Ново христијанско проучување на Библијата

Библијата

 

Leviticus 7

Студија

   

1 και ουτος ο νομος του κριου του περι της πλημμελειας αγια αγιων εστιν

2 εν τοπω ου σφαζουσιν το ολοκαυτωμα σφαξουσιν τον κριον της πλημμελειας εναντι κυριου και το αιμα προσχεει επι την βασιν του θυσιαστηριου κυκλω

3 και παν το στεαρ αυτου προσοισει απ' αυτου και την οσφυν και παν το στεαρ το κατακαλυπτον τα ενδοσθια και παν το στεαρ το επι των ενδοσθιων

4 και τους δυο νεφρους και το στεαρ το επ' αυτων το επι των μηριων και τον λοβον τον επι του ηπατος συν τοις νεφροις περιελει αυτα

5 και ανοισει αυτα ο ιερευς επι το θυσιαστηριον καρπωμα τω κυριω περι πλημμελειας εστιν

6 πας αρσην εκ των ιερεων εδεται αυτα εν τοπω αγιω εδονται αυτα αγια αγιων εστιν

7 ωσπερ το περι της αμαρτιας ουτω και το της πλημμελειας νομος εις αυτων ο ιερευς οστις εξιλασεται εν αυτω αυτω εσται

8 και ο ιερευς ο προσαγων ολοκαυτωμα ανθρωπου το δερμα της ολοκαυτωσεως ης αυτος προσφερει αυτω εσται

9 και πασα θυσια ητις ποιηθησεται εν τω κλιβανω και πασα ητις ποιηθησεται επ' εσχαρας η επι τηγανου του ιερεως του προσφεροντος αυτην αυτω εσται

10 και πασα θυσια αναπεποιημενη εν ελαιω και μη αναπεποιημενη πασι τοις υιοις ααρων εσται εκαστω το ισον

11 ουτος ο νομος θυσιας σωτηριου ην προσοισουσιν κυριω

12 εαν μεν περι αινεσεως προσφερη αυτην και προσοισει επι της θυσιας της αινεσεως αρτους εκ σεμιδαλεως αναπεποιημενους εν ελαιω λαγανα αζυμα διακεχρισμενα εν ελαιω και σεμιδαλιν πεφυραμενην εν ελαιω

13 επ' αρτοις ζυμιταις προσοισει τα δωρα αυτου επι θυσια αινεσεως σωτηριου

14 και προσαξει εν απο παντων των δωρων αυτου αφαιρεμα κυριω τω ιερει τω προσχεοντι το αιμα του σωτηριου αυτω εσται

15 και τα κρεα θυσιας αινεσεως σωτηριου αυτω εσται και εν η ημερα δωρειται βρωθησεται ου καταλειψουσιν απ' αυτου εις το πρωι

16 καν ευχη η εκουσιον θυσιαζη το δωρον αυτου η αν ημερα προσαγαγη την θυσιαν αυτου βρωθησεται και τη αυριον

17 και το καταλειφθεν απο των κρεων της θυσιας εως ημερας τριτης εν πυρι κατακαυθησεται

18 εαν δε φαγων φαγη απο των κρεων τη ημερα τη τριτη ου δεχθησεται αυτω τω προσφεροντι αυτο ου λογισθησεται αυτω μιασμα εστιν η δε ψυχη ητις εαν φαγη απ' αυτου την αμαρτιαν λημψεται

19 και κρεα οσα αν αψηται παντος ακαθαρτου ου βρωθησεται εν πυρι κατακαυθησεται πας καθαρος φαγεται κρεα

20 η δε ψυχη ητις εαν φαγη απο των κρεων της θυσιας του σωτηριου ο εστιν κυριου και η ακαθαρσια αυτου επ' αυτου απολειται η ψυχη εκεινη εκ του λαου αυτης

21 και ψυχη η αν αψηται παντος πραγματος ακαθαρτου η απο ακαθαρσιας ανθρωπου η των τετραποδων των ακαθαρτων η παντος βδελυγματος ακαθαρτου και φαγη απο των κρεων της θυσιας του σωτηριου ο εστιν κυριου απολειται η ψυχη εκεινη εκ του λαου αυτης

22 και ελαλησεν κυριος προς μωυσην λεγων

23 λαλησον τοις υιοις ισραηλ λεγων παν στεαρ βοων και προβατων και αιγων ουκ εδεσθε

24 και στεαρ θνησιμαιων και θηριαλωτον ποιηθησεται εις παν εργον και εις βρωσιν ου βρωθησεται

25 πας ο εσθων στεαρ απο των κτηνων ων προσαξει αυτων καρπωμα κυριω απολειται η ψυχη εκεινη απο του λαου αυτης

26 παν αιμα ουκ εδεσθε εν παση τη κατοικια υμων απο τε των πετεινων και απο των κτηνων

27 πασα ψυχη η αν φαγη αιμα απολειται η ψυχη εκεινη απο του λαου αυτης

28 και ελαλησεν κυριος προς μωυσην λεγων

29 και τοις υιοις ισραηλ λαλησεις λεγων ο προσφερων θυσιαν σωτηριου κυριω οισει το δωρον αυτου κυριω απο της θυσιας του σωτηριου

30 αι χειρες αυτου προσοισουσιν τα καρπωματα κυριω το στεαρ το επι του στηθυνιου και τον λοβον του ηπατος προσοισει αυτα ωστε επιθειναι δομα εναντι κυριου

31 και ανοισει ο ιερευς το στεαρ επι του θυσιαστηριου και εσται το στηθυνιον ααρων και τοις υιοις αυτου

32 και τον βραχιονα τον δεξιον δωσετε αφαιρεμα τω ιερει απο των θυσιων του σωτηριου υμων

33 ο προσφερων το αιμα του σωτηριου και το στεαρ απο των υιων ααρων αυτω εσται ο βραχιων ο δεξιος εν μεριδι

34 το γαρ στηθυνιον του επιθεματος και τον βραχιονα του αφαιρεματος ειληφα παρα των υιων ισραηλ απο των θυσιων του σωτηριου υμων και εδωκα αυτα ααρων τω ιερει και τοις υιοις αυτου νομιμον αιωνιον παρα των υιων ισραηλ

35 αυτη η χρισις ααρων και η χρισις των υιων αυτου απο των καρπωματων κυριου εν η ημερα προσηγαγετο αυτους του ιερατευειν τω κυριω

36 καθα ενετειλατο κυριος δουναι αυτοις η ημερα εχρισεν αυτους παρα των υιων ισραηλ νομιμον αιωνιον εις τας γενεας αυτων

37 ουτος ο νομος των ολοκαυτωματων και θυσιας και περι αμαρτιας και της πλημμελειας και της τελειωσεως και της θυσιας του σωτηριου

38 ον τροπον ενετειλατο κυριος τω μωυση εν τω ορει σινα η ημερα ενετειλατο τοις υιοις ισραηλ προσφερειν τα δωρα αυτων εναντι κυριου εν τη ερημω σινα

   

Од делата на Сведенборг

 

Apocalypse Explained #1153

Проучи го овој пасус

  
/ 1232  
  

1153. And fine flour and wheat signifies profaned worship from truths and goods that are from a spiritual origin. This is evident from the signification of "fine flour," as being truth from a spiritual origin (of which presently); also from the signification of "wheat," as being good from a spiritual origin (See n. 374, 375). These also signify worship because the meal offering was composed of them, which was offered with the sacrifices upon the altar the same as the wine and the oil; for the meal offerings were prepared with oil and the drink offerings with wine. And because of the crops of these they had rejoicings in festivals which were instituted to celebrate their harvests. "Fine flour" signifies truth from spiritual good because it is prepared from wheat, which signifies spiritual good, as truth comes from good.

[2] As this truth of the church was signified by "fine flour," it was prescribed what quantity of it should be used in the cakes that were called the meal offerings, which were offered with the sacrifices upon the altar (respecting which see Exodus 29; Leviticus 5 - Leviticus 7, 23; Numbers 18, 28, 29); also the quantity of fine flour in the show bread (Leviticus 23:17; 24:5); for it was commanded that the meal offering that was to be offered on the altar should be prepared from fine flour, and oil and frankincense poured thereon (Leviticus 2:1). Because of this signification of "fine flour," when Abraham talked with the three angels he said to Sarah his wife:

Hasten, knead three measures of flour, of fine flour, and make cakes (Genesis 18:6).

[3] "Fine flour" also signifies the truth of good from a spiritual origin in Ezekiel:

Thou didst eat fine flour, honey, and oil, whence thou didst become exceeding beautiful, and didst prosper even to a kingdom. My bread which I gave thee, fine flour, honey, and oil, with which I fed thee, thou didst offer before idols as an odor of rest (Ezekiel 16:13, 19).

This is said of Jerusalem, which signifies the church as to doctrine, and in that chapter is described what it had been in its beginning and what it became afterwards. "Fine flour and oil" signify truth and good from a spiritual origin, and "honey" good from a natural origin. "Thou didst become exceeding beautiful" signifies to be intelligent and wise; "to prosper even to a kingdom" signifies even to becoming a church, "kingdom" being the church; "to offer these to idols as an odor of rest" signifies the idolatrous worship into which the true worship of the church was afterwards changed.

[4] But "flour" from barley signifies truth from a natural origin, for "barley" signifies natural good, as "wheat" signifies spiritual good. Thus in Isaiah:

Take the millstone and grind flour, make thyself bare (Isaiah 47:2).

This is said of Babylon. "To take a millstone and grind flour" signifies to falsify the truths of the Word, and "to make oneself bare" signifies to adulterate the goods of the Word. In Hosea:

They sow the wind and they reap the whirlwind; he hath no standing corn, the blade shall yield no flour; and if perchance it do, strangers shall devour it (Hosea 8:7).

Here, too, "flour" signifies truth from a natural origin.

(Continuation respecting the Athanasian Faith)

[5] 5. The fifth law of the Divine providence is, That from sense and perception in himself man cannot know how good and truth flow in from the Lord, and how evil and falsity flow in from hell; nor can he see how the Divine providence operates in favor of good against evil; if he did he could not act from freedom according to reason as if from himself. It is sufficient for him to know and acknowledge this from the Word and from the doctrine of the church. This is what is meant by the Lord's words in John:

The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh or whither it goeth; so is everyone that is born of the spirit (John 3:8).

Also by these words in Mark:

The kingdom of God is like a man that casteth seed upon the earth and then sleepeth and riseth night and day; but the seed springeth up and groweth up when he knows it not, for the earth beareth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is produced, he putteth in the sickle because the harvest is at hand (Mark 4:26, 29).

[6] Man does not perceive the operation of the Divine providence within him, because that would take away his freedom, and thus his ability to think as if of himself, and with it every delight of life; thus man would be like an automaton, in which there is no reciprocal, and by that, conjunction; also he would be a slave and not free. The Divine providence moves so secretly that scarcely a trace of it is seen, although it acts upon the most minute things of man's thought and will, which regard his eternal state, chiefly for the reason that the Lord continually wills to impress His love on man, and through it his wisdom, and thus create him into His image. Consequently the operation of the Lord is into man's love and from that into his understanding, and not the reverse. Love with its affections, which are manifold and innumerable, is perceived by man only by a most general feeling, and thus so slightly that there is scarcely anything of it; and yet that man may be reformed and saved he must be led from one affection of love into another according to their connection from order, a thing that no man and even no angel can at all comprehend.

[7] If a man should learn anything of these arcana, he could not be withheld from leading himself; and in this he would be continually led from heaven into hell, while the Lord's leading is continually from hell towards heaven. For from himself man constantly acts against order, while the Lord acts constantly according to order; for man, from the nature derived from his parents, is in the love of self and the love of the world, and consequently perceives from a feeling of delight everything belonging to those loves as good; nevertheless, those loves as ends must be removed; and this is done by the Lord in infinite ways, that appear like a labyrinth even before the angels of the third heaven.

[8] All this makes clear that man would find no help at all in knowing anything about this from sense or perception, but it would do him harm instead, and would destroy him forever. It is sufficient for man to know truths, and by means of truths to know what is good and what is evil, and to acknowledge the Lord and His Divine auspices in every least thing. Then so far as he knows truths, and by means of them what is good and evil, and does what is good as if from himself, so far the Lord leads him from love into wisdom, conjoining love to wisdom and wisdom to love, and making them to be one, because they are one in Himself. These ways by which the Lord leads man may be compared to the vessels through which the blood in man courses and circulates, also the fibers and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit flows and gives life.

[9] How all these things flow in and flow through, man knows nothing; and yet he lives if only he knows what he needs to do and does it. But the ways by which the Lord leads man are far more complicated and inexplicable, both those by which the Lord leads man through the societies of hell and away from them, and also those by which he leads him through the societies of heaven and interiorly into them. This, therefore, is what is meant by "the wind bloweth where it willeth, and thou knowest not whence it cometh and whither it goeth" (John 3:8), also by "the seed springeth up and groweth up, the man knoweth not how" (Mark 4:27). Moreover, of what consequence is it for a man to know how seed grows up, provided he knows how to plow and harrow the land, to sow the seed, and when he reaps his harvest to bless God?

  
/ 1232  
  

Thanks to the Swedenborg Foundation for their permission to use this translation.

Библијата

 

Exodus 28

Студија

   

1 "Bring Aaron your brother, and his sons with him, near to you from among the children of Israel, that he may minister to me in the priest's office, even Aaron, Nadab and Abihu, Eleazar and Ithamar, Aaron's sons.

2 You shall make holy garments for Aaron your brother, for glory and for beauty.

3 You shall speak to all who are wise-hearted, whom I have filled with the spirit of wisdom, that they make Aaron's garments to sanctify him, that he may minister to me in the priest's office.

4 These are the garments which they shall make: a breastplate, and an ephod, and a robe, and a coat of checker work, a turban, and a sash: and they shall make holy garments for Aaron your brother, and his sons, that he may minister to me in the priest's office.

5 They shall take the gold, and the blue, and the purple, and the scarlet, and the fine linen.

6 "They shall make the ephod of gold, of blue, and purple, scarlet, and fine twined linen, the work of the skillful workman.

7 It shall have two shoulder straps joined to the two ends of it, that it may be joined together.

8 The skillfully woven band, which is on it, that is on him, shall be like its work and of the same piece; of gold, of blue, and purple, and scarlet, and fine twined linen.

9 You shall take two onyx stones, and engrave on them the names of the children of Israel:

10 six of their names on the one stone, and the names of the six that remain on the other stone, in the order of their birth.

11 With the work of an engraver in stone, like the engravings of a signet, you shall engrave the two stones, according to the names of the children of Israel: you shall make them to be enclosed in settings of gold.

12 You shall put the two stones on the shoulder straps of the ephod, to be stones of memorial for the children of Israel: and Aaron shall bear their names before Yahweh on his two shoulders for a memorial.

13 You shall make settings of gold,

14 and two chains of pure gold; you shall make them like cords of braided work: and you shall put the braided chains on the settings.

15 "You shall make a breastplate of judgment, the work of the skillful workman; like the work of the ephod you shall make it; of gold, of blue, and purple, and scarlet, and fine twined linen, you shall make it.

16 It shall be square and folded double; a span shall be its length of it, and a span its breadth.

17 You shall set in it settings of stones, four rows of stones: a row of ruby, topaz, and beryl shall be the first row;

18 and the second row a turquoise, a sapphire, and an emerald;

19 and the third row a jacinth, an agate, and an amethyst;

20 and the fourth row a chrysolite, an onyx, and a jasper: they shall be enclosed in gold in their settings.

21 The stones shall be according to the names of the children of Israel, twelve, according to their names; like the engravings of a signet, everyone according to his name, they shall be for the twelve tribes.

22 You shall make on the breastplate chains like cords, of braided work of pure gold.

23 You shall make on the breastplate two rings of gold, and shall put the two rings on the two ends of the breastplate.

24 You shall put the two braided chains of gold in the two rings at the ends of the breastplate.

25 The other two ends of the two braided chains you shall put on the two settings, and put them on the shoulder straps of the ephod in its forepart.

26 You shall make two rings of gold, and you shall put them on the two ends of the breastplate, on its edge, which is toward the side of the ephod inward.

27 You shall make two rings of gold, and shall put them on the two shoulder straps of the ephod underneath, in its forepart, close by its coupling, above the skillfully woven band of the ephod.

28 They shall bind the breastplate by its rings to the rings of the ephod with a lace of blue, that it may be on the skillfully woven band of the ephod, and that the breastplate may not swing out from the ephod.

29 Aaron shall bear the names of the children of Israel in the breastplate of judgment on his heart, when he goes in to the holy place, for a memorial before Yahweh continually.

30 You shall put in the breastplate of judgment the Urim and the Thummim; and they shall be on Aaron's heart, when he goes in before Yahweh: and Aaron shall bear the judgment of the children of Israel on his heart before Yahweh continually.

31 "You shall make the robe of the ephod all of blue.

32 It shall have a hole for the head in its midst: it shall have a binding of woven work around its hole, as it were the hole of a coat of mail, that it not be torn.

33 On its hem you shall make pomegranates of blue, and of purple, and of scarlet, around its hem; and bells of gold between and around them:

34 a golden bell and a pomegranate, a golden bell and a pomegranate, around the hem of the robe.

35 It shall be on Aaron to minister: and its sound shall be heard when he goes in to the holy place before Yahweh, and when he comes out, that he not die.

36 "You shall make a plate of pure gold, and engrave on it, like the engravings of a signet, 'HOLY TO YAHWEH.'

37 You shall put it on a lace of blue, and it shall be on the sash; on the front of the sash it shall be.

38 It shall be on Aaron's forehead, and Aaron shall bear the iniquity of the holy things, which the children of Israel shall make holy in all their holy gifts; and it shall be always on his forehead, that they may be accepted before Yahweh.

39 You shall weave the coat in checker work of fine linen, and you shall make a turban of fine linen, and you shall make a sash, the work of the embroiderer.

40 "You shall make coats for Aaron's sons, and you shall make sashes for them and you shall make headbands for them, for glory and for beauty.

41 You shall put them on Aaron your brother, and on his sons with him, and shall anoint them, and consecrate them, and sanctify them, that they may minister to me in the priest's office.

42 You shall make them linen breeches to cover the flesh of their nakedness; from the waist even to the thighs they shall reach:

43 They shall be on Aaron, and on his sons, when they go in to the Tent of Meeting, or when they come near to the altar to minister in the holy place; that they don't bear iniquity, and die: it shall be a statute forever to him and to his descendants after him.

   

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org