De Bijbel

 

3 Mosebok 4

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1 Og Herren talte til Moses og sa:

2 Tal til Israels barn og si: Når nogen synder av vanvare mot noget av Herrens bud og gjør noget som han har forbudt å gjøre,

3 så skal han, dersom det er den salvede prest som synder og således fører skyld over folket, ofre Herren en ung okse uten lyte til bot for den synd han har gjort; det er hans syndoffer.

4 Han skal føre oksen frem for Herrens åsyn, til inngangen til sammenkomstens telt, og han skal legge sin hånd på oksens hode, og han skal slakte oksen for Herrens åsyn.

5 Så skal han - den salvede prest - ta av oksens blod og bære det inn i sammenkomstens telt.

6 Og han - presten - skal dyppe sin finger i blodet, og han skal sprenge av blodet syv ganger for Herrens åsyn, like foran helligdommens forheng.

7 Noget av blodet skal han stryke på hornene av alteret med den velluktende røkelse, det som står for Herrens åsyn i sammenkomstens telt; og resten av oksens blod skal han helle ut ved foten av brennofferalteret, som står ved inngangen til sammenkomstens telt.

8 Alt fettet på syndoffer-oksen skal han ta ut av den, både fettet som dekker innvollene, og alt det fett som er på innvollene,

9 og begge nyrene med det fett som er på dem, ved lendene, og den store leverlapp; den skal han ta ut sammen med nyrene.

10 Alt dette skal tas ut, likesom det tas ut av takkoffer-oksen; og presten skal brenne det på brennoffer-alteret.

11 Men oksens hud og alt dens kjøtt med hode og med føtter og innvoller og skarn,

12 hele oksen skal han føre utenfor leiren til et rent sted, der hvor de slår ut asken, og han skal brenne den op på veden; der hvor de slår ut asken, der skal den brennes.

13 Dersom det er hele Israels menighet som synder av vanvare mot noget av Herrens bud, så det er skjult for folkets øine, og de gjør noget som han har forbudt å gjøre, og således fører skyld over sig,

14 og så den synd de har gjort, blir vitterlig, da skal folket ofre en ung okse til syndoffer. Den skal de føre frem foran sammenkomstens telt,

15 og menighetens eldste skal legge sine hender på oksens hode for Herrens åsyn, og så skal oksen slaktes for Herrens åsyn.

16 Den salvede prest skal bære noget av oksens blod inn i sammenkomstens telt.

17 Og han - presten - skal dyppe sin finger i blodet og sprenge syv ganger for Herrens åsyn, like foran forhenget.

18 Noget av blodet skal han stryke på hornene av det alter som står for Herrens åsyn i sammenkomstens telt; og resten av blodet skal han helle ut ved foten av brennoffer-alteret, som står ved inngangen til sammenkomstens telt.

19 Alt fettet på oksen skal han ta ut av den og brenne på alteret.

20 Han skal gjøre med denne okse likesom han gjorde med den første syndoffer-okse. Og presten skal gjøre soning for dem, så de får forlatelse.

21 Så skal de føre oksen utenfor leiren og brenne den op likesom den første okse; det er syndofferet for menigheten.

22 Er det en høvding som synder av vanvare mot noget av Herrens, sin Guds bud og gjør noget som han har forbudt å gjøre, og således fører skyld over sig,

23 og så den synd han har gjort, blir vitterlig for ham, da skal han som sitt offer føre frem en gjetebukk, en han uten lyte.

24 Og han skal legge sin hånd på bukkens hode og slakte den på det sted hvor de slakter brennofferet for Herrens åsyn; det er et syndoffer.

25 Presten skal ta av syndofferets blod på sin finger og stryke det på hornene av brennoffer-alteret; og resten av blodet skal han helle ut ved foten av brennoffer-alteret.

26 Alt fettet skal han brenne på alteret likesom takkofferets fett. Og presten skal gjøre soning for ham og fri ham for hans synd, så han får forlatelse.

27 Dersom det er nogen av det menige folk som synder av vanvare mot noget av Herrens bud og gjør noget som han har forbudt å gjøre, og således fører skyld over sig,

28 og så den synd han har gjort, blir vitterlig for ham, da skal han som sitt offer for den synd han har gjort, føre frem en gjet uten lyte, en hun.

29 Og han skal legge sin hånd på syndofferets hode og slakte syndofferet der hvor brennofferet slaktes.

30 Presten skal ta av gjetens blod på sin finger og stryke det på hornene av brennoffer-alteret; og resten av blodet skal han helle ut ved alterets fot.

31 Alt fettet skal han ta ut, likesom fettet tas ut av takkofferet, og presten skal brenne det på alteret til en velbehagelig duft for Herren. Således skal presten gjøre soning for ham, så han får forlatelse.

32 Er det et får han fører frem som syndoffer, så skal han komme med en hun uten lyte.

33 Og han skal legge sin hånd på offerdyrets hode og slakte det til syndoffer på det sted hvor brennofferet slaktes.

34 Presten skal ta av syndofferets blod på sin finger og stryke det på hornene av brennoffer-alteret; og resten av blodet skal han helle ut ved alterets fot.

35 Alt fettet skal han ta ut, likesom fettet på fåret tas ut av takkofferet, og presten skal brenne det på alteret sammen med Herrens ildoffer. Således skal presten gjøre soning for ham for den synd han har gjort, så han får forlatelse.

   

Van Swedenborgs Werken

 

Arcana Coelestia #10128

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10128. 'And sanctify it' means in order to receive the Lord. This is clear from the meaning of 'being sanctified' as receiving the Lord. The reason why 'being sanctified' means receiving the Lord is that the Lord alone is holy, and consequently whatever emanates from the Lord is holy. To the extent therefore that a person receives good, and with the good truth from the Lord, which are holy, he receives the Lord. Whether you say receiving goodness and truth from the Lord or receiving the Lord it amounts to the same thing; for goodness and truth are the Lord's since they come from Him, and so they are the Lord in heaven and in the Church. On these matters - that the Lord alone is holy and that everything holy emanates from Him, and consequently that to receive Him is to be sanctified - see 9229, 9479, 9680, 9818, 9820, 9956, 9988, 10069. The meaning of 'being sanctified' as receiving the Lord is also evident from the consideration that the words used are 'you shall make propitiation and sanctify'; for 'making propitiation (or expiation)' means purification from evils and consequent falsities, and at the same time the implantation of truth and good from the Lord, 10127. The implantation of truth and good from the Lord is the reception of Him, and so it is sanctification. The like occurs above in the present chapter,

They shall eat those things containing what has been expiated, to fill their hand, to sanctify them. Verse 33.

'What has been expiated' there means that which has been purified from evils and consequent falsities, 9506, 10109; 'filling the hand' means implanting goodness and truth and joining them together, 10076, so that 'being sanctified' means receiving them from the Lord, 10111.

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

Van Swedenborgs Werken

 

Arcana Coelestia #10109

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10109. 'And they shall eat those things containing what has been expiated' means the making of good their own by those who have been purified from evils and consequent falsities. This is clear from the meaning of 'eating' as making one's own, dealt with above in 10106; and from the meaning of 'what has been expiated' as that which has been purified from evils and consequent falsities, dealt with in 9506. The words 'purified from evils and consequent falsities' are used because falsities as well as truths exist with those ruled by evil, and also falsities as well as truths exist with those who are governed by good. The falsities present with those ruled by evil are falsities of evil, and the truths present with them are falsified truths, which are dead. But the falsities present with those governed by good are accepted as truths, for those falsities are tempered by the good and put to good and useful purposes, and the truths present with them are the truths of good, which are alive. Regarding both kinds of falsity and truth, see what has been shown in 2243, 2408, 2863, 4736, 4822, 6359, 7272, 7437, 7574, 7577, 8051, 8137, 8138, 8149, 8298, 8311, 8318 (end), 9258, 9298.

[2] Since 'eating the holy things containing what has been expiated' means the making of good their own by those who have been purified from evils and consequent falsities, anyone unclean was strictly forbidden to eat of those things; for uncleanness means defilement by evils and consequent falsities. For the situation is that as long as a person is steeped in evils and consequent falsities good cannot by any means be made his own. This is because evil comes up from hell and good comes down from heaven, and where hell is heaven cannot be, since they are diametrically opposed to each other. Therefore to make a place for heaven - that is, for good from heaven - hell, that is, evil from hell, must be removed. From this it may be seen that good cannot by any means be made a person's own as long as he is ruled by evil. By making good his own the implanting of good in the will should be understood, for good cannot be said to have been made a person's own until it becomes part of his will. A person's will is the actual person, and his understanding also, to the extent that it derives from the will. For what is part of the will forms part of the person's love and consequently his life, since what a person wills he loves and calls good, and also when it is done by him it is felt to be such. The situation is different with those things which are part of the understanding but not at the same time part of the will. It should also be recognized that when a person is said to make good his own, no more should be understood than his ability to receive good from the Lord, an ability he is endowed with through regeneration. Consequently good as it exists with a person is not that person's; rather it is the Lord's with him. And he is maintained in it to the extent that he allows himself to be withheld from evils. The impossibility for good to become a person's own, that is, for it to be transmitted to him, as long as he is ruled by evil was the reason for the prohibition which prevented one who was unclean from eating the flesh and the bread of a sacrifice; for that eating represented making good one's own, as stated above.

[3] Those who were unclean were forbidden on pain of death to eat from holy offerings, as is clear in Moses,

Everyone who is clean shall eat flesh. The soul who eats the flesh of sacrifices while uncleanness is on him shall be cut off from his people. The soul who touches anything unclean - the uncleanness of a human being or an unclean beast or any unclean creeping thing whatever - and eats of the flesh of the eucharistic sacrifice shall be cut off from [his] people. Leviticus 7:19-21.

All those outward kinds of uncleanness represented inward kinds, which are a person's evils; and they are evils present in his will, having been made his own by the life he actually leads.

[4] This matter is described further elsewhere in Moses,

Any man of the seed of Aaron who is a leper or suffers a discharge shall not eat of the holy things until he has been made clean. Whoever has touched anything made unclean by a corpse 1 , [or any] man who has had an emission of semen 2 , or [any] man who has touched any creeping thing by which he is defiled, or [has touched] a person by whom any one is defiled, as to all his uncleanness - the soul who has touched that thing shall be unclean until evening and not eat of the holy things. But when he has washed his flesh with water, and the sun has gone down, he shall be clean; and afterwards he shall eat of the holy things, because it is his bread. No outsider shall eat what is holy; a stranger staying with a priest, or a hired servant, shall not eat what is holy. If the priest buys a soul - a buying with his silver - [that soul] may eat of it, and one who is born in his house; these shall eat of his bread. When a priest's daughter has married a man, an outsider, she shall not eat of the heave offering of holy things. But if the priest's daughter has been made a widow or divorced and has no seed, and has indeed returned to her father's house, as in her youth, she shall eat of her father's bread. Leviticus 22:1-16.

All these rules, it is plainly evident, serve to mean more internal considerations, that is, they imply the transmission of holy things to those in a receptive state of mind, who then make those things their own. The rule that no outsider could eat the holy things meant, not those who do not acknowledge the Lord within the Church, thus not those with whom none of the Church's truth and good exists. The rule that no stranger or hired servant could eat them meant, neither those with whom natural good exists devoid of the good of faith, nor those who do good for the sake of reward. The rule that those bought with silver and those born in the house could eat them meant, those who have been converted, and those with whom the Church's truth and good exists as the result of faith and love. The rule that a priest's daughter married to a man who was an outsider could not eat them meant that the good which had not been wedded to the Church's truths [but to something other] could not make the holy things of the Church its own. The rule however that a widow or a divorcee who had no seed could eat them meant that good can be made one's own after the removal of things which do not belong to the Church, provided that no notions have been hatched or born out of that union that have become an integral part of one's faith. The fact that such considerations are meant is evident from the internal sense of these specific rules.

[5] But hereditary evils do not prevent anyone from making good his own. This consideration too is described in Moses,

No man of the seed of Aaron in whom there is a blemish shall approach to offer the bread of God - no man who is blind, lame, mutilated, or [has a limb] too long; none who has a broken foot or hand, is a hunchback, is bruised, has a defect in his eye, has scabs, has warts, or has a crushed testicle. He shall not approach to offer the bread of his God; but he shall eat the bread of God from among the most holy and the holy things. Leviticus 21:17-23.

These defects, as has been stated, serve to mean hereditary evils, some specific evil being meant by each particular defect. The reason why these men should not offer bread or approach the altar as priests was that if they did so the people would catch sight of those imperfections or ills, and in what was caught sight of some representation would take shape, none of which would happen if those defects remained hidden. For although a priest, Levite, or the people were unclean inwardly, they were nevertheless called clean and also thought to be sanctified, provided that outwardly they were washed and looked clean.

Voetnoten:

1. literally, anything unclean on account of the soul

2. literally, a man from whom the lying together of semen (i.e. semen from sexual intercourse) has gone out

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