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Números 15

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1 Y el SEÑOR habló a Moisés, diciendo:

2 Habla a los hijos de Israel, y diles: Cuando hubiereis entrado en la tierra de vuestras habitaciones, que yo os doy,

3 e hiciereis ofrenda encendida al SEÑOR, holocausto, o sacrificio, para ofrecer voto, o de vuestra voluntad, o para hacer en vuestras solemnidades olor grato al SEÑOR, de vacas o de ovejas;

4 entonces el que ofreciere su ofrenda al SEÑOR, traerá por presente una décima de un efa de flor de harina, amasada con la cuarta parte de un hin de aceite;

5 y de vino para la libación ofrecerás la cuarta parte de un hin, además del holocausto o del sacrificio, por cada cordero.

6 Y por cada carnero harás presente de dos décimas de flor de harina, amasada con el tercio de un hin de aceite;

7 y de vino para la libación ofrecerás el tercio de un hin, en olor grato al SEÑOR.

8 Y cuando ofreciereis novillo en holocausto o sacrificio, para ofrecer voto, o sacrificio de paz al SEÑOR,

9 ofrecerás con el novillo un presente de tres décimas de flor de harina, amasada con la mitad de un hin de aceite;

10 y de vino para la libación ofrecerás la mitad de un hin, en ofrenda encendida de olor grato al SEÑOR.

11 Así se hará con cada buey, o carnero, o cordero, lo mismo de ovejas que de cabras.

12 Conforme al número así haréis con cada uno, según el número de ellos.

13 Todo natural hará estas cosas así, para ofrecer ofrenda encendida de olor grato al SEÑOR.

14 Y cuando habitare con vosotros extranjero, o cualquiera que estuviere entre vosotros por vuestras edades, si hiciere ofrenda encendida de olor grato al SEÑOR, como vosotros hiciereis, así hará él.

15 Un mismo estatuto tendréis, vosotros de la congregación y el extranjero que mora con vosotros; estatuto que será perpetuo por vuestras edades; como vosotros, así será el extranjero delante del SEÑOR.

16 Una misma ley y un mismo derecho tendréis, vosotros y el extranjero que mora con vosotros.

17 También habló el SEÑOR a Moisés, diciendo:

18 Habla a los hijos de Israel, y diles: Cuando hubiereis entrado en la tierra a la cual yo os llevo,

19 será que cuando comenzareis a comer del pan de la tierra, ofreceréis ofrenda al SEÑOR.

20 De lo primero que amasareis, ofreceréis una torta en ofrenda; como la ofrenda de la era, así la ofreceréis.

21 De las primicias de vuestras masas daréis al SEÑOR ofrenda por vuestras generaciones.

22 Y cuando errareis, y no hiciereis todos estos mandamientos que el SEÑOR ha dicho a Moisés,

23 todas las cosas que el SEÑOR os ha mandado por la mano de Moisés, desde el día que el SEÑOR mandó a Moisés , y en adelante por vuestras edades,

24 será que, si el pecado fue hecho por yerro con ignorancia de la congregación, toda la congregación ofrecerá un novillo en holocausto, en olor grato al SEÑOR, con su presente y su libación, conforme a la ley; y un macho cabrío en expiación.

25 Y reconciliará el sacerdote a toda la congregación de los hijos de Israel; y les será perdonado, porque yerro es; y ellos traerán sus ofrendas, ofrenda encendida al SEÑOR, y sus expiaciones delante del SEÑOR, por sus yerros.

26 Y será perdonado a toda la congregación de los hijos de Israel, y al extranjero que mora entre ellos, por cuanto es yerro de todo el pueblo.

27 Y si una persona pecare por yerro, ofrecerá una cabra de un año por expiación.

28 Y el sacerdote reconciliará a la persona que habrá pecado por yerro, cuando pecare por yerro delante del SEÑOR, la reconciliará, y le será perdonado.

29 El natural entre los hijos de Israel, y el extranjero que habitare entre ellos, una misma ley tendréis para el que hiciere algo por yerro.

30 Mas la persona que hiciere algo a conciencia, así el natural como el extranjero, al SEÑOR injurió; y la tal persona será cortada de en medio de su pueblo.

31 Por cuanto tuvo en poco la palabra del SEÑOR, y dio por nulo su mandamiento, enteramente será cortada esa persona; su iniquidad será sobre ella.

32 Y estando los hijos de Israel en el desierto, hallaron un hombre que recogía leña en día de sábado.

33 Y los que le hallaron recogiendo leña lo trajeron a Moisés y a Aarón, y a toda la congregación;

34 y lo pusieron en la cárcel, porque no estaba declarado qué se le habían de hacer.

35 Y el SEÑOR dijo a Moisés: Irremisiblemente muera aquel hombre; apedréelo con piedras toda la congregación fuera del campamento.

36 Entonces la congregación lo sacó fuera del campamento, y lo apedrearon con piedras, y murió; como el SEÑOR mandó a Moisés.

37 Y el SEÑOR habló a Moisés, diciendo:

38 Habla a los hijos de Israel, y diles que se hagan pezuelos (franjas) en los remates de sus vestidos, por sus generaciones; y pongan en cada pezuelo de los remates del vestido un cordón de cárdeno.

39 Y os servirá de pezuelo, para que cuando lo viereis, os acordéis de todos los mandamientos del SEÑOR, para ponerlos por obra; y no miréis en pos de vuestro corazón y de vuestros ojos, en pos de los cuales fornicáis.

40 Para que os acordéis, y hagáis todos mis mandamientos, y seáis santos a vuestro Dios.

41 Yo el SEÑOR vuestro Dios, que os saqué de la tierra de Egipto, para ser vuestro Dios. Yo soy el SEÑOR vuestro Dios.

   

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Arcana Coelestia # 6377

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6377. 'He washes his clothing in wine' means that His Natural consists in Divine Truth from His Divine Good. This is clear from the meaning of 'washing' as purifying, dealt with in 3147; from the meaning of 'wine' as the good of love towards the neighbour and the good of faith, and in the highest sense as Divine Truth from the Lord's Divine Good, dealt with below; and from the meaning of 'clothing' as the exterior which covers the interior, dealt with in 5248, thus the natural since this is exterior and covers the rational, which is interior. Therefore 'clothing' also means truth since this is exterior and covers good, which is interior, 2576, 4545, 4763, 5319, 5954.

[2] The fact that 'wine' means love towards the neighbour and the good of faith may be recognized from what has been shown regarding the bread and wine in the Holy Supper, in 2165, 2177, 3464, 4581, 5915. These paragraphs show that 'bread' is the good of celestial love, and that 'wine' is the good of spiritual love. The same may also be recognized from the minchah and the drink-offering in sacrifices. The minchah in them meant the good of love, and the drink-offering the good of faith. The minchah consisted of the kinds of things that meant the good of love, while the drink-offering consisted of wine that meant the good of faith. The sacrifices themselves were also called 'bread', 2165. For the use in sacrifices of a drink-offering consisting of wine, see Exodus 29:40; Leviticus 23:12-13, 18-19; Numbers 15:2-15; 28:6-7, 18-end; 29:1-7 and following verses.

[3] The meaning that 'wine' has of love towards the neighbour and the good of faith is also evident in Isaiah,

Everyone who thirsts, come to the waters; and he who has no money, come, buy and eat! And come, buy wine and milk without money and without price. Isaiah 55:1.

No one can fail to see that they did not have to buy wine and milk, but that they were to acquire what is meant by 'wine and milk', which is love towards the neighbour and faith. These gifts come from the Lord 'without money and without price'.

[4] In Hosea,

Threshing-floor and winepress will not feed them, and new wine will be deceptive to her. 1 Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah, their sacrifices will not be pleasing to Him. Hosea 9:1-4.

Here also in the internal sense reference is made to the good of love and the good of faith, to the demise of them. The good of love is meant by 'threshing-floor' by virtue of the grain there and the bread made from it, while the good of faith is meant by 'winepress', 'new wine', and 'libation of wine'. 'Ephraim will return to Egypt' stands for the fact that the understanding would resort to factual knowledge for advice concerning the arcana of faith; 'in Assyria they will eat what is unclean' stands for that which is the outcome of consequent false reasoning - 'Ephraim' being the area of understanding in the Church, see 5754, 6112, 6238, 6267; 'Egypt' the area of factual knowledge, 1164, 1165, 1186, 1462, 5702; and 'Assyria' that of reasoning, 1186. The line of thought in this passage also shows that the words used here contain something more than what one sees in the letter. For everything hangs together in the internal sense, but not so in the external sense, for example when it says that 'threshing-floor and winepress will not feed them, and new wine will be deceptive to her', immediately followed by 'Ephraim will return to Egypt, and in Assyria they will eat what is unclean'. Moreover, without the internal sense what meaning would Ephraim's return to Egypt and their eating in Assyria what is unclean have?

[5] 'Winepress' and 'wine' are also used in Jeremiah to describe the demise of mutual love and the good of faith,

He who lays waste has fallen on your vintage, therefore joy and gladness have been plucked from Carmel, and from the land of Moab, for I have made the wine cease from the winepresses; none will tread the headed. 2 Jeremiah 48:32-33.

[6] The fact that 'wine' means the good of mutual love and of faith is also evident in John,

I heard a voice from the midst of the four living creatures, saying, Do no harm to oil and wine. Revelation 6:6.

[7] 'Oil' stands for the good of celestial love, and 'wine' for the good of spiritual love.

'Oil' and 'wine' have a similar meaning in the Lord's parable of the Good Samaritan in Luke,

A certain Samaritan was journeying, and seeing him who had been wounded by the robbers was moved with compassion for him; going therefore to him, he bandaged his wounds, and poured on oil and wine. Luke 10:33-34.

'He poured on oil and wine' means that he performed the works of love and charity, 'oil' being the good of love, see 886, 3728. A like meaning was involved in the practice of the ancients, who poured oil and wine onto a pillar when they consecrated it, Genesis 35:14, 4581, 4582.

[8] The fact that 'wine' means the good of love and faith is evident from the words the Lord used when He instituted the Holy Supper. He said then regarding the wine,

I tell you that I shall not drink from now on of this fruit of the vine until that day when I drink it new with you in My Father's kingdom. Matthew 26:29; Luke 22:17-18.

Anyone can see that He was not about to drink wine in that kingdom, but that the good of love and faith is meant, which He was about to impart to those who belonged to His kingdom. Much the same is meant by 'wine' in Isaiah 24:9, 11; Lamentations 2:11-12; Hosea 14:7; Amos 9:13-14; Zechariah 9:15-16; Luke 5:37-39.

[9] Since 'wine' means the good of love and faith, Divine Truth from the Lord's Divine Good is therefore meant in the highest sense, for that Truth, when it flows into a person and is accepted by him, brings him the good of love and faith.

[10] Since most things in the Word also have a contrary meaning, so too does 'wine', the contrary meaning of which is falsity from evil, as in Isaiah,

Woe to those who rise in the morning around dawn, and then follow strong drink, who continue into dusk, so that wine may inflame them! Woe to heroes at drinking wine, and to valiant men in mixing strong drink! Isaiah 5:11, 22

In the same prophet,

Also these err through wine, and go astray through strong drink. The priest and the prophet err through strong drink. They are swallowed up by wine, they go astray through strong drink. They err among the seers, they are tottery in judgement. Isaiah 28:7.

In the same prophet,

The shepherds know no understanding, they all look to their own way. Come, I will get wine, and we will be drunken from strong drink; and let there be tomorrow, as there is this day, great abundance. Isaiah 56:11-12.

In addition to these places 'wine' is used with the contrary meaning in Jeremiah 13:12; Hosea 4:11; 7:5; Amos 2:8; Micah 2:11; Psalms 75:8; Deuteronomy 32:33.

Falsity from evil is also meant by the cup of the wine of wrath in Jeremiah 25:15-16; Revelation 14:8, 10; 16:19; the winepress of the wrath of God's anger, Revelation 19:15; and the wine of whoredom, Revelation 17:2; 18:3.

Poznámky pod čarou:

1. The Latin means them but the Hebrew means her, which Swedenborg has in other places where he quotes this verse, as well as possibly here in his rough draft.

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