Bibeln

 

Numbers 29

Studie

   

1 και τω μηνι τω εβδομω μια του μηνος επικλητος αγια εσται υμιν παν εργον λατρευτον ου ποιησετε ημερα σημασιας εσται υμιν

2 και ποιησετε ολοκαυτωματα εις οσμην ευωδιας κυριω μοσχον ενα εκ βοων κριον ενα αμνους ενιαυσιους επτα αμωμους

3 η θυσια αυτων σεμιδαλις αναπεποιημενη εν ελαιω τρια δεκατα τω μοσχω τω ενι και δυο δεκατα τω κριω τω ενι

4 δεκατον δεκατον τω αμνω τω ενι τοις επτα αμνοις

5 και χιμαρον εξ αιγων ενα περι αμαρτιας εξιλασασθαι περι υμων

6 πλην των ολοκαυτωματων της νουμηνιας και αι θυσιαι αυτων και αι σπονδαι αυτων και το ολοκαυτωμα το δια παντος και αι θυσιαι αυτων και αι σπονδαι αυτων κατα την συγκρισιν αυτων εις οσμην ευωδιας κυριω

7 και τη δεκατη του μηνος τουτου επικλητος αγια εσται υμιν και κακωσετε τας ψυχας υμων και παν εργον ου ποιησετε

8 και προσοισετε ολοκαυτωματα εις οσμην ευωδιας καρπωματα κυριω μοσχον ενα εκ βοων κριον ενα αμνους ενιαυσιους επτα αμωμοι εσονται υμιν

9 η θυσια αυτων σεμιδαλις αναπεποιημενη εν ελαιω τρια δεκατα τω μοσχω τω ενι και δυο δεκατα τω κριω τω ενι

10 δεκατον δεκατον τω αμνω τω ενι εις τους επτα αμνους

11 και χιμαρον εξ αιγων ενα περι αμαρτιας εξιλασασθαι περι υμων πλην το περι της αμαρτιας της εξιλασεως και η ολοκαυτωσις η δια παντος η θυσια αυτης και η σπονδη αυτης κατα την συγκρισιν εις οσμην ευωδιας καρπωμα κυριω

12 και τη πεντεκαιδεκατη ημερα του μηνος του εβδομου τουτου επικλητος αγια εσται υμιν παν εργον λατρευτον ου ποιησετε και εορτασετε αυτην εορτην κυριω επτα ημερας

13 και προσαξετε ολοκαυτωματα καρπωματα εις οσμην ευωδιας κυριω τη ημερα τη πρωτη μοσχους εκ βοων τρεις και δεκα κριους δυο αμνους ενιαυσιους δεκα τεσσαρας αμωμοι εσονται

14 αι θυσιαι αυτων σεμιδαλις αναπεποιημενη εν ελαιω τρια δεκατα τω μοσχω τω ενι τοις τρισκαιδεκα μοσχοις και δυο δεκατα τω κριω τω ενι επι τους δυο κριους

15 δεκατον δεκατον τω αμνω τω ενι επι τους τεσσαρας και δεκα αμνους

16 και χιμαρον εξ αιγων ενα περι αμαρτιας πλην της ολοκαυτωσεως της δια παντος αι θυσιαι αυτων και αι σπονδαι αυτων

17 και τη ημερα τη δευτερα μοσχους δωδεκα κριους δυο αμνους ενιαυσιους τεσσαρας και δεκα αμωμους

18 η θυσια αυτων και η σπονδη αυτων τοις μοσχοις και τοις κριοις και τοις αμνοις κατα αριθμον αυτων κατα την συγκρισιν αυτων

19 και χιμαρον εξ αιγων ενα περι αμαρτιας πλην της ολοκαυτωσεως της δια παντος αι θυσιαι αυτων και αι σπονδαι αυτων

20 τη ημερα τη τριτη μοσχους ενδεκα κριους δυο αμνους ενιαυσιους τεσσαρας και δεκα αμωμους

21 η θυσια αυτων και η σπονδη αυτων τοις μοσχοις και τοις κριοις και τοις αμνοις κατα αριθμον αυτων κατα την συγκρισιν αυτων

22 και χιμαρον εξ αιγων ενα περι αμαρτιας πλην της ολοκαυτωσεως της δια παντος αι θυσιαι αυτων και αι σπονδαι αυτων

23 τη ημερα τη τεταρτη μοσχους δεκα κριους δυο αμνους ενιαυσιους τεσσαρας και δεκα αμωμους

24 αι θυσιαι αυτων και αι σπονδαι αυτων τοις μοσχοις και τοις κριοις και τοις αμνοις κατα αριθμον αυτων κατα την συγκρισιν αυτων

25 και χιμαρον εξ αιγων ενα περι αμαρτιας πλην της ολοκαυτωσεως της δια παντος αι θυσιαι αυτων και αι σπονδαι αυτων

26 τη ημερα τη πεμπτη μοσχους εννεα κριους δυο αμνους ενιαυσιους τεσσαρας και δεκα αμωμους

27 αι θυσιαι αυτων και αι σπονδαι αυτων τοις μοσχοις και τοις κριοις και τοις αμνοις κατα αριθμον αυτων κατα την συγκρισιν αυτων

28 και χιμαρον εξ αιγων ενα περι αμαρτιας πλην της ολοκαυτωσεως της δια παντος αι θυσιαι αυτων και αι σπονδαι αυτων

29 τη ημερα τη εκτη μοσχους οκτω κριους δυο αμνους ενιαυσιους δεκα τεσσαρας αμωμους

30 αι θυσιαι αυτων και αι σπονδαι αυτων τοις μοσχοις και τοις κριοις και τοις αμνοις κατα αριθμον αυτων κατα την συγκρισιν αυτων

31 και χιμαρον εξ αιγων ενα περι αμαρτιας πλην της ολοκαυτωσεως της δια παντος αι θυσιαι αυτων και αι σπονδαι αυτων

32 τη ημερα τη εβδομη μοσχους επτα κριους δυο αμνους ενιαυσιους τεσσαρας και δεκα αμωμους

33 αι θυσιαι αυτων και αι σπονδαι αυτων τοις μοσχοις και τοις κριοις και τοις αμνοις κατα αριθμον αυτων κατα την συγκρισιν αυτων

34 και χιμαρον εξ αιγων ενα περι αμαρτιας πλην της ολοκαυτωσεως της δια παντος αι θυσιαι αυτων και αι σπονδαι αυτων

35 και τη ημερα τη ογδοη εξοδιον εσται υμιν παν εργον λατρευτον ου ποιησετε εν αυτη

36 και προσαξετε ολοκαυτωματα εις οσμην ευωδιας καρπωματα κυριω μοσχον ενα κριον ενα αμνους ενιαυσιους επτα αμωμους

37 αι θυσιαι αυτων και αι σπονδαι αυτων τω μοσχω και τω κριω και τοις αμνοις κατα αριθμον αυτων κατα την συγκρισιν αυτων

38 και χιμαρον εξ αιγων ενα περι αμαρτιας πλην της ολοκαυτωσεως της δια παντος αι θυσιαι αυτων και αι σπονδαι αυτων

39 ταυτα ποιησετε κυριω εν ταις εορταις υμων πλην των ευχων υμων και τα εκουσια υμων και τα ολοκαυτωματα υμων και τας θυσιας υμων και τας σπονδας υμων και τα σωτηρια υμων

   

Från Swedenborgs verk

 

Arcana Coelestia #3994

Studera detta avsnitt

  
/ 10837  
  

3994. 'And every black one among the lambs' means a proprium of innocence, which belongs to the good meant by 'Laban'. This is clear from the meaning of 'black' as the proprium, dealt with immediately above in 3993, and from the meaning of 'a lamb' as innocence, dealt with below. With regard to a proprium of innocence meant by 'black one among the lambs' the position is that, to be good, all good must contain innocence. Charity devoid of innocence is not charity, and still less can love to the Lord exist without it. Innocence is therefore an absolutely essential element of love and charity, and consequently of good. A proprium of innocence consists in knowing, acknowledging, and believing, not with the lips but with the heart, that nothing but evil originates in oneself, and everything good in the Lord, and therefore that such a proprium is altogether black, that is to say, both the will side of the proprium, which is evil, and the understanding side, which is falsity. When a person confesses and believes that in his heart, the Lord flows in with good and truth and instills a heavenly proprium into him which is bright and shining. Nobody can possibly be truly humble unless that acknowledgement and belief are present in his heart; and when they are present he is self-effacing, indeed self-loathing, and so is not preoccupied with himself, in which case he is in a fit state to receive the Lord's Divine. These are the circumstances in which the Lord flows in with good into a humble and contrite heart.

[2] Such is the proprium of innocence meant here by 'the black one among the lambs' which Jacob chose for himself, whereas 'the white one among the iambs' means the merit that is placed in good deeds - 'white' meaning merit, as stated above in 3993. Jacob did not choose this because it goes against innocence. Indeed anyone who places merit in good deeds acknowledges and believes that all good originates in himself, for he regards himself, not the Lord, in the good deeds he does and as a consequence seeks reward on the basis of that merit. For the same reason he also despises others in comparison with himself, indeed he even condemns them, and therefore to the same extent departs from heavenly order, that is, from good and truth. From all this it may be seen that charity towards the neighbour and love to the Lord are by no means able to exist unless they have innocence within them, and consequently that no one can enter heaven unless he possesses some degree of innocence, according to the Lord's words,

Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Mark 10:15; Luke 18:17.

Here and elsewhere in the Word 'a young child' means innocence - see what has been stated already on these matters in the following paragraphs,

Early childhood is not innocence, but innocence resides in wisdom, 2305, 3494.

The nature of the innocence of early childhood, and the nature of the innocence of wisdom, 2306, 3183; also the nature of the proprium when, with innocence and charity, the Lord gives it life, 154.

Innocence causes good to be good, 2526, 2780.

[3] The fact that innocence is meant by 'lambs' may be seen from many places in the Word, of which let the following be quoted to confirm the point,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the ox together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state of peace and of innocence there. 'The wolf' stands for those who are opposed to innocence, 'the lamb' for those in whom innocence is present. A similar example occurs elsewhere in the same prophet,

The wolf and the lamb will feed together, and the lion will eat straw like the ox; and for the serpent, dust will be his bread. They will not hurt and will not destroy on all My holy mountain. Isaiah 65:25.

As above, 'the wolf' stands for those who are opposed to innocence, and 'the lamb' for those in whom innocence is present. Because 'the wolf' and 'the lamb' are opposites, the Lord also said to the seventy whom He sent out, in Luke,

Behold, I send you out as lambs in the midst of wolves. Luke 10:3.

In Moses,

He causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed 1 of Bashan. Deuteronomy 32:13-14.

This refers in the internal sense to the celestial qualities of the Ancient Church. 'The fat of lambs' stands for the charity that goes with innocence.

[4] In the original language various nouns exist for lambs, and each is used to mean a different degree of innocence, for as has been stated, all good, if it is to be good, must have innocence within it. And so also must truth. Here in Genesis 30:32 the word used for lambs is also used for sheep, as in Leviticus 1:10; 3:7; 5:6; 17:3; 22:19; Numbers 18:17; and by that word is meant the innocence belonging to faith grounded in charity. Different words are used elsewhere, as in Isaiah,

Send the lamb of the ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isaiah 16:1.

A different word again is used in the same prophet,

The Lord Jehovih is coming with strength, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, and will lead those that give suck. Isaiah 40:9-11.

'Gathering the lambs into the arm and carrying in the bosom' stands for people who are governed by charity that has innocence within it.

[5] In John,

When He appeared [to the disciples] Jesus said to Peter, Simon, son of Jonah, do you love Me more than these? He said to Him, Yes, Lord; You know that I love You. He said to him, Feed My lambs. He said to him again, Simon, son of Jonah, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed My sheep. John 21:15-16.

Here as elsewhere 'Peter' means faith - see the Prefaces to Chapters 18 and 22, and 3750. And since faith is not faith if it does not arise out of charity towards the neighbour, and so out of love to the Lord, neither are charity and love charity and love if they do not arise out of innocence. This is why the Lord first asks whether he loves Him, that is, whether love is present within faith, and after that says, 'Feed My lambs', that is, feed those who are innocent. Then after putting the same question again, He says, 'Feed My sheep', that is, feed those who have charity.

[6] Because the Lord is the Innocence itself which exists in His kingdom, for He is the source of all innocence, the Lord is therefore called the Lamb, as in John,

The next day John Baptist saw Jesus coming towards him, and said, Behold, the Lamb of God who bears away the sin of the world. John 1:29, 36.

And in Revelation,

They will fight with the Lamb, but the Lamb will overcome them, for He is Lord of lords, and King of kings, and those with Him have been called and chosen. Revelation 17:14.

There are other places in Revelation besides this - 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 27; 22:1, 3. It is well known that in the highest sense the paschal lamb means the Lord - for the Passover meant the Lord's glorification, that is, His enduing the Human with the Divine - and in the representative sense means the regeneration of man. Indeed the paschal lamb means that which is the essential feature of regeneration, namely innocence; for nobody can be regenerated except by means of charity that has innocence within it.

[7] Because innocence is the first essential in the Lord's kingdom and is the celestial itself there, and because sacrifices and burnt offerings used to represent the spiritual and celestial things of the Lord's kingdom, the essential itself of the Lord's kingdom, which is innocence, was therefore represented by 'lambs'. This was why the continual or daily burnt offering was made from lambs, the first in the morning and the second 'between the evenings', Exodus 29:37-39; Numbers 28:3-4; and a double offering on the sabbath, Numbers 28:9-10; and many more lambs still at the appointed festivals, Leviticus 23:12; Numbers 28:11, 14, 19, 27; 28:1-end. After the days of her cleansing had been completed a woman who had given birth was required to offer a lamb as a burnt offering, also a young pigeon or else a turtledove, Leviticus 12:6. This was required in order that the sign of the fruit of conjugial love - a love which is innocence itself, see 2736 - might be represented, and because innocence is meant by 'babes'.

Fotnoter:

1. literally, sons

  
/ 10837  
  

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

Bibeln

 

Genesis 24

Studie

   

1 Abraham was old, and well stricken in age. Yahweh had blessed Abraham in all things.

2 Abraham said to his servant, the elder of his house, who ruled over all that he had, "Please put your hand under my thigh.

3 I will make you swear by Yahweh, the God of heaven and the God of the earth, that you shall not take a wife for my son of the daughters of the Canaanites, among whom I live.

4 But you shall go to my country, and to my relatives, and take a wife for my son Isaac."

5 The servant said to him, "What if the woman isn't willing to follow me to this land? Must I bring your son again to the land you came from?"

6 Abraham said to him, "Beware that you don't bring my son there again.

7 Yahweh, the God of heaven, who took me from my father's house, and from the land of my birth, who spoke to me, and who swore to me, saying, 'I will give this land to your seed.' He will send his angel before you, and you shall take a wife for my son from there.

8 If the woman isn't willing to follow you, then you shall be clear from this my oath. Only you shall not bring my son there again."

9 The servant put his hand under the thigh of Abraham his master, and swore to him concerning this matter.

10 The servant took ten camels, of his master's camels, and departed, having a variety of good things of his master's with him. He arose, and went to Mesopotamia, to the city of Nahor.

11 He made the camels kneel down outside the city by the well of water at the time of evening, the time that women go out to draw water.

12 He said, "Yahweh, the God of my master Abraham, please give me success this day, and show kindness to my master Abraham.

13 Behold, I am standing by the spring of water. The daughters of the men of the city are coming out to draw water.

14 Let it happen, that the young lady to whom I will say, 'Please let down your pitcher, that I may drink,' and she will say, 'drink, and I will also give your camels a drink,'--let her be the one you have appointed for your servant Isaac. By this I will know that you have shown kindness to my master."

15 It happened, before he had finished speaking, that behold, Rebekah came out, who was born to Bethuel the son of Milcah, the wife of Nahor, Abraham's brother, with her pitcher on her shoulder.

16 The young lady was very beautiful to look at, a virgin, neither had any man known her. She went down to the spring, filled her pitcher, and came up.

17 The servant ran to meet her, and said, "Please give me a drink, a little water from your pitcher."

18 She said, "Drink, my lord." She hurried, and let down her pitcher on her hand, and gave him Drink.

19 When she had done giving him drink, she said, "I will also draw for your camels, until they have done drinking."

20 She hurried, and emptied her pitcher into the trough, and ran again to the well to draw, and drew for all his camels.

21 The man looked steadfastly at her, remaining silent, to know whether Yahweh had made his journey prosperous or not.

22 It happened, as the camels had done drinking, that the man took a golden ring of half a shekel weight, and two bracelets for her hands of ten shekels weight of gold,

23 and said, "Whose daughter are you? Please tell me. Is there room in your father's house for us to lodge in?"

24 She said to him, "I am the daughter of Bethuel the son of Milcah, whom she bore to Nahor."

25 She said moreover to him, "We have both straw and provender enough, and room to lodge in."

26 The man bowed his head, and worshiped Yahweh.

27 He said, "Blessed be Yahweh, the God of my master Abraham, who has not forsaken his loving kindness and his truth toward my master. As for me, Yahweh has led me in the way to the house of my master's relatives."

28 The young lady ran, and told her mother's house about these words.

29 Rebekah had a brother, and his name was Laban. Laban ran out to the man, to the spring.

30 It happened, when he saw the ring, and the bracelets on his sister's hands, and when he heard the words of Rebekah his sister, saying, "This is what the man said to me," that he came to the man. Behold, he was standing by the camels at the spring.

31 He said, "Come in, you blessed of Yahweh. Why do you stand outside? For I have prepared the house, and room for the camels."

32 The man came into the house, and he unloaded the camels. He gave straw and provender for the camels, and water to wash his feet and the feet of the men who were with him.

33 Food was set before him to eat, but he said, "I will not eat until I have told my message." He said, "Speak on."

34 He said, "I am Abraham's servant.

35 Yahweh has blessed my master greatly. He has become great. He has given him flocks and herds, silver and gold, male servants and female servants, and camels and donkeys.

36 Sarah, my master's wife, bore a son to my master when she was old. He has given all that he has to him.

37 My master made me swear, saying, 'You shall not take a wife for my son of the daughters of the Canaanites, in whose land I live,

38 but you shall go to my father's house, and to my relatives, and take a wife for my son.'

39 I asked my master, 'What if the woman will not follow me?'

40 He said to me, 'Yahweh, before whom I walk, will send his angel with you, and prosper your way. You shall take a wife for my son of my relatives, and of my father's house.

41 Then will you be clear from my oath, when you come to my relatives. If they don't give her to you, you shall be clear from my oath.'

42 I came this day to the spring, and said, 'Yahweh, the God of my master Abraham, if now you do prosper my way which I go--

43 behold, I am standing by this spring of water. Let it happen, that the maiden who comes forth to draw, to whom I will say, "Please give me a little water from your pitcher to drink,"

44 and she will tell me, "Drink, and I will also draw for your camels,"--let her be the woman whom Yahweh has appointed for my master's son.'

45 Before I had finished speaking in my heart, behold, Rebekah came forth with her pitcher on her shoulder. She went down to the spring, and drew. I said to her, 'Please let me drink.'

46 She hurried and let down her pitcher from her shoulder, and said, 'Drink, and I will also give your camels a Drink.' So I drank, and she also gave the camels a Drink.

47 I asked her, and said, 'Whose daughter are you?' She said, 'The daughter of Bethuel, Nahor's son, whom Milcah bore to him.' I put the ring on her nose, and the bracelets on her hands.

48 I bowed my head, and worshiped Yahweh, and blessed Yahweh, the God of my master Abraham, who had led me in the right way to take my master's brother's daughter for his son.

49 Now if you will deal kindly and truly with my master, tell me. If not, tell me, that I may turn to the right hand, or to the left."

50 Then Laban and Bethuel answered, "The thing proceeds from Yahweh. We can't speak to you bad or good.

51 Behold, Rebekah is before you. Take her, and go, and let her be your master's son's wife, as Yahweh has spoken."

52 It happened that when Abraham's servant heard their words, he bowed himself down to the earth to Yahweh.

53 The servant brought forth jewels of silver, and jewels of gold, and clothing, and gave them to Rebekah. He also gave precious things to her brother and her mother.

54 They ate and drank, he and the men who were with him, and stayed all night. They rose up in the morning, and he said, "Send me away to my master."

55 Her brother and her mother said, "Let the young lady stay with us a few days, at least ten. After that she will go."

56 He said to them, "Don't hinder me, since Yahweh has prospered my way. Send me away that I may go to my master."

57 They said, "We will call the young lady, and ask her."

58 They called Rebekah, and said to her, "Will you go with this man?" She said, "I will go."

59 They sent away Rebekah, their sister, with her nurse, Abraham's servant, and his men.

60 They blessed Rebekah, and said to her, "Our sister, may you be the mother of thousands of ten thousands, and let your seed possess the gate of those who hate them."

61 Rebekah arose with her ladies. They rode on the camels, and followed the man. The servant took Rebekah, and went his way.

62 Isaac came from the way of Beer Lahai Roi, for he lived in the land of the South.

63 Isaac went out to meditate in the field at the evening. He lifted up his eyes, and saw, and, behold, there were camels coming.

64 Rebekah lifted up her eyes, and when she saw Isaac, she dismounted from the camel.

65 She said to the servant, "Who is the man who is walking in the field to meet us?" The servant said, "It is my master." She took her veil, and covered herself.

66 The servant told Isaac all the things that he had done.

67 Isaac brought her into his mother Sarah's tent, and took Rebekah, and she became his wife. He loved her. Isaac was comforted after his mother's death.