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Leviticus 8

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1 And Jehovah spake unto Moses, saying,

2 Take Aaron and his sons with him, and the garments, and the anointing oil, and the bullock of the sin-offering, and the two rams, and the basket of unleavened bread;

3 and assemble thou all the congregation at the door of the tent of meeting.

4 And Moses did as Jehovah commanded him; and the congregation was assembled at the door of the tent of meeting.

5 And Moses said unto the congregation, This is the thing which Jehovah hath commanded to be done.

6 And Moses brought Aaron and his sons, and washed them with water.

7 And he put upon him the coat, and girded him with the girdle, and clothed him with the robe, and put the ephod upon him, and he girded him with the skilfully woven band of the ephod, and bound it unto him therewith.

8 And he placed the breastplate upon him: and in the breastplate he put the Urim and the Thummim.

9 And he set the mitre upon his head; and upon the mitre, in front, did he set the golden plate, the holy crown; as Jehovah commanded Moses.

10 And Moses took the anointing oil, and anointed the tabernacle and all that was therein, and sanctified them.

11 And he sprinkled thereof upon the altar seven times, and anointed the altar and all its vessels, and the laver and its base, to sanctify them.

12 And he poured of the anointing oil upon Aaron's head, and anointed him, to sanctify him.

13 And Moses brought Aaron's sons, and clothed them with coats, and girded them with girdles, and bound head-tires upon them; as Jehovah commanded Moses.

14 And he brought the bullock of the sin-offering: and Aaron and his sons laid their hands upon the head of the bullock of the sin-offering.

15 And he slew it; and Moses took the blood, and put it upon the horns of the altar round about with his finger, and purified the altar, and poured out the blood at the base of the altar, and sanctified it, to make atonement for it.

16 And he took all the fat that was upon the inwards, and the caul of the liver, and the two kidneys, and their fat; and Moses burned it upon the altar.

17 But the bullock, and its skin, and its flesh, and its dung, he burnt with fire without the camp; as Jehovah commanded Moses.

18 And he presented the ram of the burnt-offering: and Aaron and his sons laid their hands upon the head of the ram.

19 And he killed it; and Moses sprinkled the blood upon the altar round about.

20 And he cut the ram into its pieces; and Moses burnt the head, and the pieces, and the fat.

21 And he washed the inwards and the legs with water; and Moses burnt the whole ram upon the altar: it was a burnt-offering for a sweet savor: it was an offering made by fire unto Jehovah; as Jehovah commanded Moses.

22 And he presented the other ram, the ram of consecration: and Aaron and his sons laid their hands upon the head of the ram.

23 And he slew it; and Moses took of the blood thereof, and put it upon the tip of Aaron's right ear, and upon the thumb of his right hand, and upon the great toe of his right foot.

24 And he brought Aaron's sons; and Moses put of the blood upon the tip of their right ear, and upon the thumb of their right hand, and upon the great toe of their right foot: and Moses sprinkled the blood upon the altar round about.

25 And he took the fat, and the fat tail, and all the fat that was upon the inwards, and the caul of the liver, and the two kidneys, and their fat, and the right thigh:

26 and out of the basket of unleavened bread, that was before Jehovah, he took one unleavened cake, and one cake of oiled bread, and one wafer, and placed them on the fat, and upon the right thigh:

27 and he put the whole upon the hands of Aaron, and upon the hands of his sons, and waved them for a wave-offering before Jehovah.

28 And Moses took them from off their hands, and burnt them on the altar upon the burnt-offering: they were a consecration for a sweet savor: it was an offering made by fire unto Jehovah.

29 And Moses took the breast, and waved it for a wave-offering before Jehovah: it was Moses' portion of the ram of consecration; as Jehovah commanded Moses.

30 And Moses took of the anointing oil, and of the blood which was upon the altar, and sprinkled it upon Aaron, upon his garments, and upon his sons, and upon his sons' garments with him, and sanctified Aaron, his garments, and his sons, and his sons' garments with him.

31 And Moses said unto Aaron and to his sons, Boil the flesh at the door of the tent of meeting: and there eat it and the bread that is in the basket of consecration, as I commanded, saying, Aaron and his sons shall eat it.

32 And that which remaineth of the flesh and of the bread shall ye burn with fire.

33 And ye shall not go out from the door of the tent of meeting seven days, until the days of your consecration be fulfilled: for he shall consecrate you seven days.

34 As hath been done this day, so Jehovah hath commanded to do, to make atonement for you.

35 And at the door of the tent of meeting shall ye abide day and night seven days, and keep the charge of Jehovah, that ye die not: for so I am commanded.

36 And Aaron and his sons did all the things which Jehovah commanded by Moses.

   

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Arcana Coelestia # 10053

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10053. This is a burnt-offering unto Jehovah. That this signifies the glorification of the Lord’s Human, is evident from the representation of a burnt-offering, as being the glorification of the Lord’s Human. Among the Jewish nation there were sacrifices and burnt-offerings; the “sacrifices” signified purification from evils and falsities, and the implantation of truth, but the “burnt-offerings” signified the conjunction of truth with good, thus full and complete regeneration. In the supreme sense however, which treats of the Lord, the “sacrifices” signified the casting out of evils and falsities from His Human that was from the mother, and the implantation of Divine truth from the Divine good which was in Him; and the “burnt-offerings” signified the unition of the Divine truth with the Divine good, which unition is what is meant by “glorification.” For when the Lord was in the world He made His Human Divine truth, and successively also by unition with the Divine good which was in Him and was the being of His life, He made His Human Divine good, thus one with Jehovah. The being of His life was that which with man is called the soul from the father, and this was the Divine good itself or the Divine love. (But on these things see wh at was shown in the places cited in n. 9194, 9315, 9528; and that the Lord expelled all the human that was from the mother, until at last He was not her son, n. 9315; and that the “Son of man,” as the Lord called Himself, is not the son of Mary but the Divine truth, n. 9807.)

[2] That where the Lord is treated of “glorification” denotes the unition of His Human with the Divine Itself which was in Him, thus with Jehovah His Father, by which unition He made His Human also the Divine good, is manifest from the passages in the Word where mention is made of “glory,” and “glorification,” when spoken of Jehovah or the Lord, as in Isaiah:

The glory of Jehovah shall be revealed, and all flesh shall see it together, for the mouth of the Lord hath spoken it (Isaiah 40:5).

I Jehovah have called thee in righteousness, to open the blind eyes, to bring forth from the prison him that is bound; I am Jehovah; this is My name, and My glory will I not give to another (Isaiah 42:6-8).

Jehovah shall arise upon thee, and His glory shall be seen upon thee; the nations shall walk to thy light (Isaiah 60:2-3).

These passages treat of the Lord, and by “the glory of Jehovah” is meant the Lord as to Divine truth, for the Divine truth proceeding from the Lord is the “glory of Jehovah” (n. 9429). That Divine truth is from no other source, the Lord teaches in John:

Ye have neither ever heard the voice of the Father, nor seen His shape (John 5:37).

And as it is the Lord that is treated of, it is Jehovah Himself, for He says, “I am Jehovah, this is My name, and My glory will I not give to another.”

[3] Hence also it is that the Lord is called the “King of glory,” as in David:

Lift up your heads, O ye gates, and be ye lifted up, ye doors of the world, and the King of glory shall come in. Who is this King of glory? Jehovah strong and a Hero, Jehovah a Hero of war (Psalms 24:7-10).

The Lord is here called the “King of glory” from the Divine truth from which He fought, conquered, and subdued the hells; that this was done from His Human when He was in the world, see n. 9715, 9809, 10019; hence it is that He is called “Jehovah strong and a Hero of war,” and a “Hero” also in Isaiah:

Unto us a Child is born, unto us a Son is given, and His name is God, Hero, the Father of Eternity (Isaiah 9:6).

[4] That “the glory of Jehovah” denotes the Lord as to the Divine truth proceeding from His Divine good, which is Jehovah or the Father, the Lord Himself teaches in John:

The Word was made flesh, and we saw His glory, as of the glory of the only-begotten of the Father (John 1:14).

That the Lord is here meant by the “Word which was made flesh,” is manifest; “the Word” denotes the Divine truth, and so also does “glory.” In Matthew:

The Son of man shall come in the glory of His Father (Matthew 16:27).

Jesus said to the disciples, Ought not the Christ to suffer this, and to enter into His glory? (Luke 24:26);

“to enter into His glory” denotes to be united to the Divine good which was in Him, thus to Jehovah or His Father.

[5] From this is plain what is meant by “being glorified” in the following passages, in John:

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

These things knew not the disciples of Jesus; but when Jesus was glorified, then they remembered. Jesus said, The hour is come that the Son of man should be glorified. And He said, Father, glorify Thy name. There came forth a voice from heaven, I have both glorified it, and will glorify it again (John 12:16, 23, 27-28).

After Judas was gone out, Jesus said, Now is the Son of man glorified, and God is glorified in Him; and God shall glorify Him in Himself, and shall straightway glorify Him (John 13:31-32).

From this it is evident that the unition of the Lord as to the Human with the Divine Itself that was in Him and is called Jehovah the Father, is “glorification,” for it is said that “God will glorify Him in Himself.” It is also plain that this unition was fully accomplished by the passion of the cross, which was the last of the temptations. (That through combats with the hells, which are temptations, the Lord glorified His Human, see the places cited in n. 9528, 9937)

[6] That since the Lord was glorified the Divine truth proceeds from Him, He Himself teaches in John:

The Holy Spirit was not yet, because Jesus was not yet glorified (John 7:39).

The Paraclete, the Spirit of truth, whom I will send to you, shall not speak from Himself. He shall glorify Me, for He shall receive of Mine, and shall declare it unto you. All things whatsoever the Father hath, are Mine (John 16:13-15, 28);

“the Spirit of truth” denotes the Divine truth proceeding from the the Lord, (n. 9818); the unition of the Human with the Divine in Him is also here described by its being said that “all things which the Father Hath are His;” and in another place, that “the Father and He are one;” and that “the Father is in Him, and He in the Father” (John 10:30; 14:10-11; n. 3704); thus that the glorification or unition was reciprocal, which also the Lord teaches in John:

Father, glorify Thy Son, that Thy Son also may glorify Thee (John 17:1);

“the Father” denotes the Divine Itself that was in Him, and “the Son” denotes the Divine Human. (That “the Father” denotes the Divine good that was in the Lord, see n. 3704, 7499; also that “Jehovah” in the Word denotes the Lord, n. 2921, 6303, 8865; and that the Lord is the Divine Itself or Jehovah under a human form, see the places cited in n. 9315)

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

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Arcana Coelestia # 3780

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3780. And he said into them, Hath he peace? That this signifies, Is not this good from the Lord’s kingdom? is evident from the signification of “peace,” concerning which in what follows. In the historical sense inquiry is made concerning Laban, as to whether he hath peace, but in the internal sense the inquiry is concerning the good which is represented by Laban. That Laban represents the collateral good of a common stock, that is, such good as exists among the Gentiles, who are in the general church, that is, in the Lord’s kingdom, may be seen just above (n. 3778). From this it is evident what is signified by the words, “Is not this good from the Lord’s kingdom?”

[2] In regard to peace, in the supreme sense it signifies the Lord Himself, and hence in the internal sense His kingdom, and it is the Lord’s Divine inmostly affecting the good in which are those who are therein. That these things are signified in the Word by “peace,” is evident from many passages; as in Isaiah:

Unto us a Child is born, unto us a Son is given; and the government shall be upon His shoulder and His name shall be called Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. Of the increase of His government and peace there shall be no end, upon the throne of David, and upon His kingdom (Isaiah 9:6-7); where the “Prince of Peace” manifestly denotes the Lord; and “the increase of His government and peace” denotes the things which are in His kingdom, thus His kingdom itself. Again:

The work of righteousness shall be peace, and the labor of righteousness quietness and security for ever; and My people shall dwell in a habitation of peace (Isaiah 32:17-18);

in which passage the Lord’s kingdom is treated of, where peace, quietness, and security succeed each other; a “habitation of peace” denotes heaven.

[3] Again:

The angels of peace weep bitterly; the paths are laid waste, the wayfaring man hath ceased (Isaiah 33:7-8);

“angels of peace” denote those who are in the Lord’s kingdom, thus that kingdom itself, and in the supreme sense the Lord; the “paths being laid waste, and the wayfaring man ceasing,” signifies that there is no longer truth anywhere. (That “paths” and “ways” are truths, see above, n. 627, 2333). Again:

How delightful upon the mountains are the feet of him that bringeth good tidings, that publisheth peace; that saith unto Zion, Thy God 1 reigneth (Isaiah 52:7); where “he that bringeth good tidings and publisheth peace” denotes the Lord’s kingdom. Again:

The mountains shall depart, and the hills be removed; but My mercy shall not depart from thee, neither shall the covenant of My peace be removed (Isaiah 54:10).

Again:

The way of peace have they not known; and there is no judgment in their tracks (Isaiah 59:8).

In Jeremiah:

I will take away My peace from this people, saith Jehovah, even compassion and mercy (Jeremiah 16:5).

[4] Again:

The folds of peace are laid waste, because of the burning of the anger of Jehovah (Jeremiah 25:37).

Again:

The prophet who prophesieth of peace, when the word of the prophet 2 shall come to pass, then shall the prophet be known, that Jehovah hath sent him (Jeremiah 28:9).

Again:

I know the thoughts that I think toward you, saith Jehovah, thoughts of peace (Jeremiah 29:11).

So in Haggai:

The glory of this latter house shall be greater than that of the former; for in this place will I give peace (Haggai 2:9).

And in Zechariah:

They shall be a seed of peace; the vine shall give her fruit, and the earth shall give her increase, and the heavens shall give their dew (Zech. 7:12).

In David:

Keep integrity 3 and behold the upright, because the end for that man is peace (Psalms 37:37).

In Luke:

Jesus saith to His disciples, Into whatsoever house ye enter, first say, Peace be to this house. And if the son of peace be there, your peace shall rest upon it; but if not, it shall turn to you again (Luke 10:5-6).

In John:

Peace I leave with you, My peace I give unto you; not as the world giveth, give I unto you (John 14:27).

Again:

Jesus said, These things have I spoken unto you that in Me ye may have peace (John 16:33).

[5] In all these passages in the supreme sense “peace” signifies the Lord; and in the representative sense His kingdom, and good from the Lord therein, thus the Divine which flows into good, or into the affections of good, which also causes joy and happiness from the inmost. From this it is manifest what is meant by these words of the benediction:

Jehovah lift up His faces upon thee and give thee peace (Numbers 6:26);

and what by the salutation used of old, “Peace be unto you;” and the same addressed by the Lord to the apostles (John 20:19, 21, 26). See also what is said concerning peace elsewhere (n. 92, 93, 1726, 2780, 3170, 3696).

Poznámky pod čarou:

1. The Latin has Rex, but elsewhere Deus-as n. 8331.

2. Jehovae; but elsewhere prophetae, in accordance with the Hebrew—as Apocalypse Explained624.

3. Elsewhere, Mark the perfect man—as n. 612. [Rotch edition.]

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