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Levitiko 4

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1 Kaj la Eternulo ekparolis al Moseo, dirante:

2 Diru al la Izraelidoj jene:Se iu pekos per eraro kontraux la ordonoj de la Eternulo, malpermesantaj fari diversajn aferojn, kaj li faros iun el ili;

3 se pastro sanktoleita pekos, jxetante kulpon sur la popolon, tiam li alportu pro sia peko, kiun li pekis, bovidon sendifektan al la Eternulo, kiel oferon propekan.

4 Li venigu la bovidon al la pordo de la tabernaklo de kunveno antaux la Eternulon, kaj li metu sian manon sur la kapon de la bovido, kaj li bucxu la bovidon antaux la Eternulo.

5 Kaj la sanktoleita pastro prenu iom el la sango de la bovido kaj enportu gxin en la tabernaklon de kunveno.

6 Kaj la pastro trempu sian fingron en la sango, kaj aspergu per la sango sepfoje antaux la Eternulo, antaux la kurteno de la sanktejo.

7 Kaj la pastro metu iom el la sango sur la kornojn de la altaro de bonodora incenso antaux la Eternulo en la tabernaklo de kunveno, kaj la tutan ceteran sangon de la bovido li elversxu cxe la bazo de la altaro de bruloferoj, kiu estas cxe la pordo de la tabernaklo de kunveno.

8 Kaj la tutan sebon de la propeka bovido li forlevu el gxi, la sebon, kiu kovras la internajxojn, kaj la tutan sebon, kiu estas sur la internajxoj,

9 kaj ambaux renojn, kaj la sebon, kiu estas sur ili, kiu estas cxe la lumbo, kaj la reton sur la hepato, kune kun la renoj li gxin apartigu,

10 tiel same, kiel estas forlevata pacofero el bovo; kaj la pastro bruligu tion sur la altaro de bruloferoj.

11 Kaj la felon de la bovido kaj gxian tutan viandon kun gxia kapo kaj kruroj kaj gxiajn internajxojn kaj malpurajxon,

12 la tutan bovidon li elportu ekster la tendaron sur puran lokon, kien oni sxutas la cindron, kaj li forbruligu tion sur ligno per fajro; sur la cindrejo tio estu forbruligata.

13 Kaj se la tuta komunumo de la Izraelidoj pekos per eraro kaj la afero estos kasxita antaux la okuloj de la anaro, kaj ili faros iun el la agoj, kiujn la Eternulo malpermesis, kaj ili farigxos kulpaj;

14 kaj ili sciigxos pri la peko, kiun ili pekis:tiam la anaro alportu bovidon kiel propekan oferon kaj venigu gxin antaux la tabernaklon de kunveno.

15 Kaj la plejagxuloj de la komunumo metu siajn manojn sur la kapon de la bovido antaux la Eternulo, kaj oni bucxu la bovidon antaux la Eternulo.

16 Kaj la sanktoleita pastro enportu iom el la sango de la bovido en la tabernaklon de kunveno.

17 Kaj la pastro trempu sian fingron en la sango, kaj aspergu sep fojojn antaux la Eternulo, antaux la kurteno.

18 Kaj iom el la sango li metu sur la kornojn de la altaro, kiu estas antaux la Eternulo en la tabernaklo de kunveno, kaj la tutan ceteran sangon li elversxu cxe la bazo de la altaro de bruloferoj, kiu estas cxe la pordo de la tabernaklo de kunveno.

19 Kaj gxian tutan sebon li forlevu el gxi kaj bruligu sur la altaro.

20 Kaj li faru kun la bovido; kiel li faris kun la propeka bovido, tiel li faru kun gxi; kaj pekliberigos ilin la pastro, kaj estos pardonite al ili.

21 Kaj li elportu la bovidon ekster la tendaron, kaj forbruligu gxin, kiel li forbruligis la unuan bovidon; gxi estas propeka ofero de la komunumo.

22 Se princo pekos, kaj per eraro faros iun el la agoj, kiujn la Eternulo, lia Dio, malpermesis fari, kaj li farigxos kulpa;

23 kaj li sciigxos pri sia peko, kiun li pekis:tiam li alportu kiel sian oferon virkapron sendifektan.

24 Kaj li metu sian manon sur la kapon de la kapro, kaj bucxu gxin sur la loko, sur kiu estas bucxataj bruloferoj antaux la Eternulo; gxi estas propeka ofero.

25 Kaj la pastro prenos iom el la sango de la propeka ofero per sia fingro, kaj li metos gxin sur la kornojn de la altaro de bruloferoj, kaj la ceteran sangon li elversxos cxe la bazo de la altaro de bruloferoj.

26 Kaj gxian tutan sebon li bruligos sur la altaro, kiel la sebon de pacofero; kaj la pastro liberigos lin de lia peko, kaj estos pardonite al li.

27 Se iu el la popolo per eraro pekos, farante iun el la agoj, kiujn la Eternulo malpermesis, kaj li farigxos kulpa;

28 kaj li sciigxos pri sia peko, kiun li pekis:tiam li alportu kiel sian oferon kaprinon sendifektan pro sia peko, kiun li pekis.

29 Kaj li metu sian manon sur la kapon de la propeka ofero, kaj li bucxu la propekan oferon sur la loko de la bruloferoj.

30 Kaj la pastro prenos iom el gxia sango per sia fingro kaj metos sur la kornojn de la altaro de bruloferoj, kaj la tutan ceteran sangon li elversxos cxe la bazo de la altaro.

31 Kaj gxian tutan sebon li apartigos, kiel estas apartigata la sebo de la pacoferoj, kaj la pastro bruligos gxin sur la altaro, kiel agrablan odorajxon al la Eternulo; kaj la pastro pekliberigos lin, kaj estos pardonite al li.

32 Se sxafon li alportos kiel sian propekan oferon, li alportu virinseksan, sendifektan.

33 Kaj li metu sian manon sur la kapon de la propeka ofero, kaj bucxu gxin kiel propekan oferon sur la loko, kie oni bucxas bruloferon.

34 Kaj la pastro prenos per sia fingro iom el la sango de la propeka ofero kaj metos gxin sur la kornojn de la altaro de bruloferoj, kaj gxian tutan ceteran sangon li elversxos cxe la bazo de la altaro.

35 Kaj gxian tutan sebon li apartigos, kiel estas apartigata la sebo de la sxafo el la pacoferoj, kaj la pastro bruligos gxin sur la altaro kun la fajroferoj al la Eternulo; kaj la pastro liberigos lin de la peko, kiun li pekis, kaj estos pardonite al li.

   

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Arcana Coelestia # 10128

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10128. 'And sanctify it' means in order to receive the Lord. This is clear from the meaning of 'being sanctified' as receiving the Lord. The reason why 'being sanctified' means receiving the Lord is that the Lord alone is holy, and consequently whatever emanates from the Lord is holy. To the extent therefore that a person receives good, and with the good truth from the Lord, which are holy, he receives the Lord. Whether you say receiving goodness and truth from the Lord or receiving the Lord it amounts to the same thing; for goodness and truth are the Lord's since they come from Him, and so they are the Lord in heaven and in the Church. On these matters - that the Lord alone is holy and that everything holy emanates from Him, and consequently that to receive Him is to be sanctified - see 9229, 9479, 9680, 9818, 9820, 9956, 9988, 10069. The meaning of 'being sanctified' as receiving the Lord is also evident from the consideration that the words used are 'you shall make propitiation and sanctify'; for 'making propitiation (or expiation)' means purification from evils and consequent falsities, and at the same time the implantation of truth and good from the Lord, 10127. The implantation of truth and good from the Lord is the reception of Him, and so it is sanctification. The like occurs above in the present chapter,

They shall eat those things containing what has been expiated, to fill their hand, to sanctify them. Verse 33.

'What has been expiated' there means that which has been purified from evils and consequent falsities, 9506, 10109; 'filling the hand' means implanting goodness and truth and joining them together, 10076, so that 'being sanctified' means receiving them from the Lord, 10111.

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

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Arcana Coelestia # 4581

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4581. 'And he poured out a drink-offering onto it' means the Divine Good of Truth. This is clear from the meaning of 'a drink-offering' as the Divine Good of Truth, dealt with below. But first one must say what the good of truth is. The good of truth is that which elsewhere has been called the good of faith, which is love towards the neighbour, or charity. There are two universal kinds of good, the first being that which is called the good of faith, the second that which is referred to as the good of love. The good of faith is the kind of good meant by 'a drink-offering', and the good of love the kind meant by 'oil'. The good of love exists with those whom the Lord brings to what is good by an internal way, while the good of faith exists with those He brings to it by an external way. The good of love exists with members of the celestial Church, and likewise with angels of the inmost or third heaven, but the good of faith with members of the spiritual Church, and likewise with angels of the middle or second heaven. Consequently the first kind of good is called celestial good, whereas the second kind is called spiritual good. The difference between the two is, on the one hand, willing what is good out of a will for good and, on the other, willing what is good out of an understanding of it. The second kind of good therefore - spiritual good or the good of faith, which is the good of truth - is meant by 'a drink-offering'; but the first - celestial good or the good of love - is meant in the internal sense by 'oil'.

[2] Nobody, it is true, can see that such things as these were meant by 'oil' and 'a drink-offering' unless he does so from the internal sense. Yet anyone may see that things of a holy nature were represented by them, for unless those holy things were represented by them what else would pouring out a drink-offering or pouring oil onto a stone pillar be but some ridiculous and idolatrous action? It is like the coronation of a king. What else would the ceremonies performed on that occasion be if they did not mean and imply things of a holy nature - placing the crown on his head; anointing him with oil from a horn, on his forehead and on his wrists; placing a sceptre in his hand, as well as a sword and keys; investing him with a purple robe, and then seating him on a silver throne; and after that, his riding in his regalia on a horse, and later still his being served at table by men of distinction, besides many other ceremonies? Unless these represented things of a holy nature and were themselves holy by virtue of their correspondence with the things of heaven and consequently of the Church, they would be no more than the kind of games that young children play, though on a grander scale, or else like plays that are performed on the stage.

[3] But all those ceremonies trace their origin back to most ancient times when ceremonies were holy by virtue of their representation of things that were holy and of their correspondence with holy things in heaven and consequently in the Church. Even today they are considered holy, though not because people know their spiritual representation and correspondence but through the interpretation so to speak they put on symbols in common use. If however people did know what the crown, oil, horn, sceptre, sword, keys, purple robe, silver throne, riding on a white horse, and eating while men of distinction act as the servers, all represented and to what holy thing each corresponded, they would conceive of those things in an even holier way. But they do not know, and surprisingly do not wish to know; indeed that lack of knowledge is so great that the representatives and the meaningful signs included within such ceremonies and within every part of the Word have been obliterated from people's minds at the present day.

[4] The fact that 'a drink-offering' means the good of truth, or spiritual good, may be seen from the sacrifices in which drink-offerings were used. When sacrifices were offered they were made either from the herd or from the flock, and they were representative of internal worship of the Lord, 922, 923, 1823, 2180, 2805, 2807, 2830, 3519. To these the minchah and the drink-offering were added. The minchah, which consisted of fine flour mixed with oil, meant celestial good, or what amounted to the same, the good of love - 'the oil' meaning love to the Lord and 'the fine flour' charity towards the neighbour. But the drink-offering, which consisted of wine, meant spiritual good, or what amounted to the same, the good of faith. Both these therefore, the minchah and the drink-offering, have the same meaning as the bread and wine in the Holy Supper.

[5] The addition of a minchah and a drink-offering to a burnt offering or to a sacrifice is clear in Moses,

You shall offer two lambs in their first year, each day continually. One lamb you shall offer in the morning, and the second you shall offer between the evenings; and a tenth of fine flour mixed with beaten oil, a quarter of a hin, and a drink-offering of a quarter of a hin of wine, for the first lamb; and so also for the second lamb. Exodus 29:38-41.

In the same author,

You shall offer on the day when you wave the sheaf of the firstfruits of the harvest a lamb without blemish in its first year as a burnt offering to Jehovah, its minchah being two tenths of fine flour mixed with oil, and its drink-offering wine, a quarter of a hin. Leviticus 23:12-13, 18.

In the same author,

On the day when the days of Naziriteship are completed he is to offer his gift to Jehovah, sacrifices and also a basket of unleavened [loaves] of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, together with their minchah and their drink-offerings. Numbers 6:13-17.

In the same author,

Upon the burnt offering they shall offer a minchah of a tenth [of an ephah] of fine flour mixed with a quarter of a hin of oil, and wine as the drink-offering, a quarter of a hin - in one way upon the burnt offering of a ram, and in another upon that of a bull. Numbers 15:3-11.

In the same author,

With the continual burnt offering you shall offer a drink-offering, a quarter of a hin for a lamb; in the holy place pour out a drink-offering of wine to Jehovah. Numbers 28:6-7.

Further references to minchahs and drink-offerings in the different kinds of sacrifices are continued in Numbers 28:7-end; 29:1-end.

[6] The meaning that 'minchah and drink-offering' had may be seen in addition from the considerations that love and faith constitute the whole of worship, and that in the Holy Supper 'the bread' - described in the quotations above as fine flour mixed with oil - and 'the wine' mean love and faith, and so the whole of worship, dealt with in 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217.

[7] But when people fell away from the genuine representative kind of worship of the Lord and turned to other gods and poured out drink-offerings to these, 'drink-offerings' came to mean things that were the reverse of charity and faith, namely the evils and falsities that go with the love of the world; as in Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink-offering to them, you have brought a minchah. Isaiah 57:5-6.

'Inflaming oneself among the gods' stands for cravings for falsity - 'gods' meaning falsities, 4402 (end), 4544. 'Under every green tree' stands for the trust in all falsities which leads to those cravings, 2722, 4552. 'Pouring out a drink-offering to them' and 'bringing a minchah' stand for the worship of those falsities. In the same prophet,

You who forsake Jehovah, who forget My holy mountain, who set a table for Gad, and fill a drink-offering for Meni. Isaiah 65:11.

In Jeremiah,

The sons gather pieces of wood, and the fathers kindle fire, and the women knead dough to make cakes for the queen of heaven, and to pour out drink-offerings to other gods. Jeremiah 7:18.

[8] In the same prophet,

We will surely do every word that has gone out of our mouth, to burn incense to the queen of heaven, and to pour out drink-offerings to her, as we did, we and our fathers, and our princes in the cities of Judah and in the streets of Jerusalem. Jeremiah 44:17-19.

'The queen of heaven' stands for all falsities, for 'the hosts of heaven' in the genuine sense means truths, and in the contrary sense falsities, and so in the same way do 'king' and 'queen'. 'Queen' accordingly stands for all [falsities] and 'pouring out drink-offerings to her' means worshipping them.

[9] In the same prophet,

The Chaldeans will burn the city, and the houses upon whose roofs they have burned incense to Baal and poured out drink-offerings to other gods. Jeremiah 32:29.

'The Chaldeans' stands for people whose worship involves falsity. 'Burning the city' stands for destroying and laying waste those whose doctrines teach falsity. Upon the roofs of the houses burning incense to Baal' stands for the worship of what is evil, 'pouring out drink-offerings to other gods' for the worship of what is false.

[10] In Hosea,

They will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah. Hosea 9:3-4.

'Not dwelling in Jehovah's land' stands for not abiding in the good of love. 'Ephraim will return to Egypt' stands for the Church when its understanding will come to be no more than factual and sensory knowledge. 'In Assyria they will eat what is unclean' stands for impure and profane desires that are the product of reasoning. 'They will not pour libations of wine to Jehovah' stands for no worship based on truth.

[11] In Moses,

It will be said, Where are their gods, the rock in which they trusted, who ate the fat of the sacrifices, [who] drank the wine of their drink-offering? Let them rise up and help them! Deuteronomy 32:37-38.

'Gods' stands for falsities, as above. 'Who ate the fat of the sacrifices' stands for their destruction of the good belonging to worship, '[who] drank the wine of their drink-offering' for their destruction of the truth belonging to it. A reference to 'drink-offerings of blood' also occurs in David,

They will multiply their pains; they have hastened to another, lest I pour out their drink-offerings of blood, and take up their names upon My lips. Psalms 16:4.

By these 'drink-offerings' are meant profanations of truth, for in this case 'blood' means violence done to charity, 374, 1005, and profanation, 1003.

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