdeles bragte Øversterne Offergaver til Alterets indvielse, dengang det blev salvet, og Øversterne bragte deres Offergaver hen foran Alteret.

11 Da sagde HE EN til Moses: Lad hver af Øversterne få sin Dag til at bringe sin Offergave til Alterets Indvielse.

12 Den, som første Dag bragte sin Offergave, var Nahasjon, Amminadabs Søn af Judas Stamme.

13 Og hans Offergave var et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

14 en Kande på 10 Guldsekel, fyldt med øgelse,

15 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

16 en Gedebuk til Syndoffer

17 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke og fem årgamle Lam. Det var Nahasjons, Amminadabs Søns, Offergave.

18 Anden Dag bragte Netanel, Zuars Søn, Issakars Øverste, sin Offergave;

19 han bragte som Offergave et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

20 en Kande på 10 Guldsekel, fyldt med øgelse,

21 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

22 en Gedebuk til Syndoffer

23 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke og fem årgamle Lam. Det var Neanels, Zuars Søns, Offergave.

24 Tredje Dag kom Zebuloniternes Øverste, Eliab, Helons Søn;

25 hans Offergave var et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

26 en Kande på 10 Guldsekel, fyldt med øgelse,

27 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

28 en Gedebuk til Syndoffer

29 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke og fem årgamle Lam. Det var Eliabs, Helons Søns, Offergave.

30 Fjerde Dag kom ubeniternes Øverste, Elizur, Sjedeurs Søn;

31 hans Offergave var et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

32 en Kande på 10 Guldsekel, fyldt med øgelse,

33 en ung Tyr, en Væder,

34 et årgammelt Lam til Brændoffer, en Gedebuk til Syndoffer

35 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke og fem årgamle Lam. Det var Elizurs, Sjødeurs Søns, Offergave.

36 Femte Dag kom Simenoiternes Øverste, Sjelumiel, Zurisjaddajs Søn;

37 hans Offergave var et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

38 en Kande på 10 Guldsekel, fyldt med øgelse,

39 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

40 en Gedebuk til Syndoffer

41 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke. og fem årgamle Lam. Det var Sjelumiels, Zurisjaddajs Søns,Offergave.

42 Sjette Dag kom Gaditernes Øverste, Eljasaf, Deuels Søn;

43 hans Offergaver et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

44 en Kande på lO Guldsekel, fyldt med øgelse,

45 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

46 en Gedebuk til Syndoffer

47 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke og fem årgamle Lam. Det var Eljasafs, Deuels Søns, Offergave.

48 Syvende Dag kom Efraimiternes Øverste, Elisjama, Ammihuds Søn:

49 hans offergave var et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

50 en Kande på lO Guldsekel, fyldt med øgelse,

51 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

52 en Gedebuk til Syndoffer

53 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke og fem årgamle Lam. Det var Elisjamas, Ammihuds Søns, Offergave.

54 Ottende Dag kom Mannassiternes Øverste, Gamliel, Pedazurs Søn;

55 hans Offergave var et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

56 en Kande på lO Guldsekel, fyldt med øgelse,

57 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

58 en Gedebuk til Syndoffer

59 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke og fem årgamle Lam. Det var Gamliels, Pedazurs Søns, Offergave.

60 Niende dag kom Benjaminiternes Øverste, Abidan, Gidonis Søn;

61 hans Offergave var et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

62 en Kande på IO Guldsekel, fyldt med øgelse,

63 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

64 en Gedebuk til Syndoffer

65 og til Takoffer to Stykker Hornkvæg, fem, Vædre, fem Bukke og fem årgamle Lam. Det var Abidans, Gidonis Søns, Offergave.

66 Tiende Dag kom Daniternes Øverste, Ahiezer, Ammisjaddajs Søn;

67 hans Offergave var et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

68 en Kande på lO Guldsekel, fyldt med øgelse,

69 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

70 en Gedebuk til Syndoffer

71 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke og fem årgamle Lam. Det var Ahiezers, Ammisjaddajs Søns, Offergave.

72 Elevte Dag kom Aseriternes Øverste, Pagiel, Okrans Søn;

73 hans Offergave var et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

74 en Kande på 10 Guldsekel, fyldt med øgelse,

75 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

76 en Gedebuk til Syndoffer

77 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke og fem årgamle Lam. Det var Pagiels, Okrans Søns, Offergave.

78 Tolvte Dag kom Naftaliternes Øverste, Ahira, Enans Søn;

79 hans Offergave var et Sølvfad, der vejede 130 Sekel, og en Sølvskål på 70 Sekel efter hellig Vægt, begge fyldte med fint Hvedemel, rørt i Olie, til Afgrødeoffer,

80 en kande på lO Guldsekel, fyldt med øgelse,

81 en ung Tyr, en Væder, et årgammelt Lam til Brændoffer,

82 en Gedebuk til Syndoffer

83 og til Takoffer to Stykker Hornkvæg, fem Vædre, fem Bukke og fem årgamle Lam. Det var Ahiras, Enans Søns, Offergave.

84 Det var Gaverne fra Israelitternes Øverster til Alterets Indvielse, dengang det blev salvet: 12 Sølvfade, 12 Sølvskåle, 12 Guldkander,

85 hvert Sølvfad på 130 Sekel og hver Sølvskål på 70 Sekel, alle Sølvkar tilsammen 2400 Sekel efter hellig Vægt;

86 12 Guldkander, fyldte med øgelse, hver på 10 Sekel efter hellig Vægt, alle Guldkander tilsammen 120 Sekel.

87 Kvæget til Brændofferet var i alt 12 unge Tyre, 12 Vædre, 12 årgamle Lam med tilhørende Afgrødeofre, 12 Gedebukke til Syndoffer;

88 Kvæget til Takofferet var i alt 24 unge Tyre, 60 Vædre, 60 Bukke og 60 årgamle lam. Det var Gaverne til Alterets indvielse, efter at det var salvet.

89 Da Moses gik ind i Åbenbaringsteltet for at tale med HE EN, hørte han østen tale til sig fra Sonedækket oven over Vidnesbyrdets Ark, fra Pladsen mellem de to Keruber. Og han talede til ham.

   


The Project Gutenberg Association at Carnegie Mellon University

Iz Swedenborgovih djela

 

Arcana Coelestia #4261

Proučite ovaj odlomak

  
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4261. 'He spent that night there' means in that state of obscurity. This is clear from the meaning of 'spending the night' and also of 'night' as a state of obscurity, dealt with in 1712, 3693.

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

Iz Swedenborgovih djela

 

Arcana Coelestia #3693

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3693. 'And spent the night there because the sun had gone down' means life enveloped in obscurity. This is clear from the meaning of 'the night' as a state of shade, dealt with in 1712, so that 'spending the night' is living within that state; and from the meaning of 'the sun going down' as being in obscurity, for at sundown it is evening, which means obscurity' see 3056. The obscurity meant here is obscurity of intelligence as regards truth, and obscurity of wisdom as regards good, for the light which angels receive from the Lord holds intelligence and wisdom within it, and also has its origin in these, 1521, 1524, 1529, 1530, 3138, 3167, 3195, 3339, 3341, 3636, 3637, 3643. To the extent therefore that the light is with them so also is intelligence and wisdom, but to the extent that the light is not with them, and so shade instead, neither is intelligence or wisdom, 2776, 3190, 3337. This is why something that comes to be understood is said in everyday language to have light shed upon it. People do not know the origin of this use of words, and so they believe the usage to be no more than a comparison. In addition to this one there are many other expressions used by a person which spring from a perception of such things as exist in the next life where he is as to his spirit. Those things have entered into his vocabulary because they have been acknowledged interiorly yet have become hidden from view through things of the body which are such that they blot out the matters of perception among which his interior man exists.

[2] 'Sundown' in the Word means the falsity and evil in which those people are immersed with whom no charity or faith is present, and so means the last period of the Church - see 1837. Also it means obscurity as regards things that belong to good and truth, the kind of obscurity which envelops people who are in a degree more remote from matters of doctrine that are Divine - see 3691. For 'sundown' or 'the sun went down' means these things, as becomes clear from the following places in the Word: In Micah,

It will be night for you instead of vision, and darkness for you instead of divination; and the sun will go down over the prophets, and the day will become black over them. Micah 3:6.

'The sun will go down over the prophets' stands for their not possessing truth and an understanding of it any longer - 'the prophets' standing for people who teach the truths of doctrine, 2534. In Amos,

It will happen on that day, that I will make the sun go down at noon, and I will darken the earth in broad daylight; and I will turn your feasts into mourning, and all your songs into lamentation. Amos 8:9-10.

'Making the sun go down at noon' stands for obscurity as regards truth with people who possess cognitions of good and truth - 'noon' being a state of light or of cognitions of truth, see 1458, 3195.

[3] In Isaiah,

Your sun will no longer go down, and your moon will not be withdrawn, for Jehovah will be to you an everlasting light. Isaiah 60:20.

This refers to the Lord's kingdom. 'The sun will no longer go down' stands for those who will be provided with the life of good and with wisdom because the Lord's celestial love and light will be with them. 'The moon will not be withdrawn' stands for those who will be provided with the life of truth and with intelligence because the Lord's spiritual love and light will be with them. For in the next life the Lord is to celestial angels a sun, and to spiritual a moon, and from that sun and moon they receive wisdom and intelligence, see 1053, 1521, 1529-1531, 2441, 2495, 3636, 3643. From this it is evident what is meant in the internal sense of the Word by 'sunrise' and 'sundown'.

[4] In David,

O Jehovah my God, You are very great! You are clothed with glory and honour - He who covers Himself with light as with a garment, [who] stretches out the heavens like a curtain, [Who] made the moon for established festivals - the sun knows its going down. You dispose the darkness, and it becomes night. Psalms 104:1-2, 19-20,

Here similarly 'the moon' stands for intelligence, and 'the sun' for wisdom from the Lord, while 'sundown' stands for obscurity in both. 'Disposing the darkness so that it becomes night' stands for lessening the state of obscurity. For angels experience changes of state, ranging from a great profusion of light to a smaller amount of light, or from a great profusion of wisdom to a smaller amount of wisdom, and those changes of state are like morning, when the sun rises, noon when at its highest point, evening when it goes down, and then morning once again, as will in the Lord's Divine mercy be stated elsewhere.

[5] In Joshua,

From the wilderness and Lebanon as far as the great river, the River Euphrates all the land of the Hittites, and as far as the Great Sea, the going down of the sun, will be your boundary. Joshua 1:4.

This is describing the full extent of the land of Canaan, which in the internal sense is the Lord's kingdom, see 1607, 3038, 3481. 'The River Euphrates' is one boundary of this, that is to say, of spiritual and celestial things, 1866, while 'the Great Sea' and 'the going down of the sun' are the other boundary, by which their furthest limit - which is obscurity compared with all else - is represented. For all the boundaries and all the places in that land have a representation, see 1585.

[6] In Moses,

If you take your neighbour's clothing as a pledge you shall restore it to him before the sun goes down; for this is his only covering; it is his clothing for his skin, in which he will lie down. Exodus 22:26-27.

And elsewhere in the same author,

If the man is poor you shall not lie down upon his pledge; you shall surely restore the pledge to him before the sun goes down, and let him lie on his own clothing and bless you; and it shall be righteousness to you before Jehovah your God. Deuteronomy 24:12-13.

This law, like every other, holds within it that which is a representative and a meaningful sign of Divine Law, which has to do with that which is good and true in the Lord's kingdom; and, as every detail shows, that which is held within it is also the origin of it. The goodness and truth held within it and from which the law springs is the precept that companions are not to be cheated out of external truths, which consist both in the matters of doctrine on which they base their lives and in their religious practices - 'clothing' meaning such truths, see 297, 1073, 2576, and the requirement to restore it [to the one who is poor] before the sun went down meaning before truth present with him perished. And since that truth is external it is said that that clothing is for his skin, in which he will lie down.

[7] In the same author,

The soul which has touched anything unclean shall be unclean until the evening and shall not eat any of the holy things; but when he has bathed his flesh with water, and the sun has gone down, he will be clean; and afterwards he shall eat from the holy things. Leviticus 22:6-7.

And elsewhere in the same author,

The person who is not clean - towards evening he shall bathe himself with water; and when the sun goes down he shall enter the midst of the camp. Deuteronomy 23:10-11.

This law also, it is clear, has its origin in the laws of good and truth, or the laws of order, existing in the Lord's kingdom, for why else would it have been commanded that the unclean person was to wait until evening when he was to bathe himself with water, and after the sun had gone down would be clean? The law of order existing in the Lord's kingdom from which the law stated above derives is this: When good and angelic spirits sink into a state of self-love and consequently into a state of falsity, they are returned for a brief while into their own natural or lower state and there they are equipped with cognitions of good and truth that relate to that matter. This is what is meant by 'bathing themselves with water in the evening', for 'bathing oneself with water' means being purified from falsities, see 3147, 3148, and 'water' means cognitions of truth, 28, 680, 739, 2702, 3058. And after being in that state of obscurity meant by 'sundown' they return to their previous state, meant by their then being clean and entering into the midst of the camp. This matter will in the Lord's Divine mercy be described from experience elsewhere. From all these places that have been quoted it is evident that 'sundown' in the Word means a state of obscurity as regards truth in the case of those who are good and a state of falsity in the case of those who are evil.

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