ААРОН

ААРОН

Аароныг НТ-д зөвхөн Гэгээн Лук (Лук 1:5, Үйлс 7:40) болон Еврейчүүдэд бичсэн захидлыг зохиогч (5:4; 7:11; 9:4) дурдсан байдаг. түүний хувийн түүхийг маш бага сонирхдог. Албан ёсоор түүнийг тусгайлан томилогдсон дээд санваартны урт цувааны эхнийх нь төлөөлсөн ( 28:1f.) in confirmation of the status already allowed him in Arabic usage (Ex 4:14); and, though his successors were probably not all in the direct line of descent, they found it convenient to claim relationship with him ( 2:61f.), and gradually the conceptions involved in high-priesthood were identified with the name of Aaron. That continued to be the case in the apostolic period; and it became a familiar thought that the high priest was a type of Christ, who was viewed as the antitype of all true sacerdotal persons and ministries.

Аароны санваартнуудын үзэл санаа, Христийн эцсийн илэрхийлэл болсон тэдний хоорондох энэхүү ердийн харилцаанд ялгаа, захидал харилцааг мөрдөхийг оролдов. Христийг түүний анхны загвартай адилхан биш, харин Ааронд зөвхөн үр хөврөл ба амлалт л байх ёстой өндөр чанаруудад хөрөнгө оруулсан гэж боддог байв.

  1. Талаар ажил мэргэжил, хоёуланг нь Бурхан томилсон (Тэр 5: 4); Гэсэн хэдий ч Христийн санваарын хувьд Аароны (7:11), Левитийн (7:14), хууль ёсны (9: 9) хэмжүүрийг тавьж болохгүй. Тэрээр Аарон шиг хүн байсан (2: 16f.), Байгалиасаа болон туршлагаасаа ч өрөвдөж чаддаг (4:15); Гэсэн хэдий ч Түүний санваар нь илүү өндөр, мөнхийн дэг журамтай байдаг (5: 9), энэ нь дэлхийн ариун газар (9:24) -аар хязгаарлагдахгүй, мөн агуу тахилыг дахин давтах шаардлага (9: 25f.) -аар хязгаарлагдахгүй, мөн үр ашигтай байдлаар гэмт хэргийг эмчлэх үндсэндээ ёслолын эсвэл зан үйл (9: 9, 14).
  2. Дахь аравнайлах of the high priest the supreme act was anointing with oil ( 8:12), үүнээс үнэхээр тэмдэглэгээ ('тослогдсон' ') босов. Гэсэн хэдий ч Есүсийн өндөр байр суурь ийм байсан бөгөөд түүний ухамсар ийм байсан бөгөөд тэрээр санваартнуудаа золиослохын өмнөх орой ‘Би өөрийгөө ариусгадаг’ (Jn 17: 19м) гэж хэлж чаддаг байв.
  3. Функцэд Aaron stood between and the congregation, representing each to the other. On the one hand, not only were the priests gathered together into an embodied unity in him, but in his annual approach to God he brought a sacrifice even for the ‘ignorances’ of the people (He 9:7), and purified the sanctuary itself from any possible defilements contracted through the sins of its frequenters (9:19ff.; cf. 16:16). As the representative of God, he wore the sacred Urim and Thummim in the pouch of judgment upon his heart ( 28:30), indicating his qualification to communicate ’s decision on matters that transcended human wit; and through him and his order the blessing of God was invoked. In the Christian thought of the apostolic age all these functions pass over to Jesus Christ, with modifications emphasizing their ethical effect and the intrinsically spiritual benefit that follows. One of the most general statements is He 2:17, where the phrase ‘things pertaining to God’ covers both sides of the relations between God and man, though prominence is given, as in the passages that speak of Christ as our Advocate with God, to the work done by Him as representing men. Much the same is the case with the great passage on mediatorship (1 Ti 2:5). As He is the Saviour, so He is the High Priest, of all men, ‘specially of them that believe’ (1 Ti 4:10). In virtue of His immanence as God, as well as of His priestly rank and sympathy, He fitly represents all men before God, while for those who have put themselves into a right attitude towards Him He acts as Paraclete (1 Jn 2:1), promoting their interests and completing their deliverance from sin. On the other hand, as representative of God, He bestows gifts upon men (Eph 4:8), communicating to them the will of God and enriching them with every spiritual blessing. He is not only the Revealer of the Father; but, just as He offers His sacrifice to God in the stead of man, so He represents to man what God is in relation to human sin, and what God has devised and does with a view to human redemption. Between God and man He stands continuously, the medium of access on either side, the channel of Divine grace and of human prayer and praise.

Цааш нь хар, урлаг. Мелкизедек.

Уран зохиол. - Урлагийг үзнэ үү. 'Аарон' HDB, DCG болон JE, ба Комм. Еврейчүүд, ялангуяа. AB Davidson ба BF Westcott, AS Peake (Зууны Библи), EC Викхэм (Вестминстер Ком.); Филлипс Брукс, Английн сүм хийдүүдийн номлолууд, 1833, х. 43; Ж.Уэсли, ажил, vii. [Лондон, 1872] 273.

W. Мосс.

урлаг. нийтлэл.

HDB Хастингсын Дикт. Библийн (5 боть).

Мосс, RW (1916-1918). Аарон. Ж.Хастингс (Ред.) -Д Апостол сүмийн толь бичиг (2 боть) (J. Hastings, Ed.) (1:1). Нью Йорк: Чарльз Скрибнерийн хөвгүүд.