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Mooseksen kirja 7

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1 Ja tämä on vikauhrin sääty: se on kaikkein pyhin.

2 Siinä paikassa, kussa polttouhri teurastetaan, pitää myös teurastettaman vikauhri, ja sen veri pitää priiskotettaman alttarille ympärinsä.

3 Ja kaikki sen lihavuus pitää uhrattaman, sekä häntä että lihavuus, joka sisällykset peittää.

4 Ja ne kaksi munaskuuta sen lihavuuden kanssa, joka niiden päällä on lanteissa: ja maksan kalvon munaskuiden kanssa pitää hänen eroittaman.

5 Niin pitää papin sen polttaman alttarilla tuliuhriksi Herralle; se on vikauhri.

6 Jokainen miehenpuoli papeista pitää syömän sen; pyhässä siassa pitää se syötämän; sillä se on kaikkein pyhin.

7 Niinkuin rikosuhri on, niin pitää myös vikauhrin oleman; sillä yhtäläinen pitää heidän molempain säätynsä oleman: ja se pitää sen papin oma oleman, joka sillä sovittaa.

8 Sen papin, joka polttouhrin uhraa, pitää polttouhrin vuota oma oleman, jonka hän uhrannut on.

9 Ja kaikkinainen ruokauhri, joka pätsissä kypsetty on, ja kaikki kuin pannussa eli halstarilla valmistettu on, sen pitää papin oman oleman, joka sen uhraa.

10 Ja kaikkinainen ruokauhri, joka öljyllä sekoitettu, taikka kuiva on, sen pitää kaikkein Aaronin lasten oman oleman, yhden niinkuin toisenkin.

11 Ja tämä on kiitosuhrin sääty, joka Herralle uhrataan:

12 Jos he tahtovat tehdä ylistysuhria, niin heidän pitää uhraaman ylistysuhrin sivussa happamattomia leipiä, sekoitettuja öljyllä, ja happamattomia ohukaisia kyrsiä, voidelluita öljyllä, ja pannussa kypsetyitä sämpyläleipiä sekoitettuja öljyllä.

13 Mutta senkaltaisia uhreja pitää heidän tekemän hapanneen kyrsän päälle, heidän kiitosuhrinsa ylistysuhriksi.

14 Ja yksi kaikista niistä pitää uhrattaman Herralle ylennysuhriksi, ja sen pitää papin oman oleman, joka priiskottaa kiitosuhrin vereen.

15 Ja ylistysuhrin liha hänen kiitosuhrissansa pitää sinä päivänä syötämän, jona se uhrattu on, ja ei mitään pidä tähteeksi jätettämän huomeneksi.

16 Mutta jos joku lupauksesta taikka hyvästä tahdosta uhraa, niin se pitää sinä päivänä syötämän, jona se uhrattu on; mutta jos jotakin tähteeksi jää uhrista toiseksi päiväksi, niin pitää se myös syötämän.

17 Mutta se mikä tähteeksi jää siitä uhrin lihasta, niin se kolmantena päivänä pitää poltettaman tulessa.

18 Mutta jos joku syö kolmantena päivänä siitä uhratusta lihasta, joka on hänen kiitosuhristansa, niin ei ole hän otollinen, joka sen on uhrannut, eikä se hänelle pidä luettaman, mutta se on kauhistus; ja jokainen sielu, joka sitä syö, on vikapää pahaan tekoon.

19 Mutta se liha, joka sattuu johonkuhun saastaisuuteen, ei pidä syötämän, mutta tulessa poltettaman. Joka puhdas on, se pitää syömän lihasta.

20 Ja se sielu, joka syö kiitosuhrin lihasta, siitä mikä Hrran oma on, ja hänen saastaisuutensa on hänen päällänsä, se sielu pitää hävitettämän kansoistansa.

21 Jos joku sielu rupee johonkuhun saastaisuuteen, olkoon se saastainen ihminen eli saastainen eläin eli joku muu saastainen kauhistus, ja syö kiitosuhrin lihasta siitä mikä Herran oma on, se pitää hävitettämän kansoistansa.

22 Ja Herra puhui Mosekselle, sanoen:

23 Puhu Israelin lapsille, sanoen: ei teidän pidä mitään lihavuutta syömän härjistä, lampaista ja vuohista.

24 Raadon eli haaskan lihavuus pantakoon kaikkinaisiin tarpeisiin: mutta ei teidän pidä sitä kaiketikaan syömän.

25 Sillä joka syö lihavuutta siitä eläimestä, joka Herralle tuliuhriksi annettu on, se sielu pitää hävitettämän kansoistansa.

26 Ei teidän pidä myös verta syömän kaikissa teidän asumasioissanne, ei linnuista, eikä eläimistä.

27 Jokainen sielu, joka syö jotain verta, se pitää hävitettämän kansoistansa.

28 Ja Herra puhui Mosekselle, sanoen:

29 Puhu Israelin lapsille, sanoen: se joka Herralle kiitosuhrinsa uhraa, hänen pitää tuoman, mikä Herralle kiitosuhriksi tulee.

30 Mutta hänen pitää sen kantaman kädessänsä Herran tuliuhriksi: rinnan lihavuuden pitää hänen tuoman rinnan kanssa, että ne pitää oleman häälytysuhriksi Herralle.

31 Mutta papin pitää polttaman lihavuuden alttarilla, ja rinnan pitää Aaronin ja hänen poikainsa oleman.

32 Ja oikian lavan pitää teidän antaman papille ylennysuhriksi, teidän kiitosuhristanne.

33 Ja joka uhraa kiitosuhrin verta ja lihavuutta Aaronin pojista, hänen pitää saaman oikian lavan osaksensa.

34 Sillä häälytysrinnan ja ylennyslavan olen minä ottanut Israelin lapsilta heidän kiitosuhristansa, ja olen sen antanut papille Aaronille ja hänen pojillensa ijankaikkiseksi säädyksi, Israelin lapsilta.

35 Tämä on Aaronin ja hänen poikainsa voitelus Herran tuliuhrista, siitä päivästä, jona he Herralle papiksi annettiin.

36 Jotka Herra käski sinä päivänä, jona hän heidän voiteli, annettaa heille Israelin lapsilta, ijankaikkiseksi säädyksi heidän sukukunnissansa.

37 Ja tämä on sääty polttouhrista, ruokauhrista, rikosuhrista, vikauhrista, niin myös täytösuhrista ja kiitosuhrista.

38 Jonka Herra Mosekselle käski Sinain vuorella; sinä päivänä, jona hän käskyn antoi hänelle Israelin lasten tykö, että heidän pitää uhraaman uhrinsa Herralle Sinain korvessa.

   


SWORD version by Tero Favorin (tero at favorin dot com)

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #10040

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

10040. As the flesh of the bullock with its skin and dung was to be burnt with fire without the camp, it can be seen that by its “flesh” was not signified the good of love, but the evil of love, according to what was said of its flesh above (n. 10035), and of the camp just above (n. 10038). But that the eating of the flesh of the sacrifice was allowed, as can be seen from the passages which follow, was because that nation, while in worship, was in the external without the internal (see the places cited in n. 9320, 9380); and the external without the internal is not at all holy, because then there is only gesture of the body and speech of the mouth, and the heart and soul are absent. Nevertheless the external without the internal was called holy, because it represented holy internal things. Holy internal things are all things that belong to love and faith from the Lord to the Lord. As that nation was of this character, they were not allowed to eat blood and fat, because by “blood” was signified the Divine truth which is of faith, and by “fat” the Divine good which is of love, both from the Lord (see above, n. 10033); but they were allowed to eat the flesh of the sacrifice, because it signified what is man’s own (n. 10035), and the own of that nation was to worship external things as holy, and to make no account whatever of internal things; which worship, except as a representative that was holy, was idolatrous (n. 4281, 4311). Moreover, representatively “flesh” is nothing else, seeing that its blood represented Divine truth and its fat Divine good (n. 10033), for in this case the flesh represented something without life and soul, which is called dead, as is the external without the internal, according to these words in Moses:

Thou shalt not eat the blood, for the blood is the soul; thou shalt not eat the soul with the flesh (Deuteronomy 12:23).

[2] Worship is nearly similar with the Gentile people of the Catholic religion, as it is called, namely, external without internal; for it is not granted to the common people to know the internal things of the Word, seeing that they are not allowed to read the Word. For this reason also it has of the Lord’s Divine Providence come to pass that in the Holy Supper the bread is given, which is “the flesh;” and not the wine, which is “the blood;” and yet the blood is what gives life to the flesh, as the wine does to the bread. For as bread without wine does not give nourishment to the body, so neither does the good of love, which is signified by “bread” and by “flesh,” without the truth of faith, which is signified by “wine” and by “blood,” give nourishment to the soul. By the Divine Providence of the Lord it has also come to pass that the priest should drink up the wine, because by this is signified the nourishment of the soul by Divine truth without the good of love, which is a holy external without a holy internal. That this has come to pass by the Divine Providence of the Lord they do not know, because they idolatrously adore external things, and thus do not apprehend internal ones; and therefore if they had acted differently they would have profaned holy things just like the Jews. By drinking wine alone, is also signified alone to know Divine truth, and not the common people, except insofar and in such a way as the priests wish, as also is the case there. (That in the Holy Supper the flesh and the bread denote the Divine good of the Lord’s Divine love toward the human race, and the reciprocal love of man to the Lord; and that the blood and the wine denote the Divine truth that proceeds from the Lord’s Divine good, thus the truth of faith from the Lord to the Lord, see n. 3464, 3813, 4211, 4217, 4735, 4976, 6135, 6377, 6789, 7850, 9127) As regards the flesh of the sacrifices, when it was to be brought forth out of the camp, and burned with fire, see Leviticus 4:11-12, 21; and when and by whom it was to be eaten, Leviticus 6:19 end; 7:6, 15-19 19:5-6; Deuteronomy 12:7, 17-18, 27; 26:6-7.

  
Yiya esigabeni / 10837  
  

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

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #4311

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

4311. That in the internal historical sense by for I have seen God faces to faces, and my soul is delivered, is signified that He was present representatively, is evident from the signification of “seeing God faces to faces,” when these words are predicated of the state in which the posterity of Jacob were, as being that the Lord was present representatively; for to see God faces to faces in the external form and with the bodily sight, is not to see Him present (n. 4299). That He was not present as with those who are regenerate, and thereby are in spiritual love and faith, is manifest from what has been said of that nation (n. 4281, 4288, 4290, 4293)—that they were in external worship, and not at the same time in internal, or what is the same, in bodily and worldly, and not in spiritual and heavenly love. With such the Lord could never be present except representatively.

[2] What it is to be present representatively, must be briefly told. A man who is in bodily and worldly love and not at the same time in spiritual and heavenly love, has none but evil spirits with him, even when he is in a holy external; for good spirits cannot possibly be present with such a person, because they at once perceive in what kind of love a man is. There is a sphere which is exhaled from his interiors, which spirits perceive as manifestly as a man perceives by his sense of smell offensive and foul vapors floating around him in the air. That nation which is here treated of, was in such a state as to good and truth, or as to love and faith. In order, however, that they might serve as the representative of a church, it was miraculously provided by the Lord that when they were in a holy external, and were at the same time surrounded by evil spirits, the holy in which they were might yet be uplifted into heaven; and this by good spirits and angels not within but without them, for within them there was nothing but emptiness or uncleanness. Communication was therefore given not with the man himself, but with the holy itself in which they were when they fulfilled the statutes and precepts given them, which were all representative of spiritual and heavenly things of the Lord’s kingdom. This is signified by the Lord’s being present with that nation representatively. But the Lord is present in a very different way with those within the church who are in spiritual love and thence in faith. With these there are good spirits and angels not only in their external worship, but also at the same time in their internal; and therefore with them there exists a communication of heaven with themselves; for the Lord flows into them through heaven through their internals into their externals. To these the holy of worship is profitable in the other life, but not to the former.

[3] It is similar with priests and elders who preach holy things, and yet are in evil life and evil belief. With these there are not good, but evil spirits, even when they are in worship that appears holy in the external form. For it is the love of self and of the world, or a love for securing honors and acquiring gain and thereby fame, that fires them and presents an appearance of affection for what is holy, sometimes to such a degree that no simulation is perceived, nor is at the time believed by them to exist; when yet they are in the midst of evil spirits, who are then in a similar state, and who breathe upon them and into them. That evil spirits can be in such a state, and are so when they are in their externals, and are inflated with the love of self and of the world, has been given me to know by manifold experience, which of the Lord’s Divine mercy will be described hereafter at the end of the chapters. Such preachers have no communication with heaven in themselves; and yet those have who hear and receive the words from their mouth, if they are in a pious and holy internal; for it matters not from whom the voice of good and truth flows forth, provided their life is not manifestly wicked; for this life causes a scandal.

[4] That the nation descended from Jacob was of such a character (namely, that they were surrounded with evil spirits, and yet the Lord was present with them representatively), may be seen from many passages in the Word; for they were very far from worshiping Jehovah with the heart, and as soon as miracles were lacking, they immediately turned to other gods and became idolaters. This was a manifest proof that at heart they worshiped other gods and confessed Jehovah with the mouth only, and this merely for the reason that they might be the greatest and have preeminence over all the nations round about. That this people at heart worshiped an Egyptian idol, and only confessed Jehovah with the mouth on account of His miracles (with Aaron himself among them), is plainly evident from the golden calf which Aaron made for them, and this but a month after they had seen such great miracles on Mount Sinai, besides those which they had seen in Egypt (see Exodus 32). That Aaron also was of the same character is plainly stated at verses 2 to 5, (Exodus 32:2-5) and especially in (Exodus 32:35) verse 35. The same appears also from many other passages in Moses, in the book of the Judges, in the books of Samuel, and in the books of the Kings.

[5] That they were only in external worship and not in any internal worship, is evident also from the fact that they were forbidden to come near to Mount Sinai when the Law was promulgated, and were told that if they touched the mountain, they should surely die (Exodus 19:11-13; 20:16, 19). The reason was that their internal was unclean. It is also said in Moses:

That Jehovah dwelt with them in the midst of their uncleannesses (Leviticus 16:16).

The quality of that nation is evident also from the song of Moses (Deuteronomy 32:15-43), and from many passages in the Prophets. From all this it may be known that with that nation there was not any church, but only a representative of a church, and that the Lord was present with them only representatively.

[6] Compare also what has previously been stated in regard to them:

That with the posterity of Jacob there was a representative of a church, but not a church (n. 4281, 4288);

That the representative of a church was not instituted with them until after they had been altogether vastated as to a holy internal, and that they would otherwise have profaned holy things (n. 3398, 4289);

That when they remained in their statutes they could represent, but not when they turned aside from them (n. 3881 at the end);

That on this account they were kept strictly in rituals, and that they were driven thereto by external means (n. 3147, 4281);

That their worship was made external without internal in order that they might serve as a representative of a church (n. 4281);

That for this reason also the interior things of the church were not disclosed to them (n. 301-303vvv2, 2520, 3398, 3479, 3769);

That they were of such a nature that they could more than others be in a holy external without an internal (n. 4293);

That for this reason they have been preserved to this day (n. 3479);

And that their holy external does not affect them at all as to their souls (n. 3479).

  
Yiya esigabeni / 10837  
  

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