Novokřesťanské studium Bible

Bible

 

Levitico 19

Studie

   

1 At sinalita ng Panginoon kay Moises, na sinasabi,

2 Salitain mo sa buong kapisanan ng mga anak ni Israel, at sabihin mo sa kanila, Kayo'y magpakabanal; sapagka't akong Panginoon ninyong Dios ay banal.

3 Matatakot ang bawa't isa sa inyo, sa kaniyang ina at sa kaniyang ama, at ipangingilin ninyo ang aking mga sabbath: ako ang Panginoon ninyong Dios.

4 Huwag ninyong babalikan ang mga diosdiosan, ni huwag kayong gagawa para sa inyo ng mga dios na binubo: ako ang Panginoon ninyong Dios.

5 At pagka kayo'y maghahandog sa Panginoon ng hain na mga handog tungkol sa kapayapaan, ay inyong ihahandog upang kayo'y tanggapin.

6 Sa araw ding ihandog ay kakanin, at sa kinabukasan: at kung may labis hanggang sa ikatlong araw ay susunugin sa apoy.

7 At kung kanin sa anomang paraan sa ikatlong araw, ay karumaldumal nga; ito'y hindi tatanggapin:

8 Kundi yaong kumain ay siyang magtataglay ng kaniyang kasamaan; sapagka't nilapastangan niya ang banal na bagay ng Panginoon: at ihihiwalay ang gayong tao sa kaniyang bayan.

9 At pagka gagapas kayo ng mga uhay sa inyong lupain, ay huwag ninyong pakakagapasin ang mga sulok ng inyong bukid, ni huwag ninyong pamulutan ang inyong lupang ginapasan.

10 At huwag ninyong sisimutin ang inyong ubasan, ni huwag ninyong pupulutin ang bungang nahulog sa inyong ubasan; sa dukha at sa taga ibang bayan, pababayaan ninyo: ako ang Panginoon ninyong Dios.

11 Huwag kayong magnanakaw; ni magdadaya, ni magsisinungaling ang sinoman sa iba.

12 At huwag kayong susumpa ng di totoo sa aking pangalan, na anopa't lapastanganin ninyo ang pangalan ng inyong Dios; ako ang Panginoon.

13 Huwag kayong pipighati sa inyong kapuwa, o magnanakaw man sa kaniya: ang bayad ng isang mag-aaraw ay huwag matitira sa inyo ng buong gabi hanggang sa umaga.

14 Huwag ninyong lalaitin ang bingi, ni maglalagay ng katitisuran sa harap ng bulag, kundi katatakutan ninyo ang inyong Dios: ako ang Panginoon.

15 Huwag kayong gagawa ng kalikuan sa paghatol: huwag kayong magtatangi ng pagkatao ng dukha, ni huwag ninyong pararangalan ang pagkatao ng makapangyarihan: kundi hahatulan ninyo ng katuwiran ang inyong kapuwa.

16 Huwag kayong maghahatid dumapit sa inyong bayan, ni titindig laban sa dugo ng inyong kapuwa: ako ang Panginoon.

17 Huwag ninyong kapopootan ang inyong kapatid sa inyong puso; tunay na inyong sasawayin ang inyong kapuwa, at huwag kayong magtaglay ng kasalanan dahil sa kaniya.

18 Huwag kayong manghihiganti o magtatanim laban sa mga anak ng inyong bayan, kungdi iibigin ninyo ang inyong kapuwa na gaya ng sa inyong sarili: ako ang Panginoon.

19 Iingatan ninyo ang aking mga palatuntunan. Huwag ninyong pagaasawahin ang dalawang hayop ninyong magkaiba; huwag kayong maghahasik sa inyong bukid ng dalawang magkaibang binhi; ni damit na hinabi na may magkahalong dalawang magkaibang kayo ay huwag kayong magsusuot.

20 At kung ang sinomang lalake ay sumiping sa isang babaing aliping may asawa, na hindi pa natutubos, o hindi pa man nabibigyan ng kalayaan; ay kapuwa parurusahan; hindi sila papatayin, sapagka't siya'y hindi laya.

21 At kaniyang dadalhin sa Panginoon ang kaniyang handog dahil sa pagkakasala, sa pintuan ng tabernakulo ng kapisanan, sa makatuwid baga'y isang tupang lalake na pinakahandog dahil sa pagkakasala:

22 At itutubos sa kaniya ng saserdote sa pamamagitan ng tupang handog dahil sa pagkakasala sa harap ng Panginoon, dahil sa kaniyang kasalanan niyang pinagkasalahan: at ipatatawad sa kaniya ang kasalanan niyang kaniyang pinagkasalahan.

23 At pagka kayo'y papasok sa lupain, at nakapagtanim na kayo ng sarisaring punong kahoy na pagkain, ay aariin ninyo ang bunga niyaon na parang hindi sa tuli: tatlong taong aariin ninyong parang hindi sa tuli; hindi kakanin.

24 Datapuwa't sa ikaapat na taon, ang lahat ng bunga niyaon ay magiging banal na pinaka papuri sa Panginoon.

25 At sa ikalimang taon ay kakain kayo ng bunga niyaon upang papagbungahin sa inyo: ako ang Panginoon ninyong Dios.

26 Huwag kayong kakain ng anomang may dugo: ni huwag kayong mag-eenkanto ni magpapamahiin.

27 Huwag ninyong gugupitin ng pabilog ang mga buhok sa palibot ng inyong ulo, ni huwag mong sisirain ang mga dulo ng iyong balbas.

28 Huwag ninyong kukudlitan ang inyong laman dahil sa namatay: ni huwag ninyong lilimbagan ang inyong laman ng anomang tanda; ako ang Panginoon.

29 Huwag mong hahamakin ang iyong anak na babae, na siya'y iyong pagmamasamaing babae: baka ang lupain ay malugmok sa pakikiapid, at mapuno ang lupain ng kasamaan.

30 Ipangingilin ninyo ang aking mga sabbath, at igagalang ninyo ang aking santuario: ako ang Panginoon.

31 Huwag ninyong babalikan ang mga inaalihan ng masasamang espiritu ni ang mga mangkukulam: huwag ninyong hanapin na magpakahawa sa kanila: ako ang Panginoon ninyong Dios.

32 Titindig kayo sa harap ng may uban at igagalang ninyo ang mukha ng matanda, at katatakutan ninyo ang inyong Dios: ako ang Panginoon.

33 At kung ang isang taga ibang bayan ay nakikipamayan na kasama ninyo sa inyong lupain, ay huwag ninyong gagawan ng masama.

34 Ang taga ibang bayan na nakikipamayan na kasama ninyo, ay inyong aariing tubo sa lupain, at iibigin ninyo na gaya ng sa inyong sarili; sapagka't naging taga ibang bayan kayo sa lupain ng Egipto: ako ang Panginoon ninyong Dios.

35 Huwag kayong gagawa ng kalikuan sa paghatol, sa pagsukat, sa pagtimbang, o sa pagtakal.

36 Timbangang matuwid, panimbang na matuwid, epa na matuwid at hin na matuwid ang aariin ninyo: ako ang Panginoon ninyong Dios na naglabas sa inyo sa lupain ng Egipto.

37 At inyong iingatan ang lahat ng aking palatuntunan, at ang lahat ng aking kahatulan, at inyong isasagawa: ako ang Panginoon.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 204

Prostudujte si tuto pasáž

  
/ 1232  
  

204. These things saith He that is Holy, He that is True, signifies from whom is that faith. This is evident from the signification of "He that is Holy, He that is True," as being, in reference to the Lord, He from whom are charity and faith. He is called "holy" because charity is from Him, and "true" because faith is from Him. That the Lord is called "holy" because charity is from Him, and consequently that "holy" in the Word is predicated of charity and of faith therefrom will be seen presently. But the Lord is called "true" because faith is from Him, and consequently "true" in the Word is predicated of faith, for the reason that all truth is of faith; for that is called "true" which is believed; other things are not of faith because they are not believed. But because the faith of charity is here treated of, something shall first be said about faith and what it is.

[2] There is spiritual faith, and there is faith merely natural. Spiritual faith is wholly from charity, and in its essence is charity. Charity, or love towards the neighbor, is to love truth, sincerity, and what is just, and to do them from willing them. For the neighbor in the spiritual sense is not every man, but it is that which is with man; if this be truth, sincerity, and what is just, and the man is loved on account of these, then the neighbor is loved. That this is what charity means, in the spiritual sense, anyone may know if he will but reflect. Everyone loves another, not for the sake of his person, but for the sake of what is with him; this is the ground of all friendship, all favor, and all honor. From this it follows, that to love men for the sake of what is true, sincere, and just in them is spiritual love; for what is true, sincere, and just are spiritual things, because they are out of heaven from the Lord. For no man thinks, wills, and does any good thing that is good in itself, but it is all from the Lord; and what is true, sincere, and just are good things that are good in themselves when they are from the Lord. These things, then, are the neighbor in the spiritual sense; from which it is clear what is meant in that sense by loving the neighbor, or by charity. From that is spiritual faith; for whatever is loved is called truth when it is thought. Everyone can see that this is so if he will reflect upon it, for everyone confirms that which he loves by many things in the thought, and all things by which he confirms himself he calls truths; no one has truth from any other source. From this it follows, that the truths a man has are such as is the love with him; consequently, if the love with him is spiritual, the truths will also be spiritual, since the truths act as one with his love. All truths, because they are believed, are called in one complex, faith. From this it is clear that spiritual faith in its essence is charity. So far concerning spiritual faith.

[3] But faith merely natural is not a faith of the church, although it is called faith, but is merely knowing [scientia]. It is not a faith of the church, because it does not proceed from love to the neighbor, or charity, which is the spiritual itself from which faith comes, but proceeds from some natural love that has reference either to love of self or to love of the world, and whatever proceeds from these loves is natural. Love forms the spirit of man; for man in respect to his spirit is wholly as his love is; from that he thinks, from that he wills, and from that acts; therefore he makes no other truth to be of his faith than that which is of his love; and truth that is of the love of self or the world is merely natural, because it comes from man and from the world, and not from the Lord and from heaven; for such a man loves truth, not from a love of truth but from a love of honor, of gain and of fame, which he serves; and as his truth is such, his faith also is such. This faith, therefore, is not a faith of the truth of the church, or faith in a spiritual sense, but only in a natural sense which is a mere knowing [scientia]. And again because nothing of this is in man's spirit but only in his memory, together with other things of this world, therefore also after death it is dissipated. For only that which is of man's love remains with him after death, for (as has been said) it is love that forms man's spirit, and man in respect to his spirit is wholly such as his love is. (Other things respecting charity and faith therefrom may be seen in The Doctrine of the New Jerusalem, where charity and faith are treated of, n. 84-106, 108-122; also in the small work on The Last Judgment, where it is shown that there is no faith where there is not charity, n. 33-39)

[4] That "holy" in the Word is predicated of Divine truth, and therefore of charity and its faith, is evident from the passages where it is spoken of. There are two things that proceed from the Lord and are received by angels, Divine good and Divine truth. These two proceed united from the Lord, but they are received by angels variously; some receive Divine good more that Divine truth, and some receive Divine truth more than Divine good. Those who receive Divine good more than Divine truth constitute the Lord's celestial kingdom and are called celestial angels, and in the Word are called "the righteous" [or "just"]; but those who receive Divine truth more than Divine good constitute the Lord's spiritual kingdom, and are called spiritual angels, and in the Word "holy" [or "saints"]. (Of these two kingdoms and their angels, see in the work on Heaven and Hell 20-28.) From this it is that "the righteous" [or "just"] and "righteousness" [or "justice"] in the Word mean the Divine good and what proceeds therefrom, and that "the holy" and "holiness" mean Divine truth and what proceeds therefrom. From this can be seen what is meant in the Word by "being justified" [or "made righteous"], and "being made holy." As in Revelation:

He that is righteous let him be made righteous still, and he that is holy let him be made holy still (Revelation 22:11).

And in Luke:

To serve Him in holiness and righteousness (Luke 1:74-75

[5] Since Divine truth proceeding from the Lord is meant by "holy," therefore the Lord is called in the Word "the Holy One," " the Holy One of God," "the Holy One of Israel," "the Holy One of Jacob;" and it is also from this that angels are called "holy," and also the prophets and apostles; and it is from this that Jerusalem is called "holy." That the Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob," may be seen inIsaiah 29:23; 31:1; 40:25; 41:14, 16; 43:3; 49:7; Daniel 4:13; 9:24; Mark 1:24; Luke 4:34. He is also called "King of the holy ones [of saints]" in Revelation:

Righteous [or just] and true are Thy ways, Thou King of saints (Revelation 15:3).

The Lord is called "the Holy One," "the Holy One of God," "the Holy One of Israel," and "the Holy One of Jacob" because He alone, and no one else, is holy, which is also declared in Revelation:

Who shall not fear Thee, O Lord and glorify Thy name? for Thou only art holy (Revelation 15:4).

[6] Angels, prophets, and apostles are called "holy" because by them, in the spiritual sense, is meant Divine truth; and Jerusalem is called "the holy city," because by that city, in the spiritual sense, is meant the church in respect to the doctrine of truth. That angels in the Word are called "holy," see Matthew 25:31; Mark 8:38; Luke 9:26; the prophets, Mark 6:20; Luke 1:70; Revelation 18:20; the apostles, Revelation 18:20; that Jerusalem is called "the holy city," Isaiah 48:2; 66:20, 22; Daniel 9:24; Matthew 27:53; Revelation 21:2, 10. (That by "angels" in the Word Divine truth proceeding from the Lord is meant, see above, n. 130, 200; the like by "prophets," see Arcana Coelestia 2534, 7269; likewise by "apostles," see above, n. 100; that by "Jerusalem" in the Word the church in respect to the doctrine of truth is meant, see The Doctrine of the New Jerusalem 6.) From this it can be seen why it is that Divine truth proceeding from the Lord is called "the Spirit of truth," and "the Holy Spirit" (See above, n. 183), so also why heaven is called the "habitation of holiness" (Isaiah 63:15; Deuteronomy 26:15); and why the church is called "the sanctuary" (Jeremiah 17:12; Lamentations 2:7; Psalms 68:35).

[7] That "holiness" is predicated of Divine truth is evident from the following passages. In John:

Jesus when praying said, Father, sanctify them [make them Holy] in Thy truth, Thy Word is truth, and for their sakes I sanctify Myself, that they also may be sanctified in the truth (John 17:17, 19).

Here "being made holy" is plainly said in respect to truth, and "those made holy" in respect to those who receive Divine truth from the Lord. In Moses:

Jehovah came from Sinai, out of the myriads of holiness; from His right hand the fire of the law unto them; even He who loveth the peoples; in Thy hand are all His saints, and they are prostrated at Thy foot; he shall receive of Thy words (Deuteronomy 33:2-3).

"Sinai" signifies heaven where the Lord is, from whom is Divine truth, or from whom is the "law," both in a strict and in a broad sense; "myriads of holiness" signifies Divine truths; "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, which is Divine truth; those are called "peoples" in the Word who are in truths, and those of them that are in truths are called "saints." "Being prostrated at Thy foot," and "receiving of Thy words," is the holy reception of Divine truth in ultimates, which is the Word in the sense of the letter, and being instructed therefrom. From this it can be known what the particulars in that prophecy signify in the spiritual sense. (That "Sinai" in the Word signifies heaven where the Lord is, from whom is Divine truth, or from whom is the law, both in a strict and a broad sense, see Arcana Coelestia n. 8399, 8753, 8793, 8805, 9420. That "the law" signifies, in a strict sense, the ten commandments of the Decalogue, and in a broad sense, the whole Word, n. 2606, 3382, 6752, 7463. That those are called "peoples" who are in truths, and "nations" who are in goods, n. 1259, 1260, 2928, 3295, 3581, 6451, 6465, 7207, 10288. That "foot," a "place of feet," and "footstool," signify, in reference to the Lord, Divine truth in ultimates, thus the Word in the letter, n. 9406[1-7].) From this it is clear that "myriads of holiness" are Divine truths, and that those here called "holy [saints]" are those who are in Divine truths.

[8] In Moses:

Speak unto all the congregation of the sons of Israel, and say unto them, Ye shall be holy, for I Jehovah [God] of Israel am holy (Leviticus 19:2).

This chapter treats of the statutes, judgments, and precepts which they were to keep; and as these signify Divine truths, it is said that those who keep them "shall be holy." Moreover, "Israel" signifies the spiritual church, which is the church that is in Divine truths, therefore it is said, "I Jehovah [God] of Israel am holy." In the same:

Ye shall sanctify yourselves, and ye shall be holy. And ye shall keep My statutes that ye may do them (Leviticus 20:7-8).

Here also the statutes, judgments, and precepts which are to be kept are treated of.

In the same:

If they have kept thy statutes and judgments, they shall be a holy people unto Jehovah (Deuteronomy 26:16-19).

In David :

We shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).

It is said "to be satisfied with the goodness of Jehovah's house and with the holiness of His temple," because the "house of God" in the highest sense signifies the Lord in respect to Divine good, and "temple" in respect to Divine truth (See Arcana Coelestia 3720). In Zechariah:

In that day there shall be upon the bells of the horses, Holiness unto Jehovah (Zechariah 14:20).

The establishment of a new church is here treated of, and "bells" signify knowledges [scientifica] which are from the intellectual. (That "bells" signify such truths, see Arcana Coelestia 9921, 9926; and that "horse" signifies the intellectual, see in the small work onThe White Horse 1-4.)

[9] From this it can be seen what is represented and signified by this:

That upon the miter which was upon the head of Aaron was placed a plate, upon which was engraved Holiness to Jehovah (Exodus 28:36-38; 39:30-31);

for the "miter" signifies wisdom, which is of Divine truth (See Arcana Coelestia 9827, 9949); so also what it represented and signified by:

That Aaron, his sons, their garments, the altar, the tabernacle, with everything there, were anointed with oil, and thus made holy (Exodus 29:1-36; 30:22-30; Leviticus 8);

for "oil" signified the Divine good of the Divine love, and "sanctification" the proceeding Divine; for it is Divine good that makes holy, and Divine truth is what is holy therefrom.

[10] That the word "holy" is predicated of charity can be seen from what was said above respecting the angels of heaven, namely, that there are some who receive Divine good more than Divine truth, and some who receive Divine truth more than Divine good; the former constitute the Lord's celestial kingdom, and are those who are in love to the Lord, and because they are in love to the Lord are called "righteous" [or "just"]; but the latter constitute the Lord's spiritual kingdom, and are those who are in charity towards the neighbor, and because these are in charity towards the neighbor, they are called "holy [or saints]." (That there are two loves that make heaven, namely, love to the Lord, and love towards the neighbor or charity, and that the heavens are thereby distinguished into two kingdoms, namely, a celestial kingdom and a spiritual kingdom, see in the work on Heaven and Hell. n (Heaven and Hell 13-19) 13-19; 20-28)

  
/ 1232  
  

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

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org