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Левит第6章

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1 И говорилъ Господь Моисею, и сказалъ:

2 если кто согрјшитъ и сдјлаетъ преступленіе предъ Господомъ и запрется предъ ближнимъ своимъ въ томъ, что ему поручено или у него положено, или имъ похищено, или обманетъ ближняго своего,

3 или найдетъ потерянное и запрется въ томъ, и поклянется ложно въ чемъ нибудь, что люди дјлаютъ и тјмъ грјшатъ:

4 то, согрјшивъ и сдјлавшись виновенъ, онъ долженъ возвратить похищенное, что похитилъ, или отнятое, что онъ отнялъ, или порученное, что ему поручено, или потерянное, что онъ нашелъ.

5 Или, если онъ въ чемъ поклялся ложно, то долженъ отдать сполна, и приложить къ тому пятую долю и отдать тому, кому принадлежитъ во время жертвы повинности.

6 И за вину свою пусть принесетъ Господу къ священнику въ жертву повинности изъ стада овецъ овна безъ порока, по оцјнкј твоей.

7 И такимъ образомъ очиститъ его священникъ предъ Господомъ, и прощено будетъ ему, что бъ онъ ни сдјлалъ и въ чемъ бы ни былъ виновенъ.

8 И говорилъ Господь Моисею, и сказалъ:

9 заповјдай Аарону и сынамъ его: вотъ законъ всесожженія: всесожженіе пусть горитъ на жертвенникј всю ночь до утра, и огонь жертвенника пусть горитъ на немъ.

10 Священникъ пусть одјнется въ льняную одежду свою и надјнетъ на тјло свое льняное нижнее платье, и возьметъ пепелъ всесожженія, которое сжегъ огонь на жертвенникј, и поставитъ его подлј жертвенника.

11 Потомъ пусть скинетъ съ себя одежды свои и надјнетъ другія одежды, и вынесетъ пепелъ внј стана на чистое мјсто:

12 а огонь на жертвенникј пусть горитъ и не угасаетъ. Священникъ пусть разжигаетъ на немъ дрова каждое утро, и раскладываетъ на немъ всесожженіе, и сожигаетъ на немъ тукъ благодарственной жертвы.

13 Огонь непрестанно пусть горитъ на жертвенникј и не угасаетъ.

14 Вотъ законъ о приношеніи хлјбномъ: сыны Аароновы должны приносить его предъ Господа къ жертвеннику.

15 Горстію своею пусть возьметъ священникъ изъ приношенія хлјбнаго и пшеничной муки и елея и весь ливанъ, который на жертвј и сожжетъ на жертвенникј: это благоуханіе успокоенія въ память предъ Господомъ.

16 А остальное изъ онаго пусть јдятъ Ааронъ и сыны его. Прјсное должно јсть сіе на святомъ мјстј, на дворј скиніи собранія пусть јдятъ сіе.

17 Не должно печь изъ него кваснаго. Сіе даю Я имъ въ долю изъ огнепалимыхъ жертвъ Моихъ. Это великая святыня, подобно какъ жертва за грјхъ и жертва новинности.

18 Всј потомки Аароновы мужескаго пола могутъ јсть ее. Это вјчный участокъ въ роды ваши изъ огнепалимыхъ жертвъ Господнихъ. Все прикасающееся къ нимъ будетъ свято.

19 И говорилъ Господь Моисею, и сказалъ:

20 вотъ приношеніе отъ Аарона и сыновъ его, которое принесутъ они Господу въ день помазанія его: десятая часть ефы пшеничной муки въ жертву непрерывную, половина сего для утра и половина для вечера.

21 На сковородј въ елеј она должна быть приготовлена; напитанную елеемъ приноси ее въ кускахъ, какъ разрјзывается въ куски приношеніе хлјбное; принеси ее въ благоуханіе успокоенія Господу.

22 Также и священникъ помазанный на мјсто его изъ сыновъ его долженъ совершать сіе: это вјчный уставъ Господа; вся должна быть сожжена.

23 И всякое хлјбное приношеніе отъ священника все да будетъ сожигаемо; не должно јсть онаго.

24 И говорилъ Господь Моисею, и сказалъ:

25 скажи Аарону и сынамъ его: вотъ законъ о жертвј за грјхъ. Жертва за грјхъ должна быть закалаема предъ Господомъ на томъ мјстј, гдј закалается всесожженіе. Это великая святыня.

26 Священникъ, совершающій жертву за грјхъ, долженъ јсть ее; она должна быть съјдаема на святомъ мјстј, на дворј скиніи собранія.

27 Все, что прикоснется къ мясу ея, будетъ свято; и если кровію ея обрызгана будетъ одежда, то обрызганное оное омой на святомъ мјстј.

28 Глиняный сосудъ, въ которомъ она варилась, должно разбить; если же она варилась въ мјдномъ сосудј, то должно его вычистить и вымыть водою.

29 Весь мужескій полъ священническаго рода можетъ јсть ее: это великая святыня.

30 А всякая жертва за грјхъ, отъ которой кровь вносится въ скинію собранія для очищенія святилища, не должна быть съјдаема; ее должно сожигать на огнј.

   

来自斯威登堡的著作

 

Arcana Coelestia#10133

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10133. 'A continual [offering]' means within all Divine worship. This is clear from the meaning of 'continual', when it refers to such things as belong to Divine worship, as all and within all. For the subject is purification from evils and falsities by means of the good of innocence, this good being meant by 'lambs' and purification from evils and consequent falsities by a burnt offering of them. This is called 'continual' because it must be present in all Divine worship. Therefore also the offering was presented twice each day, in the morning and in the evening; and offerings made morning and evening served in general to represent all worship and what must be present within all worship. The good of innocence must be in all good, and consequently in all truth, if they are to be goodness and truth that have life from the Divine within them, and so it must be within all worship. For all worship, to be worship, must spring from the good of love and from the truths of faith.

All of the Church's and of heaven's good has innocence within it, and without that innocence good is not good, nor therefore is worship worship, see 2736, 2780, 6013, 7840, 7887, 9262.

What innocence is, 3994, 4001, 4797, 5236, 6107, 6765, 7902, 9262, 9936, and the places referred to in 10021 (end).

[2] 'Continual' means all and within all - that is to say, the all of worship, and within all worship - because it is a term that has a temporal connotation and in heaven, where the Word is understood not in the natural but in the spiritual sense, people have no notions of time. Instead of periods of time they perceive the kinds of things that are states. By 'continual' at this point therefore they perceive a perpetual state within worship, thus the all of worship and within all worship. The same applies to all other terms in the Word which have temporal connotations, such as yesterday, today, tomorrow, two days, three days, daily, a week, a month, a year, also times of day and seasons of the year - morning, midday, evening, night, spring, summer, autumn, and winter. Therefore if the spiritual sense of the Word is to be understood, any idea of a period of time acquired from its natural sense, any idea of a place as well, indeed any idea of an actual person must be set aside, and states of things must be conceived of instead. From this it may be seen how perfect the Word is in its internal sense, and so how perfect is the perception of it by the angels in heaven, consequently how much more excellent angels' wisdom and understanding are than the understanding and wisdom of people in the world, who think with solely natural vision focused on the completely finite things of this world and planet. Regarding periods of time in heaven, that they are states, see 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3404, 3827, 4814, 4882, 4901, 4916, 6110, 7218, 7381, 8070; and regarding what states are, 4850.

[3] From all this it is evident what the continual burnt offering of lambs means, and so what 'continual' and 'continually' mean elsewhere, as in the commands that 'the fire shall burn continually on the altar', Leviticus 6:13, and that 'the continual bread shall be on the table', Numbers 4:7. 'The fire' there and 'the bread' mean the good of love received from the Lord and offered back to Him. For 'the fire', that it has this meaning, see 4906, 5215, 6314, 6832, 6834, 6849, 7324, 7852, 10055; and also for 'the bread', 2165, 2177, 3478, 3735, 3813, 4211, 4217, 4735, 4976, 9323, 9545. In those places as well 'continual' means in addition that this good must be present in all worship; and the fact that the same good is the source from which the truth of faith must shine, as if from its fire, is meant by the decree that they were to cause a lamp to go up 1 continually, Exodus 27:20, 'a lamp' being the truth and good of faith, see 9548, 9783.

脚注:

1. i.e. to burn

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

来自斯威登堡的著作

 

Arcana Coelestia#6107

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6107. 'According to the mouth of a young child' means each one in keeping with the essential nature of the good of innocence. This is clear from the meaning of 'according to the mouth' as each one and in keeping with the essential nature; and from the meaning of 'a young child' as the good of innocence, dealt with in 430, 2126, 3183, 5608. What the description 'influx from the internal celestial into spiritual good and the Church's truths within the natural in keeping with the essential nature of the good of innocence' really means is this: Innocence is what gives all the good of charity and love its essential nature from deep within. For the Lord flows by means of innocence into charity; and the amount of innocence present determines the amount of charity received, since innocence is the very essence of charity, 2780, 3111, 3183, 3994, 4797, 6013.

[2] What innocence is like is mirrored by young children. That is to say, one can see what it is like in the way they love their parents and trust only them, also in their lack of all concern except to please their parents, so that food and clothing are to them not only something they need but also a source of delight. Because they love their parents they do with affection and delight whatever their parents approve of, thus not only what their parents command but also what they think they wish to command. In addition they have no regard for themselves, besides having many other characteristics. But it should be recognized that the innocence of young children is not really innocence, only a semblance of it. Real innocence resides solely in wisdom, see 2305, 2306, 3494, 4797; and wisdom consists in behaving towards the Lord in the ways, as have just been described, that young children do towards their parents, yet with the good of love and faith as the motivation.

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