A Bíblia

 

民数記 18

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1 そこで、はアロンに言われた、「あなたとあなたの子たち、およびあなたの父祖のの者は、聖所に関するを負わなければならない。また、あなたとあなたの子たちとは、祭司職に関するを負わなければならない。

2 あなたはまた、あなたの兄弟なるレビの部族の者、すなわち、あなたの父祖の部族の者どもを、あなたに近づかせ、あなたに連なり、あなたに仕えさせなければならない。ただし、あなたとあなたの子たちとは、共にあかしの幕屋で仕えなければならない。

3 彼らは、あなたの務と、すべての幕屋の務とを守らなければならない。ただし、聖所の器と、祭壇とに近づいてはならない。彼らもあなたがたも、死ぬことのないためである。

4 彼らはあなたに連なって、会見の幕屋の務を守り、幕屋のもろもろの働きをしなければならない。ほかの者は、あなたがたに近づいてはならない。

5 このように、あなたがたは、聖所の務と、祭壇の務とを守らなければならない。そうすれば、主の激しい怒りは、かさねてイスラエルの人々に臨まないであろう。

6 わたしはあなたがたの兄弟たるレビびとを、イスラエルの人々のうちから取り、主のために、これを賜物として、あなたがたに与え、会見の幕屋の働きをさせる。

7 あなたとあなたの子たちは共に祭司職を守って、祭壇と、垂幕のうちのすべての事を執り行い、共に勤めなければならない。わたしは祭司の職務を賜物として、あなたがたに与える。ほかの人で近づく者は殺されるであろう」。

8 はまたアロンに言われた、「わたしはイスラエルの人々の、すべての聖なる供え物で、わたしにささげる物の一部をあなたに与える。すなわち、わたしはこれをあなたと、あなたのたちに、その分け前として与え、永久に受くべき分とする。

9 いと聖なる供え物のうち、で焼かずに、あなたに帰すべきものは次のとおりである。すなわち、わたしにささげるすべての供え物、素祭、祭、愆祭はみな、いと聖なる物であって、あなたとあなたの子たちに帰するであろう。

10 いと聖なる所で、それを食べなければならない。男子はみな、それを食べることができる。それはあなたに帰すべき聖なる物である。

11 またあなたに帰すべきものはこれである。すなわち、イスラエルの人々のささげる供え物のうち、すべて揺祭とするものであって、これをあなたとあなたのむすこに与えて、永久に受くべき分とする。あなたのの者のうち、清い者はみな、これを食べることができる。

12 すべて油の最もよい物、およびすべて新しいぶどう酒と、穀物の最も良い物など、人々がにささげる初穂をあなたに与える

13 のすべての産物の初物で、人々が主のもとに携えてきたものは、あなたに帰するであろう。あなたのの者のうち、清い者はみな、これを食べることができる。

14 イスラエルのうちの奉納物はみな、あなたに帰する。

15 すべてなる者のういごであって、にささげられる者はみな、人でもでも、あなたに帰する。ただし、人のういごは必ずあがなわなければならない。また汚れたのういごも、あがなわなければならない。

16 人のういごは生後一かで、あがなわなければならない。そのあがない金はあなたの値積りにより、聖所のシケルにしたがって、五シケルでなければならない。一シケルは二十ゲラである。

17 しかし、牛のういご、羊のういご、やぎのういごは、あがなってはならない。これらは聖なるものである。その祭壇に注ぎかけ、その脂肪を焼いて火祭とし、香ばしいかおりとして、にささげなければならない。

18 そのはあなたに帰する。それは揺祭の胸や右のももと同じく、あなたに帰する。

19 イスラエルの人々が、にささげる聖なる供え物はみな、あなたとあなたのむすことに与えて、永久に受ける分とする。これは主のにあって、あなたとあなたの孫とに対し、永遠に変らぬの契約である」。

20 はまたアロンに言われた、「あなたはイスラエルの人々の地のうちに、嗣業をもってはならない。また彼らのうちに、何の分をも持ってはならない。彼らのうちにあって、わたしがあなたの分であり、あなたの嗣業である。

21 わたしはレビの孫にはイスラエルにおいて、すべて十分の一を嗣業として与え、その働き、すなわち、会見の幕屋の働きに報いる。

22 イスラエルの人々は、かさねて会見の幕屋に近づいてはならない。罪を得て死なないためである。

23 レビびとだけが会見の幕屋の働きをしなければならない。彼らがそのを負うであろう。彼らがイスラエルの人々のうちに、嗣業の地を持たないことをもって、あなたがたの代々ながく守るべき定めとしなければならない。

24 わたしはイスラエルの人々が供え物としてにささげる十分の一を、レビびとに嗣業として与えた。それで『彼らはイスラエルの人々のうちに、嗣業の地を持ってはならない』と、わたしは彼らに言ったのである」。

25 モーセに言われた、

26 「レビびとに言いなさい、『わたしがイスラエルの人々から取って、嗣業として与える十分の一を受ける時、あなたがたはその十分の一十分の一を、にささげなければならない。

27 あなたがたのささげ物は、打ち場からの穀物や、酒ぶねからのぶどう酒と同じように見なされるであろう。

28 そのようにあなたがたもまた、イスラエルの人々から受けるすべての十分の一の物のうちから、に供え物をささげ、にささげたその供え物を、祭司アロンに与えなければならない。

29 あなたがたの受けるすべての贈物のうちから、その良いところ、すなわち、聖なる部分を取って、ことごとく供え物として、にささげなければならない』。

30 あなたはまた彼らに言いなさい、『あなたがたが、そのうちから良いところを取ってささげる時、その残りの部分はレビびとには、打ち場の産物や、酒ぶねの産物と同じように見なされるであろう。

31 あなたがたと、あなたがたの族とは、どこでそれを食べてもよい。これは会見の幕屋であなたがたがする働きの報酬である。

32 あなたがたが、その良いところをささげるときは、それによって、あなたがたは罪を負わないであろう。あなたがたはイスラエルの人々の聖なる供え物を汚してはならない。死をまぬかれるためである』」。

   

Das Obras de Swedenborg

 

Arcana Coelestia # 7523

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7523. 'And there will be on man and on beast' means the products of interior and exterior evil. This is clear from the meaning of 'man' as the affection for good, and in the contrary sense as the desire for evil; and 'beast' is similar in meaning. But when 'man' and 'beast' are mentioned together, 'man means interior affection or desire and 'beast' exterior; regarding both, see 7424. Interior good or else interior evil, which is meant by 'man', is that connected with intentions or ends in view, for intentions or ends in view are at a person's core, whereas exterior good or else exterior evil, which is meant by 'beast', is that connected with thought and consequently, if nothing stands in the way, with action. Exterior good is meant by 'beast' because a person is in respect of his external or natural man no different from a beast; for he is endowed with similar desires and also cravings, as well as appetites and senses. And interior good is meant by 'man because it is in respect of his internal or spiritual man that a person is a human being, on which internal level he is endowed with affections for what is good and true such as exist with the angels in heaven, and because he controls his natural or animal man, which is 'a beast', by means of that internal man. Regarding the meaning of 'beast' as the affection for good and in the contrary sense the desire for evil, see 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198.

[2] These things are what are meant by 'man and beast' in the following places too: In Jeremiah,

My anger and My wrath have been poured out on this place, on man and on beast. Jeremiah 7:20

In the same prophet,

I will strike the inhabitants of this city, both man and beast; they will die of a great pestilence. Jeremiah 21:6.

In the same prophet,

It will make her land a desolation, so that none may dwell in it; both man and beast have scattered themselves, they have gone away. Jeremiah 50:3.

In Ezekiel,

When a land has sinned against Me by committing great transgression, I will cut off from it man and beast. Ezekiel 14:13, 19, 21.

In the same prophet,

I will stretch out My hand over Edom, and cut off from it man and beast, and make it a waste. Ezekiel 25:13.

In Zephaniah,

I will consume man and beast, I will consume the birds of the air and the fish of the sea, and the stumbling-blocks with the wicked; and I will cut off man from the surface of the earth. Zephaniah 1:3.

[3] 'Man and beast' stands for interior and exterior good in the following places: In Jeremiah,

I have made the earth, man and beast, by My great strength. Jeremiah 27:5.

In the same prophet,

Behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. Jeremiah 31:17.

In the same prophet,

A desolation will the earth be, so that man and beast are not there. Jeremiah 32:43.

In the same prophet,

In the cities of Judah, and in the streets of Jerusalem, that have been devastated, there is no man and inhabitant, and there is no beast. Jeremiah 33:10; 51:62.

In David,

Your righteousness is like the mountains of God, Your judgements a great deep; You preserve man and beast, O Jehovah. Psalms 36:6.

It was because 'man and beast' meant such things that the firstborn of the Egyptians died, not only of men but also of beasts, Exodus 12:29, and that the firstborn were consecrated [to Jehovah], not only of men but also of beasts, Numbers 18:15, and also that the king of Nineveh, following sacred religious practice, commanded that not only man but also beast should fast and also be clothed in sackcloth, Jonah 3:7-8.

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

Das Obras de Swedenborg

 

Arcana Coelestia # 3518

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3518. 'Go now to the flock' means to homeborn natural good that has not been joined to the Divine Rational. This is clear from the meaning of 'the flock' as good, dealt with in 343, 415, 1565, here natural good since the words are addressed to Jacob. Indeed homeborn good is meant since it was homebred, whereas the field from which Esau, who means the good of the natural, 3500, 3508, was to obtain his venison, means good that was not homeborn. In other places in the Word 'the flock' is used to refer to the good of the rational; but in such cases 'the herd' is used to refer to the good of the natural, see 2566. homeborn natural good is the good which a person possesses from his parents or is the good that he is born with, which is quite distinct and separate from the good of the natural which flows in from the Lord. What natural good is, and its essential nature, see 3470, 3471. To distinguish one from the other therefore, the first good is called the good of the natural, but the second natural good. What is more, everyone receives homeborn good both from father and from mother; and these are distinct from each other. Good received from the father is interior, that from the mother exterior. In the Lord's case these two forms of good were quite distinct and separate, for the Good which He had from the Father was Divine, whereas that which He had from the mother was polluted with hereditary evil. That Good within the Natural which the Lord had from the Father was His very own since it was His life itself; and this Good is represented by 'Esau'. But the natural good which the Lord possessed from the mother, being polluted with hereditary evil, was by its very nature evil; and it is this good that is meant by the description 'homeborn good'. Yet in spite of being thus polluted, homeborn good was nevertheless of service in the reformation of the natural. But once it had rendered its service it was cast away.

[2] With everyone who is being regenerated something similar takes place. The good which a person receives from the Lord as a new Father is interior, but the good he possesses from parents is exterior. The good which he receives from the Lord is called spiritual good, whereas that which he possesses from parents is called natural good. The latter good - that which he possesses from parents - is of service first of all in the reformation of him, for it is through that good, serving as joy and delight, that facts, and after that cognitions of truth, are brought in. But once it has served as the means to effect that purpose it is separated, and spiritual good comes to the fore and manifests itself. This becomes clear from much experience, merely for example from the fact that when a child first starts to learn he is moved by a desire for knowing, not initially on account of any end in view that is seen by himself but because of some innate joy and delight and because of other incentives. Later on, as he grows up, he is moved by a desire for knowing on account of some end he has in view - excelling others, that is, his rivals. Later still he is so moved on account of some worldly end. But when about to be regenerated his desire for knowing stems from the delight and pleasantness of truth, and when undergoing regeneration, which takes place in adult years, from a love of truth, and later on from a love of good. The ends in view which had existed previously, and their delights, are now separated little by little, to be replaced by interior good which comes from the Lord and manifests itself in his affection. From this it is evident that previous delights, which seemed in outward appearance to be forms of good, have served as means. Consecutive series of means such as these occur unceasingly.

[3] Such series may be compared to a tree, which at the initial stage or the start of spring decks its branches with leaves, and after that as that stage or spring advances it adorns them with blossom. Then, around summertime, it produces the elementary signs of its fruit, which go on to develop into the fruit itself; and at length within the fruit it produces seeds, in which are contained new trees like itself - potentially a whole garden, which becomes a reality if those seeds are planted. Such are the comparisons existing in the natural world. They are also representatives, for the whole natural order is a theatre representative of the Lord's kingdom in heaven, and therefore of the Lord's kingdom on earth, which is the Church, and consequently of the Lord's kingdom with every regenerate person. From all this it is evident how natural or homeborn good, despite being a merely external and indeed worldly delight, may be of service as the means for producing the good of the natural which may join itself to the good of the rational and so become regenerate or spiritual good, that is, good which comes from the Lord. These are the things which are represented and meant in this chapter by Esau and Jacob.

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