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Mooseksen kirja 8

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1 Ja Herra puhui Moosekselle sanoen:

2 "Ota Aaron ja hänen poikansa ynnä heidän vaatteensa ja voiteluöljy sekä syntiuhrimullikka ja ne kaksi oinasta ja kori, jossa happamattomat leivät ovat,

3 ja kokoa kaikki seurakunta ilmestysmajan oven eteen".

4 Ja Mooses teki, niinkuin Herra oli häntä käskenyt, ja seurakunta kokoontui ilmestysmajan oven eteen.

5 Ja Mooses sanoi seurakunnalle: "Näin on Herra käskenyt tehdä".

6 Ja Mooses toi Aaronin ja hänen poikansa esille ja pesi heidät vedellä.

7 Sitten hän pani hänen yllensä ihokkaan ja vyötti hänet vyöllä ja puki hänet viittaan ja pani kasukan hänen päälleen ja vyötti hänet kasukan vyöllä ja sitoi sen hänen ympärilleen

8 ja asetti hänen rintaansa rintakilven ja pani kilpeen uurimin ja tummimin

9 ja pani käärelakin hänen päähänsä ja pani käärelakkiin, sen etupuolelle, kultaisen otsakoristeen, pyhän otsalehden, niinkuin Herra oli Moosesta käskenyt.

10 Ja Mooses otti voiteluöljyn ja voiteli asumuksen ja kaikki, mitä siinä oli, ja pyhitti ne;

11 ja hän pirskoitti sitä seitsemän kertaa alttarille ja voiteli alttarin kaikkine kaluineen ynnä altaan jalustoineen pyhittääkseen ne.

12 Ja hän vuodatti voiteluöljyä Aaronin päähän ja voiteli hänet pyhittääkseen hänet.

13 Ja Mooses toi esille Aaronin pojat ja puki heidän yllensä ihokkaat ja vyötti heidät vyöllä ja sitoi päähineet heidän päähänsä, niinkuin Herra oli Moosesta käskenyt.

14 Ja hän toi esille syntiuhrimullikan, ja Aaron ja hänen poikansa laskivat kätensä syntiuhrimullikan pään päälle.

15 Sitten Mooses teurasti sen ja otti sen verta ja siveli sitä sormellansa alttarin sarviin yltympäri ja puhdisti alttarin; ja muun veren hän vuodatti alttarin juurelle ja pyhitti sen toimittamalla sen sovituksen.

16 Ja Mooses otti kaiken sisälmysten päällä olevan rasvan ja maksanlisäkkeen ja molemmat munuaiset rasvoineen ja poltti ne alttarilla.

17 Mutta mullikan nahkoinensa, lihoinensa ja rapoinensa hän poltti tulessa leirin ulkopuolella, niinkuin Herra oli Moosesta käskenyt.

18 Ja hän toi esille polttouhrioinaan, ja Aaron ja hänen poikansa laskivat kätensä oinaan pään päälle.

19 Ja Mooses teurasti sen ja vihmoi veren alttarille ympärinsä

20 ja leikkeli oinaan määräkappaleiksi; sitten Mooses poltti pään ynnä kappaleet ja rasvan.

21 Mutta sisälmykset ja jalat hän pesi vedessä; ja niin Mooses poltti koko oinaan alttarilla. Se oli polttouhri suloiseksi tuoksuksi, uhri Herralle, niinkuin Herra oli Moosekselle käskyn antanut.

22 Ja hän toi esille toisen oinaan, vihkiäisoinaan, ja Aaron ja hänen poikansa laskivat kätensä oinaan pään päälle.

23 Ja Mooses teurasti sen ja otti sen verta ja siveli sitä Aaronin oikean korvan lehteen ja oikean käden peukaloon ja oikean jalan isoonvarpaaseen.

24 Ja Mooses toi Aaronin pojat esille ja siveli verta heidän oikean korvansa lehteen ja oikean kätensä peukaloon ja heidän oikean jalkansa isoonvarpaaseen, mutta vihmoi muun veren alttarille ympärinsä.

25 Ja hän otti rasvan ja rasvahännän ja kaiken sisälmysten päällä olevan rasvan ja maksanlisäkkeen ja molemmat munuaiset rasvoineen ja oikean reiden.

26 Sitten hän otti happamattomien leipien korista, joka oli Herran edessä, yhden happamattoman kakun ja yhden öljyyn leivotun kakun ja yhden ohukaisen ja pani ne rasvojen ja oikean reiden päälle

27 ja pani kaikki nämä Aaronin käsiin ja hänen poikiensa käsiin, ja toimitutti niiden heilutuksen Herran edessä.

28 Sitten Mooses otti ne heidän käsistänsä ja poltti ne alttarilla polttouhrin päällä; tämä oli vihkiäisuhri suloiseksi tuoksuksi, uhri Herralle.

29 Ja Mooses otti rintalihan ja toimitti sen heilutuksen Herran edessä; vihkiäisoinaasta tuli tämä Mooseksen osaksi, niinkuin Herra oli Moosekselle käskyn antanut.

30 Ja Mooses otti voiteluöljyä ja verta, jota oli alttarilla, ja pirskoitti sitä Aaronin ja hänen vaatteidensa päälle ja samoin hänen poikiensa ja heidän vaatteidensa päälle ja pyhitti niin Aaronin ja hänen vaatteensa ynnä hänen poikansa ja heidän vaatteensa.

31 Ja Mooses sanoi Aaronille ja hänen pojillensa: "Keittäkää liha ilmestysmajan ovella ja syökää se siinä ynnä leipä, joka on vihkiäisuhriin kuuluvassa korissa, niinkuin minä olen käskenyt ja sanonut: Aaron poikinensa syököön sen.

32 Mutta mitä jää tähteeksi lihasta ja leivästä, se polttakaa tulessa.

33 Seitsemään päivään älkää lähtekö ilmestysmajan ovelta, älkää ennenkuin teidän vihkimispäivänne ovat kuluneet umpeen, sillä seitsemän päivää kestää teidän vihkimisenne.

34 Niinkuin on tehty tänä päivänä, niin on Herra käskenyt vastakin tehdä toimittaakseen teille sovituksen.

35 Ja olkaa seitsemän päivää ilmestysmajan ovella, päivät ja yöt, ja toimittakaa Herran palvelustehtävät, ettette kuolisi; sillä niin on minulle käsky annettu."

36 Ja Aaron ja hänen poikansa tekivät kaiken, mitä Herra oli Mooseksen kautta käskenyt.

   

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Apocalypse Explained #272

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272. And they had on their heads crowns of gold. That this signifies all truths disposed into order from the Divine good, thus also all the former heavens is evident from the signification of the four-and-twenty elders sitting upon four-and-twenty thrones, clothed in white garments, as being all the truths of the heavens, thus all the heavens, both the higher and the lower, as just explained (n. 270, 271); and from the signification of a crown of gold, as being Divine good from which truths are derived, which will be treated of in what follows. All the truths of heaven and of the church are from Divine good; truths which are not from that source are not truths. Truths which are not from good are like shells without a kernel, and like a house inhabited not by men, but by wild beasts; and such are the truths which are called truths of faith, without the good of charity; the good of charity is good from the Lord, thus good Divine. Now because the elders upon the throne signify the truths of the heavens, and crowns of gold the good from which they are derived, therefore the elders were seen with such crowns. The same is signified by the crowns of kings; for kings, in a representative sense, signify truths, and the crowns upon their heads signify the goods from which the truths are derived (that kings signify truths may be seen above, n. 31); hence it is that crowns are of gold, for gold in like manner signifies good (see n. 242).

[2] That crowns signify good and thence wisdom, and that truths are the things that are crowned, is evident from the following passages. In David:

"I will make the horn of David to bud; I will ordain a lamp for mine anointed. His enemies will I clothe with shame; but upon himself shall his crown flourish" (Psalms 132:17, 18).

Here by David, and by anointed is meant the Lord, as may be seen above (n. 205); by horn is signified His power; lamp denotes the Divine truth from which is Divine intelligence; by crown is signified the Divine good from which is Divine wisdom, and from which is the Lord's government; and the enemies who shall be clothed with shame are evils and falsities.

[3] Again:

"Thou showest anger with thine anointed. Thou hast condemned his crown even to the earth" (89:38, 39).

Here also by anointed is meant the Lord, and by anger a state of temptation, in which He was when in combats with the hells. Lamentation is then described by anger and condemnation, as in the last temptation on the cross, when the Lord lamented that He was forsaken. For the cross was the last of the temptations, or combats with the hells; and after that last temptation He put on the Divine good of the Divine love, and thus united the Divine Human with the essential Divine which was in Himself.

[4] Again, in Isaiah:

"In that day shall Jehovah Zebaoth be for a crown of ornament, and for a mitre of comeliness unto the remnant of his people" (28:5).

Here by a crown of ornament is signified the wisdom which belongs to good from the Divine; and by a mitre of comeliness is meant intelligence belonging to truths from that good.

[5] Again:

"For Zion's sake will I not be silent, and for Jerusalem's sake I will not rest, until her justice go forth as brightness, and her salvation burn as a lamp. Thou shalt be a crown of comeliness in the hand of Jehovah, and a mitre of a kingdom in the hand of thy God" (62:1, 3).

Here by Zion and Jerusalem is meant the church; by Zion, the church which is in good, and by Jerusalem, the church which is in truths from that good: hence it is called a crown of comeliness in the hand of Jehovah, and a mitre of a kingdom in the hand of God. The crown of comeliness denotes wisdom, which belongs to good, and a mitre of a kingdom denotes intelligence, which belongs to truth. And since by crown is signified wisdom, which belongs to good, therefore it is said to be in the hand of Jehovah; and since by mitre is signified intelligence, which belongs to truth, therefore it is said to be in the hand of God; for where good is treated of the word Jehovah is used, and where truth is treated of the word God (as may be seen, Arcana Coelestia 2586, 2769, 6905).

[6] In Jeremiah:

"Say unto the king and to the mistress, Let yourselves down, sit ye, because the ornament of your head is come down, the crown of your comeliness" (13:18).

Here by crown of comeliness is signified the wisdom which belongs to good, for comeliness is the Divine truth of the church (see Arcana Coelestia 9815).

[7] Again:

"The joy of our hearts is ceased: our dance is turned into mourning. The crown of our head hath fallen" (Lamentations 5:15, 16).

By the crown of the head which is said to have fallen is signified the wisdom of those who belong to the church by means of Divine truth, which wisdom has ceased, together with internal blessedness.

[8] In Ezekiel:

"He put a jewel upon thy nose and earrings upon thine ears, and a crown of ornament upon thy head" (16:12).

By Jerusalem, which is here treated of, is signified the church at its first establishment. By a jewel upon the nose is signified the perception of good; by earrings upon the ears are meant the perception of truth and obedience; and by a crown upon the head is signified wisdom therefrom. In Job:

"He has stripped me of my glory, and taken away the crown from my head" (19:9).

Here also by glory is meant intelligence derived from Divine truth, and by a crown wisdom therefrom.

[9] Also, in the Apocalypse:

"I saw, and, behold, a white horse; and he that sat on him had a bow, and a crown was given unto him; he went forth conquering and to conquer" (6:2).

The white horse and He that sat on him is the Lord as to the Word; the bow signifies the doctrine of truth by which He fought. It is therefore evident that the crown, as being said of the Lord, is the Divine good which He also put on as to the Human as the reward of victory.

[10] And in another place:

"Afterwards I looked, when, behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a golden crown, and in his hand a sharp sickle" (14:14).

A white cloud signifies the Word in its literal sense (see Arcana Coelestia 4060, 4391, 5922, 6343, 6752, 8281); the Son of man denotes the Lord as to Divine truth; a golden crown, the Divine good from which the Divine truth is: and the sharp sickle denotes the dissipation of evil and falsity.

[11] That a crown denotes Divine good from which is the Divine truth, was represented by the plate of gold upon the front of the mitre which was upon Aaron, which plate was also called a crown and a coronet, concerning which it is thus written in Exodus:

"Thou shalt make a plate of pure gold, and grave upon it the engravings of a signet, Holiness to Jehovah; and thou shalt put it upon a thread of purple, and it shall be on thy mitre, over against the region of the face" (28:36, 37).

(That this plate was called a crown of holiness and a coronet, may be seen Exodus 29:6, 39:30; Leviticus 8:9; but what was specifically signified thereby may be seen in Arcana Coelestia 9930-9936, where the terms are explained.)

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia #886

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886. That 'olive' means the good that stems from charity is clear not only from the meaning of 'olive' but also from the meaning of 'oil' in the Word. Olive oil in addition to spices was used to anoint priests and kings, and it was also used in the lamps. Concerning the former, see Exodus 30:24, and the latter, Exodus 27:20. The reason olive oil was used in anointing and in lamps was that it represented everything celestial and so everything good that stems from love and charity. Oil is in fact the essential element of the tree, its soul so to speak, as the celestial or the good that stems from love and charity is the essential element or soul itself of faith. This is the origin of its representation. That 'oil' means that which is celestial or the good that stems from love and charity may be confirmed from many places in the Word, but since the olive itself is referred to here, let some that confirm the meaning solely of the olive be quoted. In Jeremiah,

Jehovah called your name, Green Olive Tree, fair with shapely fruit. Jeremiah 11:16.

The name given here applies to the Most Ancient or celestial Church, which was the basis of the Jewish Church. Consequently all the representatives of the Jewish Church had regard to celestial things, and through the latter to the Lord.

[2] In Hosea,

His branches will go out and his beauty will be like the olive, and his smell like that of Lebanon. Hosea 14:6.

This refers to the Church that is to be established. Its beauty is 'the olive', that is, the good that stems from love and charity, while 'the smell like that of Lebanon' is resulting affection for the truth of faith. 'Lebanon' stands for its cedars, which meant spiritual things, or the truths of faith.

In Zechariah,

Two olive trees beside the lampstand, one on the right of the bowl and one on the left of it. These are the two sons of pure oil, standing beside the Lord of the whole earth. Zechariah 4:3, 11, 14.

Here 'the two olive trees' stands for the celestial and the spiritual, and so for love which belongs to the celestial Church and for charity which belongs to the spiritual Church. These stand to the right and to the left of the Lord. 'The lampstand' here means the Lord, just as it used to represent Him in the Jewish Church. 'The lamps' are celestial things from which spiritual things radiate like rays of light, or light itself, from a flame. In David,

Your wife will be like a fruitful vine on the sides of your house, your sons will be like olive shoots. Psalms 128:3.

Here 'a wife like a vine' stands for the spiritual Church, and 'sons' stands for the truths of faith which are called 'olive shoots' because they stem from the goods of charity. In Isaiah,

Gleanings will be left in it, as the shaking of an olive tree, two or three berries on the top of the [highest] branch. Isaiah 17:6.

This refers to the remnants residing with a person. 'Olives' stands for celestial remnants. In Micah,

You will tread olives but not anoint yourself with oil, and tread the new wine but not drink wine. Micah 6:15.

And in Moses,

You will plant and dress vineyards but not drink wine. You will have olive trees within all your borders but not anoint yourself with oil. Deuteronomy 28:39-40.

The subject here is the abundance of doctrinal detail concerning the goods and truths of faith which they rejected because of the kind of people they were. From these quotations it becomes clear that 'a leaf' means the truth of faith and 'olive' the good that stems from charity. And similar things are meant by 'the olive leaf which the dove was carrying in its mouth', that is, a small measure of the truth of faith deriving from the good that stems from charity was now showing itself with the member of the Ancient Church.

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