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Levítico 16

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1 Y habló el SEÑOR a Moisés, después que murieron los dos hijos de Aarón, cuando se llegaron delante del SEÑOR, y murieron;

2 y el SEÑOR dijo a Moisés: Di a Aarón tu hermano, que no entre en todo tiempo en el santuario del velo adentro, delante de la cubierta que está sobre el arca, para que no muera; porque yo apareceré en la nube sobre la cubierta.

3 Con esto entrará Aarón en el santuario: con un novillo por expiación, y un carnero en holocausto.

4 La túnica santa de lino se vestirá, y sobre su carne tendrá pañetes de lino, y se ceñirá el cinto de lino; y con la mitra de lino se cubrirá. Son las santas vestiduras; y lavará su carne con agua, y las vestirá.

5 Y de la congregación de los hijos de Israel tomará dos machos cabríos para expiación, y un carnero para holocausto.

6 Y hará traer Aarón el novillo de la expiación, que era suyo, y hará la reconciliación por sí y por su casa.

7 Después tomará los dos machos cabríos, y los presentará delante del SEÑOR a la puerta del tabernáculo del testimonio.

8 Y echará suertes Aarón sobre los dos machos cabríos; una suerte por el SEÑOR, y la otra suerte por Azazel.

9 Y hará traer Aarón el macho cabrío sobre el cual cayere la suerte por el SEÑOR, y lo ofrecerá por expiación.

10 Mas el macho cabrío, sobre el cual cayere la suerte por Azazel, lo presentará vivo delante del SEÑOR, para hacer la reconciliación sobre él, para enviarlo a Azazel al desierto.

11 Y hará llegar Aarón el novillo que era suyo para expiación, y hará la reconciliación por sí y por su casa, y degollará el novillo que era suyo por expiación.

12 Después tomará el incensario lleno de brasas de fuego, del altar de delante del SEÑOR, y sus puños llenos del incienso aromático molido, y lo meterá del velo adentro.

13 Y pondrá el incienso sobre el fuego delante del SEÑOR, y la nube del incienso cubrirá la cubierta que está sobre el testimonio, y no morirá.

14 Tomará luego de la sangre del novillo, y rociará con su dedo hacia la cubierta hacia el oriente; hacia la cubierta esparcirá de aquella sangre siete veces con su dedo.

15 Después degollará el macho cabrío, que era del pueblo, para expiación y meterá la sangre de él del velo adentro; y hará de su sangre, como hizo de la sangre del novillo, y esparcirá sobre la cubierta y delante de la cubierta;

16 y limpiará el santuario, de las inmundicias de los hijos de Israel, y de sus rebeliones, y de todos sus pecados: de la misma manera hará también al tabernáculo del testimonio, el cual mora entre ellos, en medio de sus inmundicias.

17 Y ningún hombre estará en el tabernáculo del testimonio cuando él entrare a hacer la reconciliación en el santuario, hasta que él salga, y haya hecho la reconciliación por sí, y por su casa, y por toda la congregación de Israel.

18 Y saldrá al altar que está delante del SEÑOR, y lo expiará; y tomará de la sangre del novillo, y de la sangre del macho cabrío, y pondrá sobre los cuernos del altar alrededor.

19 Y esparcirá sobre él de la sangre con su dedo siete veces, y lo limpiará, y lo santificará de las inmundicias de los hijos de Israel.

20 Y cuando hubiere acabado de expiar el santuario, y el tabernáculo del testimonio, y el altar, hará llegar el macho cabrío vivo;

21 y pondrá Aarón ambas manos suyas sobre la cabeza del macho cabrío vivo, y confesará sobre él todas las iniquidades de los hijos de Israel, y todas sus rebeliones, y todos sus pecados, poniéndolos así sobre la cabeza del macho cabrío, y lo enviará al desierto por mano de algún varón aparejado para esto .

22 Y aquel macho cabrío llevará sobre sí todas las iniquidades de ellos a tierra inhabitable; y enviará el macho cabrío al desierto.

23 Después vendrá Aarón al tabernáculo del testimonio, y se desnudará las vestimentas de lino, que había vestido para entrar en el santuario, y las pondrá allí.

24 Lavará luego su carne con agua en el lugar del santuario, y pondrá sus vestidos; después saldrá, y hará su holocausto, y el holocausto del pueblo, y hará la reconciliación por sí y por el pueblo.

25 Y del sebo de la expiación hará perfume sobre el altar.

26 Y el que hubiere llevado el macho cabrío a Azazel, lavará sus vestidos, lavará también con agua su carne, y después entrará en el real.

27 Y sacará fuera del real el novillo de la expiación por el pecado, y el macho cabrío de la expiación por la culpa, la sangre de los cuales fue metida para hacer la expiación en el santuario; y quemarán en el fuego sus pellejos, y sus carnes, y su estiércol.

28 Y el que los quemare, lavará sus vestidos, lavará también su carne con agua, y después entrará en el real.

29 Esto tendréis por estatuto perpetuo: En el mes séptimo, a los diez del mes, afligiréis vuestras almas, y ninguna obra haréis, ni el natural ni el extranjero que peregrina entre vosotros.

30 Porque en este día se os reconciliará para limpiaros; y seréis limpios de todos vuestros pecados delante del SEÑOR.

31 Sábado de reposo será a vosotros, y afligiréis vuestras almas, por estatuto perpetuo.

32 Y hará la reconciliación el sacerdote que fuere ungido, y cuya mano hubiere sido llena para ser sacerdote en lugar de su padre; y se vestirá las vestimentas de lino, las vestiduras santas;

33 y expiará el santuario santo, y el tabernáculo del testimonio; expiará también el altar, y a los sacerdotes, y a todo el pueblo de la congregación.

34 Y esto tendréis por estatuto perpetuo, para expiar a los hijos de Israel de todos sus pecados una vez en el año. Y Moisés lo hizo como el SEÑOR le mandó.

   

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Apocalypse Explained # 330

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330. Out of every tribe and tongue, signifies by all who are in truths in respect to doctrine and in respect to life. This is evident from the signification of "tribe," as being all truths and goods in the complex (of which see above, n. 39; for these are meant by the twelve tribes, and therefore each tribe signifies something of truth and good, therefore "out of every tribe" signifies out of all who are in any kind of truth and good. It is evident also from the signification of "tongue," as being the doctrine of life and faith. That "tribes" signify all truths and goods in the complex will be shown more fully below in its own paragraph; likewise that "tongue" signifies the doctrine of life and faith, thus religion. (Here will be presented only what is shown in Arcana Coelestia respecting the signification of "tribes," namely, that the twelve tribes of Israel represented and thence signified all truths and goods in the complex, n. 3858, 3926, 4060, 6335; that the twelve apostles of the Lord have a like signification, n. 2129, 3354, 3488, 6397; that there were twelve because "twelve" signifies all, n. 577, 2089, 2129, 2130, 3272, 3858, 3913. Because the twelve tribes represented and thus signified all the truths and goods in the complex they therefore represented heaven and the church, n. 6337, 6637, 7836, 7891, 7996. That the twelve tribes signify various things according to the order in which they are named, thus in different ways all things of heaven and the church, n. 3862, 3926, 3939, 4603 seq., 6337, 6640, 10335; therefore responses could be given and were given by the Urim and Thummim, where the names of the twelve tribes of Israel were engraven on precious stones, n. 3858, 6335, 6640, 9863, 9865, 9873, 9874, 9905)

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

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Arcana Coelestia # 1038

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1038. That 'this is the sign of the covenant' means a token of the Lord's presence in charity is clear from the meaning of 'a covenant' and of 'the sign of a covenant'. That the covenant means the Lord's presence in charity has been shown already at Chapter 6:18, and above at verse 9 of the present chapter; and that a covenant is the Lord's presence in love and charity is clear from the very nature of a covenant. The purpose of any covenant is conjunction, that is to say, its purpose is that people may live together in friendship or in love. This also is why marriage is called a covenant. The Lord's conjunction with man does not exist except in love and charity, for the Lord is love itself and mercy. He wills to save everyone and by His mighty power to draw them towards heaven, that is, towards Himself. From this anyone may know and conclude that it is impossible for anybody to be joined to the Lord except by means of that which He Himself is, that is, except by acting like Him, or becoming one with Him - that is to say, by loving the Lord in return, and loving the neighbour as oneself. In this way alone is conjunction brought about; this constitutes the very essence of a covenant. When conjunction results from this, it quite plainly follows that the Lord is present. The Lord is indeed present with each individual, but that presence is closer or more remote, all depending on how near the person is to love or distant from it.

[2] Since 'the covenant' is the conjunction of the Lord with man by means of love, or what amounts to the same, the Lord's presence with man in love and charity, the covenant itself is called in the Word 'a covenant of peace', for 'peace' means the Lord's kingdom, and the Lord's kingdom consists in mutual love, in which alone peace resides, as is said in Isaiah,

The mountains will depart and the hills be removed, but My mercy will not depart from you, and the covenant of My peace will not be removed, said Jehovah, the One who takes pity on you. Isaiah 54:10.

Here mercy, which is an attribute of love, is called 'a covenant of peace'.

In Ezekiel,

I will raise up over them one shepherd, and He will pasture them - My servant David. He will pasture them and He will be a shepherd to them. And I will make with them a covenant of peace. Ezekiel 34:23, 25.

Here 'David' is plainly used to mean the Lord, and His presence with a regenerate person is described by the words 'He will pasture them'.

[3] In the same prophet,

My servant David will be king over them, and they will all have one shepherd. And I will make with them a covenant of peace; it will be an eternal covenant with them. And I will bless 1 them and cause them to multiply, and I will set My sanctuary in their midst for evermore. And I will be their God and they will be My people. Ezekiel 37:14, 16-17.

Here similarly the Lord is meant by David. Love is meant by the 'sanctuary in their midst', the Lord's presence and conjunction in love by the promise that 'He will be their God, and they will be His people', which is called 'a covenant of peace' and 'an eternal covenant'.

In Malachi,

You will know that I have sent this command to you, that it may be My covenant with Levi, said Jehovah Zebaoth. My covenant was with him, [a covenant] of life 2 and peace, and I have given them to him in fear, and he will fear Me. Malachi 2:4-5.

In the highest sense 'Levi' means the Lord, and from this the person who has love and charity; and this being so 'a covenant of life' and peace with Levi' means in love and charity.

[4] In Moses, in reference to Phinehas,

Behold, I am giving to him My covenant of peace, and it will be to him and his seed after him a covenant of eternal priesthood. Numbers 25:12-13.

Here 'Phinehas' is not used to mean Phinehas but the priesthood which he represented and which means love and what belongs to love, as does the entire priesthood of that Church. Everyone knows that the priesthood did not remain with Phinehas for ever.

In the same author,

Jehovah your God is God Himself, a faithful God who keeps a covenant and mercy with those who love Him, and who keep His commandments, to the thousandth generation. Deuteronomy 7:9, 12.

Here the Lord's presence with man in love is clearly meant by 'the covenant', for it is said to be 'with those who love Him and keep His commandments'.

[5] Because the covenant is the conjunction of the Lord with man by means of love, it follows that it is also achieved by means of all the things allied to love, which are the truths of faith and are called commandments. For all the commandments, indeed the Law and the Prophets, are based on that single law that men ought to love the Lord above all things and the neighbour as themselves. This is clear from the Lord's words in Matthew 22:35-40; Mark 12:28-34. This is also why the tablets on which the Ten Commandments were written are called 'the tablets of the covenant'. Since a covenant or conjunction is achieved by means of the laws or commandments of love it was also achieved by means of the social laws introduced by the Lord into the Jewish Church, which are called 'testimonies', as well as by the religious observances commanded by the Lord, which are called 'statutes'. All of these are called [laws] of the covenant because they have regard to love and charity.

As is said of King Josiah,

The king stood upon the pillar, and made a covenant before Jehovah, to walk after Jehovah, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to establish the words of the covenant. 2 Kings 23:3.

[6] From these references it is now clear what a covenant is, and that the covenant is internal, for the conjunction of the Lord with man is achieved by means of internal things, and never by means of external things separated from internal. External things are merely images and representatives of those that are internal, as the action of a person is an image representative of his thought and will, and as a charitable act is an image representative of charity present within, in intention and mind. Thus all the religious observances of the Jewish Church were images representative of the Lord, and so of love and charity, and of all things deriving from these. It is by means of the internal things of a person therefore that the covenant or conjunction is achieved. External things are no more than signs of the covenant, which also is what they are called. That internal things are the means by which the covenant or conjunction is achieved is quite clear, as in Jeremiah,

Behold, the days are coming, says Jehovah, when I will make with the house of Israel and with the house of Judah a new covenant, not like the covenant which I made with their fathers, for they rendered My covenant invalid. But this is the covenant which I will make with the house of Israel after those days: I will put My law in the midst of them and will write it on their hearts. Jeremiah 31:31-33.

This refers to a new Church. It is plainly stated that the covenant itself is achieved by means of internal things, and indeed within conscience on which the Law is written, the whole of which Law, as stated, is that of love.

[7] That external things do not constitute the covenant unless internal things are joined to them and so through that union act as one and the same cause, but are merely 'signs of the covenant' by means of which, as by representative images, the Lord might be called to mind, is clear from the fact that the sabbath and circumcision are called 'signs' of the covenant. That the sabbath is so called is clear in Moses,

The children of Israel shall keep the sabbath, observing the sabbath throughout their generations, an eternal covenant. Between Me and the children of Israel this is a sign eternally. Exodus 31:16-17.

And that circumcision is called 'a sign of the covenant' is clear in the same author,

This is My covenant which you shall keep between Me and you and your seed after you. Every male among you is to be circumcised. And you shall circumcise the flesh of your foreskin, and it will be a sign of the covenant between Me and you. Genesis 17:10-11.

For the same reason also blood is called 'the blood of the covenant', Exodus 24:7-8.

[8] The chief reason why external religious ceremonies were called signs of the covenant was so that from them people might call interior things to mind, that is, the things meant by them. All the religious observances of the Jewish Church were nothing else. For this reason they were also called signs that would serve to remind the people of interior things - for example, the practice of binding the chief commandment on the hand and of wearing frontlets, as stated in Moses,

You shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. And you shall bind these words as a sign upon your hand, and they shall be as frontlets between your eyes. Deuteronomy 6:5, 8; 11:13, 18.

Because it means power 'the hand' here means the will, for power is an attribute of the will; while 'frontlets between the eyes' means the understanding. Thus 'a sign' means calling to mind the chief commandment, or epitome of the Law, that it may be constantly in the will and constantly in the thought, that is, that the Lord and love may be present within the whole will and the whole thought. Such is the presence of the Lord and from Him of mutual love existing with angels. That constant presence and the nature of it will in the Lord's Divine mercy be discussed later on. And in like manner here the statement, 'This is the sign of the covenant which I give between Me and you; I have given My bow in the cloud, and it will be for a sign of the covenant', means no other sign than a token of the Lord's presence in charity, and so man's remembrance of Him. But in what way the bow in the cloud provides that token and so remembrance will in the Lord's Divine mercy be discussed later on.

Poznámky pod čarou:

1. literally, give

2. literally, of lives

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