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3 Mózes 24

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1 Szóla ismét az Úr Mózesnek, mondván:

2 Parancsold meg Izráel fiainak, hogy hozzanak néked tiszta faolajat, a melyet a világításhoz sajtoltak, hogy szünet nélkül égõ lámpákat gyújthassanak.

3 A bizonyság függönyén kivül, a gyülekezet sátorában úgy helyheztesse el [azokat] Áron, hogy estvétõl fogva reggelig az Úr elõtt legye[nek.] Örökkévaló rendtartás legyen ez a ti nemzetségeiteknél.

4 A tiszta [arany] gyertyatartóra rakja fel a mécseket; az Úr elõtt legyenek szüntelen.

5 És végy lisztlángot, és süss abból tizenkét lepényt; két tized [efából] legyen egy lepény.

6 És helyheztesd el azokat két rendben; hatot egy rendbe, a tiszta [arany] asztalra az Úr elé.

7 És tégy mindenik rendhez tiszta tömjént, és legyen emlékeztetõül a kenyér mellett, tûzáldozatul az Úrnak.

8 Szombat napról szombat napra rakja fel azt [a] [pap] az Úr elé szüntelen; örök szövetség ez Izráel fiaival.

9 Azután legyen az Ároné és az õ fiaié, a kik egyék meg azokat szent helyen, mert mint igen szentséges, az övé az, az Úrnak tûzáldozataiból, örök rendelés szerint.

10 Kiméne pedig egy izráelbeli asszonynak fia, a ki égyiptomi férfiútól való vala, Izráel fiai közé, és versengének a táborban az izráelbeli asszonynak fia és egy izráelbeli férfi.

11 És káromlá az izráelbeli asszony fia az [Isten] nevét és átkozódék; elvivék azért azt Mózeshez. Az õ anyjának neve pedig Selomith vala, Dibrinek leánya, Dán nemzetségébõl.

12 És õrizet alá veték azt, míg kijelentést nyernének az Úr akarata felõl.

13 Szóla azért az Úr Mózesnek, mondván:

14 Vidd ki az átkozódót a táboron kivül, és mindazok, a kik hallották, tegyék kezeiket annak fejére és kövezze agyon azt az egész gyülekezet.

15 Izráel fiainak pedig szólj, ezt mondván: Ha valaki az õ Istenét átkozza, viselje az õ bûnének terhét.

16 És a ki szidalmazza az Úrnak nevét, halállal lakoljon, kövezze azt agyon az egész gyülekezet; akár jövevény, akár benszülött, ha szidalmazza az [Úrnak] nevét, halállal lakoljon.

17 Ha valaki agyon üt valamely embert, halállal lakoljon.

18 Ha pedig barmot üt agyon valaki, fizesse meg azt: barmot baromért.

19 És ha valaki sérelmet ejt a felebarátján, a mint õ cselekedett, vele is úgy cselekedjenek:

20 Törést törésért, szemet szemért, fogat fogért; a milyen sérelmet õ ejtett máson, olyan ejtessék rajta is.

21 A ki barmot üt agyon, fizesse meg azt, de a ki embert üt agyon, halállal lakoljon.

22 Egy törvény legyen nálatok: a jövevény olyan legyen, mint a benszülött, mert én vagyok az Úr, a ti Istenetek.

23 Szóla azért Mózes Izráel fiainak, és kivivék az átkozódót a táboron kivül, és agyonverék azt kõvel. És úgy cselekedének Izráel fiai, a mint parancsolta vala az Úr Mózesnek.

   

Из произведений Сведенборга

 

Arcana Coelestia # 7978

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7978. 'And they baked the dough which they brought out of Egypt - unleavened cakes' means that from the truth of good further good was produced that had no falsity at all in it. This is clear from the meaning of 'baking' - when used in reference to the truth of good, meant by 'the dough' - as producing; from the meaning of 'the dough' as the truth of good, dealt with above in 7966; and from the meaning of 'unleavened cakes' as forms of good that have no falsity at all in them, since 'unleavened' means without falsity, see 2342, 7906. This is the second state of truth from good that they passed through when they were delivered, see above in 7966, 7972. The reason why 'cakes' means forms of good is that they are cakes of bread, and 'bread' in the internal sense is the good of love, dealt with in 276, 680, 2165, 2177, 3464, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 5915. But bread in the form of cakes is distinguished from bread in general, in that bread in the form of cakes means the good of love towards the neighbour, which is spiritual good, while bread in general means the good of love to the Lord, which is celestial good. Such spiritual good was meant by 'the minchah' which was offered and burned with the sacrifice on the altar; for 'the minchah' was baked into cakes and into wafers, as is made clear in Exodus 29:2-3, 23-24, 32; Leviticus 2:2 and following verses; 6:20-21; Numbers 6:15, 19; 15:18-21.

[2] Something similar was meant by 'the twelve loaves of the presence which too were baked into cakes, described in Moses as follows,

You shall take fine flour and bake it into twelve cakes; two-tenths [of an ephah] shall there be in one cake. And you shall place them in two rows, six in a row, on the clean table before Jehovah. And you shall put pure frankincense on each row, and it shall be loaves of bread serving as a memorial, a fire-offering to Jehovah. Leviticus 24:5-9.

From these instructions it becomes clear that 'the loaves' meant what was holy, for such instructions would never have been issued but for that reason. And since they meant what was holy they were also called in verse 9 of the same chapter 'holiness of holinesses.' 1 But these loaves meant the good of celestial love, and their being baked into cakes meant forms of the good of spiritual love. From these verses and from those in the references given above it becomes clear that something similar is meant by the bread in the Holy Supper.

Сноски:

1. A very literal rendering of the Hebrew

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

Из произведений Сведенборга

 

Arcana Coelestia # 367

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367. Apart from showing that charity is the 'brother' of faith and that 'field' means all that comprises doctrine, there is no need to confirm these considerations from similar usages in the Word. That charity is the brother of faith may be clear to anyone from the very nature or essence of faith. The brother relationship between these two was also represented by Esau and Jacob, and was the reason why they struggled for the birthright and the superior position this carried with it. The relationship was also represented by Perez and Zerah, the sons Tamar had by Judah, Genesis 38:28-30, where again the question of primogeniture arises. It was represented by Ephraim and Manasseh as well, Genesis 48:13-14, wherein a similar way the matter of the birthright and the higher position it carried occurs. And there are many other examples. Indeed these two, faith and charity, are both the offspring of the Church. Faith is called 'a man' (vir), as Cain is in verse 1 of this chapter, while charity is called 'a brother', as in Isaiah 19:2; Jeremiah 17:14 and in other places. In Amos 1:9 the union of faith and charity is called 'a covenant between brothers'.

[2] As has been stated, that which Jacob and Esau represented was similar to the meaning of Cain and Abel. The fact that Jacob in a similar manner wished to supplant Esau is also clear in Hosea,

He will make a visitation on Jacob over his ways and requite him according to his deeds; in the womb he supplanted his brother. Hosea 12:2-3.

But the fact that Esau, that is, charity represented by Esau, would nevertheless be the superior is clear from the prediction made through their father Isaac,

By your sword will you live, and you will serve your brother; but when you have dominion over him you will cast away his yoke from above your neck. Genesis 27:40.

Or what amounts to the same, a gentile or new Church is represented by Esau, and the Jewish Church by Jacob. This is why it was stated so many times that they were to recognize gentile nations as brothers. Charity was also the reason for everyone being referred to as 'a brother' in the gentile or Primitive Church, and for the Lord calling 'brothers' those who hear the Word and do it, Luke 8:21. Hearers of it are those who have faith, doers those who have charity. But those who are hearers, that is, say they have faith, but are not doers, that is, have no charity, are not brothers, for the Lord likens them to the foolish, Matthew 7:24, 26.

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