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Levitiko 23

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1 Kaj la Eternulo ekparolis al Moseo, dirante:

2 Parolu al la Izraelidoj, kaj diru al ili:La festoj de la Eternulo, kiujn vi nomos sanktaj kunvenoj, jen ili estas, Miaj festoj.

3 Dum ses tagoj faru laboron; sed la sepan tagon estas sabato de ripozo, sankta kunveno, nenian laboron faru; gxi estu sabato al la Eternulo en cxiuj viaj logxejoj.

4 Jen estas la festoj de la Eternulo, sanktaj kunvenoj, kiujn vi kunvokados en ilia tempo:

5 en la unua monato, en la dek-kvara tago de la monato, cxirkaux la vespero, estas Pasko al la Eternulo.

6 Kaj en la dek-kvina tago de tiu monato estas la festo de macoj al la Eternulo; dum sep tagoj mangxu macojn.

7 En la unua tago estu cxe vi sankta kunveno, faru nenian laboron.

8 Kaj alportadu fajroferojn al la Eternulo dum sep tagoj; en la sepa tago estu sankta kunveno, faru nenian laboron.

9 Kaj la Eternulo ekparolis al Moseo, dirante:

10 Parolu al la Izraelidoj, kaj diru al ili:Kiam vi venos en la landon, kiun Mi donas al vi, kaj vi rikoltos gxian rikolton, tiam alportu al la pastro la unuan garbon el via rikolto.

11 Kaj li skuos la garbon antaux la Eternulo, por ke vi akiru placxon; en la morgauxa tago post la festo la pastro gxin skuos.

12 Kaj vi pretigu en la tago, kiam estos skuata via garbo, sendifektan sxafidon jaragxan kiel bruloferon al la Eternulo.

13 Kaj kun gxi, kiel farunoferon, du dekonojn de efo da delikata faruno, miksita kun oleo, kiel fajroferon al la Eternulo, kiel agrablan odorajxon, kaj kun gxi, kiel versxoferon, kvaronon de hino da vino.

14 Kaj panon kaj rostitajn grajnojn kaj fresxajn grajnojn ne mangxu gxis tiu tago mem, en kiu vi alportos la oferon al via Dio; gxi estu eterna legxo por viaj generacioj en cxiuj viaj logxejoj.

15 Kaj kalkulu al vi de post la morgauxa tago post la festo, de post la tago, en kiu vi alportis la garbon por skuado, sep plenajn semajnojn.

16 GXis la morgauxa tago post la sepa semajno kalkulu kvindek tagojn, kaj tiam vi alportos novan farunoferon al la Eternulo.

17 El viaj logxejoj alportu du panojn de skuofero; el du dekonoj de efo da delikata faruno ili estu; fermente ili estu bakitaj; tio estos unuaj produktoj por la Eternulo.

18 Kaj alportu kune kun la panoj sep sxafidojn sendifektajn jaragxajn kaj unu bovidon kaj du virsxafojn; ili estu brulofero al la Eternulo; kaj kune kun ili farunoferon kaj versxoferon, fajroferon, agrablan odorajxon al la Eternulo.

19 Pretigu ankaux unu kapron kiel pekoferon, kaj du jaragxajn sxafidojn kiel pacoferon.

20 Kaj la pastro skuu ilin kune kun la unuaproduktaj panoj kiel skuoferon antaux la Eternulo, kun la du sxafidoj; gxi estu sanktajxo al la Eternulo por la pastro.

21 Kaj proklamu en tiu tago:sankta kunveno estu cxe vi, faru nenian laboron; tio estu eterna legxo en cxiuj viaj logxejoj en viaj generacioj.

22 Kaj kiam vi rikoltos la rikolton en via lando, ne rikoltu cxion gxis la rando de via kampo dum via rikoltado, kaj la postrestajxon de via rikolto ne kolektu; por la malricxulo kaj por la fremdulo lasu tion:Mi estas la Eternulo, via Dio.

23 Kaj la Eternulo ekparolis al Moseo, dirante:

24 Diru al la Izraelidoj jene:En la sepa monato, en la unua tago de la monato, estu cxe vi festo, memorigado per trumpetado, sankta kunveno.

25 Faru nenian laboron; kaj alportu fajroferon al la Eternulo.

26 Kaj la Eternulo ekparolis al Moseo, dirante:

27 Sed en la deka tago de tiu sepa monato estu tago de pekliberigo, sankta kunveno estu cxe vi; kaj humiligu vian animon kaj alportu fajroferon al la Eternulo.

28 Kaj faru nenian laboron en tiu tago, cxar gxi estas tago de pekliberigo, por pekliberigi vin antaux la Eternulo, via Dio.

29 CXiu animo, kiu ne humiligos sin en tiu tago, ekstermigxos el inter sia popolo.

30 Se iu animo faros ian laboron en tiu tago, Mi ekstermos tiun animon el inter gxia popolo.

31 Faru nenian laboron; gxi estu eterna legxo en viaj generacioj en cxiuj viaj logxejoj.

32 Granda sabato gxi estu por vi; kaj humiligu viajn animojn; vespere en la nauxa tago de la monato, de vespero gxis vespero festu vian sabaton.

33 Kaj la Eternulo ekparolis al Moseo, dirante:

34 Diru al la Izraelidoj jene:Komencante de la dek-kvina tago de tiu sepa monato estu festo de lauxboj dum sep tagoj al la Eternulo.

35 En la unua tago estu sankta kunveno, faru nenian laboron.

36 Dum sep tagoj alportadu fajroferojn al la Eternulo; en la oka tago estu cxe vi sankta kunveno, kaj alportu fajroferon al la Eternulo; ferma festo gxi estas, faru nenian laboron.

37 Tio estas la festoj de la Eternulo, kiujn vi nomos sanktaj kunvenoj, por alporti fajroferon al la Eternulo, bruloferon kaj farunoferon, bucxoferon kaj versxoferojn, cxiun en gxia tago;

38 krom la sabatoj de la Eternulo kaj krom viaj donoj kaj krom cxiuj viaj promesoj, kaj krom cxiuj viaj memvolaj oferoj, kiujn vi donos al la Eternulo.

39 Kaj en la dek-kvina tago de la sepa monato, kiam vi kolektos la produktajxon de la tero, festu la feston de la Eternulo dum sep tagoj; en la unua tago estu festo kaj en la oka tago estu festo.

40 Kaj prenu al vi en la unua tago fruktojn de belaj arboj, brancxojn de palmoj kaj brancxojn de densaj arboj kaj de apudriveraj salikoj; kaj gajigu vin antaux la Eternulo, via Dio, dum sep tagoj.

41 Kaj festu tiun feston de la Eternulo dum sep tagoj en la jaro; eterna legxo tio estu en viaj generacioj; en la sepa monato festu gxin.

42 En lauxboj logxu dum sep tagoj, cxiu indigxeno en Izrael logxu en lauxboj;

43 por ke sciu viaj generacioj, ke en lauxboj Mi logxigis la Izraelidojn, kiam Mi elkondukis ilin el la lando Egipta:Mi estas la Eternulo, via Dio.

44 Kaj Moseo diris pri la festoj de la Eternulo al la Izraelidoj.

   

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Apocalypse Explained # 1153

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1153. And fine flour and wheat.- That these signify worship from truths and goods that are from a spiritual origin, profaned, is evident from the signification of fine flour, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of wheat, which denotes good from a spiritual origin (concerning which see above, n. 374, 375). The reason why these things also signify worship is, that the meat offering, which, together with the sacrifices, was offered up upon the altar, was composed of them, similarly the wine and oil; for the meat offerings were prepared with oil, and the drink offerings with wine. On account of the gathering in of these things, festivals also were instituted in which they rejoiced on account of their produce. Fine flour signifies truth from spiritual good, because it is prepared from wheat, which signifies spiritual good, as truth is derived from good.

[2] Since this truth of the church was signified by fine flour, therefore the quantity to be used in the cakes that were called the meat offerings and were offered with the sacrifices upon the altar, was prescribed (concerning which see Exodus 29:5-7, 13; Numbers 18, 28, 29). Similarly the quantity of fine flour in the cakes of proposition, or shew-bread, was prescribed (Leviticus 23:17; chap. 24:5), for it was commanded, that "the meat offering which was to be offered upon the altar should be prepared from fine flour, and oil and frankincense poured thereon" (Leviticus 2:1). On account of this signification of fine flour, when Abraham spoke with the three angels, he said to Sarah his wife, "Hasten and knead three measures of fine flour, and make cakes" (Genesis 18:6).

[3] Fine flour also signifies the truth of good from a spiritual origin in Ezekiel:

"Fine flour, honey, and oil hast thou eaten, whence thou art become exceeding beautiful, and hast prospered unto a kingdom. My bread which I gave thee, fine flour, honey, and oil, wherewith I fed thee, thou hast set before" idols "for an odour of rest" (16:13, 19).

This treats of Jerusalem, by which the church as to doctrine is signified; and in that chapter its quality at its beginning is described, and what it became afterwards. Fine flour and oil signify truth and good from a spiritual origin, while honey signifies good from a natural origin. By becoming exceedingly beautiful is signified to become intelligent and wise; by prospering unto a kingdom is signified even to become a church, a kingdom signifying a church. By setting those things before idols for an odour of rest, is signified the idolatrous worship into which the true worship of the church was afterwards converted.

[4] By the meal of barley, however, truth from a natural origin is signified, for barley signifies natural good just as wheat signifies spiritual good.

Thus in Isaiah,

"Take thee a mill-stone and grind flour, make thyself bare" (47:2).

This refers to Babel. By taking a millstone and grinding flour is signified to falsify the truths of the Word, and by making herself bare or naked is signified to adulterate the goods of the Word.

In Hosea,

"They sow the wind, and they reap the whirlwind; he hath no standing corn, the blade shall yield no meal, and if it do yield, strangers shall devour it" (8:7).

Here also meal (farina) signifies truth from a natural origin.

[5] Continuation concerning the Athanasian Creed.- The fifth law of the Divine Providence is, That man should not know from feeling and perception in himself how good and truth from the Lord enter by influx, and how evil and falsity enter by influx from hell; nor see how the Divine Providence operates in favour of good against evil; for in such case man would not act as of himself from freedom according to reason. It is sufficient for him to know and acknowledge these things from the Word, and from the doctrine of the church. This is meant by the Lord's words in John:

"The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, or whither it goeth; so is every one that is born of the Spirit" (3:8);

and also by these words in Mark:

"The kingdom of God is as if a man should cast seed upon the earth, and should sleep and rise night and day; but the seed springeth up and groweth he knoweth not how; for the earth bringeth forth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is brought forth, he putteth in the sickle, because the harvest is come" (4:26-29).

The reason why man does not perceive the operation of the Divine Providence in himself is, that such perception would take away his freedom, and consequently the power of thinking as if from himself, and with it also all the enjoyment of life, so that a man would be like, an automaton, in which there is no power of reciprocation as means by which conjunction is effected; and he would also be a slave, and not a free man.

[6] The reason why Divine Providence moves so secretly, that scarcely any vestige of it appears, although it operates in the most minute things of man's thought and will that regard his eternal state, is, that the Lord continually desires to impress His love on him, and His wisdom by means of it, and thus to create him into His image. The Lord, therefore, acts upon man's love, and from it upon his understanding, and not from his understanding upon his love. Love together with its affections, which are manifold and innumerable, is not perceived by man except by a most general feeling, and consequently in so small a degree as scarcely to amount to anything; and yet man is to be led from one affection of his loves into another, according to the connection in which they are from order, so that he may be reformed and saved, which is incomprehensible, not only to men, but also to the angels.

[7] If man knew any thing of these secret operations (arcana) he could not be withdrawn from leading himself, even though it were continually from heaven into hell, notwithstanding that he is constantly led by the Lord from hell towards heaven; for from himself he constantly acts in opposition to order, but the Lord constantly acts according to it. For, in consequence of the nature derived from his parents, man is in the love of himself, and in the love of the world, and consequently from a feeling of delight he perceives the whole of these loves as good; and still those loves as ends must be removed. This is effected by the Lord by an infinity of ways which appear like labyrinths, even before the angels of the third heaven.

[8] From these considerations it is evident, that it would be of no advantage to a man to know any thing of this from feeling and perception, but that on the contrary it would be hurtful to him, and would destroy him for ever. It is sufficient for him to be acquainted with truths, and by means of them with the nature of good and evil, and to acknowledge the Lord and His Divine government in every thing; then so far as he knows truths, and by means of them sees what good and evil are, and does truths as if from himself, so far the Lord, by love, introduces him into wisdom and the love of wisdom, conjoining wisdom with love, and making them one because they are one in Himself. The ways by which the Lord leads man may be compared with the vessels through which his blood flows and circulates; and also with the fibres and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit (spiritus animalis) flows and imparts life.

[9] Man is not aware how all these things enter by influx and flow through him; and yet he lives, provided he knows and does what is conducive to his well being. But the ways by which the Lord leads him are much more complicated and intricate, both those by which He leads man through the societies of hell, and away from them, and those by which He leads man through the societies of heaven, and interiorly into them. This, therefore, is what is meant by the words: "The wind bloweth where it listeth, and thou knowest not whence it cometh and whither it goeth" (John 3), also, by the seed springing up and growing, a man knowing not how (Mark 4:27). Of what importance is it for a man to know how the seed grows, provided he knows how to plough the earth, to harrow it, to sow the seed, and when he reaps the harvest, to bless God?

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.