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Levitico 23

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1 At sinalita ng Panginoon kay Moises, na sinasabi,

2 Salitain mo sa mga anak ni Israel at sabihin mo sa kanila, ang mga takdang kapistahan sa Panginoon, na inyong itatanyag na mga banal na pagpupulong, ay mga ito nga ang aking mga takdang kapistahan.

3 Anim na araw na gagawa: datapuwa't sa ikapitong araw ay sabbath na takdang kapahingahan, siyang banal na pagpupulong; anomang gawa ay huwag ninyong gagawin: isang sabbath sa Panginoon sa lahat ng inyong tahanan.

4 Ito ang mga takdang kapistahan sa Panginoon ng mga banal na pagpupulong na inyong itatanyag sa takdang panahon.

5 Sa unang buwan, nang ikalabing apat na araw ng buwan, sa paglubog ng araw, ay paskua sa Panginoon.

6 At nang ikalabing limang araw ng buwang iyan, ay kapistahan ng tinapay na walang lebadura sa Panginoon: pitong araw na kakain kayo ng tinapay na walang lebadura.

7 Sa unang araw ay magkakaroon ng banal na pagpupulong: anomang gawang paglilingkod ay huwag ninyong gagawin.

8 Kundi maghahandog kayo sa Panginoon na pitong araw ng handog na pinaraan sa apoy; sa ikapitong araw ay magkakaroon ng banal na pagpupulong anomang gawang paglilingkod ay huwag ninyong gagawin.

9 At sinalita ng Panginoon kay Moises na sinasabi,

10 Salitain mo sa mga anak ni Israel, at sabihin mo sa kanila, Pagka kayo'y nakapasok sa lupain na ibibigay ko sa inyo, at inyong nagapas na ang ani niyaon, ay magdadala nga kayo sa saserdote ng bigkis na pinaka pangunang bunga ng inyong paggapas:

11 At aalugin niya ang bigkis sa harap ng Panginoon upang tanggapin sa ganang inyo: sa kinabukasan pagkatapos ng sabbath aalugin ng saserdote.

12 At sa araw na inyong alugin ang bigkis, ay maghahandog kayo ng isang korderong lalake ng unang taon, na walang kapintasan, na pinakahandog na susunugin sa Panginoon.

13 At ang handog na harina niyaon ay magiging dalawang ikasangpung bahagi ng isang epa ng mainam na harina na hinaluan ng langis, handog nga sa Panginoon na pinaraan sa apoy na pinakamasarap na amoy: at ang pinakahandog na inumin niyaon ay alak, na ikaapat na bahagi ng isang hin.

14 At huwag kayong kakain ng tinapay, ni trigong sinangag, ni uhay na bago, hanggang sa araw na ito, hanggang sa inyong madala ang alay sa inyong Dios: siyang palatuntunan magpakailan man sa buong panahon ng inyong lahi, sa lahat ng inyong mga tahanan.

15 At kayo'y bibilang sa inyo mula sa kinabukasan ng sabbath mula sa araw na inyong dalhin ang bigkis na handog na inalog: magiging pitong sabbath na ganap.

16 Sa makatuwid baga'y hanggang sa kinabukasan ng ikapitong sabbath, bibilang kayo ng limang pung araw; at maghahandog kayo ng bagong handog na harina sa Panginoon.

17 Sa inyong mga tahanan ay magdadala kayo ng dalawang tinapay na aalugin na may dalawang ikasangpung bahagi ng isang epa ng mainam na harina, at lulutuin na may levadura na pinaka pangunang bunga sa Panginoon.

18 At ihaharap ninyo ang tinapay na kalakip ng pitong kordero ng unang taon na walang kapintasan, at ng isang guyang toro at ng dalawang tupang lalake: mga handog sa Panginoon na susunugin, na kalakip ng kanilang handog na harina, at ng kanilang mga handog na inumin, handog nga na pinaraan sa apoy na pinakamasarap na amoy sa Panginoon.

19 At maghahandog kayo ng isang lalaking kambing na pinakahandog dahil sa kasalanan, at ng dalawang korderong lalake ng unang taon na haing mga handog tungkol sa kapayapaan.

20 At aalugin ng saserdote pati ng tinapay ng mga unang bunga, na pinakahandog na inalog sa harap ng Panginoon, na kalakip ng dalawang kordero: ang mga tinapay ay magiging itinalaga sa Panginoon na ukol sa saserdote.

21 At inyong ihahayag sa araw ding iyan; magiging banal na pagpupulong nga sa inyo; kayo'y huwag gagawa ng anomang gawang paglilingkod: siyang palatuntunan sa lahat ng inyong mga tahanan, sa buong panahon ng inyong lahi.

22 At pagka inyong aanihin ang ani sa inyong lupain, ay huwag ninyong pakakaanihin ang mga sulok ng inyong bukid, ni pamulutan ang inyong naanihan: sa dukha at sa taga ibang lupa inyong ititira: ako ang Panginoon ninyong Dios.

23 At sinalita ng Panginoon kay Moises, na sinasabi,

24 Salitain mo sa mga anak ni Israel, na iyong sabihin, Sa ikapitong buwan, sa unang araw ng buwan, ay magkakaroon kayo ng takdang kapahingahan, na pinakaalaalang may tunog ng mga pakakak banal na pagpupulong nga.

25 Kayo'y huwag gagawa ng anomang gawang paglilingkod: at kayo'y maghahandog ng handog sa Panginoon na pinaraan sa apoy.

26 At sinalita ng Panginoon kay Moises, na sinasabi,

27 Gayon ma'y sa ikasangpung araw nitong ikapitong buwan ay araw ng pagtubos: magiging sa inyo'y banal na pagpupulong, at papagdadalamhatiin ninyo ang inyong mga kaluluwa; at maghahandog kayo ng handog sa Panginoon na pinaraan sa apoy.

28 At huwag kayong gagawa ng anomang gawa sa araw ding iyan: sapagka't araw ng pagtubos, upang itubos sa inyo sa harap ng Panginoon ninyong Dios.

29 Sapagka't sinomang tao na hindi magdalamhati sa araw ding iyan ay ihihiwalay sa kaniyang bayan.

30 At sinomang tao na gumawa ng anomang gawa sa araw ding iyan ay pupuksain ko ang taong yaon sa kaniyang bayan.

31 Kayo'y huwag gagawa ng anomang gawa: siyang palatuntunan magpakailan man sa buong panahon ng inyong lahi sa lahat ng inyong mga tahanan.

32 Magiging sabbath na takdang kapahingahan sa inyo, at inyong pagdadalamhatiin ang inyong mga kaluluwa sa ikasiyam na araw ng buwan sa hapon, mula sa pagkalubog ng araw hanggang sa muling pagkalubog ng araw ay ipangingilin ninyo ang inyong sabbath.

33 At sinalita ng Panginoon kay Moises, na sinasabi,

34 Iyong salitain sa mga anak ni Israel, na sabihin, Sa ikalabing limang araw ng ikapitong buwang ito ay kapistahan ng mga balag na pitong araw sa Panginoon.

35 Sa unang araw ay magkakaroon ng banal na pagpupulong; kayo'y huwag gagawa ng anomang gawang paglilingkod.

36 Pitong araw na maghahandog kayo sa Panginoon ng handog na pinaraan sa apoy; sa ikawalong araw ay magkakaroon kayo ng banal na pagpupulong; at kayo'y maghahandog sa Panginoon ng handog na pinaraan sa apoy; siyang pinaka dakilang kapulungan; huwag kayong gagawa ng anomang gawang paglilingkod.

37 Ito ang mga takdang kapistahan sa Panginoon, na inyong itatanyag na mga banal na pagpupulong, upang maghandog sa Panginoon ng handog na pinaraan sa apoy, ng handog na susunugin, at ng handog na harina, ng hain, at ng mga handog na inumin na bawa't isa ay sa kaniyang sariling kaarawan:

38 Bukod sa mga sabbath sa Panginoon, at bukod sa inyong mga kaloob, at bukod sa lahat ng inyong mga panata, at bukod sa lahat ng inyong mga handog na kusa na inyong ibinibigay sa Panginoon.

39 Gayon ma'y sa ikalabing limang araw ng ikapitong buwan, pagka inyong natipon ang bunga ng lupain, ay magdidiwang kayo sa Panginoon ng kapistahang pitong araw: ang unang araw ay magiging takdang kapahingahan, at ang ikawalong araw ay magiging takdang kapahingahan.

40 At magdadala kayo sa unang araw ng bunga ng magagandang punong kahoy, ng mga sanga ng mga palma, at ng mga sanga ng mayayabong na punong kahoy, at ng mga sause ng batis; at kayo'y magpapakagalak sa harap ng Panginoon ninyong Dios, na pitong araw.

41 At inyong ipangingiling isang kapistahan sa Panginoon na pitong araw sa bawa't taon: siyang palatuntunan magpakailan man sa buong panahon ng inyong lahi: sa ikapitong buwan ay ipagdidiwang ninyo ang kapistahang ito.

42 Kayo'y tatahan sa mga balag na pitong araw; yaong lahat ng tubo sa Israel ay tatahan sa mga balag:

43 Upang maalaman ng inyong mga lahi na sa mga balag pinatahan ko ang mga anak ni Israel, nang aking ilabas sa lupain ng Egipto: ako ang Panginoon ninyong Dios.

44 At ipinakilala ni Moises sa mga anak ni Israel ang mga takdang kapistahan sa Panginoon.

   

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Arcana Coelestia # 4581

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4581. 'And he poured out a drink-offering onto it' means the Divine Good of Truth. This is clear from the meaning of 'a drink-offering' as the Divine Good of Truth, dealt with below. But first one must say what the good of truth is. The good of truth is that which elsewhere has been called the good of faith, which is love towards the neighbour, or charity. There are two universal kinds of good, the first being that which is called the good of faith, the second that which is referred to as the good of love. The good of faith is the kind of good meant by 'a drink-offering', and the good of love the kind meant by 'oil'. The good of love exists with those whom the Lord brings to what is good by an internal way, while the good of faith exists with those He brings to it by an external way. The good of love exists with members of the celestial Church, and likewise with angels of the inmost or third heaven, but the good of faith with members of the spiritual Church, and likewise with angels of the middle or second heaven. Consequently the first kind of good is called celestial good, whereas the second kind is called spiritual good. The difference between the two is, on the one hand, willing what is good out of a will for good and, on the other, willing what is good out of an understanding of it. The second kind of good therefore - spiritual good or the good of faith, which is the good of truth - is meant by 'a drink-offering'; but the first - celestial good or the good of love - is meant in the internal sense by 'oil'.

[2] Nobody, it is true, can see that such things as these were meant by 'oil' and 'a drink-offering' unless he does so from the internal sense. Yet anyone may see that things of a holy nature were represented by them, for unless those holy things were represented by them what else would pouring out a drink-offering or pouring oil onto a stone pillar be but some ridiculous and idolatrous action? It is like the coronation of a king. What else would the ceremonies performed on that occasion be if they did not mean and imply things of a holy nature - placing the crown on his head; anointing him with oil from a horn, on his forehead and on his wrists; placing a sceptre in his hand, as well as a sword and keys; investing him with a purple robe, and then seating him on a silver throne; and after that, his riding in his regalia on a horse, and later still his being served at table by men of distinction, besides many other ceremonies? Unless these represented things of a holy nature and were themselves holy by virtue of their correspondence with the things of heaven and consequently of the Church, they would be no more than the kind of games that young children play, though on a grander scale, or else like plays that are performed on the stage.

[3] But all those ceremonies trace their origin back to most ancient times when ceremonies were holy by virtue of their representation of things that were holy and of their correspondence with holy things in heaven and consequently in the Church. Even today they are considered holy, though not because people know their spiritual representation and correspondence but through the interpretation so to speak they put on symbols in common use. If however people did know what the crown, oil, horn, sceptre, sword, keys, purple robe, silver throne, riding on a white horse, and eating while men of distinction act as the servers, all represented and to what holy thing each corresponded, they would conceive of those things in an even holier way. But they do not know, and surprisingly do not wish to know; indeed that lack of knowledge is so great that the representatives and the meaningful signs included within such ceremonies and within every part of the Word have been obliterated from people's minds at the present day.

[4] The fact that 'a drink-offering' means the good of truth, or spiritual good, may be seen from the sacrifices in which drink-offerings were used. When sacrifices were offered they were made either from the herd or from the flock, and they were representative of internal worship of the Lord, 922, 923, 1823, 2180, 2805, 2807, 2830, 3519. To these the minchah and the drink-offering were added. The minchah, which consisted of fine flour mixed with oil, meant celestial good, or what amounted to the same, the good of love - 'the oil' meaning love to the Lord and 'the fine flour' charity towards the neighbour. But the drink-offering, which consisted of wine, meant spiritual good, or what amounted to the same, the good of faith. Both these therefore, the minchah and the drink-offering, have the same meaning as the bread and wine in the Holy Supper.

[5] The addition of a minchah and a drink-offering to a burnt offering or to a sacrifice is clear in Moses,

You shall offer two lambs in their first year, each day continually. One lamb you shall offer in the morning, and the second you shall offer between the evenings; and a tenth of fine flour mixed with beaten oil, a quarter of a hin, and a drink-offering of a quarter of a hin of wine, for the first lamb; and so also for the second lamb. Exodus 29:38-41.

In the same author,

You shall offer on the day when you wave the sheaf of the firstfruits of the harvest a lamb without blemish in its first year as a burnt offering to Jehovah, its minchah being two tenths of fine flour mixed with oil, and its drink-offering wine, a quarter of a hin. Leviticus 23:12-13, 18.

In the same author,

On the day when the days of Naziriteship are completed he is to offer his gift to Jehovah, sacrifices and also a basket of unleavened [loaves] of fine flour, cakes mingled with oil, and unleavened wafers anointed with oil, together with their minchah and their drink-offerings. Numbers 6:13-17.

In the same author,

Upon the burnt offering they shall offer a minchah of a tenth [of an ephah] of fine flour mixed with a quarter of a hin of oil, and wine as the drink-offering, a quarter of a hin - in one way upon the burnt offering of a ram, and in another upon that of a bull. Numbers 15:3-11.

In the same author,

With the continual burnt offering you shall offer a drink-offering, a quarter of a hin for a lamb; in the holy place pour out a drink-offering of wine to Jehovah. Numbers 28:6-7.

Further references to minchahs and drink-offerings in the different kinds of sacrifices are continued in Numbers 28:7-end; 29:1-end.

[6] The meaning that 'minchah and drink-offering' had may be seen in addition from the considerations that love and faith constitute the whole of worship, and that in the Holy Supper 'the bread' - described in the quotations above as fine flour mixed with oil - and 'the wine' mean love and faith, and so the whole of worship, dealt with in 1798, 2165, 2177, 2187, 2343, 2359, 3464, 3735, 3813, 4211, 4217.

[7] But when people fell away from the genuine representative kind of worship of the Lord and turned to other gods and poured out drink-offerings to these, 'drink-offerings' came to mean things that were the reverse of charity and faith, namely the evils and falsities that go with the love of the world; as in Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink-offering to them, you have brought a minchah. Isaiah 57:5-6.

'Inflaming oneself among the gods' stands for cravings for falsity - 'gods' meaning falsities, 4402 (end), 4544. 'Under every green tree' stands for the trust in all falsities which leads to those cravings, 2722, 4552. 'Pouring out a drink-offering to them' and 'bringing a minchah' stand for the worship of those falsities. In the same prophet,

You who forsake Jehovah, who forget My holy mountain, who set a table for Gad, and fill a drink-offering for Meni. Isaiah 65:11.

In Jeremiah,

The sons gather pieces of wood, and the fathers kindle fire, and the women knead dough to make cakes for the queen of heaven, and to pour out drink-offerings to other gods. Jeremiah 7:18.

[8] In the same prophet,

We will surely do every word that has gone out of our mouth, to burn incense to the queen of heaven, and to pour out drink-offerings to her, as we did, we and our fathers, and our princes in the cities of Judah and in the streets of Jerusalem. Jeremiah 44:17-19.

'The queen of heaven' stands for all falsities, for 'the hosts of heaven' in the genuine sense means truths, and in the contrary sense falsities, and so in the same way do 'king' and 'queen'. 'Queen' accordingly stands for all [falsities] and 'pouring out drink-offerings to her' means worshipping them.

[9] In the same prophet,

The Chaldeans will burn the city, and the houses upon whose roofs they have burned incense to Baal and poured out drink-offerings to other gods. Jeremiah 32:29.

'The Chaldeans' stands for people whose worship involves falsity. 'Burning the city' stands for destroying and laying waste those whose doctrines teach falsity. Upon the roofs of the houses burning incense to Baal' stands for the worship of what is evil, 'pouring out drink-offerings to other gods' for the worship of what is false.

[10] In Hosea,

They will not dwell in Jehovah's land, but Ephraim will return to Egypt, and in Assyria they will eat what is unclean. They will not pour libations of wine to Jehovah. Hosea 9:3-4.

'Not dwelling in Jehovah's land' stands for not abiding in the good of love. 'Ephraim will return to Egypt' stands for the Church when its understanding will come to be no more than factual and sensory knowledge. 'In Assyria they will eat what is unclean' stands for impure and profane desires that are the product of reasoning. 'They will not pour libations of wine to Jehovah' stands for no worship based on truth.

[11] In Moses,

It will be said, Where are their gods, the rock in which they trusted, who ate the fat of the sacrifices, [who] drank the wine of their drink-offering? Let them rise up and help them! Deuteronomy 32:37-38.

'Gods' stands for falsities, as above. 'Who ate the fat of the sacrifices' stands for their destruction of the good belonging to worship, '[who] drank the wine of their drink-offering' for their destruction of the truth belonging to it. A reference to 'drink-offerings of blood' also occurs in David,

They will multiply their pains; they have hastened to another, lest I pour out their drink-offerings of blood, and take up their names upon My lips. Psalms 16:4.

By these 'drink-offerings' are meant profanations of truth, for in this case 'blood' means violence done to charity, 374, 1005, and profanation, 1003.

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