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Mooseksen kirja 20

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1 Ja Herra puhui Mosekselle; sanoen:

2 Sano myös Israelin lapsille: kuka ikänänsä Israelin lapsista, eli muukalaisista, joka Israelin lasten seassa asuu, siemenestänsä Molekille antaa, sen pitää totisesti kuoleman: maan kansan pitää häntä kivittämän kuoliaaksi.

3 Ja minä asetan minun kasvoni sitä ihmistä vastaan, ja hävitän hänen kansastansa, että hän Molekille siemenestänsä antanut ja minun pyhäni saastuttanut on, ja minun pyhää nimeäni häväissyt.

4 Ja jos maan kansa sitä ihmistä säästää, joka siemenestänsä Molekille antanut on, niin ettei he sitä surmaa,

5 Niin minä kuitenkin sitä ihmistä vastaan minun kasvoni asetan, ja hänen sukuansa vastaan, ja hävitän sen ja kaikki jotka hänen perässänsä Molekin kanssa huorin tehneet ovat, heidän kansastansa.

6 Jos joku sielu hänensä noitain ja tietäjäin tykö kääntää, huorin tekemään heidän kanssansa, niin minä kasvoni asetan sitä sielua vastaan, ja hävitän sen kansastansa.

7 Sentähden pyhittäkäät teitänne, ja olkaat pyhät; sillä minä olen Herra teidän Jumalanne.

8 Ja pitäkäät minun säätyni, ja tehkäät niitä; sillä minä olen Herra, joka teitä pyhitän.

9 Kuka ikänänsä isäänsä ja äitiänsä kiroo, sen pitää totisesti kuoleman, että hän isäänsä ja äitiänsä kironnut on: hänen verensä olkoon hänen päällänsä.

10 Joka huorin tekee jonkun miehen aviopuolison kanssa, se joka lähimmäisensä emännän kanssa huorin tekee, pitää totisesti kuoletettaman, sekä huorintekiä, että huora.

11 Jos joku isänsä emännän tykönä makaa, niin että hän isänsä hävyn paljastanut on, he molemmat pitää totisesti kuoleman: heidän verensä olkoon heidän päällänsä.

12 Jos joku miniänsä tykönä makaa, niin he molemmat pitää totisesti kuoleman; sillä he ovat kauhistuksen tehneet: heidän verensä olkoon heidän päällänsä.

13 Jos joku miehenpuolen kanssa makaa, niinkuin jonkun vaimon kanssa, he ovat kauhistuksen tehneet, heidän pitää molemmat totisesti kuoleman: heidän verensä olkoon heidän päällänsä.

14 Jos joku nai vaimon ja sen äidin, hän on kauhistuksen tehnyt: se pitää tulella poltettaman, ja ne ynnä molemmat, ettei yhtään kauhistusta olisi teidän seassanne.

15 Jos joku eläimen kanssa makaa, sen pitää totisesti kuoleman, ja se eläin pitää tapettaman.

16 Jos joku vaimo johonkuhun eläimeen ryhtyy, makaamaan sen kanssa, niin sinun pitää tappaman sekä vaimon, että eläimen; heidän pitää totisesti kuoleman: heidän verensä olkoon heidän päällänsä.

17 Jos joku sisarensa nai, isänsä eli äitinsä tyttären, ja hänen häpynsä näkee, ja se näkee hänen häpynsä, se on kauhistus: ne pitää hävitettämän sukunsa kansan edessä: sillä hän on sisarensa hävyn paljastanut, hänen pitää pahuutensa kantaman.

18 Jos joku mies jonkun vaimon tykönä makaa hänen sairautensa aikana, ja paljastaa hänen häpynsä, ja avaa hänen lähteensä, ja vaimo paljastaa verensä lähteen: ne molemmat pitää hävitettämän heidän kansastansa.

19 Sinun äitis sisaren häpyä ja sinun isäs sisaren häpyä ei sinun pidä paljastaman; sillä se on lähimmäisensä paljastanut, ja ne pitää pahuutensa kantaman.

20 Jos joku setänsä emännän kanssa makaa, hän on setänsä hävyn paljastanut: ne pitää rikoksensa kantaman. Lapsetonna heidän pitää kuoleman.

21 Jos joku veljensä emännän ottaa, se on häpiällinen työ: heidän pitää lapsetonna oleman, että hän on veljensä hävyn paljastanut.

22 Niin pitäkäät nyt kaikki minun säätyni, ja kaikki minun oikeuteni, ja tehkäät ne, ettei maa teitä oksentaisi, johon minä teidät vien asumaan.

23 Ja älkäät vaeltako pakanain säädyissä, jotka minä teidän edeltänne olen ajava ulos; sillä kaikkia näitä he ovat tehneet, ja minä olen kauhistunut heitä.

24 Mutta teille sanon minä: teidän pitää omistaman heidän maansa; sillä minä annan teille sen perimiseksi, sen maan, jossa rieskaa ja hunajaa vuotaa. Minä olen Herra teidän Jumalanne, joka olen teitä eroittanut muista kansoista.

25 Että teidän pitää myös eroittaman puhtaat eläimet saastaisista, ja saastaiset linnut puhtaista, ja ei saastuttaman teidän sielujanne eläimissä, linnuissa ja kaikissa, mitkä maalla matelevat, jotka minä teille eroittanut olen, että ne ovat saastaiset.

26 Sentähden pitää teidän oleman minulle pyhät, sillä minä Herra olen pyhä, ja olen teitä eroittanut muista kansoista, että teidän pitäis oleman minun omani.

27 Jos joku mies eli vaimo noidaksi eli tietäjäksi löydetään, ne pitää totisesti kuoleman, heidän pitää ne kivittämän, heidän verensä olkoon heidän päällänsä.

   


SWORD version by Tero Favorin (tero at favorin dot com)

Од делата на Сведенборг

 

Arcana Coelestia #9965

Проучи го овој пасус

  
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9965. 'That they may not bear iniquity and die' means the elimination of the whole of worship. This is clear from the meaning of 'bearing the iniquity', when the subject is the priestly office of Aaron and his sons, as a removal or shifting away of falsities and evils with those who are governed by good derived from the Lord, dealt with above in 9937. But when it speaks of them 'bearing iniquity and dying' the elimination of the whole of worship is meant, see 9928; for the representative worship died because nothing of it appeared any longer in heaven. The situation in all this may become clear from what has been stated and shown above in 9959-9961. They also died when they did not act in accordance with the statutes, 1 as is evident from Aaron's sons Nadab and Abihu, who were devoured by fire from heaven when they did not take the fire of the altar to burn incense but foreign 2 fire, Leviticus 10:1-2ff. 'The fire of the altar' represented God's love, thus love from the Lord, whereas 'foreign fire' represented love from hell. The elimination of worship was meant by their burning incense with this fire and their consequent death. For the meaning of 'fire' as love, see 5215, 6832, 7324, 7575, 7852.

[2] Many places in the Word state that they would bear iniquity when they did not do things in accordance with the statutes, and by this was meant damnation because sins had not been removed. Not that they themselves were condemned on account of disobeying the statutes. Rather by doing so they eliminated representative worship and in so doing represented the damnation of those who remain in their sins. For none are condemned because they fail in their performance of outward religious observances, only because of evils in the heart, thus because of failing in such observances as a result of evil in the heart. This is what 'bearing iniquity' means in the following places: In Moses,

If a soul sins and acts against any of Jehovah's commandments regarding what ought not to be done, 3 though he does not know it, yet he will be guilty and will bear his iniquity. Leviticus 5:17-18.

Here the retention of evils and consequent damnation should not be understood literally by 'bearing iniquity', although that is the spiritual meaning; for it says 'though he does not know it', implying that what the person has done does not spring from evil in the heart.

[3] In the same author,

If any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, the one offering it will not be accepted. It is an abomination, and the soul that eats it will bear his iniquity, and will be cut off from his people. Leviticus 7:18; 19:7-8.

Here also 'bearing iniquity' means remaining in his sins and being as a result in a state of damnation. It does so not because the person ate some of his sacrifice on the third day, but because 'eating it on the third day' represented something abominable, namely an action leading to damnation. Thus 'bearing iniquity and being cut off from his people' represented the damnation of those who performed the abomination meant by that deed. Nevertheless there was no condemnation on account of his having eaten it, for interior evils that were represented are what condemn, not exterior actions in which those evils are not present.

[4] In the same author,

Every soul who eats a carcass 4 or that which has been torn, and does not wash his clothes and bathe his flesh shall bear his iniquity. Leviticus 17:15-16.

Since 'eating a carcass or that which has been torn' represented making evil or falsity one's own, the expression 'bearing iniquity' also has a representative meaning. In the same author,

If a man who is clean fails to keep the Passover, this soul shall be cut off from his people, because he did not bring the offering of Jehovah at its appointed time; he shall bear his sin. Numbers 9:13.

'The Passover' represented deliverance by the Lord from damnation, 7093 (end), 7867, 7995, 9286-9292; and 'the Passover supper' represented being joined to the Lord through the good of love, 7836, 7997, 8001. And since these things were represented it was decreed that anyone who did not keep the Passover should be cut off from his people and that he should bear his sin. The failure to keep it was not really so great a crime; rather it represented those who at heart refuse to accept the Lord and consequently deliverance from sins, and so who have no wish to be joined to Him through love. Thus it represented their damnation.

[5] In the same author,

The children of Israel shall not come near the tent of meeting, or else they will bear iniquity and die. 5 Levites shall perform the work of the tent of meeting, and these shall bear the iniquity. Numbers 18:22-23.

The reason why the people would bear iniquity and die if they were to go near the tent of meeting to do the work there was that they would thereby eliminate the representative worship assigned to the function of the priests. The function of the priests or the priestly office represented the Lord's entire work of salvation, 9809; and this is why it says that the Levites, who also were priests, should bear the people's iniquity, by which expiation or atonement was meant, that is, removal from evils and falsities with those who are governed by good derived from the Lord alone, 9937. 'Bearing iniquity' means real damnation when this expression is used in reference to those who perform evil deeds because their heart is evil, such as those mentioned in Leviticus 20:17, 19-20; 24:15-16; Ezekiel 18:20; 23:49; and elsewhere.

Фусноти:

1. i.e. the laws of worship; see 8972.

2. i.e. unauthorized or profane

3. literally, and does one of [all] Jehovah's commandments [about] things which ought not to be done

4. i.e. an animal that had not been slaughtered but had died naturally

5. literally, to bear iniquity, dying

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

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Arcana Coelestia #9806

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9806. 'And you, cause Aaron your brother to come near to you' means the joining of Divine Truth to Divine Good within the Lord's Divine Human. This is clear from the representation of Moses, the one here who was to cause Aaron to come near him, as the Lord in respect of Divine Truth, dealt with in 6752, 6771, 7014, 9372; from the meaning of 'drawing near' as a joining to and presence with, dealt with in 9378; from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with below; and from the meaning of 'brother' as good, dealt with in 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756. From all this it is evident that the words telling Moses that he should cause Aaron his brother to come near to him mean the joining of Divine Truth to Divine Good within the Lord, the reason why within His Divine Human is meant being that this was where that joining together had to take place. For the Lord had first to make His Human Divine Truth, then afterwards Divine Good, see the places referred to in 9199, 9315. The reason why Aaron was chosen to serve in the priestly office was that he was Moses' brother, and in this way the brotherly relationship of Divine Truth and Divine Good in heaven was at the same time represented. For as stated above, Moses represented Divine Truth and Aaron Divine Good.

[2] Everything throughout creation, both in heaven and in the world, has connection with good and with truth, to the end that it may be something. For good is the inner being (Esse) of truth, and truth is the outward manifestation (Existere) of good. Good without truth therefore cannot manifest itself, and truth without good has no real being. From this it is evident that they must be joined together. In the Word the two joined together are represented by a married couple or by two brothers, by a married couple when the heavenly marriage - the marriage of good and truth - and the succeeding generations which spring from that marriage, are the subject, and by two brothers when two kinds of ministry, namely those of judgement and worship, are the subject. Those who served as ministers of judgement were called judges, and at a later time kings, whereas those who served as ministers of worship were called priests. And since all judgement is arrived at through truth and all worship springs from good, truth founded on good is meant in the Word by 'judges', in the abstract sense, in which no actual person is envisaged; but truth from which good results is meant by 'kings', and good itself by 'priests'. So it is that in the Word the Lord is called Judge, also Prophet, as well as King, in places where the subject has reference to truth, but Priest where it has reference to good. He is in like manner called Christ, Anointed, or Messiah in places where the subject has reference to truth, but Jesus or Saviour where it has reference to good.

[3] It was on account of this brotherly relationship of the truth which belongs to judgement and the good which belongs to worship that Aaron, brother of Moses, was chosen to serve in the priestly office. The fact that 'Aaron' and 'his house' because of this mean good is clear in David,

O Israel, trust in Jehovah! He is their help and their shield. O house of Aaron, trust in Jehovah! He is their help and their shield. Jehovah has remembered us, He blesses [us]. He will bless the house of Israel, He will bless the house of Aaron. Psalms 115:9-10, 12.

In the same author,

Let Israel now say that His mercy [endures] to eternity; let the house of Aaron now say that His mercy [endures] to eternity. Psalms 118:2-3.

In the same author,

O house of Israel, bless Jehovah! O house of Aaron, bless Jehovah! Psalms 135:19.

'The house of Israel' stands for those with whom truths exist, 'the house of Aaron' for those with whom forms of good are present; for in the Word wherever truth is the subject so too is good, on account of the heavenly marriage, 9263, 9314. For the meaning of 'the house of Israel' as those with whom truths exist, see 5414, 5879, 5951, 7956, 8234.

In the same author,

Jehovah sent Moses His servant, Aaron whom He chose. Psalms 105:26.

Moses is called a servant because 'servant' is used in regard to truths, 3409, whereas one chosen or elected has regard to good, 3755 (end).

[4] In the same author,

Behold, how good and pleasant it is for brothers to dwell also together! It is like the good oil upon the head running down onto the beard, the beard of Aaron, which runs down over the collar 1 of his garments. Psalms 133:1-3.

Anyone who does not know what 'brother' means, nor what 'oil', 'the head', 'the beard', and 'garments' mean, nor also what 'Aaron' represents, can have no understanding of why such things have been compared to brothers who dwell together. For what similarity is there between oil running from Aaron's head down onto his beard, then onto his garments, and the unanimity of brothers? But the similarity in the comparison is evident from the internal sense, in which the flow of good into truths is the subject and is described by their brotherliness. For 'the oil' means good, 'Aaron's head' the inmost level of good, 'the beard' the very outermost level of it, 'garments' truths, and 'running down' a flowing in. From this it is plain that those words mean the flow, from inner to outer levels, of good into truths, and a joining together there. Without the internal sense how can anyone see that those words hold these heavenly matters within them? For the meaning of 'oil' as the good of love, see 886, 4582, 4638, 9780, and for that of 'the head' as what is inmost, 5328, 6436, 7859, 9656. The fact that 'the beard' means what is the very outermost is evident in Isaiah 7:20; 15:2; Jeremiah 48:37; and Ezekiel 5:1. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and for the representation of 'Aaron' as celestial good, see above.

[5] Seeing that Aaron was chosen to serve in the priestly office, thus to administer the most sacred things, people can understand what the situation was with representations in the Jewish Church. No attention was paid to the person who represented, only to the thing represented by that person. Thus something holy, indeed most holy, could be represented by persons who were inwardly unclean, indeed idolatrous, provided that outwardly they had an air of holiness when engaged in worship. The fact that Aaron was one such person becomes clear from the following details in Moses,

Aaron took the gold from the hands of the children of Israel, and fashioned it with a chisel, and made out of it a molded calf. And Aaron built an altar in front of it, and Aaron made a proclamation and said, Tomorrow there will be a feast to Jehovah. Exodus 32:4-5, 25.

And elsewhere in the same author,

Jehovah was greatly moved with anger against Aaron and would have destroyed him; 2 but I prayed for Aaron also at that time. Deuteronomy 9:20.

As regards the representatives of the Church among the Israelite and Jewish nation, that no attention was paid to the persons, only to the actual things represented, see the places referred to in 9229.

Фусноти:

1. literally, the mouth

2. literally, to destroy him

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