Kadidlo jist\u011b poskytli kn\u011b\u017e\u00ed ze sv\u00fdch z\u00e1sob? Ob\u011btuj\u00edc\u00ed si kadidlo s sebou nenosili?<\/li>\n<\/ul>\n\n\n\n<\/p>\n\n\n\n
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2 and bring it to Aaron's sons the priests. speech,<\/em> he shall take a grain<\/em> from it a handful of the fine flour and oil, with all of its frankincense, and the priest shall burn this as its memorial portion on the altar, a food offering with a pleasing aroma to the LORD. <\/strong><\/p>\n\n\n\n\n- As with anything involving sacrifices, everything must be processed by a priest. It is impossible for a person to send anything to God on his own. <\/li>\n\n\n\n
- There are several causes: the centralization of all the sacrifices in one place, the priests prepare for their work by constant sanctification, they follow the procedures perfectly, they are mediators between God and the people.<\/li>\n\n\n\n
- The dough is not offered in its entirety - the priest removes part of it. It is determined that it must be a handful <\/strong>- probably so that the priest would not spare God. So that he does not burn only a pinch in order to have more left for himself.<\/li>\n\n\n\n
- Only the burnt part, the part intended for God, is sprinkled with incense. The dough intended to be eaten would be devalued in taste by it.<\/li>\n\n\n\n
- The sacrifice is again \"passed up\" by being annihilated by burning<\/strong>. <\/li>\n\n\n\n
- In addition, fire emits a smoke <\/strong>and it rises upwards, symbolically expressing where the sacrifice is passed on. (God is intuitively always \"up\". No one would think to look for God anywhere else but upwards).<\/li>\n\n\n\n
- Again, it is used to burn the altar <\/strong>- there was only one used for all kinds of sacrifices. As we know from the instructions for its construction (Ex. 27:1-2), it was portable, measuring 2.3 x 2.3 meters and 1.4 meters high. <\/li>\n\n\n\n
- The altar in the later temple was huge: 9.1 x 9.1 metres, 4.6 metres high. It had an access ramp. <\/li>\n\n\n\n
- I suppose only one victim could be burned on the altar at a time? The fire to burn the cattle must have been huge and must have been prepared in advance - feeding a large fire up close is not possible without asbestos suits. (I doubt the priests would have thrown logs from five metres away).<\/li>\n\n\n\n
- On the other hand, burning a handful of dough is not a problem - a small pile of wood is enough for that. Or would the priests \"throw\" a piece of dough into an already burning large fire with another offering? <\/li>\n\n\n\n
- In other words, did they have to let each sacrifice burn completely to the ground and then, after sweeping away the ashes and debris (on the east side), prepare wood for the next victim? That would take a long time - I estimate two hours for a large animal sacrifice. Would it not be possible to manage to turn hundreds or thousands of animals into ashes Or after all, did they keep a large pyre on the altar, on which they continuously bid the sacrifices? If it was technically possible, it would certainly be more efficient. <\/li>\n\n\n\n
- And what if hundreds of the Minchahs were in one day? Did they make a bigger fire and put them there all at once?<\/li>\n\n\n\n
- Timber supply was provided by the Levites - it must have been hard logging work (and transport) for tens or hundreds of men. And there had to be forests within an accessible distance. <\/li>\n\n\n\n
- What does it mean memorial portion?<\/strong> Apparently this small fraction of the total amount of dough is to remind God that the whole sacrifice is intended for Him. Although only a fraction of it reaches Him by burning, it is all intended for Him. God will take over a piece which \"reminds\" Him that much more was sacrificed. <\/strong><\/li>\n\n\n\n
- It is probably a principle similar to all sacrifices - we never sacrifice everything we have, i.e. the whole property or the whole flock. We give overwhelmingly \"pars pro toto\" (part for the whole): by offering a part we symbolically express that we give ourselves to God whole with all that belongs to us. <\/strong><\/li>\n\n\n\n
- Only Christ made a truly total sacrifice. <\/li>\n<\/ul>\n\n\n\n
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3 But the rest of the grain offering a grain<\/em> be for Aaron a (<\/sup>nd his sons; it is a most holy part of the LORD's food offerings.)<\/sup><\/strong><\/p>\n\n\n\n\n- Everything was left except the burnt handful - that is, depending on the generosity of the person sacrificing several units or tens of kilograms of dough or flour and oil. <\/li>\n\n\n\n
- From this, the priests and their families could then bake bread for themselves or whatever else they deemed appropriate. Whether they could take this benefit home or had to consume it together somewhere separately remains to be seen. <\/li>\n\n\n\n
- Snad by se to dalo p\u0159irovnat ke kn\u011bzi, kter\u00fd ve sv\u00e9m kostele ud\u011bl\u00e1 svatbu nebo poh\u0159eb a odnese si pak dom\u016f na faru v\u00fdslu\u017eku v podob\u011b kol\u00e1\u010d\u016f nebo zbytk\u016f j\u00eddla. <\/li>\n\n\n\n
- The dough still remains the holiest thing. By being eaten by priests, their holiness is not compromised. Even such an ordinary thing as food need not pollute a holy thing. <\/li>\n\n\n\n
- God had the priests in mind when He instituted the sacrifices, and He made sure that they made a living from their ministry. He even reserved for them the majority of some of the sacrifices (e.g., the Minchah), contenting himself with a token \"sample,\" a taste. <\/strong><\/li>\n\n\n\n
- He also did not want priests to be dependent only on a meat diet. <\/li>\n\n\n\n
- It was not meant to be offensive to the sacrificers in the sense of: I brought God ten kilos of the best flour and the priests \"eat\" most of it. <\/li>\n\n\n\n
- It corresponds to the principle that the worker is worthy of his wages and the cattleman grinding the grain has the right to \"peck\" at it. <\/li>\n\n\n\n
- Didn't this way of dividing the additional sacrifices (a little for the Lord, most for the priests) lead the people to consider their relationship with the priests more than their relationship with God? After all, the LORD only got a taste, the rest was eaten by Aaron's men. In the sense of - I want to be on good terms with the priests, so I'll bring an additional sacrifice large and often. Or vice versa - I hate our priests, so I'll bring just a little flour. Or vice versa: Couldn't this lead the priests to the attitude - Nothing good will ever come of this man, so let's take away a little of his sacrifice and slander him in the community? I suppose it could. We humans are like that.<\/li>\n\n\n\n
- For burning offering <\/strong>is (as far as I am able to judge in layman's terms) another word used i\u0161eh<\/strong>, \u05d0\u05b4\u05e9\u05b6\u05bc\u05c1\u05d4<\/strong>.<\/li>\n<\/ul>\n\n\n\n
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4 \"When you bring a grain<\/em> offering baked in the oven<\/em> as .<\/em> offering, it shall<\/em> be unleavened loaves of fine flour mixed with oil or unleavened wafers smeared with oil.<\/strong>. <\/p>\n\n\n\n\n- Jako minchah nen\u00ed nutn\u00e9 p\u0159in\u00e1\u0161et pouze suroviny, ale i hotov\u00e9, ji\u017e upe\u010den\u00e9 pokrmy – chl\u00e9b r\u016fzn\u00fdch forem. <\/li>\n\n\n\n
- V\u017edy nekva\u0161en\u00fd <\/strong>(kvas je v\u017edy symbolem h\u0159\u00edchu). <\/li>\n\n\n\n
- V\u017edy pomazan\u00fd oil <\/strong>– tedy ochucen\u00fd, l\u00e9pe po\u017eivateln\u00fd. (V „n\u00f3bl“ restaurac\u00edch se n\u011bkdy jako p\u0159edkrm d\u00e1v\u00e1 dobr\u00fd chl\u00e9b s kvalitn\u00edm m\u00e1slem a\/nebo miskami s kvalitn\u00edm olivov\u00fdm olejem. Hosti si kousky chleba odlamuje a nam\u00e1\u010d\u00ed). <\/li>\n\n\n\n
- Pokud se chv\u00edli zdr\u017e\u00edme u kvasu<\/strong> jako symbolu h\u0159\u00edchu: Jde o velmi trefn\u00e9 podobenstv\u00ed. B\u016fh na n\u011bm ukazuje, \u017ee h\u0159\u00edch m\u00e1 bez ohledu na svou velikost silnou schopnost ovliv\u0148ovat celek. I „trocha“ h\u0159\u00edchu nevyhnuteln\u011b zne\u010dist\u00ed cel\u00e9ho \u010dlov\u011bka. <\/strong><\/li>\n<\/ul>\n\n\n\n
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5 7 And<\/em>if your offering is a grain<\/em> offering baked it<\/em> a griddle, it shall be<\/em> of fine flour unleavened, \"I have<\/em> with oil. 6 You shall break it in pieces and pour oil on it; it is a grain offering.<\/strong><\/p>\n\n\n\n\n- Postupn\u011b zji\u0161\u0165ujeme, co v\u0161echno m\u016f\u017ee b\u00fdt p\u0159\u00eddavnou ob\u011bt\u00ed. Zde jde z\u0159ejm\u011b o pe\u010divo „osmahnut\u00e9“ na p\u00e1nvi. N\u011bco jako osmahnut\u00e9 kousky chleba, jak\u00e9 se serv\u00edruj\u00ed k \u010desnekov\u00e9 pol\u00e9vce? <\/li>\n<\/ul>\n\n\n\n
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7 7 And<\/em>if your offering is a grain offering<\/em> cooked in a pan, it<\/em> shall be made of fine flour with oil.<\/strong><\/p>\n\n\n\n\n- Zde se z\u0159ejm\u011b mluv\u00ed o du\u0161en\u00ed. Op\u011bt pouze z pe\u010diva? Pe\u010divo se obvykle nedus\u00ed? Bylo povoleno k t\u011bmto pokrm\u016fm p\u0159id\u00e1vat zeleninu nebo je jinak ochucovat? Nebo snad dokonce maso, vejce? M\u011bl ob\u011btuj\u00edc\u00ed zkr\u00e1tka pro Hospodina (a kn\u011b\u017e\u00ed) p\u0159ipravit chutn\u00e9 pe\u010den\u00e9 nebo du\u0161en\u00e9 j\u00eddlo a to pak p\u0159in\u00e9st ke Stanu? <\/li>\n\n\n\n
- Ve smyslu: Dneska se mi ob\u011bd povedl, vezmi z n\u011bho a zanes ochutnat Bohu a kn\u011b\u017e\u00edm. Nebo: Dneska ud\u011bl\u00e1m ob\u011bd z dvojn\u00e1sobn\u00e9ho mno\u017estv\u00ed, abychom mohli \u010d\u00e1st zan\u00e9st k ob\u011bti. <\/li>\n\n\n\n
- Motivy k p\u0159in\u00e1\u0161en\u00ed p\u0159\u00eddavn\u00e9 ob\u011bti mohly b\u00fdt (jako u lid\u00ed v\u017edy) r\u016fzn\u00e9: \n
\n- Od: Srdce mi p\u0159et\u00e9k\u00e1 vd\u011b\u010dnost\u00ed, jak dob\u0159e se m\u00e1me, tak chci za to pod\u011bkovat Bohu a pod\u011blit s t\u011bmi chud\u00e1ky kn\u011b\u017e\u00edmi, kte\u0159\u00ed jsou na to odk\u00e1zan\u00ed. <\/li>\n\n\n\n
- A\u017e po: Dnes se mi j\u00eddlo moc nepovedlo, tak to zanes t\u011bm vy\u017e\u00edrk\u016fm kn\u011b\u017e\u00edm, a\u0165 to m\u00e1me pro leto\u0161ek z krku. <\/li>\n<\/ul>\n<\/li>\n\n\n\n
- Ob\u011b\u0165 nebyla povinn\u00e1, nikdo k n\u00ed nebyl nucen, ale mohlo j\u00edt o ve\u0159ejn\u00e9 m\u00edn\u011bn\u00ed: Co \u0159eknou lid\u00e9, kdy\u017e u\u017e jsme tak dlouho \u017e\u00e1dnou p\u0159\u00eddavnou nep\u0159inesli?<\/li>\n<\/ul>\n\n\n\n
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8 Potom p\u0159\u00eddavnou ob\u011b\u0165, kter\u00e1 byla p\u0159ipravena z t\u011bchto v\u011bc\u00ed<\/em>, p\u0159inese\u0161 Hospodinu. P\u0159inese\u0161 ji kn\u011bzi a with<\/em> ji p\u0159edlo\u017e\u00ed na olt\u00e1\u0159. 9 Kn\u011bz odebere z p\u0159\u00eddavn\u00e9 ob\u011bti pam\u011btn\u00ed dar a bude men<\/em> he shall take a grain<\/em> ohnivou ob\u011b\u0165, p\u0159\u00edjemnou v\u016fni Hospodinu. 10 To, co z p\u0159\u00eddavn\u00e9 ob\u011bti zbude, pat\u0159\u00ed \u00c1ronovi a jeho syn\u016fm a grain<\/em> nejsv\u011bt\u011bj\u0161\u00ed v\u011bc z Hospodinov\u00fdch ohniv\u00fdch ob\u011bt\u00ed.<\/strong><\/p>\n\n\n\n\n- Principy jsou u p\u0159\u00eddavn\u00e9 ob\u011bti v\u017edy stejn\u00e9 – mal\u00e1 \u010d\u00e1st (pam\u011btn\u00ed dar i\u0161ah) se sp\u00e1l\u00ed pro Boha, zbytek pro \u00c1ronovce. <\/li>\n<\/ul>\n\n\n\n
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11 \u017d\u00e1dn\u00e1 p\u0159\u00eddavn\u00e1 ob\u011b\u0165, kterou p\u0159inesete Hospodinu, nebude p\u0159ipravena it<\/em> kva\u0161en\u00e9ho; nebo\u0165 nic z kvasu ani nic it<\/em> medu nebudete ob\u011btovat a grain<\/em> ohnivou ob\u011b\u0165 Hospodinu.<\/strong><\/p>\n\n\n\n\n- Ot\u00e1zku kvasu jsme ji\u017e okrajov\u011b zm\u00ednili ve \u010dtvrt\u00e9m ver\u0161i. <\/li>\n\n\n\n
- To, \u017ee se Bohu nesm\u00ed ob\u011btovat nic s medem<\/strong>, je nov\u00e1 informace. Pro\u010d? Jde o n\u011bco podobn\u00e9ho jako u kvasu nebo je d\u016fvod jin\u00fd? Med nen\u00ed \u017eiv\u00fd a na rozd\u00edl od kvasinek nem\u00e1 schopnost aktivn\u011b prokvasit cel\u00e9 j\u00eddlo. Jeho chu\u0165 je ale v\u00fdrazn\u00e1 a prostupuj\u00edc\u00ed. M\u00e1 B\u016fh n\u011bco proti v\u010del\u00e1m a medu?<\/li>\n\n\n\n
- Co m\u011b napad\u00e1:\n
\n- Ob\u011b\u0165 m\u011bla b\u00fdt svat\u00e1, \u010dist\u00e1, prost\u00e1 v\u0161ech p\u0159\u00edm\u011bs\u00ed. <\/li>\n\n\n\n
- Sladk\u00e9 pe\u010divo se k mnoha j\u00eddl\u016fm nehod\u00ed. Nebudu p\u0159ikusovat v\u00e1no\u010dku nebo kol\u00e1\u010dky k du\u0161en\u00e9 zelenin\u011b. <\/li>\n\n\n\n
- B\u016fh necht\u011bl kn\u011b\u017e\u00ed p\u0159ivykat na sladk\u00e9. \ud83d\ude42<\/li>\n\n\n\n
- Mezi teology je zvykem, \u017ee kdy\u017e nev\u011bd\u00ed, \u0159eknou, \u017ee \u0161lo o to odli\u0161it se od pohansk\u00fdch ritu\u00e1l\u016f okol\u00edch n\u00e1rod\u016f. Zda pohansk\u00e9 n\u00e1rody p\u0159i sv\u00fdch ob\u011btech pou\u017e\u00edvali med, nev\u00edm. Pro\u010d ne.<\/li>\n\n\n\n
- P\u00e1len\u00fd med pr\u00fd nevon\u00ed p\u0159\u00edjemn\u011b. Nev\u00edm, zda je to pravda. O moc hor\u0161\u00ed, ne\u017e p\u00e1len\u00e9 obil\u00ed s olejem to asi nebude. <\/li>\n\n\n\n
- N\u011bkte\u0159\u00ed vyklada\u010di se \u00fadajn\u011b domn\u00edvaj\u00ed, \u017ee sladk\u00fd med by mohl symbolizovat po\u017eitk\u00e1\u0159stv\u00ed a sebeuspokojen\u00ed z pozemsk\u00e9ho \u017eivota. Jeho vylou\u010den\u00ed by pak mohlo p\u0159i ob\u011bti symbolizovat pot\u0159ebu sebezap\u0159en\u00ed a odm\u00edtnut\u00ed pozemsk\u00fdch po\u017eitk\u016f. Moc se mi to nezd\u00e1 – \u017did\u00e9 takov\u00fd p\u0159\u00edstup v\u011bt\u0161inou nem\u00edvali. A po\u017eitk\u00e1\u0159sky si lze u\u017e\u00edt i p\u00e1nev plnou grilovan\u00e9 zeleniny s dobr\u00fdm chlebem. <\/li>\n\n\n\n
- Je\u0161t\u011b jsem \u010detl, \u017ee kvas a med symbolizuj\u00ed do\u010dasnost, pom\u00edjivost, kde\u017eto obil\u00ed v\u011b\u010dnost, \u010distotu a duchovnost. T\u011b\u017eko \u0159\u00edci. <\/li>\n<\/ul>\n<\/li>\n\n\n\n
- V dal\u0161\u00edm dvan\u00e1ct\u00e9m ver\u0161i vid\u00edme, \u017ee med a kvas se mohly ob\u011btovat p\u0159i jin\u00e9 ob\u011bti (z prvotin), kter\u00e1 se ale nespalovala. Tak\u017ee snad opravdu med s\u00e1m o sob\u011b je v po\u0159\u00e1dku, ale p\u0159i jeho p\u00e1len\u00ed vznik\u00e1 n\u011bco ne\u017e\u00e1douc\u00edho?<\/li>\n<\/ul>\n\n\n\n
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12 M\u016f\u017eete<\/em> je p\u0159in\u00e9st Hospodinu a grain<\/em> brings an offering to the LORD, it<\/em> prvotin, ale nep\u0159ijdou na olt\u00e1\u0159 jako p\u0159\u00edjemn\u00e1 v\u016fn\u011b.<\/strong><\/p>\n\n\n\n\n- O tomto ob\u011btn\u00edm daru se je\u0161t\u011b dozv\u00edme pozd\u011bji. <\/li>\n\n\n\n
- Je vid\u011bt, \u017ee p\u0159\u00edkazy ohledn\u011b ob\u011bt\u00ed jsou promy\u0161len\u00e9. B\u016fh v\u00ed moc dob\u0159e, pro\u010d nechce med na olt\u00e1\u0159i v ob\u011bti p\u0159\u00eddavn\u00e9, kdy\u017e jinak mu nevad\u00ed. <\/li>\n\n\n\n
- Na n\u00e1s je, abychom se na p\u0159\u00ed\u010dinu sna\u017eili p\u0159ij\u00edt a mohli se na tom pou\u010dit. To, \u017ee n\u011b\u010demu nerozum\u00edme, n\u00e1s m\u00e1 stimulovat k hlub\u0161\u00edmu studiu a p\u0159em\u00fd\u0161len\u00ed. <\/li>\n\n\n\n
- B\u016fh rozhodn\u011b „nesype z ruk\u00e1vu“ zm\u011b\u0165 nesmysln\u00fdch a vz\u00e1jemn\u011b si proti\u0159e\u010d\u00edc\u00edch pokyn\u016f a p\u0159\u00edkaz\u016f. <\/li>\n\n\n\n
- Velmi se t\u00edm li\u0161\u00ed od duchovn\u00edch knih n\u011bkter\u00fdch v\u00fdchodn\u00edch guru, kdy n\u011bkdy jde o pouhou zm\u011b\u0165 v\u00edce \u010di m\u00e9n\u011b vzletn\u00fdch my\u0161lenek.<\/li>\n<\/ul>\n\n\n\n
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13 Ka\u017ed\u00fd ob\u011btn\u00ed dar sv\u00e9 p\u0159\u00eddavn\u00e9 ob\u011bti osol\u00ed\u0161 sol\u00ed. Nenech\u00e1\u0161 svou p\u0159\u00eddavnou ob\u011b\u0165 bez soli smlouvy sv\u00e9ho Boha. S ka\u017ed\u00fdm sv\u00fdm ob\u011btn\u00edm darem p\u0159inese\u0161 s\u016fl.<\/strong><\/p>\n\n\n\n\n- Neosolen\u00e9 j\u00eddlo je nechutn\u00e9 a\u017e nepo\u017eivateln\u00e9. B\u016fh takov\u00e9 j\u00eddlo nechce ani pro sebe ani pro kn\u011b\u017e\u00ed. <\/li>\n\n\n\n
- N\u011bkdy se tato v\u011bta poj\u00edm\u00e1 voln\u011bji ve smyslu: Kdy\u017e chceme Bohu n\u011bco d\u00e1t, ud\u011blejme to s radost\u00ed a ob\u011b\u0165 a\u0165 je co nejp\u0159ijateln\u011bj\u0161\u00ed, co „nejchutn\u011bj\u0161\u00ed“. <\/li>\n\n\n\n
- Kdy\u017e ob\u011btujeme, n\u011b\u010deho se vzd\u00e1v\u00e1me. Vyvarujme se p\u0159itom postoje: Sice ti to se sk\u0159\u00edp\u011bn\u00edm zub\u016f d\u00e1m, ale postar\u00e1m se, aby to bylo co nejnechutn\u011bj\u0161\u00ed – Kdy\u017e z toho nic nem\u016f\u017eu m\u00edt j\u00e1, a\u0165 nem\u00e1\u0161 ani ty.<\/li>\n\n\n\n
- Osolen\u00edm ob\u011bti d\u00e1v\u00e1me najevo, \u017ee n\u00e1m z\u00e1le\u017e\u00ed, aby B\u016fh dostal to nejlep\u0161\u00ed. Ob\u011b\u0165 nelze odfl\u00e1knout ani usp\u011bchat. <\/li>\n<\/ul>\n\n\n\n
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14 P\u0159inese\u0161-li Hospodinu p\u0159\u00eddavnou ob\u011b\u0165 it<\/em> prvotin, p\u0159inese\u0161 jako p\u0159\u00eddavnou ob\u011b\u0165 ze<\/em> sv\u00fdch prvotin klasy pra\u017een\u00e9 na ohni .<\/em> drcen\u00e9 zrn\u00ed it<\/em> \u010derstv\u00e9ho obil\u00ed.<\/strong><\/p>\n\n\n\n\n- [tj. zral\u00e9, ale je\u0161t\u011b m\u011bkk\u00e9 zrno, kter\u00e9 se jedlo pra\u017een\u00e9; podle h. v\u00fdrazu \u2019ab\u00edb byl pojmenov\u00e1n \u201em\u011bs\u00edc klas\u016f\u201c, pozd\u011bji t\u00e9\u017e zvan\u00fd n\u00edsan<\/em>;<\/li>\n\n\n\n
- \u0160lo tedy o variantu dobrovoln\u00e9 ob\u011bti p\u0159\u00eddavn\u00e9 michsah, kter\u00e1 se p\u0159in\u00e1\u0161ela v obdob\u00ed sklizn\u011b. Z\u0159ejm\u011b o vyj\u00e1d\u0159en\u00ed vd\u011b\u010dnosti za to, \u017ee \u00faroda dozr\u00e1la<\/strong> – v\u017edy\u0165 je za co b\u00fdt Bohu vd\u011b\u010dn\u00fd: ve h\u0159e je tolik faktor\u016f, kter\u00e9 mohou \u00fasp\u011b\u0161nou sklize\u0148 zhatit. A \u017e\u00e1dn\u00fd z nich nem\u00e1me ve sv\u00fdch ruk\u00e1ch. <\/li>\n\n\n\n
- To, \u017ee \u00faroda dozraje je z\u00e1zrak (stejn\u011b nap\u0159. jako to, \u017ee se narod\u00ed d\u00edt\u011b). Zrnka se multiplikuj\u00ed v podstat\u011b sama. Jejich r\u016fst \u010dlov\u011bk neovlivn\u00ed, pouze se sna\u017e\u00ed zajistit pot\u0159ebn\u00e9 podm\u00ednky. A ani toho nen\u00ed schopen \u0159\u00e1dn\u011b – jestli bude teplo nebo zima, sucho nebo d\u00e9\u0161\u0165 ve sv\u00fdch ruk\u00e1ch nem\u00e1. <\/li>\n\n\n\n
- vd\u011b\u010dnost za \u017eivobyt\u00ed je d\u016fle\u017eitou sou\u010d\u00e1st\u00ed k\u0159es\u0165ansk\u00e9ho \u017eivota. Ka\u017ed\u00e1 v\u00fdplata, ka\u017ed\u00e1 zak\u00e1zka jsou d\u016fvodem k vd\u011b\u010dnosti.<\/li>\n\n\n\n
- P\u0159in\u00e1\u0161elo se z\u0159ejm\u011b op\u011bt jednak ji\u017e hotov\u00e9 j\u00eddlo: pra\u017een\u00e9 klasy se norm\u00e1ln\u011b jedly – a drcen\u00e9 zrn\u00ed je mouka. Bohu se tedy p\u0159in\u00e1\u0161ej\u00ed bu\u010f hotov\u00e1 j\u00eddla nebo polotovary, suroviny v\u011bt\u0161inou ne.<\/li>\n<\/ul>\n\n\n\n
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15 D\u00e1\u0161 na ni olej a polo\u017e\u00ed\u0161 na ni kadidlo. To \"I have<\/em> with oil. 6 You shall break it in pieces and pour oil on it; it is a grain offering.<\/strong><\/p>\n\n\n\n\n- Olej ochucuje a kadidlo d\u011bl\u00e1 z j\u00eddla ob\u011b\u0165.<\/li>\n<\/ul>\n\n\n\n
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16 Kn\u011bz it<\/em> n\u00ed bude ob\u011btovat pam\u011btn\u00ed dar \u2014 \u010d\u00e1st<\/em> z jej\u00edho drcen\u00e9ho zrn\u00ed a z jej\u00edho oleje se v\u0161\u00edm kadidlem \u2014 a grain<\/em> ohnivou ob\u011b\u0165 Hospodinu.<\/strong><\/p>\n\n\n\n\n- Kn\u011bz op\u011bt odebere vzorek a s kadidlem jej sp\u00e1l\u00ed. Zbytek mu z\u016fstane<\/li>\n<\/ul>","protected":false},"excerpt":{"rendered":"
1Kdy\u017e n\u011bkdo chce p\u0159in\u00e9st Hospodinu jako ob\u011btn\u00ed dar p\u0159\u00eddavnou ob\u011b\u0165, jeho ob\u011btn\u00edm darem bude jemn\u00e1 mouka. Vyleje na ni olej a d\u00e1 na ni kadidlo. 2 P\u0159inese ji syn\u016fm \u00c1ronov\u00fdm, kn\u011b\u017e\u00edm. Kn\u011bz z toho vezme plnou hrst jemn\u00e9 mouky a oleje se v\u0161\u00edm kadidlem a bude to ob\u011btovat na olt\u00e1\u0159i jako pam\u011btn\u00ed dar, ohnivou ob\u011b\u0165, p\u0159\u00edjemnou v\u016fni Hospodinu. 3 To, co z p\u0159\u00eddavn\u00e9 ob\u011bti zbude, […]<\/p>","protected":false},"author":2,"featured_media":0,"comment_status":"closed","ping_status":"open","sticky":false,"template":"","format":"standard","meta":{"footnotes":""},"categories":[50,1],"tags":[],"class_list":["post-6350","post","type-post","status-publish","format-standard","hentry","category-3-mojzisova","category-nezarazene"],"_links":{"self":[{"href":"https:\/\/versebyversebible.hiseo.cz\/en\/wp-json\/wp\/v2\/posts\/6350","targetHints":{"allow":["GET"]}}],"collection":[{"href":"https:\/\/versebyversebible.hiseo.cz\/en\/wp-json\/wp\/v2\/posts"}],"about":[{"href":"https:\/\/versebyversebible.hiseo.cz\/en\/wp-json\/wp\/v2\/types\/post"}],"author":[{"embeddable":true,"href":"https:\/\/versebyversebible.hiseo.cz\/en\/wp-json\/wp\/v2\/users\/2"}],"replies":[{"embeddable":true,"href":"https:\/\/versebyversebible.hiseo.cz\/en\/wp-json\/wp\/v2\/comments?post=6350"}],"version-history":[{"count":0,"href":"https:\/\/versebyversebible.hiseo.cz\/en\/wp-json\/wp\/v2\/posts\/6350\/revisions"}],"wp:attachment":[{"href":"https:\/\/versebyversebible.hiseo.cz\/en\/wp-json\/wp\/v2\/media?parent=6350"}],"wp:term":[{"taxonomy":"category","embeddable":true,"href":"https:\/\/versebyversebible.hiseo.cz\/en\/wp-json\/wp\/v2\/categories?post=6350"},{"taxonomy":"post_tag","embeddable":true,"href":"https:\/\/versebyversebible.hiseo.cz\/en\/wp-json\/wp\/v2\/tags?post=6350"}],"curies":[{"name":"wp","href":"https:\/\/api.w.org\/{rel}","templated":true}]}}