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Levítico 21

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1 Y el SEÑOR dijo a Moisés: Habla a los sacerdotes hijos de Aarón, y diles que no se contaminen por un muerto en sus pueblos.

2 Mas por su pariente cercano a sí, por su madre, o por su padre, o por su hijo, o por su hermano,

3 o por su hermana virgen, a él cercana, la cual no haya tenido marido, por ella se contaminará.

4 No se contaminará, por el príncipe en su pueblo, ensuciándose.

5 No harán calva en su cabeza, ni raerán la punta de su barba, ni en su carne harán rasguños.

6 Santos serán a su Dios, y no ensuciarán el nombre de su Dios; porque los fuegos del SEÑOR, el pan de su Dios ofrecen; por tanto serán Santos.

7 Mujer ramera o infame no tomarán; ni tomarán Mujer repudiada de su marido; porque el sacerdote es santo a su Dios.

8 Y lo santificarás, porque el pan de tu Dios ofrece; santo será a ti, porque santo soy yo el SEÑOR vuestro santificador.

9 Y la hija del varón sacerdote, si comenzare a fornicar, a su padre contamina; quemada será en fuego.

10 Y el sumo sacerdote entre sus hermanos, sobre cuya cabeza fue derramado el aceite de la unción, y que fue consagrado para vestir las vestimentas, no descubrirá su cabeza, ni romperá sus vestidos;

11 ni entrará a alguna persona muerta, ni por su padre, o por su madre se contaminará.

12 Ni saldrá del santuario, ni ensuciará el santuario de su Dios; porque la corona del aceite de la unción de su Dios está sobre él. Yo soy el SEÑOR.

13 Y tomará él mujer con su virginidad.

14 Viuda, o repudiada, o infame, o ramera, éstas no tomará; mas tomará virgen de su pueblo por mujer.

15 Y no ensuciará su simiente en su pueblo; porque yo el SEÑOR soy el que los santifico.

16 Y el SEÑOR habló a Moisés, diciendo:

17 Habla a Aarón, y dile: El varón de tu simiente en sus generaciones, en el cual hubiere falta, no se acercará para ofrecer el pan de su Dios.

18 Porque ningún varón en el cual hubiere falta, se acercará: varón ciego, o cojo, o falto, o sobrado,

19 o varón en el cual hubiere quebradura de pie o quebradura de mano,

20 o jorobado, o lagañoso, o que tuviere nube en el ojo, o que tuviere sarna, o empeine, o testículo atrofiado.

21 Ningún varón de la simiente de Aarón sacerdote, en el cual hubiere falta, se acercará para ofrecer las ofrendas encendidas del SEÑOR. Hay falta en él; no se acercará a ofrecer el pan de su Dios.

22 El pan de su Dios, de lo santísimo y de las cosas santificadas, comerá.

23 Pero no entrará del velo adentro, ni se acercará al altar, por cuanto hay falta en él; y no ensuciará mi santuario, porque yo el SEÑOR soy el que los santifico.

24 Y Moisés habló esto a Aarón, y a sus hijos, y a todos los hijos de Israel.

   

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Arcana Coelestia # 9810

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9810. 'Aaron' means in respect of the Divine Celestial, that is to say, that which is representative of the Lord in this respect. This is clear from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with above in 9806. The Divine Celestial is what is Divine and the Lord's in the inmost heaven; for the angels there are called celestial angels, being recipients of Divine Truth in the will part of their mind. Divine Truth emanating from the Lord that has been received in that part is called celestial good, whereas that received in the understanding part is called spiritual good. As regards the nature of each kind of good - celestial good and spiritual good - and what the difference is between them, see the places referred to in 9277, 9543.

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

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Arcana Coelestia # 1813

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1813. 'He reckoned it to him as righteousness' means that in this the Lord first became righteousness. This too becomes clear from the train of thought in the internal sense, in which the Lord is the subject. That the Lord alone became righteousness for the sake of the whole human race becomes clear from the consideration that He alone has fought out of Divine Love, that is to say, out of love towards the whole human race, whose salvation, that and nothing else, He desired and longed for in His conflicts. The Lord was not born righteousness as regards the Human Essence but became righteousness through the conflicts brought about by temptations and through victories, something He achieved by His own power. And as often as He fought and won the victory, this was reckoned to Him as righteousness, that is, it was added to the righteousness He was becoming, as an increase to it every time, until He became perfect righteousness.

[2] When one who is begotten from a human father, that is, from the seed of a human father, fights for himself, he cannot possibly do so out of any other love than love of self and love of the world, thus not out of heavenly love but out of hellish, for such is the nature of the proprium he possesses from his father in addition to the proprium he has acquired by his own actions. Consequently the person who imagines that he fights the devil from himself is grossly mistaken. So too the person who wishes to make himself righteous by his own powers, that is, to believe that the goods of charity and the truths of faith come from himself, and consequently to merit heaven through them, is acting and thinking contrary to the good and truth of faith. For it is a truth of faith, that is, it is the truth itself, that the Lord is the one who does battle. Thus because he is acting and thinking contrary to a truth of faith, he deprives the Lord of what is His and makes what is the Lord's his own; or what amounts to the same, he replaces the Lord with himself and so with that in himself which is from hell. It is for this reason that people wish to become great or the greatest in heaven, and thus it is that they believe quite wrongly that the Lord fought against the hells so that He might be the greatest. The human proprium has delusions such as these within it which have all the appearance of being truths but which are quite the reverse.

[3] That the Lord came into the world so as to become righteousness, and that He alone is righteousness, was also foretold by the Prophets. Thus it was possible to know of this even before His Coming, and also to know that He could not become righteousness except by means of temptations and victories over all evils and over all the hells, as in Jeremiah,

In His days Judah will be saved, and Israel will dwell with confidence. And this is His name which they will call Him. Jehovah our Righteousness. Jeremiah 23:6.

In the same prophet,

In those days and at that time I will cause a shoot of righteousness to sprout forth for David, and he will execute judgement and righteousness in the land. In those days Judah will be saved and Jerusalem will dwell with confidence. And this is what they will call Him, Jehovah our Righteousness. Jeremiah 33:15-16.

In Isaiah,

He saw and there was no man, and wondered that there was no intercessor, and His own arm brought salvation to Him, and His righteousness upheld Him. And He put on righteousness as a breastplate, and a helmet of salvation upon His head. Isaiah 59:16-17.

And see especially Isaiah 63:3, 5. 'His own arm' stands for His own power. Since the Lord alone is righteousness, the expression a habitation of righteousness is also used, in Jeremiah 31:23; 50:7.

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