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Esekiel 44

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1 Så førte han mig tilbake mot helligdommens ytre port, som vendte mot øst; den var lukket.

2 Og Herren sa til mig: Denne port skal være lukket, den skal ikke åpnes, og ingen skal gå inn gjennem den; for Herren, Israels Gud, har gått inn gjennem den; derfor skal den være lukket.

3 Men fyrsten skal, fordi han er fyrste, ha lov til å sitte der og holde måltid for Herrens åsyn; han skal gå inn gjennem portens forhall, og samme vei skal han gå ut.

4 Så førte han mig gjennem nordporten til plassen foran huset, og jeg så, og se, Herrens herlighet fylte Herrens hus, og jeg falt ned på mitt ansikt.

5 Og Herren sa til mig: Menneskesønn! Akt på og se med dine øine og hør med dine ører alt det jeg sier dig om alle forskriftene og alle lovene om Herrens hus, og du skal legge nøie merke til inngangen til huset og alle utgangene fra helligdommen.

6 Og du skal si til de gjenstridige, til Israels hus: Så sier Herren, Israels Gud: Det får nu være nok med alle eders vederstyggeligheter, Israels hus,

7 at I har latt fremmede med uomskåret hjerte og uomskåret kjøtt komme inn i min helligdom og være der, så mitt hus blev vanhelliget, mens I bar frem min mat, fett og blod, og således brøt min pakt, for ikke å nevne alle eders andre vederstyggeligheter.

8 Og I tok ikke vare på det som var å vareta i mine helligdommer; men I satte andre i stedet for eder til å ta vare på det jeg vilde ha varetatt i min helligdom.

9 sier Herren, Israels Gud: Ingen fremmed med uomskåret hjerte og uomskåret kjøtt skal komme inn i min helligdom, ingen av alle de fremmede som bor blandt Israels barn.

10 Ja, endog de levitter som gikk bort fra mig da Israel fór vill og forvillet sig bort fra mig efter sine motbydelige avguder, de skal bære sin misgjerning.

11 De skal være tjenere i min helligdom, opsynsmenn ved husets porter og tjenere i huset; de skal slakte brennofferet og slaktofferet for folket, og de skal stå for deres åsyn og tjene dem.

12 Fordi de tjente dem for deres motbydelige avguders åsyn og var et anstøt til misgjerning for Israels hus, derfor har jeg løftet min hånd imot dem, sier Herren, Israels Gud, og de skal bære sin misgjerning.

13 De skal ikke nærme sig til mig for å tjene mig som prester eller for å nærme sig til nogen av mine hellige ting - de høihellige; men de skal bære sin skam og de vederstyggeligheter som de har gjort sig skyldige i.

14 Jeg vil sette dem til å ta vare på det som er å vareta i huset, med alt arbeidet der og alt som der skal gjøres.

15 Men de levittiske prester, Sadoks sønner, som tok vare på det som var å vareta i min helligdom, da Israels barn forvillet sig bort fra mig, de skal trede nær til mig for å tjene mig, og de skal stå for mitt åsyn og frembære for mig fett og blod, sier Herren, Israels Gud.

16 De skal gå inn i min helligdom, og de skal trede nær til mitt bord for å tjene mig, og de skal ta vare på det jeg vil ha varetatt.

17 Og når de går inn i den indre forgårds porter, da skal de klæ sig i linklær; det skal ikke komme ull på dem når de tjener i den indre forgårds porter eller i huset.

18 De skal ha linhuer på hodet og benklær av lin om lendene; de skal ikke omgjorde sig med noget som fremkaller sved.

19 Og når de går ut i den ytre forgård, til folket i den ytre forgård, skal de ta av sig de klær som de har forrettet tjeneste i, og legge dem ned i de hellige kammer, og de skal ta på sig andre klær og ikke gjøre folket hellig med sine klær.

20 De skal ikke rake hodet og heller ikke la håret vokse fritt; de skal klippe sitt hodehår.

21 Vin skal ingen av prestene drikke når de går inn i den indre forgård.

22 En enke eller en kvinne som hennes mann har skilt sig fra, skal de ikke ta til hustru, men bare jomfruer av Israels ætt; men de kan ta en enke som er enke efter en prest.

23 De skal lære mitt folk å skille mellem hellig og vanhellig og forklare dem forskjellen mellem urent og rent.

24 I rettssaker skal de stå frem og dømme, efter mine forskrifter skal de dømme i dem; mine lover og bud skal de holde på alle mine høitider, og mine sabbater skal de holde hellige.

25 Ingen av dem må gå inn til et lik, så han blir uren; bare når det gjelder far eller mor eller sønn eller datter eller bror eller en søster som ikke har tilhørt nogen mann, kan de gjøre sig urene.

26 Når han så er blitt ren igjen, skal de telle syv dager for ham;

27 og den dag han går inn i helligdommen, inn i den indre forgård, for å tjene i helligdommen, skal han ofre sitt syndoffer, sier Herren, Israels Gud.

28 Og deres arvedel skal være den at jeg er deres arv. Og nogen eiendom skal I ikke gi dem i Israel; jeg er deres eiendom.

29 Matofferet og syndofferet og skyldofferet skal de ete, og alt bannlyst i Israel skal høre dem til.

30 Og de første frukter av all førstegrøde av alle slag og hver offergave av alle slag, av alle eders offergaver, skal tilhøre prestene, og det første av eders deig skal I gi presten, så velsignelse må komme over ditt hus.

31 Noget selvdødt eller sønderrevet av fugler eller dyr skal prestene ikke ete.

   

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Arcana Coelestia #10262

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10262. 'A hin' means how far things are joined together. This is clear from the meaning of 'a hin' - which was a liquid measure, at this point a measure of oil - as the extent to which things are joined together. 'Oil' means the Lord's celestial Divine Good, which is the essential power that binds all things together in heaven; consequently the measure of the oil means how far things are joined together, and the fullness of their being joined together. The reason why the Lord's celestial Divine Good is the essential power that binds all things together is that it is the essential being (ipsum esse) of the life that all things have. For that Divine Good imparts life to all things through the Divine Truth emanating from itself; and it imparts life in accordance with the specific character of whatever receives it. Angels are recipients; so too are people in the world. The truths and forms of good they have form their specific character, and this conditions the reception that takes place within them, and so conditions any joining together.

[2] Two measures which were used for sacred purposes are mentioned in the Word; one was for liquids, which was called the hin, the other was for dry substances, which was called the ephah. The hin served to measure oil and wine, and the ephah to measure flour and fine flour. The hin, used for oil and wine, was divided into four, whereas the ephah was divided into ten. The reason why the hin was divided into four was in order that it might mean that which binds things together; for 'four' means a joining together. But the reason why the ephah was divided into ten was in order that it might mean reception, the nature of which was indicated by the numbers; for 'ten' means much, all, and what is complete.

'Four' means a joining together, see 8877, 9601, 9674, 10136, 10137.

'Ten' means much, all, and what is complete, as 'a hundred' does, 1988, 3107, 4400, 4638, 8468, 8540, 9745, 10253.

[3] The fact that the hin was used for the oil and wine in the sacrifices, and was divided into four, whereas the ephah was used for the flour and fine flour, which were for the minchah in the sacrifices, and that it was divided into ten, becomes clear in Exodus 29:40; Leviticus 5:11; 23:13; Numbers 15:3-10; 28:5, 7, 14. From these verses it is evident that 'a hin' means the extent to which things are joined together, and 'an ephah' the amount of reception. Furthermore the oil served to bind the fine flour together, and the fine flour to receive the oil; for a minchah consisted of oil and fine flour.

[4] In addition there were other measures that were used for ordinary purposes, both for dry substances and for liquids. The measures for dry substances were called the homer and the omer, and the measures for liquids the cor and the bath. A homer contained ten ephahs, and an ephah ten omers, whereas a cor contained ten baths, and a bath ten smaller parts; regarding all these, see Exodus 16:36; Ezekiel 45:11, 13, 24.

[5] But where the new temple is dealt with in Ezekiel a different division of the ephah and the bath occurs. There the ephah and the bath are divided not into ten but into six, and the hin corresponds to the ephah, as is evident in the same prophet, in Ezekiel 45:13-14, 24; 46:5, 7, 11, 14. The reason for this is that in those places the subject is not celestial good and its ability to bind things together, but spiritual good and its ability to do so; and the numbers 'twelve', 'six', and 'three' have their correspondence in the spiritual kingdom, because they mean all and, when used in reference to truths and forms of good, mean all aspects of truth and good in their entirety. The fact that these are meant by 'twelve', see 3272, 3858, 3913, 7973, also by 'six', 3960(end), 7973, 8148, 10217; and in like manner 'three', by which from beginning to end, thus what is complete, is meant, and - in respect of real things - all, 2788, 4495, 5159, 7715, 9825, 10127. The reason why these numbers imply similar things is that larger numbers are similar in meaning to the simple ones which when multiplied produce them, 5291, 5335, 5708, 7973.

[6] Since 'a hin' also means how far something is joined to spiritual truth, a third part of a hin of oil was taken for the minchah in the sacrifices of a ram, and a third part of wine for the drink offering, Numbers 15:6-7; for spiritual good is meant by 'a ram', 2830, 9991. From all this it is again plainly evident that numbers are used in the Word to mean real things. What other reason could there be for the numbers used so often in Moses, Ezekiel, and elsewhere to specify amounts and measures?

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

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Arcana Coelestia #2686

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2686. That 'a bow' is the doctrine of faith is clear from its meaning. In the Word, wherever wars are the subject and wherever wars are mentioned, none but spiritual wars are meant in the internal sense, 1664. There were also in the Ancient Word 1 books that were entitled The Wars of Jehovah, as is clear in Moses, in Numbers 21:14-16. These, which were written in the prophetical style, possessed an internal sense and had as their subject the Lord's conflicts and temptations, and also the Church's conflicts and temptations, and those of members of the Church. This is evident from the fact that some things were selected by Moses from those books, as well as from other books of that Church which were called The Books of the Utterers of Prophecies, 2 referred to in Numbers 21:27-30, where almost the same words occur as in Jeremiah; compare Numbers 21:28 with Jeremiah 48:45. From this it may also be concluded that the Ancient Church had writings, historical and also prophetical, which were Divine and inspired and which in the internal sense had the Lord and His kingdom as their subject, and that for those people these writings were the Word as the historical and the prophetical books are for us, which in the sense of the letter have to do with the Jews and Israelites but in the internal sense with the Lord and with the things which are His.

[2] As in the Word, and also in the books of the Ancient Church, 'war' meant spiritual warfare, so all weapons such as the sword, spear, buckler, shield, arrows, shafts, and bows meant such things specifically as belong to the warfare that is meant in the spiritual sense. What is meant specifically by particular kinds of weapons will in the Lord's Divine mercy be stated elsewhere. Here the meaning of 'the bow', namely the doctrine of truth, will be shown, and how this meaning is derived from arrows, shafts, or darts, which mean the things of doctrine from which and with which those in particular who are spiritual fight, who in former times were therefore called 'archers'.

[3] That 'the bow' means the doctrine of truth becomes clear from the following places: In Isaiah,

The arrows of Jehovah are sharp, and all His bows are bent. His horses' hoofs are considered as flint, and His wheels as the whirlwind. Isaiah 5:28.

This refers to the truths of doctrine. 'arrows' are spiritual truths, 'bows' doctrine, 'horses' hoofs' natural truths, 'wheels' their doctrine. It is because such things are meant by them that those objects are attributed to Jehovah, to whom they cannot be attributed except in the spiritual sense, otherwise they would be words that are empty and not appropriate. In Jeremiah,

The Lord has bent His bow like an enemy, He has stood with His right hand like a foe, and has slain all things pleasant to the eye in the tent of the daughter of Zion, He has poured out His anger like fire. Lamentations 2:4.

'Bow' stands for the doctrine of truth, which is seen by those immersed in falsities as a foe and hostile. No other kind of bow can be spoken of in reference to the Lord. In Habakkuk,

O Jehovah, You ride on Your horses, Your chariots are salvation, Your bow will be made quite bare. Habakkuk 3:8-9.

Here also 'bow' means the doctrine of good and truth. In Moses,

The archers will exasperate him and shoot at him and hate him. He will sit in the strength of his bow, and the arms of his hands will be made strong by the hands of the Mighty One of Jacob; from there is the Shepherd, the Stone of Israel. Genesis 49:23-24.

This refers to Joseph, 'bow' standing for the doctrine of good and truth.

[4] In John,

I saw, and behold, a white horse, and he who sat on it had a bow; to him a crown was given. Revelation 6:2.

'A white horse' stands for wisdom, 'he who sat on it' for the Word, as is made explicit in Revelation 19:13, where the white horse is referred to again. And because 'he who sat on it' is the Word it is clear that 'a bow' means the doctrine of truth. In Isaiah,

Who stirred up righteousness from the east, called him to be His follower, gave nations before Him, and caused Him to have dominion over kings? He made them as dust to His sword, as driven stubble to His bow. Isaiah 41:2.

This refers to the Lord, 'sword' standing for truth, 'bow' for doctrine derived from Him. In the same prophet,

I will set a sign among them, and I will send survivors from them to the nations, to Tarshish, Pul, and Lud, who draw the bow, to Tubal and Javan. Isaiah 66:19.

'Those who draw the bow' stands for teachers of doctrine. For what Tarshish means, see 1156; Lud, 1195, 1231; Tubal, 1151; Javan, 1152, 1153, 1155.

[5] In Jeremiah, At the noise of the horseman and of him who wields the bow the whole city takes to flight. They have entered clouds and climbed up on rocks. The whole city has been forsaken. Jeremiah 4:29.

'The horseman' stands for those who declare the truth, 'the bow' for the doctrine of truth, which they flee from or fear who are immersed in falsities. In the same prophet,

Set yourselves in array against Babylon round about; O all you who bend the bow, shoot at her, spare no arrow, for she has sinned against Jehovah. Jeremiah 50:14, 29; 51:2-3.

Here 'those who shoot and bend the bow' stands for declarers and teachers of the doctrine of truth.

[6] In Zechariah,

I will cut off the chariot from Ephraim, and the horse from Jerusalem, and the battle bow will be cut off, and He will speak peace to the nations. Zechariah 9:10.

'Ephraim' stands for the Church's understanding of truth, 'bow' for doctrine. In Samuel,

David lamented with this lamentation over Saul and over Jonathan, his son, and told [them] to teach the children of Judah the bow. 2 Samuel 1:17-18.

Here 'the bow' is not the subject but doctrinal matters regarding faith. In Ezekiel,

The Lord Jehovih has said, This is the day of which I have spoken, and those who dwell in the cities of Israel will go out, and they will make fires of and burn the weapons, both shield and buckler, bow and arrows, both hand-staff and spear; and they will make a fire of them for seven years. Ezekiel 39:8-9.

The weapons mentioned here are all weapons for spiritual war. 'Bow and arrows' stands for doctrine and its truths. Furthermore when truths themselves separated from goods are represented visually in the next life they are seen as arrows.

[7] Just as 'the bow' means the doctrine of truth, so in the contrary sense it means the doctrine of falsity. In the Word things like these nearly always have a contrary sense, as stated and shown in various places; as in Jeremiah,

Behold, a people coming from the land in the north, and a mighty nation will be stirred up from the furthest parts of the earth. They lay hold on bow and spear; it is cruel and they will have no pity. Their voice will roar like the sea, they will ride upon horses, every one set in array as a man for battle, against you, O daughter of Zion! Jeremiah 6:22-23.

Here 'bow' stands for the doctrine of falsity. In the same prophet,

Behold, a people coming from the north, a mighty nation, and many kings will be stirred up from the furthest parts of the earth. They have hold of bow and spear; they are cruel and have no pity. Jeremiah 50:41-42.

Here the meaning is similar. In the same prophet,

They bend their tongue; their bow is a bow of lies and not used for truth. They grow strong in the land, for they have gone on from evil to evil and do not know Me. Jeremiah 9:2-3.

'A bow', it is quite evident, means the doctrine of falsity, for it is said that 'they bend their tongue, their bow is a bow of lies and not for truth'.

[8] In the same prophet,

Jehovah Zebaoth has said, Behold, I am breaking the bow of Elam, the chief of its might. Jeremiah 49:35.

In David,

Come, behold the works of Jehovah who makes desolations in the earth, making wars cease even to the end of the earth, He breaks the bow, shatters the spear, and burns the chariots 3 with fire. Psalms 46:8-9.

In the same author,

In Judah God is known, in Israel His name is great, and in Salem will His tabernacle be, and His dwelling-place in Zion. There He broke the bow's fiery darts, the shield and the sword, and war. Psalms 76:1-3.

In the same author;

Behold, the wicked bend the bow, they prepare their shafts upon the string to shoot in the darkness at the upright in heart. Psalms 11:2.

Here 'bow and shafts' plainly stands for matters of doctrine concerning falsity.

Fotnoter:

1. The text has Church, but the Latin is clearly Word.

2. or The Books of Prophetic Utterances. But see 2897.

3. literally, carts or wagons

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