ബൈബിൾ

 

numerot 3

പഠനം

   

1 Tämä on kertomus Aaronin ja Mooseksen suvusta, siihen aikaan kun Herra puhui Moosekselle Siinain vuorella.

2 Nämä ovat Aaronin poikien nimet: Naadab, esikoinen, Abihu, Eleasar ja Iitamar.

3 Nämä ovat Aaronin poikien, voideltujen pappien, nimet, niiden, jotka olivat vihityt papinvirkaa toimittamaan.

4 Mutta Naadab ja Abihu kuolivat Herran edessä tuodessaan vierasta tulta Herran eteen Siinain erämaassa; ja heillä ei ollut poikia. Niin Eleasar ja Iitamar toimittivat papinvirkaa isänsä Aaronin edessä.

5 Ja Herra puhui Moosekselle sanoen:

6 "Tuo Leevin sukukunta esille ja aseta se pappi Aaronin eteen palvelemaan häntä.

7 Ja he hoitakoot sekä hänen että koko kansan tehtäviä ilmestysmajan edustalla, toimittakoot palvelusta asumuksessa.

8 Ja he hoitakoot kaikkea ilmestysmajan kalustoa ja israelilaisten tehtäviä, toimittakoot palvelusta asumuksessa.

9 Niin on sinun annettava leeviläiset Aaronille ja hänen pojilleen; antakoot israelilaiset heidät hänen haltuunsa, hänelle palvelijoiksi.

10 Mutta Aaronin ja hänen poikiensa käske hoitaa papinvirkansa. Syrjäinen, joka siihen ryhtyy, surmattakoon."

11 Ja Herra puhui Moosekselle sanoen:

12 "Katso, minä itse olen ottanut leeviläiset israelilaisten keskuudesta israelilaisten kaikkien esikoisten sijaan, kaiken sijaan, joka avaa äidinkohdun; leeviläiset ovat siis tulleet minun omikseni.

13 Sillä minun omani on jokainen esikoinen. Sinä päivänä, jona minä surmasin kaikki Egyptin maan esikoiset, minä pyhitin itselleni kaikki Israelin esikoiset, sekä ihmisten että karjan; minun omani ne ovat. Minä olen Herra."

14 Ja Herra puhui Moosekselle Siinain erämaassa sanoen:

15 "Pidä leeviläisten katselmus perhekunnittain ja suvuittain; kaikista miehenpuolista, kuukauden ikäisistä ja sitä vanhemmista, pidä katselmus".

16 Ja Mooses piti heistä katselmuksen Herran käskyn mukaan, niinkuin hänelle oli määrätty.

17 Ja nämä olivat Leevin poikien nimet: Geerson, Kehat ja Merari.

18 Ja nämä olivat Geersonin poikien nimet, suvuittain: Libni ja Siimei.

19 Ja Kehatin pojat olivat, suvuittain, Amram, Jishar, Hebron ja Ussiel.

20 Ja Merarin pojat olivat, suvuittain, Mahli ja Muusi. Nämä olivat Leevin suvut perhekunnittain.

21 Geersonista polveutuivat libniläisten suku ja siimeiläisten suku. Nämä olivat geersonilaisten suvut.

22 Katselmuksessa olleita oli heitä, kaikkien miehenpuolten, kuukauden ikäisten ja sitä vanhempien, lukumäärän mukaan-näitä katselmuksessa olleita oli seitsemäntuhatta viisisataa miestä.

23 Geersonilaisten suvut leiriytyivät asumuksen taakse länteen päin.

24 Ja geersonilaisten perhekunta-päämies oli Eljasaf, Laaelin poika.

25 Geersonin poikien hoidettavana ilmestysmajassa oli asumus ja teltta, sen peite, ilmestysmajan oven uudin

26 ja asumusta ja alttaria ympäröivän esipihan ympärysverhot ja sen portin uudin sekä sen köydet-kaikki ne palvelustehtävineen.

27 Kehatista polveutuivat amramilaisten suku, jisharilaisten suku, hebronilaisten suku ja ussielilaisten suku. Nämä olivat kehatilaisten suvut.

28 Miehenpuolten, kuukauden ikäisten ja sitä vanhempien, lukumäärän mukaan oli heitä kaikkiaan kahdeksantuhatta kuusisataa, jotka hoitivat pyhäkössä suoritettavia tehtäviä.

29 Kehatilaisten suvut leiriytyivät asumuksen sivulle etelään päin.

30 Ja kehatilaisten sukujen perhekunta-päämies oli Elisafan, Ussielin poika.

31 Heidän hoidettavanaan oli arkki, pöytä, seitsenhaarainen lamppu, alttarit ja pyhä kalusto, jota jumalanpalveluksessa käytettiin, ynnä esirippu-kaikkine palvelustehtävineen.

32 Ja leeviläisten päämiesten esimies oli Eleasar, pappi Aaronin poika; hän oli niiden päällysmies, jotka hoitivat tehtäviä pyhäkössä.

33 Merarista polveutuivat mahlilaisten suku ja muusilaisten suku. Nämä olivat Merarin suvut.

34 Katselmuksessa olleita oli heitä kaikkien miehenpuolten, kuukauden ikäisten ja sitä vanhempien, lukumäärän mukaan kuusituhatta kaksisataa.

35 Ja Merarin sukujen perhekunta-päämies oli Suuriel, Abihailin poika. He leiriytyivät asumuksen sivulle pohjoiseen päin.

36 Ja Merarin poikien hoidettavaksi oli uskottu asumuksen laudat, poikkitangot, pylväät ja jalustat sekä kaikki sen kalusto-kaikki ne palvelustehtävineen;

37 niinikään ympärillä olevan esipihan pylväät jalustoinensa, vaarnoinensa ja köysinensä.

38 Mutta asumuksen eteen, itään päin, ilmestysmajan eteen, auringon nousuun päin, leiriytyivät Mooses ja Aaron ynnä hänen poikansa; heidän hoidettavanaan oli pyhäkkö, se, mikä oli israelilaisten hoidettavana. Mutta syrjäinen, joka ryhtyi siihen, oli surmattava.

39 Katselmuksessa olleita leeviläisiä, joista Mooses ja Aaron Herran käskyn mukaan pitivät katselmuksen suvuittain, kaikkia miehenpuolia, kuukauden ikäisiä ja sitä vanhempia, oli kaikkiaan kaksikymmentäkaksi tuhatta.

40 Ja Herra sanoi Moosekselle: "Katsasta kaikki israelilaisten miehenpuoliset esikoiset, kuukauden ikäisistä ja sitä vanhemmista, ja laske heidän nimiensä lukumäärä.

41 Ja ota minulle-minä olen Herra-leeviläiset israelilaisten kaikkien esikoisten sijaan sekä myös leeviläisten karja israelilaisten karjan kaikkien esikoisten sijaan."

42 Ja Mooses katsasti, niinkuin Herra oli häntä käskenyt, kaikki israelilaisten esikoiset.

43 Ja katselmuksessa olleita oli heitä, kaikkia miehenpuolisia esikoisia, nimien lukumäärän mukaan, kuukauden ikäisiä ja sitä vanhempia, kaikkiaan kaksikymmentäkaksi tuhatta kaksisataa seitsemänkymmentä kolme.

44 Ja Herra puhui Moosekselle sanoen:

45 "Ota leeviläiset israelilaisten kaikkien esikoisten sijaan ja leeviläisten karja heidän karjansa sijaan, ja niin leeviläiset tulevat minun omikseni. Minä olen Herra.

46 Mutta lunastukseksi noista kahdestasadasta seitsemästäkymmenestä kolmesta, jonka verran israelilaisten esikoisia on yli leeviläisten määrän,

47 ota miestä kohti viisi sekeliä, ota ne pyhäkkösekelin painon mukaan, kaksikymmentä geeraa laskettuna sekeliin.

48 Ja anna se raha Aaronille ja hänen pojillensa lunastukseksi niistä, joita on yli leeviläisten määrän."

49 Ja Mooses otti lunastushinnan niistä, joita oli yli leeviläisillä lunastettujen määrän.

50 Israelilaisten esikoisista hän otti tämän rahan, tuhat kolmesataa kuusikymmentä viisi sekeliä pyhäkkösekelin painon mukaan.

51 Ja Mooses antoi sen lunastushinnan Aaronille ja hänen pojillensa Herran käskyn mukaan, niinkuin Herra oli Moosesta käskenyt.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #10093

ഈ ഭാഗം പഠിക്കുക

  
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10093. 'That which has been waved, and that which has been heaved up' means what has been acknowledged and what has been perceived. This is clear from the meaning of the words 'that which has been waved', when they refer to the breast, as that which has been endowed with life through acknowledgement, dealt with above in 10091; and from the meaning of 'that which has been heaved up' as the Divine Celestial, which is the Lord's alone, perceived in heaven and in the Church, dealt with below. The implications of all this must be stated briefly. There are two kingdoms which comprise the heavens, the celestial and the spiritual. Divine Truth is acknowledged in the spiritual kingdom but perceived in the celestial kingdom. The reason why this should be so is that Divine Truth in the spiritual kingdom is received in the understanding part of the mind but in the celestial kingdom in the will part. What is received in the understanding part is termed 'acknowledged', and what is received in the will part is spoken of as 'perceived'. Furthermore those in the spiritual kingdom can do no more than acknowledge Divine Truth, whereas those in the celestial kingdom are able to perceive it. See what has been shown abundantly regarding those two kingdoms in the places referred to in 9277, 9596, 9684.

[2] As regards 'the heave offering', that which was Jehovah's or the Lord's and was given to Aaron on account of his representation is called 'the heave offering'. And since Aaron represented the Lord in respect of Divine Good, 9806, that part of sacrifices which was heaved up and given to Aaron represented that which is Divine and the Lord's, and is also called 'the anointing', in Moses,

The breast of the wave offering and the flank of the heave offering I have received from among the children of Israel from their eucharistic sacrifices, and I have given them to Aaron the priest and to his sons by a statute forever 1 from among the children of Israel. This is the anointing of Aaron and the anointing of his sons from the fire offerings to Jehovah, on the day he presented them 2 , to serve Jehovah in the priestly office. Leviticus 7:34-35.

The expression 'the anointing' is used because 'anointing' means consecrating to serve as a representative sign of the Lord in respect of Divine Good, see 9954, 10019. And in another place in the same author,

Jehovah spoke to Aaron, Behold, I have given you charge of My heave offerings; as regards all the holy things of the children of Israel, I have given them to you for the anointing, and to your sons. Yours shall the heave offering of [their] gift be, as regards every wave offering of the children of Israel, all the best 3 of pure oil, and all the best 3 of the new wine and the grain, of the firstfruits; and as regards all the firstfruits which they will give to Jehovah, they shall be yours. As regards every devoted thing, everything opening the womb of all flesh which they will bring to Jehovah, [it shall be yours.] From the firstborn of cow, sheep, and she-goat, the flesh shall be yours, just as the breast of the wave offering and just as the right flank are. Every heave offering of the holy things [I have given you]. You shall have no portion or inheritance in the land, because Jehovah is your portion and inheritance. Also, every heave offering from the tithes and the gifts which have been made to the Levites. Numbers 18:8-29.

From all this it is evident what the term 'heave offering' denotes, namely all the things that were Jehovah's, that is, the Lord's.

[3] And since the Levites represented the Divine Truths in heaven and in the Church which serve Divine Good, they were also given to Aaron instead of all the firstborn, which were Jehovah's, that is, the Lord's. They are spoken of in Moses as follows,

I have taken the Levites from the midst of the children of Israel, instead of every firstborn, that which opens the womb, from the children of Israel, that the Levites may be Mine; for every firstborn is Mine. And since the Levites have been given to Me, I have given them as gifts to Aaron and his sons. Numbers 3:12-13; 8:16-19.

Heave offerings are spoken of as gifts presented to Jehovah, that is, to the Lord, from among the children of Israel; but it should be understood that they are Jehovah's not by virtue of their being a gift but because He is the real owner; for nothing holy or Divine with a person belongs to the person, only to the Lord present with him. All that is good and true, as is well known in the Church, thus all that is holy and Divine, comes from the Lord God, and none at all from the person; and from this it is evident that when the gift is said to come from the person, this is due to appearances. This also is why the next verse states,

For it is a heave offering, and it shall be a heave offering from among the children of Israel, it is a heave offering to Jehovah.

This means that the heave offering from the children of Israel belongs to Jehovah, thus that the gift from them is a gift from the Lord. From this it is evident what a heave offering is.

അടിക്കുറിപ്പുകൾ:

1. literally, a statute of eternity

2. literally, he (i.e. Moses) caused them to draw near

3. literally, fat

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #2718

ഈ ഭാഗം പഠിക്കുക

  
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2718. 'A wife from the land of Egypt' means the affection for knowledge, which the member of the spiritual Church possesses. This is clear from the meaning of 'a wife' as affection or good, dealt with in 915, 2517, and from the meaning of 'Egypt' as knowledge, dealt with in 1164, 1165, 1186, 1462. In this verse the member of the spiritual Church is described so far as the nature of his good, that is, the essence of his life, is concerned - that the good residing with him is obscure, but that it is brightened with light from the Lord's Divine Human. From that brightening of it the affection for truth arises in the rational part of his mind, and the affection for knowledge in the natural part. The reason the affection for good such as resides within the celestial man cannot arise in the spiritual man, but instead the affection for truth, is that the good residing with him is implanted in the understanding part of his mind, and is obscure compared with the celestial man's good, as shown in 2715. From this good no other type of affection can be generated and derived within his rational than the affection for truth, and through this affection for truth the affection for knowledge within the natural. No other truth is meant in this case than that which the person believes to be the truth, even though it may not in itself be the truth. Nor is knowledge used to mean such knowledge as the learned possess but all factual knowledge with which a person can be taught from what he experiences or hears in everyday life, from doctrine, and from the Word. It is the affection for such truth and knowledge that exists within the member of the spiritual Church.

[2] So that it may be known what is meant by the affection for truth existing with someone and what by the affection for good, let a brief statement be made regarding them. Those with the affection for truth think about, question, and discuss whether a thing is true, whether it is so. And when they are convinced it is true, or is so, they think about, question, and discuss what it is. Thus they remain rooted on the doorstep and cannot be admitted into wisdom until they no longer have any doubts. Those however with whom the affection for good exists know and perceive that the thing is so from the good itself governing them. Thus they do not remain on the doorstep but are in a room inside, having been admitted into wisdom.

[3] Take as an example the consideration that it is a celestial gift to think and to act from an affection for good, or from good. Those with whom the affection for truth exists discuss whether this is so, whether such a gift can exist, and what it may be. And so long as they are turning over doubts about it they are unable to be admitted. But those with the affection for good do not discuss or turn doubts over but assert that the thing is true and are for that reason admitted. For those with whom the affection for good exists, that is, those who are celestial, start off where those with the affection for truth, that is, those who are spiritual, come to a halt, so that the furthest point reached by the latter is the starting point for the former. That being so, those who are celestial are given to know, recognize, and perceive that affections for good are countless - as numerous as the communities in heaven - and that they are all joined together by the Lord into a heavenly form so as to constitute one human being so to speak. They are also given to define by perception the genus and species to which each affection belongs.

[4] Or take this example: All delight, blessedness, and happiness belong wholly to love, but the nature of the love determines that of the delight, blessedness, and happiness. The spiritual man fixes his mind on the question whether this is true and whether delight, blessedness, and happiness may not spring from some other source, such as from mixing with others, talking to others, meditation, or learning, and also whether they reside in possessions, position, reputation, and the glory resulting from these. As long as he is asking such questions he does not confirm himself in the truth that none of these accomplishes anything, only the affection born of love which is present within them and making them what they are. The celestial man however does not remain rooted in such preliminary questionings but immediately asserts that the thing is true. Consequently he is interested in the end in view and the realization of this, that is, he is governed by the very affections born of love which are countless, and in each one of which there are things beyond description, involving variations of delight, blessedness, and happiness that have no end.

[5] Take as a further example the consideration that the neighbour is to be loved for the good that resides with him. Those with whom the affection for truth exists think, question, and discuss whether this is true, that is, whether it is so. They ask what the neighbour is, what good is; but they go no further than this, and therefore they shut the door to wisdom against themselves. Those however with the affection for good assert that the thing is so and do not consequently shut the door against themselves but enter in and so come to know, recognize, and perceive from good who is pre-eminently the neighbour, also in what degree he is the neighbour, and that everyone in differing ways is the neighbour. Thus they perceive things beyond description, over and above what is known to those with the affection solely for truth.

[6] Take as yet another example the truth that a person who loves the neighbour for the good within him loves the Lord. Those with the affection for truth question whether this is so. And if they are told that anyone who loves the neighbour for the good within him loves the good, and that - since all good comes from the Lord and the Lord is present in good - when anyone loves good he also loves the Lord from whom that good comes and in which He is present, they then question whether that too is so. They also ask what loving good is, as well as what good is, and whether the Lord is present more so in good than in truth. As long as they remain rooted in such questionings they cannot get even a distant view of wisdom. But those with the affection for good know from perception that the thing is so and immediately behold the whole field of wisdom leading right on to the Lord.

[7] From these examples it may become clear why in comparison with those who have the affection for good, that is, with those who are celestial, obscurity exists with those who have the affection for truth, that is, with those who are spiritual Nevertheless the latter are able to pass from obscurity into light, provided that they are willing to adopt the affirmative attitude that all good belongs to love to the Lord and charity towards the neighbour; also that love and charity constitute spiritual conjunction, and that these are the source of all blessedness and happiness, thus that heavenly life consists in the good belonging to love received from the Lord, but not in the truth of faith separated from it.

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