ബൈബിൾ

 

Leviticus 10

പഠനം

   

1 En de zonen van Aaron, Nadab en Abihu, namen een ieder zijn wierookvat, en deden vuur daarin, en legden reukwerk daarop, en brachten vreemd vuur voor het aangezicht des HEEREN, hetwelk hij hen niet geboden had.

2 Toen ging een vuur uit van het aangezicht des HEEREN, en verteerde hen; en zij stierven voor het aangezicht des HEEREN.

3 En Mozes zeide tot Aaron: Dat is het, wat de HEERE gesproken heeft, zeggende: In degenen, die tot Mij naderen, zal Ik geheiligd worden, en voor het aangezicht van al het volk zal Ik verheerlijkt worden. Doch Aaron zweeg stil.

4 En Mozes riep Misael en Elzafan, de zonen van Uzziel, de oom van Aaron, en zeide tot hen: Treedt toe, draagt uw broederen weg, van voor het heiligdom tot buiten het leger.

5 Toen traden zij toe, en droegen hen, in hun rokken, tot buiten het leger, gelijk als Mozes gesproken had.

6 En Mozes zeide tot Aaron, en tot Eleazar, en tot Ithamar, zijn zonen: Gij zult uw hoofden niet ontbloten, noch uw klederen verscheuren, opdat gij niet sterft, en grote toorn over de ganse vergadering kome; maar uw broederen, het ganse huis van Israel, zullen dezen brand, dien de HEERE aan gestoken heeft, bewenen.

7 Gij zult ook uit de deur van de tent der samenkomst niet uitgaan, opdat gij niet sterft; want de zalfolie des HEEREN is op u. En zij deden naar het woord van Mozes.

8 En de HEERE sprak tot Aaron, zeggende:

9 Wijn en sterken drank zult gij niet drinken, gij, noch uw zonen met u, als gij gaan zult in de tent der samenkomst, opdat gij niet sterft; het zij een eeuwige inzetting onder uw geslachten;

10 En om onderscheid te maken tussen het heilige en tussen het onheilige, en tussen het onreine en tussen het reine;

11 En om den kinderen Israels te leren al de inzettingen, die de HEERE door den dienst van Mozes tot hen gesproken heeft.

12 En Mozes sprak tot Aaron, en tot Eleazar, en tot Ithamar, zijn overgebleven zonen: Neemt het spijsoffer, dat van de vuurofferen des HEEREN overgebleven is, en eet hetzelve ongezuurd bij het altaar; want het is een heiligheid der heiligheden.

13 Daarom zult gij dat eten in de heilige plaats, dewijl het uw bescheiden deel en het bescheiden deel uwer zonen uit des HEEREN vuurofferen is; want alzo is mij geboden.

14 Ook de beweegborst en den hefschouder zult gij in een reine plaats eten, gij, en uw zonen, en uw dochteren met u; want tot uw bescheiden deel, en uwer zonen bescheiden deel, zijn zij uit de dankofferen der kinderen Israels gegeven.

15 Den hefschouder en de beweegborst zullen zij nevens de vuurofferen des vets toebrengen, om ten beweegoffer voor het aangezicht des HEEREN te bewegen; hetwelk, voor u en uw zonen met u, tot een eeuwige inzetting zijn zal, gelijk als de HEERE geboden heeft.

16 En Mozes zocht zeer naarstiglijk den bok des zondoffers; en ziet, hij was verbrand. Dies was hij op Eleazar en op Ithamar, de overgebleven zonen van Aaron, zeer toornig, zeggende:

17 Waarom hebt gij dat zondoffer niet gegeten in de heilige plaats? Want het is een heiligheid der heiligheden, en Hij heeft u dat gegeven, opdat gij de ongerechtigheid der vergadering zoudt dragen, om over die verzoening te doen voor het aangezicht des HEEREN.

18 Ziet, deszelfs bloed is niet binnen in het heiligdom gedragen; gij moest dat ganselijk gegeten hebben in het heiligdom, gelijk als ik geboden heb.

19 Toen sprak Aaron tot Mozes: Zie, heden hebben zij hun zondoffer en hun brandoffer voor het aangezicht des HEEREN geofferd, en zulke dingen zijn mij wedervaren; en had ik heden het zondoffer gegeten, zou dat goed geweest zijn in de ogen des HEEREN?

20 Als Mozes dit hoorde, zo was het goed in zijn ogen.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Apocalypse Explained #496

ഈ ഭാഗം പഠിക്കുക

  
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496. And the angel took the censer, and filled it with the fire of the altar. This signifies the conjunction of celestial and spiritual love, as is evident from the signification of a censer, which denotes spiritual good (see above, n. 491); therefore also, spiritual love, since all good is of love; and from the signification of fire of the altar, as denoting celestial love, for fire signifies in the Word love in both senses, that is, celestial love and infernal love. The fire of the altar signifies celestial love, because the altar of burnt-offering, upon which was the fire, was the chief representative of the worship of the Lord from that love, as may be seen above (n. 490). And because this love of the Lord is perpetual, it was therefore appointed that fire should be kept burning continually upon the altar, and that they should take of that fire in the censers, and burn incense, which was done to represent the conjunction of celestial love with spiritual love.

[2] That the fire burned continually upon the altar, is plain in Moses:

"The fire upon the altar shall be kept burning thereon; it shall not go out; and the priest shall burn wood on it every morning, and lay the burnt-offering in order upon it; and he shall burn thereon the fat of the peace-offerings. The fire shall be kept burning upon the altar continually, it shall not go out" (Leviticus 6:12, 13).

This represented that the Lord's Divine Love is perpetual and eternal.

[3] That they were to take of the fire of the altar in censers and burn incense is also seen in Moses:

"And" Aaron "shall take burning coals of fire from off the altar before Jehovah in a censer, and he shall put the incense upon the fire before Jehovah" (Leviticus 16:12, 13).

And Aaron took fire from off the altar, and "put incense thereon and made an expiation for the people" (Num. 16:46, 47).

This represented, that all propitiation and expiation were from the Divine Love of the Lord; likewise that every thing is heard and received by the Lord in which that love is. The ascending of the smoke of the incense represented also hearing and reception.

[4] And because Korah, Dathan, and Abiram, and their company, took fire from the altar and burned incense, and consequently sanctified their censers, therefore, after they had been swallowed up by the earth, it was commanded that their censers, which were of brass, should be taken up, and that after the fire had been scattered abroad, they should be beaten out into plates to cover the altar (Num. 16:36-39). This also represented the sanctity of the Lord's Divine Love. And because the incenses derived their sanctity from the fire of the altar, therefore offerings of incense from strange fire were profane; wherefore Nadab and Abihu, the sons of Aaron, were consumed by fire from heaven, because they offered incense from strange fire (Leviticus 10:1, 2). Incense from strange fire represented worship from love other than the Divine, and worship from any other love is profane.

[5] These passages are adduced to shew, that the fire of the altar signifies the Divine Love of the Lord, and this love in heaven is called celestial Divine Love and spiritual Divine Love; celestial Divine Love in the celestial kingdom of the Lord, and spiritual Divine Love in the spiritual kingdom of the Lord. All the heavens are distinguished into two kingdoms, the celestial kingdom and the spiritual kingdom; celestial Divine Love makes the celestial kingdom, and spiritual Divine Love the spiritual kingdom. That all the heavens are distinguished into those two kingdoms, may be seen in the work concerning Heaven and Hell 20-28); and that those two loves make those two kingdoms, or all the heavens (n. 13-19). It must, however, be understood, that the Divine Love of the Lord in the heavens is called celestial and spiritual from its reception by the angels, and not from any division in itself; also, that spiritual love exists from celestial love, as an effect from its efficient cause, and as truth exists from good; for the good of spiritual love in its essence is the truth of the good of celestial love. Hence it is that those two kingdoms are conjoined, and form one in the sight of the Lord. These observations are made for those who love to search into things of an interior nature. That fire signifies love in both senses, will be seen confirmed from the Word in what follows.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #4005

ഈ ഭാഗം പഠിക്കുക

  
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4005. 'And he removed on that day the variegated and spotted he-goats' means that the truths of good that were interspersed among and mingled with the evils and falsities belonging to the good meant by 'Laban' were singled out. This is clear from the meaning of 'removing' as singling out; from the meaning of 'he-goats' as the truths of good, dealt with below; from the meaning of 'variegated' as those which were interspersed among and mingled with evils, also dealt with below; and from the meaning of 'spotted' as those which were interspersed among and mingled with falsities, dealt with above. 'He-goats' are mentioned here and then 'she-goats' after them because 'he-goats' means the truths of good and 'she-goats' the goods of truth. For the nature of the difference between the two, see above in 3995.

[2] In the Word a careful distinction is made between the males and the females, as is evident from the sacrifices and the burnt offerings in which it was explicitly laid down whether a male lamb was to be offered or a ewe-lamb, a she-goat or a he-goat, a sheep or a ram, and so on. From these it becomes clear that one thing was meant by a male, another by a female. In general a male means truth and a female good. Here therefore 'he-goats' is used to mean the truths of good, and 'she-goats', mentioned immediately after, to mean the forms of good which are coupled with those truths. And this difference between males and females also explains why it is said that he removed the variegated he-goats but not, as in the reference to the she-goats, the speckled ones; for 'variegated' means truth interspersed among and mingled with evils, whereas 'speckled' means good interspersed among and mingled with them, dealt with above in 3993. Truth mingled with evils belongs specifically to the understanding, but good mingled with evils specifically to the will. This is how the two differ from each other. And they come from the good meant by 'Laban', as is evident from the fact that the he-goats and the she-goats were taken from Laban's flock. For 'a flock' in the Word means good and truth, or what amounts to the same, those in whom good and truth are present, and so those who belong to the Lord's Church.

[3] This arcanum is unable to be explained any further because it cannot become clear except to a mind that has been taught about truths and goods, and at the same time has been enlightened. Indeed one has to know what the truths of good are and what the kinds of good originating in these are, as well as the fact that from the one kind of good represented here by Laban so many varying forms of it can be singled out. Nor do people who are unaware of these matters know that each kind of good includes countless forms of it, so many indeed that these can hardly be arranged into general divisions by even the most knowledgeable mind. For there are forms of good which are acquired by means of truths, truths which are born from those forms of good, and forms of good acquired in turn by means of these truths. There are truths born from forms of good, which also exist in a connected series. Then there are forms of good mingled with evils, and truths with falsities, dealt with above in 3993, the minglings and mutual modifications of which are so varying and manifold that they exceed many millions. These are also made various by all the states of life through which people pass, and these states of life in general by the time of life which those people have reached, in particular by whatever affections reign in them. From all this one can comprehend to some extent that so many varying things were able to be singled out from 'Laban' good, some of which were joined to the truths meant by the sons of Jacob, and some left behind from which others were derived. But as has been stated, these matters are of such a nature that they cannot be understood unless the mind has been taught about goods and truths and has at the same time been enlightened.

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