圣经文本

 

Eliro第29章

学习

   

1 Kaj jen estas tio, kion vi devas fari al ili, por sanktigi ilin, ke ili estu pastroj al Mi:prenu unu virbovidon kaj du virsxafojn sendifektajn;

2 kaj macan panon, kaj macajn kukojn, miksitajn kun oleo, kaj macajn flanojn, sxmiritajn per oleo; el delikata tritika faruno faru ilin.

3 Kaj metu ilin en unu korbon, kaj venigu ilin en la korbo, kaj ankaux la bovidon kaj la du virsxafojn.

4 Kaj Aaronon kaj liajn filojn alvenigu al la pordo de la tabernaklo de kunveno, kaj lavu ilin per akvo.

5 Kaj prenu la vestojn, kaj metu sur Aaronon la hxitonon kaj la tunikon de la efodo kaj la efodon kaj la surbrustajxon, kaj zonu lin per la zono de la efodo.

6 Kaj metu la cidaron sur lian kapon, kaj metu la sanktan kronon sur la cidaron.

7 Kaj prenu la oleon de sanktoleado, kaj versxu sur lian kapon kaj sanktoleu lin.

8 Kaj liajn filojn alvenigu, kaj vestu ilin per la hxitonoj.

9 Kaj zonu ilin per zono, Aaronon kaj liajn filojn, kaj alligu sur ili mitrojn, por ke al ili apartenu la pastreco laux eterna legxo; kaj konsekru Aaronon kaj liajn filojn.

10 Kaj alvenigu la bovidon antaux la tabernaklon de kunveno, kaj Aaron kaj liaj filoj metu siajn manojn sur la kapon de la bovido.

11 Kaj bucxu la bovidon antaux la Eternulo, cxe la pordo de la tabernaklo de kunveno.

12 Kaj prenu iom el la sango de la bovido kaj metu per viaj fingroj sur la kornojn de la altaro, kaj la tutan ceteran sangon elversxu cxe la bazo de la altaro.

13 Kaj prenu la tutan sebon, kiu kovras la internajxon, kaj la reton de la hepato, kaj la du renojn, kaj la sebon, kiu estas sur ili, kaj incense bruligu ilin sur la altaro.

14 Kaj la karnon de la bovido kaj gxian felon kaj gxian malpurajxon forbruligu per fajro ekster la tendaro; gxi estas pekofero.

15 Kaj unu virsxafon prenu, kaj Aaron kaj liaj filoj metu siajn manojn sur la kapon de la virsxafo.

16 Kaj bucxu la virsxafon, kaj prenu gxian sangon kaj aspergu la altaron cxirkauxe.

17 Kaj la virsxafon dishaku en partojn, kaj lavu gxian internajxon kaj gxiajn krurojn, kaj metu ilin sur gxiajn partojn kaj sur gxian kapon.

18 Kaj forbruligu la tutan virsxafon sur la altaro; gxi estas brulofero por la Eternulo; agrabla odorajxo, fajrofero por la Eternulo gxi estas.

19 Kaj prenu la duan virsxafon, kaj Aaron kaj liaj filoj metu siajn manojn sur la kapon de la virsxafo.

20 Kaj bucxu la virsxafon, kaj prenu iom el gxia sango kaj metu sur la malsupran randon de la dekstra orelo de Aaron kaj sur la malsupran randon de la dekstra orelo de liaj filoj kaj sur la dikan fingron de ilia dekstra mano kaj sur la dikan fingron de ilia dekstra piedo; kaj aspergu per la sango la altaron cxirkauxe.

21 Kaj prenu el la sango, kiu estos sur la altaro, kaj sanktan oleon, kaj aspergu Aaronon kaj liajn vestojn kaj liajn filojn kaj la vestojn de liaj filoj kune kun li; kaj sanktigxos li kaj liaj vestoj kaj liaj filoj kaj la vestoj de liaj filoj kune kun li.

22 Kaj prenu de la virsxafo la sebon kaj la voston, kaj la sebon, kiu kovras la internajxon, kaj la reton de la hepato, kaj la du renojn, kaj la sebon, kiu estas sur ili, kaj la dekstran femuron, cxar tio estas virsxafo de konsekrado;

23 kaj unu bulon da pano kaj unu kukon kun oleo kaj unu flanon, el la korbo kun macoj, kiu staras antaux la Eternulo;

24 kaj metu cxion sur la manojn de Aaron kaj sur la manojn de liaj filoj, kaj skuu tion kiel skuoferon antaux la Eternulo.

25 Kaj prenu tion el iliaj manoj, kaj forbruligu gxin sur la altaro kune kun la brulofero, kiel agrablan odorajxon antaux la Eternulo; gxi estas fajrofero por la Eternulo.

26 Kaj prenu la brustajxon de la virsxafo de konsekrado de Aaron, kaj skuu gxin kiel skuoferon antaux la Eternulo; kaj tio estos via parto.

27 Kaj sanktigu la brustajxon de skuado kaj la femuron de levado, kiuj estis skuitaj kaj levitaj el la virsxafo de konsekrado de Aaron kaj de liaj filoj;

28 kaj tio estu por Aaron kaj por liaj filoj porcxiama destinitajxo de la Izraelidoj; cxar gxi estas levofero, kaj levofero gxi estu de la Izraelidoj, el iliaj pacoferoj ilia levofero al la Eternulo.

29 Kaj la sanktaj vestoj de Aaron estu por liaj filoj post li, por ke ili estu sanktoleataj en ili kaj por ke ili estu konsekrataj en ili.

30 Dum sep tagoj portu ilin sur si tiu el liaj filoj, kiu estos pastro anstataux li, kaj kiu venos en la tabernaklon de kunveno, por servi en la sanktejo.

31 Kaj la virsxafon de konsekrado prenu, kaj kuiru gxian viandon sur sankta loko.

32 Kaj Aaron kaj liaj filoj mangxu la viandon de la virsxafo, kaj la panon, kiu estas en la korbo, cxe la pordo de la tabernaklo de kunveno.

33 Kaj ili tion mangxu, cxar per tio ili purigxis, por ke ili estu konsekritaj kaj por ke ili estu sanktigitaj. Laiko tion ne mangxu, cxar tio estas sankta.

34 Se el la viando de konsekrado kaj el la pano restos iom gxis la mateno, tiam forbruligu la restajxon per fajro; gxi ne estu mangxata, cxar gxi estas sankta.

35 Kaj agu kun Aaron kaj kun liaj filoj tiel, kiel Mi cxion ordonis al vi; dum sep tagoj konsekru ilin.

36 Kaj propekan bovidon oferu cxiutage por senpekigxo; kaj senpekigu la altaron, oferante sur gxi, kaj oleu gxin, por gxin sanktigi.

37 Dum sep tagoj senpekigu la altaron kaj sanktigu gxin; kaj la altaro farigxu plejsanktajxo; cxio, kio ektusxos la altaron, farigxos sankta.

38 Jen tio, kion vi metos sur la altaron:du jaragxajn sxafidojn cxiutage, cxiam;

39 unu sxafidon oferu matene, kaj la duan sxafidon oferu cxirkaux la vespero;

40 kaj por unu sxafido dekonon de efo da delikata faruno, miksita kun kvarono de hino da elpistita oleo, kaj kvaronon de hino da vino por versxoferi.

41 La duan sxafidon oferu cxirkaux la vespero; faru kun gxi kiel kun la matena donofero kaj versxofero, ke gxi estu agrabla odorajxo, fajrofero por la Eternulo,

42 cxiama brulofero en viaj generacioj cxe la pordo de la tabernaklo de kunveno antaux la Eternulo, kie Mi aperados antaux vi, por paroli tie kun vi.

43 Kaj Mi aperados tie antaux la Izraelidoj, kaj la loko sanktigxos per Mia gloro.

44 Kaj Mi sanktigos la tabernaklon de kunveno kaj la altaron; kaj Aaronon kaj liajn filojn Mi sanktigos, por ke ili estu Miaj pastroj.

45 Kaj Mi logxos inter la Izraelidoj, kaj Mi estos por ili Dio.

46 Kaj ili sciu, ke Mi estas la Eternulo, ilia Dio, kiu elirigis ilin el la lando Egipta, por ke Mi logxu inter ili, Mi, la Eternulo, ilia Dio.

   

来自斯威登堡的著作

 

Arcana Coelestia#10021

学习本章节

  
/10837  
  

10021. 'And you shall bring the young bull' means a state in which the natural or external man, as this is in its infancy, applies itself. This is clear from the meaning of 'bringing near' as effecting presence and togetherness, dealt with in 9378, 9997, 10001, and also application, 8439, at this point applying oneself to purification and to the reception of goodness and truth from the Divine, because by this sacrifice and by sacrifices generally such application is meant; and from the meaning of 'the young bull' as the good of charity and innocence in the natural or external man, dealt with in 9391, thus the external or natural man as this is in its infancy, for at this time the good of innocence reigns there. While in this state the external man is also in a state of applying itself to purification and to the reception of goodness and truth from the Divine.

[2] Since these matters are now the subject in the internal sense the nature of them must be mentioned. When a person is being regenerated, which happens when he has reached adult life, he is first let into a state of innocence, but a state of external innocence almost like young children's; for their innocence is an external innocence that resides in lack of knowledge. This state serves as the basis for new life while the person is being regenerated; for at this time also the person is a young child so to speak, in that while being regenerated he is conceived anew, born, becomes a young child, and grows up, all of which is accomplished through truth implanted in good. Also to the extent that he comes at this time into authentic good he passes on into the good of internal innocence, which is innocence residing in wisdom. And since the regeneration of a person is an image of the glorification of the Lord, it is evident that the manner in which the Lord glorified Himself, that is, made Divine His Human, is the same. For the subject in the internal sense of this chapter is the glorification of the Lord, 9985; but since the glorification of the Lord's Human is beyond understanding the likeness or image of it must be used to explain it and so give some idea of it. These things have been mentioned first so that people may know what to understand by purification and by reception of goodness and truth, and by joining together the things that are meant by sacrifices generally, and at this point specifically by the sacrifices offered at the consecration of Aaron and his sons to the priestly office.

The regeneration of a person is an image of the glorification of the Lord, see 3138, 3212, 3296, 3490, 4402, 5688.

Young children's innocence is an external innocence, and it resides in lack of knowledge, 2305, 2306, 3494, 3504, 4563, 4797, 5608, 9301.

A person who is being regenerated is conceived anew, born, becomes a young child, then an older one, and grows up, 3203.

The innocence of early childhood serves as a basis, 2780, 3183, 3994, 4797, 5608, 7840.

Cognitions or knowledge of truth and good are implanted in the innocence which belongs to early childhood as their basis, 1616, 2299, 3504, 4797.

The innocence of those who have been regenerated is an internal innocence, and it resides in wisdom, 1616, 3494, 3994, 4797, 5608, 9301, 9938.

The difference between external innocence which young children possess and internal innocence which the wise possess, 2280, 4563, 9301.

The nature of the difference becomes clear from the upbringing and regeneration of children in the next life, dealt with in 2289-2309.

All the good of the Church and heaven holds innocence within itself, and without it good is not good, 2736, 2780, 6013, 7840, 7887, 9262.

What innocence is, 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936.

  
/10837  
  

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

来自斯威登堡的著作

 

Arcana Coelestia#4402

学习本章节

  
/10837  
  

4402. 'And he called it El Elohe Israel' means that it, that is to say, interior worship, originated in the Divine Spiritual. This is clear from the meaning of 'El Elohe', dealt with below, and from the meaning of 'Israel' as the spiritual, dealt with in 4286, 4292. The things stated so far in this chapter from verse 17 onwards appear there because the subject in the highest sense of the chapter is how the Lord made His Natural Divine. But since things in the highest sense which are concerned with the Lord are beyond the range of ideas present in a person's thought because such things are Divine, let them be illustrated by means of the kind of things that do fall more immediately within the range of a person's ideas. That is to say, let those things that are Divine be illustrated by means of the way in which the Lord regenerates man's natural. Indeed the regeneration of man, that is, of his natural, is also the subject here in the internal sense; for the regeneration of man is a model of the glorification of the Lord, 3138, 3212, 3296, 3490. In fact the Lord glorified Himself, that is, made Himself Divine, according to Divine order, according to which same order He also regenerates man, that is, makes him celestial and spiritual. Here the way in which He makes him spiritual is dealt with, for 'Israel' means that spiritual man.

[2] The spiritual man is not the interior rational man but the interior natural. The interior rational man is that which is called celestial. How the spiritual man and the celestial differ from each other has often been stated already. A person becomes spiritual through the joining of the truths residing with him to good, that is, through the joining of matters of faith to those of charity, a joining together which takes place within his natural. There exterior truths first are joined to good, and after that interior truths. The joining of exterior truths within the natural has been dealt with in verses 1-16 of this chapter, the joining of interior truths to good in verses 17-end. Interior truths are not joined to good except by means of an enlightenment entering through the internal man into the external. That enlightenment makes Divine truths visible in a purely general way, as when, to use a comparison, countless objects are seen by the eye as an obscure single whole devoid of any distinguishable features. This enlightenment making truths visible in a purely general way was meant by Esau's words to Jacob, 'Let me now place with you some of the people who are with me', and by Jacob's reply, 'Why so? Let me find favour in your eyes', dealt with in 4385, 4386.

[3] On the point that the spiritual man, compared with the celestial, dwells in obscurity, see 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man that is represented by 'Israel', 4286. The expression spiritual man is used because the light of heaven, which holds intelligence and wisdom within it, flows into those things with man which belong to the light of the world and causes those which belong to the light of heaven to be represented in those belonging to the light of the world, and in this way causes them to correspond. For regarded in itself the spiritual is the Divine Light itself which comes from the Lord, and therefore consists in intelligence which essentially is truth and as a consequence is wisdom. With the spiritual man however that light falls on things which are matters of faith with him and which he believes to be true, whereas with the celestial man it falls on the good of love. But although these considerations are clear to those who dwell in the light of heaven they are nevertheless obscure to those who dwell in the light of the world, and so to the majority at the present day. They are perhaps so obscure as to be barely intelligible. All the same, since they constitute the subject in the internal sense and are by nature as described, the exposition of them must not be left out. The time will come when people will be enlightened

[4] The reason why the altar was called El Elohe Israel and why interior worship originating in the Divine Spiritual was meant by it is that in the highest sense El Elohe is identical with the Divine Spiritual; as also is Israel. For 'Israel' means the Lord's Divine Spiritual, and in the representative sense the Lord's spiritual Church, or what amounts to the same, a person like that, see 4286, 4292. In the original language El Elohe means 'God God', and also, to be strictly literal, 'God of gods'. 1 In the Word Jehovah, or the Lord, is referred to in very many places by the singular name 'El', or else 'Eloah', as well as by the plural name 'Elohim'. Both names are sometimes used within the same verse or in the same section. A person who is not acquainted with the internal sense of the Word cannot know the reason why. Anyone may conclude that 'El' implies one thing, 'Eloah' another, and 'Elohim' another, from the consideration that the Word is Divine, that is, has its origin in the Divine, and that it is for that reason inspired as to every word, indeed as to the smallest part of every letter.

[5] What the name 'El' implies when it is used, or the name 'Elohim', may be seen from what has been shown in various places above, namely that El or Elohim - that is, God - is used when truth is the subject, see 709, 2586, 2769, 2807, 2822, 3921 (end), 4287. This is why in the highest sense El and Elohim mean the Divine Spiritual, this being the same as Divine Truth. The two names differ however in that 'El' means truth in will and action, which is the same as the good of truth, 4337, 4353, 4390. The plural form Elohim exists for the reason that by Divine truth is meant all the truths which come from the Lord. This is also the reason why in the Word angels are sometimes called elohim or gods, 4295, as will be further evident from places in the Word that are quoted below. Now because El and Elohim in the highest sense mean the Lord as regards truth, they also mean Him as regards power; for truth is the entity to which power is attributed. Indeed when exercising power good acts by means of truth, 3091, 4015. Therefore when in the Word reference is made to the power received from truth, the Lord is called El and Elohim, that is, God. Hence also it is that El in the original language means one who is powerful.

[6] The fact that the names El and Elohim, or God, are used in the Word where the Divine Spiritual is the subject, or what amounts to the same, Divine Truth, and Divine Power received from this, may be seen in addition from the following places,

God spoke to Israel in visions in the night. I am the God of gods (El Elohe) of your father, do not be afraid of going down into Egypt, for I will make you into a great nation there. Genesis 46:2-3.

Since these words are addressed to Israel, whom He is going 'to make into a great nation', and so the subject is truth and the power this possesses, El Elohe is used, which in the proximate sense means the God of gods. The fact that in the proximate sense Elohim means gods because it has reference to truths and to the power received from them, is also evident in the same author,

There Jacob built an altar, and called the place El Beth El, for there the Elohim were revealed to him, when he was fleeing from before his brother. Genesis 35:7.

And elsewhere in the same author,

Jehovah your God, He is God of gods, and Lord of lords, the God (El) who is great, powerful, and fearful. Deuteronomy 10:17.

Here 'God of gods' is expressed by Elohe Elohim, and after that 'God' by El, to whom greatness and power are attributed

[7] In David,

A great God (El) is Jehovah, and a great King above all gods (elohim), in whose hand are the deep places 2 of the earth; and the strength 3 of the mountains are His. Psalms 95:3-4.

The name 'God' or El is used here because reference is made to Divine Truth and the Power received from this, and also 'gods' because reference is made to subordinate truths. For in the internal sense 'a king' means truth, 1672, 2015, 2069, 3009, 3670. From this it is clear what 'a great King above all gods' implies. 'The deep places of the earth' too means the truths of the Church, which are called 'the strength of the mountains' from power rooted in good. In the same author,

Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods (elim)? God (El) mighty in the secret place of the holy ones, O Jehovah God Zebaoth, who is strong as You are, O Jah? Psalms 89:6-8.

Here 'sons of gods (or of elim)' stands for Divine truths, to which, it is evident, power is attributed, since it is said 'God (El) mighty, Jehovah God of hosts, who is strong as You are?'

[8] Similarly elsewhere in the same author,

Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.

In Moses,

They fell on their faces, and said, O God of gods (El elohe) of the spirits of all flesh. Numbers 16:22.

In David,

I said, You are gods (elohim), and sons of the Most High, all of you. Psalms 82:6; John 10:34.

Here they are called 'gods' from truths, for 'sons' means truths, 489, 491, 533, 1147, 2628, 3373, 3704. In the same author,

Confess the God of gods (Elohe elohim), confess the Lord of lords. Psalms 136:2-3.

In Daniel,

The king will act according to his own pleasure, and will uplift himself, and exalt himself above every god (el), and will speak astonishing things above the God of gods (El elohim). Daniel 11:36.

These quotations show that in the proximate sense El elohe means God of gods, and that in the internal sense 'gods' is used in reference to truths which come from the Lord.

[9] The fact that the singular name El or God is used where the power which comes from Divine Truth is the subject, or what amounts to the same, from the Lord's Divine Spiritual, becomes clear from the following places: In Moses,

Let my hand be for God (El) to do you evil! Genesis 31:29.

And elsewhere,

Nor is there a hand for God (El). Deuteronomy 28:32.

And in Micah,

Let there be a hand for God (El). Micah 2:1.

'Let there be a hand for God' means, let there be power. For 'hand' means power, see 878, 3387, and 'hand' is used in reference to truth, 3091. In David,

I will set His hand in the sea, and His right hand in the rivers. He will cry to Me, You are My Father, My God (El), the Rock of My Salvation. Psalms 89:25-26.

This refers to power from truths. In the same author,

The wicked says in his heart, God (El) has forgotten; He has hidden His face; He never sees. Arise, O Jehovah God (El); lift up Your hand. For what reason does the wicked despise God (Elohim)? Psalms 10:11-13.

Here the meaning is similar.

[10] In the same author,

Jehovah is my rock (petra) and my fortress, and my deliverer, my God (El), my rock (rupes). Psalms 18:2.

This refers to power. In Isaiah, A residue will return, the residue of Jacob, to the God (El) of power. Isaiah 10:21.

In the same prophet,

To us a Boy is born, to us a Son is given, the government upon His shoulder; He will call His name, Wonderful, Counsellor, God (El), the Powerful One, Father of Eternity, Prince of Peace. Isaiah 9:6.

In the same prophet,

Behold the God (El) of my salvation; I will trust, and will not be afraid, for He is my strength. Isaiah 12:2.

In the same prophet,

I am God (El) even from today; I am He, and nobody delivers from My hand; I work, and who will reverse it? Isaiah 43:12-13.

This refers to power. In Jeremiah, Great and powerful God (El), whose name is Jehovah of hosts. Jeremiah 32:18.

In the second Book of Samuel,

With my God (El) I will leap over the wall. God (El) is perfect in His way; the word of Jehovah is pure. Who is God (El) besides Jehovah? Who is a rock besides our God (Elohim)? God (El) is the strength of my refuge. 2 Samuel 22:30-33.

In Moses,

God (El) is not a man, that He should lie, or a son of man, that He should repent. Has He said, and will He not act? Or has He spoken, and will He not carry it out? He brought them out of Egypt; He has so to speak the strength of a unicorn. At that time it will be said to Jacob and to Israel, What has God (El) been doing? Numbers 23:19, 22-23.

This in the internal sense refers to power and to truth.

[11] And in the same author,

God (El) who brought him out of Egypt has as it were the strength of a unicorn. He will consume the nations, his enemies, and will break their bones, and smash their weapons. Numbers 24:8.

'Horns' and 'the strength of a unicorn' mean the power of truth that springs from good, see 2832. And there are many other places besides all these. Since most things in the Word also have a contrary sense, no less do 'god' and 'gods', names which are used when the subject is falsity and power from falsity, as in Ezekiel,

The gods (elim) of the mighty will speak to him in the midst of hell. Ezekiel 32:21.

In Isaiah,

You inflamed yourselves among the gods (elim) under every green tree. Isaiah 57:5.

Here the name 'gods' is used on account of falsities. Similar examples exist in other places.

脚注:

1. 'El Elohe Israel may be understood in two different ways - 'God, the God of Israel' or 'Israel's God of gods'. Most English versions of the Bible prefer the first of these (e.g. in Genesis 46:3; Deuteronomy 10:17).

2. literally, the searchings

3. literally, the strengths

  
/10837  
  

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