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Números 28

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1 Y HABLO Jehová á Moisés, diciendo:

2 Manda á los hijos de Israel, y diles: Mi ofrenda, mi pan con mis ofrendas encendidas en olor á mí agradable, guardaréis, ofreciéndomelo á su tiempo.

3 Y les dirás: Esta es la ofrenda encendida que ofreceréis á Jehová: dos corderos sin tacha de un año, cada un día, será el holocausto continuo.

4 El un cordero ofrecerás por la mañana, y el otro cordero ofrecerás entre las dos tardes:

5 Y la décima de un epha de flor de harina, amasada con una cuarta de un hin de aceite molido, en presente.

6 Es holocausto continuo, que fué hecho en el monte de Sinaí en olor de suavidad, ofrenda encendida á Jehová.

7 Y su libación, la cuarta de un hin con cada cordero: derramarás libación de superior vino á Jehová en el santuario.

8 Y ofrecerás el segundo cordero entre las dos tardes: conforme á la ofrenda de la mañana, y conforme á su libación ofrecerás, ofrenda encendida en olor de suavidad á Jehová.

9 Mas el día del sábado dos corderos de un año sin defecto, y dos décimas de flor de harina amasada con aceite, por presente, con su libación:

10 Es el holocausto del sábado en cada sábado, además del holocausto continuo y su libación.

11 Y en los principios de vuestros meses ofreceréis en holocausto á Jehová dos becerros de la vacada, y un carnero, y siete corderos de un año sin defecto;

12 Y tres décimas de flor de harina amasada con aceite, por presente con cada becerro; y dos décimas de flor de harina amasada con aceite, por presente con cada carnero;

13 Y una décima de flor de harina amasada con aceite, en ofrenda por presente con cada cordero: holocausto de olor suave, ofrenda encendida á Jehová.

14 Y sus libaciones de vino, medio hin con cada becerro, y el tercio de un hin con cada carnero, y la cuarta de un hin con cada cordero. Este es el holocausto de cada mes por todos los meses del año.

15 Y un macho cabrío en expiación se ofrecerá á Jehová, además del holocausto continuo con su libación.

16 Mas en el mes primero, á los catorce del mes será la pascua de Jehová.

17 Y á los quince días de aqueste mes, la solemnidad: por siete días se comerán ázimos.

18 El primer día, santa convocación; ninguna obra servil haréis:

19 Y ofreceréis por ofrenda encendida en holocausto á Jehová dos becerros de la vacada, y un carnero, y siete corderos de un año: sin defecto los tomaréis:

20 Y su presente de harina amasada con aceite: tres décimas con cada becerro, y dos décimas con cada carnero ofreceréis;

21 Con cada uno de los siete corderos ofreceréis una décima;

22 Y un macho cabrío por expiación, para reconciliaros.

23 Esto ofreceréis además del holocausto de la mañana, que es el holocausto continuo.

24 Conforme á esto ofreceréis cada uno de los siete días, vianda y ofrenda encendida en olor de suavidad á Jehová; ofrecerse ha, además del holocausto continuo, con su libación.

25 Y el séptimo día tendréis santa convocación: ninguna obra servil haréis.

26 Además el día de las primicias, cuando ofreciereis presente nuevo á Jehová en vuestras semanas, tendréis santa convocación: ninguna obra servil haréis:

27 Y ofreceréis en holocausto, en olor de suavidad á Jehová, dos becerros de la vacada, un carnero, siete corderos de un año:

28 Y el presente de ellos, flor de harina amasada con aceite, tres décimas con cada becerro, dos décimas con cada carnero,

29 Con cada uno de los siete corderos una décima;

30 Un macho cabrío, para hacer expiación por vosotros.

31 Los ofreceréis, además del holocausto continuo con sus presentes, y sus libaciones: sin defecto los tomaréis.

   

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Arcana Coelestia # 7891

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7891. 'And on the first day there shall be a holy convocation' means that at the beginning all must be together. This is clear from the meaning of 'the first day' as the beginning, that is to say, of the deliverance from those who have molested, and so from damnation; and from the meaning of 'a holy convocation' as the regulation that all must be together. The people were called to convocations in order that the whole of Israel might be assembled together and so represent heaven; for all were divided into tribes, tribes into families, and families into households. Regarding the representation of heaven and the communities there by the tribes, families, and households of the children of Israel, see 7836. Here was the reason why those convocations were called 'holy' and were held at each feast, Leviticus 23:27, 36; Numbers 28:26; 29:1, 7, 12. And the feasts themselves were consequently called 'holy convocations', for all male persons were commanded to be present at them. The fact that the feasts were referred to as 'holy convocations' is clear in Moses,

These are the appointed feasts of Jehovah, which you shall call holy convocations, to present a fire-offering to Jehovah. Leviticus 23:37.

The fact that all male persons were to be present on those occasions is clear in the same author,

Three times in the year all your male persons shall appear before Jehovah your God in the place which He will have chosen - at the feast of unleavened bread, at the feast of weeks, and at the feast of tabernacles. Deuteronomy 16:16.

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

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Arcana Coelestia # 7836

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7836. 'By the number of the souls, [each of them] according to the mouth of his eating, you shall make your count for the member of the flock' means making the good sufficient for innocence by filling it out with truths of good in the exact quantity needed for assimilating innocence. This is clear from the meaning of 'the number of the souls' as the exact quantity of the truths of good, since 'the number' in the Word has reference to truth, and 'a soul' to spiritual good; from the meaning of 'according to the mouth of his eating' as the amount needed for assimilating it, 'eating' meaning assimilating or making one's own, see 3168, 3517, 3596, 3832; and from the meaning of 'the member of the flock' as innocence, dealt with above in 7832. Making the good sufficient for innocence by filling it out is meant by the command to take from the house of an immediate neighbour the number that would be enough for the member of the flock, 'the house' meaning good, see above in 7873. When the expression 'the truth of good' is used here truth springing from good is meant. For when those who belong to the spiritual Church are being regenerated they are brought to the good of charity by means of the truth of faith; but once they have been brought to the good of charity, the truths born from it subsequently are called the truths of good.

[2] But how to understand these matters contained in this verse no one can possibly know unless he knows how the communities in heaven exist in relation to one another; for those communities were represented by the ways in which the children of Israel lived in association with one another according to tribes, families, and households. The communities of heaven are interrelated in a similar way, as follows: Heaven as a whole is one community, which the Lord governs as a single human being. The general communities there are the same in number as the members and various organs a person has, while the specific communities are the same in number as the component parts of each organ or member. And the individual communities are just so many as the smaller parts constituting larger ones. The truth of this is evident from the correspondences of the human being and of his members and various organs with the Grand Man, that is, with heaven, which have been described from experience at the ends of quite a number of chapters. From all this one may see what heaven is like so far as its organization into separate communities is concerned.

[3] But as regards what each community individually is like, it consists of a large number of angels who accord with one another in their types of good. The types of good are varying, for each one's good is peculiar to himself; yet those varying types of good that are in accord with one another are organized by the Lord into the kind of form in which they stand together as a single body of good. Such communities were represented by the fathers' houses among the children of Israel. This is the reason why the children of Israel were divided not only into tribes but also into families and households. And it is also why, when people are mentioned by name [in the Word], the names of their fathers are mentioned in order, right back to the tribe they belong to. It says, for example, of Samuel's father in 1 Samuel 1:11 that he was from Mount Ephraim, and that his name was Elkanah, the son of Jeroham, the son of Elihu, the son of Tohu, the son of Zuph; and 1 Samuel 9:1 states that Saul's father was from Benjamin, and that his name was Kish, the son of Abiel, the son of Zeror, the son of Bechorath, the son of Aphiah, the son of a Jeminite man. 1 Similar details concerning very many other fathers are given. When such were mentioned it was to the end that heaven might know the particular nature of the kind of good represented by that father, as it derived in consecutive degrees from the first.

[4] In heaven furthermore, if a community is not complete as it ought to be, then new members are taken from elsewhere, from some neighbouring community, just the number that will complete the form of that good. As many are taken as are needed in each state and in the changes it undergoes; for the form of good varies as the state changes. It should nevertheless be recognized that in the third or inmost heaven - which is immediately above the heaven where those who are spiritual are, since these constitute the middle or second heaven - innocence reigns. For the Lord, who is perfect innocence, flows directly into that heaven.

[5] But in the second heaven, where those who are spiritual are, the Lord flows in with innocence indirectly, that is to say, by way of the third heaven. This inflow is the means by which the communities in the second heaven are organized or arranged into order in respect of their types of good. Therefore the inflow of innocence is what leads to changes in the states of good and to consequent variations of the patterns linking communities to one another there. From this it becomes clear how one ought to understand the contents of this verse in the internal sense, namely as follows: If someone's individual type of good is insufficient for innocence, it must be joined to the nearest good of truth, in order to make the good sufficient for the innocence by filling it out with truths of good in the exact quantity needed for assimilating innocence.

Poznámky pod čarou:

1. i.e. a Benjaminite

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