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Levítico 11

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1 Y habló el SEÑOR a Moisés y a Aarón, diciéndoles:

2 Hablad a los hijos de Israel, diciendo: Estos son los animales que comeréis de todos los animales que están sobre la tierra.

3 De entre los animales, todo el de pezuña, y que tiene las pezuñas hendidas, y que rumia, éste comeréis.

4 Estos sin embargo no comeréis de los que rumian y de los que tienen pezuña: el camello, porque rumia mas no tiene pezuña hendida, habéis de tenerlo por inmundo;

5 también el conejo, porque rumia, mas no tiene pezuña, lo tendréis por inmundo;

6 asimismo la liebre, porque rumia, mas no tiene pezuña, la tendréis por inmunda;

7 también el puerco, porque tiene pezuñas, y es de pezuñas hendidas, mas no rumia, lo tendréis por inmundo.

8 De la carne de ellos no comeréis, ni tocaréis su cuerpo muerto; los tendréis por inmundos.

9 Esto comeréis de todas las cosas que están en las aguas: todas las cosas que tienen aletas y escamas en las aguas del mar, y en los ríos, aquellas comeréis;

10 mas todas las cosas que no tienen aletas ni escamas en el mar y en los ríos, así de todo reptil de agua como de toda cosa viviente que está en las aguas, las tendréis en abominación.

11 Os serán, pues, en abominación; de su carne no comeréis, y abominaréis sus cuerpos muertos.

12 Todo lo que no tuviere aletas y escamas en las aguas, lo tendréis en abominación.

13 Y de las aves, éstas tendréis en abominación; no se comerán, serán abominación: el águila, el quebrantahuesos, el esmerejón,

14 el milano, y el buitre según su especie;

15 todo cuervo según su especie;

16 el avestruz, y el mochuelo, y la gaceta, y el gavilán según su especie;

17 y el halcón, y la gaviota, y la lechuza,

18 y el calamón, y el cisne, y el pelícano,

19 y la cigueña, y el cuervo marino, según su especie, y la abubilla, y el murciélago.

20 Todo insecto alado que anduviere sobre cuatro patas , tendréis en abominación.

21 Pero esto comeréis de todo insecto alado que anda sobre cuatro patas , que tuviere piernas además de sus patas para saltar con ellas sobre la tierra;

22 estos comeréis de ellos: la langosta según su especie, y el langostín según su especie, y el argol según su especie, y el hagab según su especie.

23 Todo otro insecto alado que tenga cuatro patas , tendréis en abominación.

24 Y por estas cosas seréis inmundos: cualquiera que tocare a sus cuerpos muertos, será inmundo hasta la tarde;

25 y cualquiera que llevare algo de sus cuerpos muertos, lavará sus vestidos, y será inmundo hasta la tarde.

26 Todo animal de pezuña, pero que no tiene pezuña hendida, ni rumia, tendréis por inmundo; cualquiera que tocare sus cuerpos muertos será inmundo.

27 Y de todos los animales que andan en cuatro patas , tendréis por inmundo cualquiera que ande sobre sus garras; cualquiera que tocare sus cuerpos muertos, será inmundo hasta la tarde.

28 Y el que llevare sus cuerpos muertos, lavará sus vestidos, y será inmundo hasta la tarde; habéis de tenerlos por inmundos.

29 Y estos tendréis por inmundos de los animales que se van arrastrando sobre la tierra: la comadreja, y el ratón, y la rana según su especie,

30 y el erizo, y el lagarto, y el caracol, y la babosa, y el topo.

31 Estos tendréis por inmundos de todos los animales; cualquiera que los tocare, cuando estuvieren muertos, será inmundo hasta la tarde.

32 Y todo aquello sobre que cayere alguno de ellos después de muertos, será inmundo; así vaso de madera, como vestido, o piel, o saco, cualquier instrumento con que se hace obra, será metido en agua, y será inmundo hasta la tarde, y así será limpio.

33 Y todo vaso de barro dentro del cual cayere alguno de ellos, todo lo que estuviere en él será inmundo, y quebraréis el vaso .

34 Toda vianda que se come, sobre la cual viniere el agua de tales vasos , será inmunda; y toda bebida que se bebiere, será en todos esos vasos inmunda.

35 Y todo aquello sobre que cayere algo del cuerpo muerto de ellos, será inmundo; el horno y la chimenea serán derribados; son inmundos, y por inmundos los tendréis.

36 Con todo, la fuente y la cisterna donde se recogen aguas, serán limpias; mas lo que hubiere tocado en sus cuerpos muertos será inmundo.

37 Y si cayere de sus cuerpos muertos sobre alguna simiente sembrada, que estuviere sembrada, será limpia.

38 Mas si se hubiere puesto agua sobre la simiente, y cayere de sus cuerpos muertos sobre ella, la tendréis por inmunda.

39 Y si algún animal que tuviereis para comer se muriere, el que tocare su cuerpo muerto será inmundo hasta la tarde;

40 y el que comiere de su cuerpo muerto, lavará sus vestidos, y será inmundo hasta la tarde; asimismo el que sacare su cuerpo muerto, lavará sus vestidos, y será inmundo hasta la tarde.

41 Y todo reptil que se va arrastrando sobre la tierra, es abominación; no se comerá.

42 Todo lo que anda sobre el pecho, y todo lo que anda sobre cuatro o más patas, de todo reptil que anda arrastrándose sobre la tierra, no lo comeréis, porque es abominación.

43 No ensuciéis vuestras almas con ningún reptil que anda arrastrándose, ni os contaminéis con ellos, ni seáis inmundos con ellos.

44 Porque yo soy el SEÑOR vuestro Dios, vosotros por tanto os santificaréis, y seréis santos, porque yo soy santo; así que no ensuciéis vuestras almas con ningún reptil que anduviere arrastrándose sobre la tierra.

45 Porque yo soy el SEÑOR, que os hago subir de la tierra de Egipto para seros por Dios; seréis pues santos, porque yo soy santo.

46 Esta es la ley de los animales y de las aves, y de todo ser viviente que se mueve en las aguas, y de todo animal que se anda arrastrando sobre la tierra;

47 para hacer diferencia entre lo inmundo y lo limpio, y entre los animales que se pueden comer y los animales que no se pueden comer.

   

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Arcana Coelestia # 10296

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10296. '[And] pure frankincense' means truth on the inmost level, which is spiritual good. This is clear from the meaning of 'frankincense' as truth on the inmost level; and from the meaning of 'pure' as that which has been purged of the falsity of evil. The reason why truth on the inmost level, meant by 'frankincense', is spiritual good is that good with those who are in the Lord's spiritual kingdom is nothing other than truth. But this truth is called good when a person wills and does it from conscience and from affection. For in the case of those who are spiritual the entire will part of the mind has been corrupted; but the understanding part is preserved intact by the Lord, and within it the Lord implants a new will through regeneration. This new will is the conscience they have within them, which is a conscience composed of truth. All that is implanted in the understanding and emanates from the understanding is truth; for the human understanding is dedicated to the reception of truths belonging to faith, whereas the will is dedicated to receiving forms of good belonging to love. From all this it is evident that spiritual good is in its essence truth. As regards the new will in the case of those who are spiritual, that it is implanted in the understanding part of their minds, so that good with them is in its essence truth, see in the places referred to in 9277, 9596, 9684. Truth on the inmost level is called good because the more internal things are, the more perfect they are, and because the inmost part of a person is his will and what belongs to his will is called good. That 'frankincense' means truth on the inmost level, and so means spiritual good, may be recognized from the places quoted from the Word in 10177 above.

[2] Since spiritual good is meant by 'frankincense', and good is what reigns within all truths, arranges them into order, links them together, and imparts affection to them, frankincense is mentioned last; and the containers in which incense was burned were therefore called censers 1 . For the designation is derived from the essential element, which is good, even as for a like reason the term 'the anointing oil' was derived from the olive oil and not from the spices mixed into it when it was being prepared, that is to say, for the reason that 'the oil' meant good and 'the spices' different kinds of truth.

[3] The expression 'pure frankincense' is used because 'pure' means that which has been purged of the falsities of evil; and the word in the original language means inwardly pure, while another word is used to mean outwardly pure or clean. The fact that what is inwardly pure is meant by that word is clear in Isaiah,

Wash yourselves, render yourselves pure; remove the wickedness of your doings from before My eyes. Isaiah 1:16.

In David,

In vain have I rendered my heart pure, and washed my hands in innocence. Psalms 73:13.

'Rendering the heart pure' means being purified inwardly, and 'washing the hands in innocence ' being purified outwardly. In the same author,

By what will a young man render his way pure? By guarding himself according to Your Word. Psalms 119:9.

And in the same author,

... You may be pure in Your judging. Psalms 51:4.

For the other word that is used to mean outwardly pure or clean, see Leviticus 11:32; 12:7-8; 13:6, 13, 17, 23, 28, 34, 37, 58; 14:7-9, 20, 48, 53; 15:13, 28; 16:19, 30; 22:7; Jeremiah 13:27; Ezekiel 24:13; 39:12; and elsewhere.

Poznámky pod čarou:

1. Thuribula (censers) is derived from thus (frankincense).

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

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Arcana Coelestia # 9277

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9277. 'In like manner you shall do with your vineyard, with your olive grove' means that this is to be so with spiritual good and with celestial good. This is clear from the meaning of 'vineyard' as the spiritual Church, dealt with in 1069, 9139, and so spiritual good, which is the good of charity towards the neighbour, since this good constitutes the spiritual Church; and from the meaning of 'olive grove' as the celestial Church, and so celestial good, which is the good of love to the Lord, since this good constitutes the celestial Church. What the spiritual Church and its good are, and what the celestial Church and its good are, and also what the difference is, see 2046, 2227, 2669, 2708 (end), 2715, 2718, 2935, 2937, 2954, 3166, 3235, 3236, 3240, 3246, 3374, 3833, 3887, 3969, 4138, 4286, 4493, 4585, 4938, 5113, 5150, 5922, 6289, 6296, 6366, 6427, 6435, 6500, 6647, 6648, 7091, 7233, 7474, 7977, 7992, 8042, 8152, 8234, 8521.

[2] The fact that 'olive grove' means the celestial Church and so celestial good is clear from places in the Word in which 'the olive tree' is mentioned, such as in Moses,

You will plant and dress vineyards, but you will not drink wine or gather [the fruit], for the worm will devour it. You will have olive trees within all your borders, but you will not anoint yourself with oil, because your olive tree will be shaken bare. Deuteronomy 28:39-40.

This describes the curse if other gods were worshipped and if statutes and judgements were not kept. 'Olive trees within all the borders' are forms of the good of celestial love within the whole Church, which come from the Lord through the Word. 'Not being anointed with oil' stands for nevertheless remaining untouched by that good. 'The olive tree will be shaken bare' stands for a warning that this good will perish. Something similar occurs in Micah,

You will tread olives but not anoint yourself with oil, and tread the new wine but not drink wine. Micah 6:15.

[3] In Amos,

I struck you with blight and mildew; your very many gardens, and your vineyards, and your fig trees, and your olive trees the caterpillar devoured. Yet you did not return to Me. Amos 4:9.

'Vineyards' stands for forms of the good of faith, 'olive trees' for forms of the good of love. Being punished for not welcoming those forms of good is meant by the caterpillar devouring the olive trees. In Habakkuk,

The fig tree will not blossom, neither will there be any produce on the vines; the olive crop will fail, 1 and the field will not produce food. Habakkuk 3:17.

'The fig tree' stands for natural good, 'the vine' for spiritual good, 'the olive' for celestial good, and 'the field' for the Church. In Zechariah,

Two olive trees are beside the lampstand, one on the right of the bowl and one on the left of it. These are the two sons of pure oil, standing beside the Lord of the whole earth. Zechariah 4:3, 11, 14.

'Two olive trees beside the lampstand' stands for celestial and spiritual good, which are to the right and to the left of the Lord. 'The lampstand' means the Lord in respect of Divine Truth.

[4] In the Book of Judges,

Jotham said to the citizens of Shechem who made Abimelech king, The trees went out to anoint a king over them; and they said to the olive tree, Reign over us. But the olive tree said to them, Shall I stop producing my oil 2 which God and men honour in me, and go to sway 3 over the trees? And the trees said to the fig tree, You come [and] reign over us. But the fig tree said to them, Shall I stop producing 4 my sweetness and my good fruit, and go to sway 3 over the trees? Then the trees said to the vine, You come [and] reign over us. But the vine said to them, Shall I stop producing 4 my new wine, cheering God and men, and go to sway 3 over the trees? And all the trees said to the thornbush, You come [and] reign over us. And the thornbush said to the trees, If you are in truth anointing me as king over you, come and take refuge 5 in my shade. But if not, let fire come out of the thornbush and devour the cedars of Lebanon. Judges 9:7-16.

None can know what is implied specifically by the things said here unless they know what 'the olive tree', 'the fig tree', 'the vine', and 'the thornbush' mean. 'The olive tree' means the internal good of the celestial Church, 'the fig tree' the external good of that Church, 4231, 5113, 'the vine' the good of the spiritual Church, but 'the thornbush' spurious good. The things that are said therefore imply that the people, who are 'the trees' here, did not want celestial good or spiritual good to 'reign over them', but spurious good, and that the people chose the spurious in preference to celestial or spiritual good. The 'fire' coming out of the spurious good is the harmfulness of evil cravings, 'the cedars of Lebanon' which it would devour being the truths of good.

[5] Since 'the olive tree' was a sign of the good of love received from the Lord and offered to the Lord, the cherubs in the middle of the house or temple were made of olive wood, as were the doors to the sanctuary, 1 Kings 6:23-33. For 'the cherubs', and also 'the doors of the sanctuary', were signs of the Lord's protection and providence, guarding against access to Him except through the good of celestial love. This was why they were made of olive wood. All this shows why it was that the tabernacle and the altar were anointed with oil, also the priests, and at a later time the kings, and why it was that olive oil was used in lamps. For 'oil' was a sign of the good of love from the Lord, see 886, 3728, 4582, 4638, and 'anointing' was a sign that they should accordingly represent the Lord.

Poznámky pod čarou:

1. literally, the work of the olive will lie (i.e. prove false)

2. literally, Shall I cause my fatness to cease

3. literally, move myself

4. literally, Shall I cause to cease

5. literally, come and trust

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