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Números 29

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1 Y el séptimo mes, al primero del mes tendréis santa convocación; ninguna obra servil haréis; os será día de júbilo (de sonar las trompetas ).

2 Y ofreceréis holocausto por olor grato al SEÑOR, un becerro, un carnero, siete corderos de un año sin defecto;

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

4 y con cada uno de los siete corderos, una décima;

5 y un macho cabrío por expiación, para reconciliaros.

6 Además del holocausto del mes, y su presente, y el holocausto continuo y su presente, y sus libaciones, conforme a su ley, por ofrenda encendida al SEÑOR en olor grato.

7 Y en el diez de este mes séptimo tendréis santa convocación, y afligiréis vuestras almas; ninguna obra haréis;

8 y ofreceréis en holocausto al SEÑOR por olor grato, un becerro, un carnero, siete corderos de un año; sin defecto los tomaréis.

9 Y sus presentes, flor de harina amasada con aceite, tres décimas con cada becerro, dos décimas con cada carnero,

10 y con cada uno de los siete corderos, una décima;

11 un macho cabrío por expiación; además de la ofrenda de las expiaciones por el pecado, y del holocausto continuo, y de sus presentes, y de sus libaciones.

12 También a los quince días del mes séptimo tendréis santa convocación; ninguna obra servil haréis, y celebraréis fiesta solemne al SEÑOR por siete días;

13 y ofreceréis en holocausto, en ofrenda encendida al SEÑOR en olor grato, trece becerros, dos carneros, catorce corderos de un año; han de ser sin defecto;

14 y los presentes de ellos, de flor de harina amasada con aceite, tres décimas con cada uno de los trece becerros, dos décimas con cada uno de los dos carneros,

15 y con cada uno de los catorce corderos, una décima;

16 y un macho cabrío por expiación; además del holocausto continuo, su presente y su libación.

17 Y el segundo día, doce becerros, dos carneros, catorce corderos de un año sin defecto;

18 y sus presentes y sus libaciones con los becerros, con los carneros, y con los corderos, según el número de ellos, conforme a la ley;

19 y un macho cabrío por expiación; además del holocausto continuo, y su presente y su libación.

20 Y el día tercero, once becerros, dos carneros, catorce corderos de un año sin defecto;

21 y sus presentes y sus libaciones con los becerros, con los carneros, y con los corderos, según el número de ellos, conforme a la ley;

22 y un macho cabrío por expiación; además del holocausto continuo, y su presente y su libación.

23 Y el cuarto día, diez becerros, dos carneros, catorce corderos de un año sin defecto;

24 sus presentes y sus libaciones con los becerros, con los carneros, y con los corderos, según el número de ellos, conforme a la ley;

25 y un macho cabrío por expiación; además del holocausto continuo, su presente y su libación.

26 Y el quinto día, nueve becerros, dos carneros, catorce corderos de un año sin defecto;

27 y sus presentes y sus libaciones con los becerros, con los carneros, y con los corderos, según el número de ellos, conforme a la ley;

28 y un macho cabrío por expiación; además del holocausto continuo, su presente y su libación.

29 Y el sexto día, ocho becerros, dos carneros, catorce corderos de un año sin defecto;

30 y sus presentes y sus libaciones con los becerros, con los carneros, y con los corderos, según el número de ellos, conforme a la ley;

31 y un macho cabrío por expiación; además del holocausto continuo, su presente y sus libaciones.

32 Y el séptimo día, siete becerros, dos carneros, catorce corderos de un año sin defecto;

33 y sus presentes y sus libaciones con los becerros, con los carneros, y con los corderos, según el número de ellos, conforme a su ley;

34 y un macho cabrío por expiación; además del holocausto continuo, con su presente y su libación.

35 El octavo día tendréis solemnidad; ninguna obra servil haréis:

36 Y ofreceréis en holocausto, en ofrenda encendida de olor grato al SEÑOR, un novillo, un carnero, siete corderos de un año sin defecto;

37 sus presentes y sus libaciones con el novillo, con el carnero, y con los corderos, según el número de ellos, conforme a la ley;

38 y un macho cabrío por expiación; además del holocausto continuo, con su presente y su libación.

39 Estas cosas ofreceréis al SEÑOR en vuestras solemnidades, además de vuestros votos, y de vuestras ofrendas libres, en vuestros holocaustos, y en vuestros presentes, y en vuestras libaciones y en vuestras ofrendas de paz.

40 Y Moisés dijo a los hijos de Israel, conforme a todo lo que el SEÑOR le había mandado.

   

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Apocalypse Explained # 1153

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1153. And fine flour and wheat signifies profaned worship from truths and goods that are from a spiritual origin. This is evident from the signification of "fine flour," as being truth from a spiritual origin (of which presently); also from the signification of "wheat," as being good from a spiritual origin (See n. 374, 375). These also signify worship because the meal offering was composed of them, which was offered with the sacrifices upon the altar the same as the wine and the oil; for the meal offerings were prepared with oil and the drink offerings with wine. And because of the crops of these they had rejoicings in festivals which were instituted to celebrate their harvests. "Fine flour" signifies truth from spiritual good because it is prepared from wheat, which signifies spiritual good, as truth comes from good.

[2] As this truth of the church was signified by "fine flour," it was prescribed what quantity of it should be used in the cakes that were called the meal offerings, which were offered with the sacrifices upon the altar (respecting which see Exodus 29; Leviticus 5 - Leviticus 7, 23; Numbers 18, 28, 29); also the quantity of fine flour in the show bread (Leviticus 23:17; 24:5); for it was commanded that the meal offering that was to be offered on the altar should be prepared from fine flour, and oil and frankincense poured thereon (Leviticus 2:1). Because of this signification of "fine flour," when Abraham talked with the three angels he said to Sarah his wife:

Hasten, knead three measures of flour, of fine flour, and make cakes (Genesis 18:6).

[3] "Fine flour" also signifies the truth of good from a spiritual origin in Ezekiel:

Thou didst eat fine flour, honey, and oil, whence thou didst become exceeding beautiful, and didst prosper even to a kingdom. My bread which I gave thee, fine flour, honey, and oil, with which I fed thee, thou didst offer before idols as an odor of rest (Ezekiel 16:13, 19).

This is said of Jerusalem, which signifies the church as to doctrine, and in that chapter is described what it had been in its beginning and what it became afterwards. "Fine flour and oil" signify truth and good from a spiritual origin, and "honey" good from a natural origin. "Thou didst become exceeding beautiful" signifies to be intelligent and wise; "to prosper even to a kingdom" signifies even to becoming a church, "kingdom" being the church; "to offer these to idols as an odor of rest" signifies the idolatrous worship into which the true worship of the church was afterwards changed.

[4] But "flour" from barley signifies truth from a natural origin, for "barley" signifies natural good, as "wheat" signifies spiritual good. Thus in Isaiah:

Take the millstone and grind flour, make thyself bare (Isaiah 47:2).

This is said of Babylon. "To take a millstone and grind flour" signifies to falsify the truths of the Word, and "to make oneself bare" signifies to adulterate the goods of the Word. In Hosea:

They sow the wind and they reap the whirlwind; he hath no standing corn, the blade shall yield no flour; and if perchance it do, strangers shall devour it (Hosea 8:7).

Here, too, "flour" signifies truth from a natural origin.

(Continuation respecting the Athanasian Faith)

[5] 5. The fifth law of the Divine providence is, That from sense and perception in himself man cannot know how good and truth flow in from the Lord, and how evil and falsity flow in from hell; nor can he see how the Divine providence operates in favor of good against evil; if he did he could not act from freedom according to reason as if from himself. It is sufficient for him to know and acknowledge this from the Word and from the doctrine of the church. This is what is meant by the Lord's words in John:

The wind bloweth where it willeth, and thou hearest the voice thereof, but knowest not whence it cometh or whither it goeth; so is everyone that is born of the spirit (John 3:8).

Also by these words in Mark:

The kingdom of God is like a man that casteth seed upon the earth and then sleepeth and riseth night and day; but the seed springeth up and groweth up when he knows it not, for the earth beareth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is produced, he putteth in the sickle because the harvest is at hand (Mark 4:26, 29).

[6] Man does not perceive the operation of the Divine providence within him, because that would take away his freedom, and thus his ability to think as if of himself, and with it every delight of life; thus man would be like an automaton, in which there is no reciprocal, and by that, conjunction; also he would be a slave and not free. The Divine providence moves so secretly that scarcely a trace of it is seen, although it acts upon the most minute things of man's thought and will, which regard his eternal state, chiefly for the reason that the Lord continually wills to impress His love on man, and through it his wisdom, and thus create him into His image. Consequently the operation of the Lord is into man's love and from that into his understanding, and not the reverse. Love with its affections, which are manifold and innumerable, is perceived by man only by a most general feeling, and thus so slightly that there is scarcely anything of it; and yet that man may be reformed and saved he must be led from one affection of love into another according to their connection from order, a thing that no man and even no angel can at all comprehend.

[7] If a man should learn anything of these arcana, he could not be withheld from leading himself; and in this he would be continually led from heaven into hell, while the Lord's leading is continually from hell towards heaven. For from himself man constantly acts against order, while the Lord acts constantly according to order; for man, from the nature derived from his parents, is in the love of self and the love of the world, and consequently perceives from a feeling of delight everything belonging to those loves as good; nevertheless, those loves as ends must be removed; and this is done by the Lord in infinite ways, that appear like a labyrinth even before the angels of the third heaven.

[8] All this makes clear that man would find no help at all in knowing anything about this from sense or perception, but it would do him harm instead, and would destroy him forever. It is sufficient for man to know truths, and by means of truths to know what is good and what is evil, and to acknowledge the Lord and His Divine auspices in every least thing. Then so far as he knows truths, and by means of them what is good and evil, and does what is good as if from himself, so far the Lord leads him from love into wisdom, conjoining love to wisdom and wisdom to love, and making them to be one, because they are one in Himself. These ways by which the Lord leads man may be compared to the vessels through which the blood in man courses and circulates, also the fibers and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit flows and gives life.

[9] How all these things flow in and flow through, man knows nothing; and yet he lives if only he knows what he needs to do and does it. But the ways by which the Lord leads man are far more complicated and inexplicable, both those by which the Lord leads man through the societies of hell and away from them, and also those by which he leads him through the societies of heaven and interiorly into them. This, therefore, is what is meant by "the wind bloweth where it willeth, and thou knowest not whence it cometh and whither it goeth" (John 3:8), also by "the seed springeth up and groweth up, the man knoweth not how" (Mark 4:27). Moreover, of what consequence is it for a man to know how seed grows up, provided he knows how to plow and harrow the land, to sow the seed, and when he reaps his harvest to bless God?

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

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Arcana Coelestia # 10438

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10438. 'For evil He led them out, to kill them in the mountains' means that those with whom good exists will be destroyed. This is clear from the meaning of 'leading out to kill' as destroying, though when such words are used in reference to Jehovah, who never destroys anyone, being destroyed by their own evil is meant; and from the meaning of 'the mountains' as heaven, consequently the good of love. The origin of the meaning of 'the mountains' as heaven lies in representatives in the next life. Mountains, hills, rocks, valleys, and many more objects appear there, as on earth; and on the mountains there are those who abide in celestial love, on the hills those who abide in spiritual love, on the rocks those who abide in faith, and in the valleys those who have not as yet been raised up to the good of love and faith.

[2] Consequently by 'mountains' those in whom the good of celestial love exists, and so who inhabit the inmost heaven, are meant, and in the abstract sense forms of the good of celestial love, and so the heaven which abides in that love; by 'hills' those in whom the good of spiritual love exists, and so who inhabit the middle heaven, are meant, and in the abstract sense the good of that love and the heaven which abides in it; by 'rocks' those in whom the good of faith exists, and who consequently inhabit the lowest heaven, are meant, and in the abstract sense that good and that heaven; and by 'valleys' those who have not as yet been raised up to those kinds of good and so to heaven are meant. Because such objects appear in the next life and such realities are consequently meant by them, those objects have a like meaning in the Word, as do the mountains, hills, rocks, and valleys in the land of Canaan, by which heaven in its entirety was therefore represented.

[3] The fact that the heaven where the good of celestial love exists is meant by 'mountains' is evident from a large number of places in the Word, such as the following: In Isaiah,

In the latter days it will be, that the mountain of Jehovah will be on the top of the mountains, and raised above the hills. Isaiah 2:2; Micah 4:1.

In David,

The mountains will bring peace, and the hills, in righteousness. Psalms 72:3.

In the same author,

Praise Jehovah, mountains and all hills. Psalms 148:7, 9.

In the same author,

A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why do you leap up, O mountains, hills of mountains? God desires to inhabit it; yes, Jehovah will inhabit it perpetually. Psalms 68:15-16.

In Moses,

... in regard to the firstfruits of the mountains of the east, and to the precious things of the everlasting hills 1 ... Let them come upon the head of Joseph. Deuteronomy 33:15-16.

Other places besides these contain the same meaning, see 795, 6435, 8327, 8658, 8758, 9422, 9434. All this explains why the Lord came down onto Mount Sinai; why the city of David was built on a mountain, and that mountain, which was called Mount Zion, means the inmost heaven; and also why the ancients performed holy acts of worship on mountains and hills, 2722.

Poznámky pod čarou:

1. literally, the hills of the age

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