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Eliro第32章

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1 Kiam la popolo vidis, ke Moseo longe ne malsuprenvenas de la monto, la popolo kolektigxis antaux Aaron, kaj diris al li:Levigxu, faru al ni diojn, kiuj irus antaux ni; cxar pri tiu Moseo, la viro, kiu elkondukis nin el la lando Egipta, ni ne scias, kio farigxis kun li.

2 Tiam diris al ili Aaron:Elprenu la orajn orelringojn, kiuj estas en la oreloj de viaj edzinoj, de viaj filoj, kaj de viaj filinoj, kaj alportu al mi.

3 Kaj la tuta popolo elprenis la orajn orelringojn, kiuj estis en iliaj oreloj, kaj alportis al Aaron.

4 Kaj li prenis tion el iliaj manoj kaj formis gxin per cxizilo kaj faris el gxi fanditan bovidon. Kaj ili diris:Jen estas viaj dioj, ho Izrael, kiuj elirigis vin el la lando Egipta.

5 Kiam Aaron tion vidis, li konstruis altaron antaux gxi; kaj Aaron proklamis kaj diris:Morgaux estos festo de la Eternulo.

6 Kaj ili levigxis frue la sekvantan tagon kaj oferis bruloferojn kaj alportis pacoferojn; kaj la popolo sidigxis, por mangxi kaj trinki, kaj ili levigxis, por ludi.

7 Tiam la Eternulo diris al Moseo:Iru, iru malsupren; cxar malvirtigxis via popolo, kiun vi elkondukis el la lando Egipta.

8 Rapide ili forflankigxis de la vojo, kiun Mi ordonis al ili; ili faris al si fanditan bovidon kaj adorklinigxis al gxi kaj alportis al gxi oferojn, kaj diris:Jen estas viaj dioj, ho Izrael, kiuj elirigis vin el la lando Egipta.

9 Kaj la Eternulo diris al Moseo:Mi vidas cxi tiun popolon, gxi estas popolo malmolnuka.

10 Lasu do Min, kaj ekflamos Mia kolero kontraux ilin, kaj Mi ilin ekstermos, kaj Mi faros vin granda popolo.

11 Sed Moseo ekpetegis la Eternulon, sian Dion, kaj diris:Por kio, ho Eternulo, Via kolero estas ekflamonta kontraux Vian popolon, kiun Vi elirigis el la lando Egipta per granda forto kaj per potenca mano?

12 Por kio la Egiptoj diru:Por malbono Li elirigis ilin, por mortigi ilin en la montoj kaj por ekstermi ilin de sur la tero? Forlasu Vian flaman koleron kaj fordecidu la malbonon kontraux Via popolo.

13 Rememoru Abrahamon, Isaakon, kaj Izraelon, Viajn sklavojn, al kiuj Vi jxuris per Vi, kaj al kiuj Vi diris:Mi multigos vian semon kiel la steloj de la cxielo, kaj la tutan tiun landon, pri kiu Mi parolis, Mi donos al viaj idoj, kaj ili posedos gxin eterne.

14 Kaj la Eternulo fordecidis la malbonon, pri kiu Li diris, ke Li faros gxin al Sia popolo.

15 Moseo sin returnis kaj malsupreniris de la monto, kaj la du tabeloj de atesto estis en liaj manoj, tabeloj, sur kiuj estis skribite ambauxflanke; sur unu flanko kaj sur la alia estis skribite sur ili.

16 Kaj la tabeloj estis faritajxo de Dio, kaj la skribo estis skribo de Dio, gravurita sur la tabeloj.

17 Kaj Josuo auxdis la bruon de la popolo gxojkrianta, kaj li diris al Moseo:Bruo de batalo estas en la tendaro.

18 Sed tiu diris:Tio ne estas kriado de venko, nek kriado de malvenko, sed bruon de kantantoj mi auxdas.

19 Kiam li alproksimigxis al la tendaro kaj ekvidis la bovidon kaj la dancadon, tiam ekflamis la kolero de Moseo, kaj li forjxetis el siaj manoj la tabelojn kaj disrompis ilin sub la monto.

20 Kaj li prenis la bovidon, kiun ili faris, kaj disbruligis gxin per fajro kaj disfrakasis gxis pulvoreco kaj dissxutis sur akvo kaj trinkigis gxin al la Izraelidoj.

21 Kaj Moseo diris al Aaron:Kion faris al vi cxi tiu poplo, ke vi venigis sur gxin grandan pekon?

22 Kaj Aaron diris:Ne ekflamu la kolero de mia sinjoro; vi scias, ke la popolo havas inklinon al malbono;

23 ili diris al mi:Faru al ni diojn, kiuj irus antaux ni; cxar pri tiu Moseo, la viro, kiu elkondukis nin el la lando Egipta, ni ne scias, kio farigxis kun li.

24 Kaj mi diris al ili:Kiu havas oron, tiu deprenu gxin; kaj ili donis al mi, kaj mi jxetis gxin en fajron, kaj eliris cxi tiu bovido.

25 CXar Moseo vidis, ke la popolo estas sendisciplina, cxar Aaron sendisciplinigis gxin gxis honto antaux la malamikoj,

26 tial Moseo starigxis cxe la pordego de la tendaro, kaj diris:Kiu estas partiano de la Eternulo, tiu venu al mi. Kaj kolektigxis al li cxiuj idoj de Levi.

27 Kaj li diris al ili:Tiel diris la Eternulo, la Dio de Izrael:Metu cxiu sian glavon sur sian femuron, trairu tien kaj reen de pordego gxis pordego tra la tendaro, kaj cxiu mortigu sian fraton, sian amikon, sian proksimulon.

28 Kaj la idoj de Levi faris, kiel diris Moseo; kaj estis mortigitaj el la popolo en tiu tago cxirkaux tri mil homoj.

29 Kaj Moseo diris:Konsekru vin hodiaux al la Eternulo, cxiu sur sia filo kaj sur sia frato, por ke estu donata al vi hodiaux beno.

30 La sekvantan tagon Moseo diris al la popolo:Vi pekis per granda peko; nun mi supreniros al la Eternulo, eble mi akiros pardonon por via peko.

31 Kaj Moseo revenis al la Eternulo, kaj diris:Ho ve! tiu popolo pekis per granda peko kaj faris al si orajn diojn;

32 nun volu pardoni ilian pekon; kaj se ne, tiam volu elstreki min el Via libro, kiun Vi skribis.

33 Sed la Eternulo diris al Moseo; Kiu ajn pekis antaux Mi, tiun Mi elstrekos el Mia libro.

34 Kaj nun iru, konduku la popolon tien, kien Mi diris al vi. Jen Mia angxelo iros antaux vi; kaj en la tago de Mia rememorigado Mi rememorigos sur ili ilian pekon.

35 Kaj la Eternulo frapis la popolon pro tio, ke ili faris la bovidon, kiun faris Aaron.

   

来自斯威登堡的著作

 

Arcana Coelestia#2180

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2180. 'And took a young bull, tender and good' means a celestial-natural which the rational took to itself in order that it might join itself to perception from the Divine. This is clear from the meaning of 'a young bull' or 'a son of an ox' in the Word as natural good. And because the subject is the Lord's Rational, it is called 'tender' from the celestial-spiritual, which is truth grounded in good, and 'good' from the celestial itself, which is good itself. Within the genuine rational there is both the affection for truth and the affection for good, but that which is first and foremost there is the affection for truth, as shown already in 2072. This explains why 'tender' is mentioned before 'good'; but even so, as is quite usual in the Word, both are mentioned on account of the marriage of truth and good which is referred to above in 2173.

[2] That 'a young bull' or 'a son of an ox' means the celestial-natural, or what amounts to the same, natural good, becomes especially clear from the sacrifices, which were the principal representatives in the worship of the Hebrew Church and after this of the Jewish Church. Their sacrifices were made either from the herd or from the flock, thus from animals of various kinds that were clean, such as oxen, young bulls, he-goats, sheep, rams, she-goats, kids, and lambs, besides doves and fledgling pigeons. All of these creatures meant the internal features of worship, that is, celestial and spiritual things, 2165, 2177, those from the herd meaning celestial-natural, those from the flock celestial-rational. Because both of these - natural things and rational things - are more and more interior and are various, so many genera and so many species of these creatures were therefore employed in sacrifices. This fact becomes clear also from its being laid down as to which creatures were to be offered in burnt offerings and also which in every kind of sacrifice - the daily sacrifices; those offered on sabbaths and at festivals; those made as free-will, eucharistic, or votive offerings; and those offered in purifications, cleansings, and also in inaugurations. Which creatures were to be used, and how many, in each kind of sacrifice is mentioned explicitly. This would never have been done unless each one had had some specific meaning, as is quite evident from those places where the sacrifices are the subject, as in Chapter 29 of Exodus; Chapters 1, 3, 4, 9, 16, and 23 of Leviticus; and Chapters 7, 8, 15, and 29 of Numbers. But this is not the place to explain what each one meant. The situation is similar in the Prophets where those animals are mentioned, from which it may become clear that young bulls meant celestial-natural things.

[3] That none but heavenly things were meant becomes clear also from the cherubim seen by Ezekiel and from the living creatures before the throne which were seen by John. Regarding the cherubim the prophet says,

The likeness of their faces was the face of a man (homo); and they four had the face of a lion on the right side; and they four had the face of an ox on the left side; and they four had the face of an eagle. Ezekiel 1:10.

Regarding the four living creatures before the throne John says,

Around the throne were four living creatures - the first living creature was like a lion, the second living creature like a young bull, the third living creature had a face like a man (homo), the fourth living creature was like a flying eagle - saying, Holy, holy, holy is the Lord God Almighty, who was, and who is, and who is to come. Revelation 4:7-8.

Anyone may see that holy things were represented by the cherubim and these living creatures, thus also by the oxen and young bulls in the sacrifices. The same applies in the prophecy of Moses concerning Joseph,

Let it come upon the head of Joseph and upon the crown of the head of the Nazirite among his brothers. The firstborn of his ox has honour, and his horns are the horns of a unicorn; with these he will thrust the peoples together, to the ends of the earth. Deuteronomy 33:16-17.

These words are not intelligible to anyone unless he knows what ox, unicorn, horns, and many other things mean in the internal sense.

[4] As for sacrifices in general they were indeed commanded to the Israelites through Moses. But the Most Ancient Church which existed before the Flood never knew anything at all about sacrifices, nor did it ever enter their minds to worship the Lord by the slaughtering of animals. The Ancient Church which existed after the Flood knew nothing about it either. Representatives did indeed exist there, but not sacrifices. These were first introduced in the subsequent Church called the Hebrew Church, and from there they spread to the gentile nations, and even to Abraham, Isaac, and Jacob, and so to Jacob's descendants. The fact that the gentile nations had sacrificial worship has been shown in 1343, and the fact that Jacob's descendants also had such worship before they left Egypt, thus before sacrifices were commanded through Moses on Mount Sinai, becomes clear from Exodus 5:3; 10:25, 27; 18:12; 24:4-5.

[5] This is especially clear from their idolatrous worship in front of the golden calf, regarding which the following is said in Moses,

Aaron built an altar in front of the calf, and Aaron made a proclamation and said, Tomorrow there will be a feast to Jehovah. And they rose up early the next morning and presented burnt offerings and brought peace offerings. And the people sat down to eat and drink, and rose up to play. Exodus 32:5-6.

This happened while Moses was on Mount Sinai, and so before the command came to them regarding the altar and the sacrifices. That command came to them for the reason that sacrificial worship among them had been turned, as it had among the gentiles, into idolatrous worship, from which they could not be drawn away because they looked upon it as-the chief holy thing. Once something has been implanted in people from their earliest years as being holy, the more so if received from their fathers, and thus is inrooted, the Lord in no way breaks it - provided it is not contrary to order itself - but bends it. This was the reason for its being laid down that the sacrificial system should be established, such as one reads in the books of Moses.

[6] The fact that sacrifices were by no means acceptable to Jehovah, and so were merely permitted and tolerated for the reason just stated, is quite evident in the Prophets. Concerning them the following is said in Jeremiah,

Thus said Jehovah Zebaoth, the God of Israel, Add your burnt offerings on to your sacrifices, and eat the flesh. I did not speak with your fathers and I did not command them on the day I brought them out of the land of Egypt on the matters of burnt offering and sacrifice. But this matter I commanded them, saying, Obey My voice, and I will be your God. Jeremiah 7:21-23.

In David,

O Jehovah, sacrifice and offering You have not desired; burnt offering and sin-sacrifices You have not sought. I have delighted to do Your will, O my God. Psalms 40:6, 8.

In the same author,

You do not delight in sacrifice that I should give it; burnt offering You do not accept. The sacrifices of God are a contrite spirit. Psalms 51:16-17.

In the same author,

I will not take any young bull from your house, nor he-goats from your folds. Sacrifice to God confession. Psalms 50:9, 14; 107:21-22; 116:17; Deuteronomy 23:18.

In Hosea,

I desire mercy and not sacrifice, and the knowledge of God rather than burnt offerings. Hosea 6:6.

Samuel said to Saul,

Has Jehovah great delight in burnt offerings and sacrifices? Behold, to be submissive is better than sacrifice, to be obedient than the fat of rams. - 1 Samuel 15:22.

In Micah,

With what shall I come before Jehovah and bow myself to God on high? Shall I come before Him with burnt offerings, with calves a year old? Will Jehovah be pleased with thousands of rams, with tens of thousands of rivers of oil? He has shown you, O man, what is good; and what does Jehovah require of you but to carry out judgement, and to love mercy, and to humble yourself by walking with your God? Micah 6:6-8.

[7] From these quotations it is now evident that sacrifices were not commanded but permitted, and also that in sacrifices nothing else was regarded except that which was internal, and that it was that which was internal that was pleasing, not that which was external. For this reason also the Lord abolished them, as was also foretold through Daniel in the following words when he was speaking about the Lord's Coming,

In the middle of the week He will cause the sacrifice and the offering to cease. Daniel 9:27.

See what has been stated about sacrifices in Volume One, in 922, 923, 1128, 1823. As for 'the young bull' which Abraham made ready or prepared for the three men, the meaning is similar to that of the same animals when used in sacrifices. That it had a similar meaning becomes clear also from the fact that he told Sarah to take three measures of fine flour. Regarding the fine flour that went with the offering of a young bull the following is said in Moses - referring to when they were to come into the land,

When you make ready a young bull for a burnt offering or a sacrifice in the declaring of a vow, or for peace offerings to Jehovah, you shall bring with the young bull a minchah of three tenths of fine flour mixed with oil. Numbers 15:8-9.

Here similarly the number 'three' appears, though three 'tenths' here but three 'measures' in Abraham's instruction to Sarah. But only two tenths went with the offering of a ram, one tenth with that of a lamb, Numbers 15:4-6.

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