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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#925

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925. 'Jehovah smelled an odour of rest' means that worship stemming from these was pleasing to the Lord, that is to say, worship stemming from charity and from faith deriving from charity, meant by 'a burnt offering', as stated in the previous verse. In various places in the Word it is said that 'Jehovah smelled an odour of rest', especially that from burnt offerings, and wherever this occurs that which is pleasing or acceptable is meant. For references to His smelling an odour of rest from burnt offerings, see Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 23:12-13, 18; Numbers 28:6, 8, 13; 29:2, 6, 8, 13, 36; also from other sacrifices, Leviticus 2:2, 9; 6:15, 21; 8:21, 28; Numbers 15:3, 7, 13. They are also called 'that which has been made by fire as an odour of rest to Jehovah' which means that it stems from love and charity. In the Word when 'fire' or 'made by fire' is used in reference to the Lord and to worship of Him, it means love. And the same applies to 'bread', which also is why representative worship by means of burnt offerings and sacrifices is called 'bread offered by fire to Jehovah as an odour of rest', Leviticus 3:11, 16.

[2] The reason why 'an odour' means that which is pleasing and acceptable, and so why in the Jewish Church an odour was also representative of that which is pleasing and is ascribed to Jehovah or the Lord, is that good stemming from charity, and the truth of faith deriving from charity, correspond to sweet and pleasant odours. What the correspondence itself is and the character of it becomes clear from the spheres in heaven which surround spirits and angels. The spheres there are spheres of love and faith, and are clearly perceived. These spheres are such that when a good spirit or angel, that is, a community of good spirits or angels, approaches, the nature of the spirit or angel - that is, of the community - as regards love and faith is, as often as the Lord pleases, instantly perceived. It is perceived even when they are a long way off, more so still when they are closer at hand. This is unbelievable but nevertheless perfectly true. Such is the communication in the next life, and such the perception. Consequently, when the Lord pleases there is no necessity to make extensive enquiries to discover the character of a soul or spirit, for it is recognizable the moment he approaches. It is to these spheres that spheres belonging to odours in the world correspond. That they do correspond in this way becomes clear from the fact that when the Lord pleases the spheres of love and faith are readily converted in the world of spirits into spheres of sweet and pleasant odours, which are clearly perceived.

[3] From these considerations it is now clear from where and why 'an odour of rest' means that which is pleasing, why in the Jewish Church an odour became a representative, and why 'an odour of rest' is here ascribed to Jehovah or the Lord. 'An odour of rest' is descriptive of peace, that is, of the pleasantness of peace. Peace in one embrace takes in every single feature of the Lord's kingdom; for the state of the Lord's kingdom is a state of peace. It is within the state of peace that all the happy states occur which flow from love and faith in the Lord. All that has now been stated shows not only what representatives were essentially, but also why the Jewish Church had an altar for burning incense in front of the veil and the Mercy-seat, why offerings of frankincense accompanied sacrifices, and also why so many fragrant substances were used in incense, in frankincense, and in the anointing oil too. It shows therefore what 'an odour of rest', 'incense', and 'fragrances' mean in the Word, namely celestial things of love, and spiritual things of faith deriving from these, in general everything pleasing that derives from love and faith.

[4] As in Ezekiel,

On My holy mountain, on the mountain height of Israel, there all the house of Israel, all of it in the land, will serve Me; there I will accept them, and there I will require your contributions, and the first fruits comprising your gifts in all your holy acts. Through the odour of rest I will accept you. Ezekiel 20:40-41.

Here 'an odour of rest' has reference to burnt offerings and gifts, that is, to worship stemming from charity and attendant faith, which worship is meant by burnt offerings and gifts, and is consequently acceptable, which is meant by 'the odour'. In Amos,

I hate, I reject your feasts, and I will not smell your solemn assemblies 1 [as a pleasant odour], for though you offer Me your burnt offerings and gifts, they will not be accepted. Amos 5:21-22.

This clearly means that which is pleasing or acceptable. The passage which describes Isaac's blessing Jacob instead of Esau reads,

Jacob went near and Isaac kissed him. He smelled the odour of his clothes, and he blessed him and said, See, the odour of my son, like the odour of a field that Jehovah has blessed. Genesis 27:26-27.

'The odour of his clothes' means natural good and truth whose pleasantness stems from their harmony with celestial and spiritual good and truth. Their pleasantness is described by 'the odour of the field'.

脚注:

1. literally, cessations i.e. cessations from work

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