Bible

 

Levitico 4

Studie

   

1 At sinalita ng Panginoon kay Moises, na sinasabi,

2 Salitain mo sa mga anak ni Israel, na iyong sabihin, Kung ang sinoman ay magkakasala ng hindi sinasadya sa alin man sa mga bagay na iniutos ng Panginoon na huwag gawin, at gagawin ng sinoman sa kanila;

3 Kung ang pinahirang saserdote ang magkasala ng gayon na magdala ng sala sa bayan, ay maghahandog nga siya sa Panginoon dahil sa kaniyang kasalanan na ipinagkasala, ng isang guyang toro, na walang kapintasan, na pinakahandog dahil sa kasalanan.

4 At dadalhin niya ang toro sa pintuan ng tabernakulo ng kapisanan sa harap ng Panginoon: at ipapatong niya ang kaniyang kamay sa ulo ng toro, at papatayin ang toro sa harap ng Panginoon.

5 At ang pinahiran ng langis na saserdote ay kukuha ng dugo ng toro, at dadalhin sa tabernakulo ng kapisanan:

6 At ilulubog ng saserdote ang kaniyang daliri sa dugo, at magwiwisik na makapito ng dugo sa harap ng Panginoon, sa tapat ng tabing ng santuario.

7 At ang saserdote ay maglalagay ng dugong yaon sa ibabaw ng mga anyong sungay ng dambana ng mabangong kamangyan sa harap ng Panginoon, na nasa tabernakulo ng kapisanan: at lahat ng dugo ng toro ay ibubuhos sa paanan ng dambanang pagsusunugan ng handog na nasa pintuan ng tabernakulo ng kapisanan.

8 At aalisin ang lahat ng taba ng toro na handog dahil sa kasalanan; ang tabang nakakatakip sa lamang loob, at ang lahat ng tabang nasa ibabaw ng lamang loob,

9 At ang dalawang bato at ang tabang nasa ibabaw, na malapit sa mga balakang, at ang lamad na nasa ibabaw ng atay, ay aalisin na kalakip ng mga bato,

10 Na gaya ng pagaalis ng sa toro na hain na mga handog tungkol sa kapayapaan: at susunugin ng saserdote sa ibabaw ng dambanang pagsusunugan ng handog.

11 At ang balat ng toro at ang buong laman pati ng ulo at ng mga hita, at ng lamang loob, at ng dumi,

12 Sa makatuwid baga'y ang buong toro ay ilalabas niya sa labas ng kampamento sa isang dakong malinis, na pinagtatapunan ng mga abo, at doon susunugin sa apoy sa ibabaw ng kahoy: sa pinagtatapunan ng mga abo susunugin yaon.

13 At kung ang buong kapisanan ng Israel ay magkasala, at ang bagay ay malihim sa mga mata ng kapulungan, at sila'y nakagawa ng anoman sa mga bagay na iniutos ng Panginoon na huwag gawin, at naging salarin;

14 Pagka nakilala ang kasalanan ng kanilang ipinagkasala, ay maghahandog nga ang kapisanan ng isang guyang toro na pinakahandog dahil sa kasalanan, at dadalhin sa harap ng tabernakulo ng kapisanan.

15 At ipapatong ng mga matanda ng kapulungan, ang kanilang kamay sa ulo ng toro sa harap ng Panginoon: at papatayin ang toro sa harap ng Panginoon.

16 At ang saserdoteng pinahiran ng langis ay magdadala ng dugo ng toro sa tabernakulo ng kapisanan:

17 At ilulubog ng saserdote ang kaniyang daliri sa dugo, at iwiwisik na makapito sa harap ng Panginoon, sa harap ng tabing.

18 At maglalagay siya ng dugo sa ibabaw ng mga anyong sungay ng dambana na nasa harap ng Panginoon, na nasa tabernakulo ng kapisanan, at ang lahat ng dugo ay ibubuhos niya sa paanan ng dambanang pagsusunugan ng handog na nasa pintuan ng tabernakulo ng kapisanan.

19 At aalisin niya ang lahat ng taba niyaon, at susunugin niya sa ibabaw ng dambana.

20 Gayon ang gagawin niya sa toro; kung paano ang ginawa niya sa torong handog dahil sa kasalanan, ay gayon gagawin niya rito: at itutubos sa kanila ng saserdote, at patatawarin sila.

21 At ilalabas niya ang toro sa kampamento, at susunugin niya, na gaya ng pagkasunog sa unang toro: handog nga dahil sa kasalanan ng kapisanan.

22 Pagka ang isang pinuno ay nagkasala, at nakagawa ng hindi sinasadya sa alinman sa lahat ng bagay na iniutos ng Panginoon niyang Dios na huwag gawin, at siya'y naging salarin;

23 Kung maipakilala sa kaniya ang kasalanan niyang ipinagkasala, ay magdadala siya ng pinakaalay niya na isang lalaking kambing na walang kapintasan;

24 At ipapatong niya ang kaniyang kamay sa ulo ng kambing, at papatayin niya sa dakong pinagpapatayan ng handog na susunugin sa harap ng Panginoon: handog nga dahil sa kasalanan.

25 At dadampot ang saserdote sa pamamagitan ng kaniyang daliri, ng dugo ng handog dahil sa kasalanan at ilalagay sa ibabaw ng mga anyong sungay ng dambanang pagsusunugan ng handog, at ang dugo'y ibubuhos sa paanan ng dambanang pagsusunugan ng handog.

26 At ang lahat ng taba niyaon ay susunugin niya sa dambana, na gaya ng taba ng hain na mga handog tungkol sa kapayapaan: at itutubos sa kaniya ng saserdote tungkol sa kaniyang kasalanan, at siya'y patatawarin.

27 At kung ang sinomang karaniwang tao sa bayan ay magkasala ng hindi sinasadya, sa paggawa sa alinman sa mga bagay na iniutos ng Panginoon na huwag gawin, at maging makasalanan;

28 Kung maipakilala sa kaniya ang kasalanan niyang pinagkasalahan, ay magdadala siya ng pinakaalay niya na isang babaing kambing na walang kapintasan, na dahil sa kaniyang kasalanang pinagkasalahan niya.

29 At ipapatong niya ang kaniyang kamay sa ulo ng handog dahil sa kasalanan, at papatayin ang handog dahil sa kasalanan sa lagayan ng pagsusunugan ng handog.

30 At dadampot ang saserdote sa pamamagitan ng kaniyang daliri ng dugo at ilalagay sa ibabaw ng mga anyong sungay ng dambanang pagsusunugan ng handog, at ang lahat ng dugo niyaon ay ibubuhos niya sa paanan ng dambana.

31 At ang lahat ng taba niyaon ay kaniyang aalisin, na gaya ng pagaalis ng taba sa hain na mga handog tungkol sa kapayapaan; at susunugin ng saserdote sa dambana na pinakamasarap na amoy sa Panginoon; at itutubos sa kaniya ng saserdote, at siya'y patatawarin.

32 At kung kordero ang kaniyang dalhing pinakaalay na bilang handog dahil sa kasalanan, ay babaing walang kapintasan ang dadalhin niya.

33 At ipapatong niya ang kaniyang kamay sa ulo ng handog dahil sa kasalanan, at papatayin na pinakahandog dahil sa kasalanan, sa pinagpapatayan ng handog na susunugin.

34 At dadampot ang saserdote sa pamamagitan ng kaniyang daliri ng dugo ng handog dahil sa kasalanan, at ilalagay sa ibabaw ng mga anyong sungay ng dambanang pagsusunugan ng handog, at ang lahat ng dugo ay ibubuhos niya sa paanan ng dambana:

35 At ang lahat ng taba ay kaniyang aalisin, gaya ng pagkaalis ng taba sa kordero na hain na mga handog tungkol sa kapayapaan; at susunugin ng saserdote sa dambana, sa ibabaw ng mga handog sa Panginoon na pinaraan sa apoy: at itutubos sa kaniya ng saserdote tungkol sa kasalanan na kaniyang pinagkasalahan; at siya'y patatawarin.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 279

Prostudujte si tuto pasáž

  
/ 1232  
  

279. And the second animal like a calf. That this signifies the appearance in ultimates of the Divine good as to defence is evident from the signification of a calf, or young bullock, as being the good of the natural man, and specifically his good of innocence and charity; and because it denotes this good, it also denotes the good of the ultimate heaven, for this heaven is spiritual-natural (as may be seen in the work, Heaven and Hell. n. 29-31). And because this good is in the ultimate heaven, therefore it is a guard, or defence, to prevent the higher heavens from being approached except by the good of love and of charity; this is why one cherub was like a calf. That this appearance was in ultimates, may be seen just above (n. 278). The reason why a calf or young bullock signifies the good of the natural man, is that those animals which belonged to the herd signified the affections of good and truth in the external or natural man, and those which belonged to the flock signified the affections of good and truth in the internal or spiritual man. Those animals which belong to the flock are lambs, she-goats, sheep, rams, and he-goats; and those which belong to the herd are oxen, calves, young bullocks.

[2] That young bullocks and calves signify the good of the natural man is evident from the passages of the Word where they are mentioned. And first from the description of the feet of the cherubim, in Ezekiel:

"Their right foot and the soles of their feet, as it were the soles of a calf's foot, and they were shining, as the colour of polished brass" (1:7).

The reason their right foot was thus seen was that the cherubim represented the Divine guardianship of the Lord, and the feet and soles of the feet represented the same in ultimates, or in the spiritual-natural heaven and in the natural world. For by the feet is signified in general the Natural; by the right foot is signified the Natural as to good; by the sole of the foot the ultimates therein, and similarly polished brass signifies good in the Natural. It is therefore evident that good in the Natural is signified by a calf, and that here is the ultimate good which guards and defends lest the heavens should be approached except by the good of love and of charity. (That the feet signify the Natural may be seen, Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is on the right signifies good from which is truth, n. 9604, 9736, 10061: hence the right foot signifies the Natural as to good. That the palms of the hands, the soles of the feet, and hoofs, signify the ultimates in the Natural, may be seen, n. 4938, 7729; and that polished brass signifies natural good, may be seen above, n. 70).

[3] In Hosea:

"Return ye to Jehovah; say unto him, Take away all iniquity, and accept good, and we will render the bullocks of our lips" (14:2).

What is meant by rendering the bullocks of the lips, no one can know unless he understands what bullocks, and what the lips signify. That confession and thanksgiving from a good heart is here denoted, is evident; but it is thus expressed because bullocks signify external good, and the lips signify doctrine; hence by rendering the bullocks of the lips, is signified to confess and give thanks from the goods of doctrine. (That the lips signify doctrine, may be seen,Arcana Coelestia 1286, 1288.)

[4] In Amos:

"Ye draw the habitation of violence; they lie upon beds of ivory, and eat the lambs out of the flock and the calves out of the midst of the stall" (6:3, 4).

The subject here treated of is those who possess in abundance the knowledges of good and truth, and yet lead an evil life. To eat the lambs out of the flock signifies to drink in the knowledges of internal good or of the spiritual man; and to eat the calves out of the midst of the stall signifies to drink in the knowledges of external goods or of the natural man; and to draw the habitation of violence is to live a life contrary to charity.

[5] In Malachi:

"But unto you that fear my name shall the sun of righteousness arise and healing in his wings; that ye may go forth, and grow up as calves of the stall" (4:2).

The sun of righteousness which shall arise to them that fear the name of Jehovah, signifies the good of love; and healing in his wings, signifies the truth of faith; hence, to go forth, and to grow up as calves of the stall, signifies an increase of all good; fatted, and also fat, signifying good.

[6] In Luke:

The father said to his servants concerning the prodigal son who returned penitent in heart, "Bring forth the best robe, and put it on him; and put a ring on his hand and shoes on his feet; and bring hither the fatted calf, and kill it; and let us eat and be merry" (15:22, 23).

He who understands only the sense of the letter might suppose that this passage contains nothing deeper than appears in that sense, when nevertheless every particular involves something heavenly; as that they should put on the returning prodigal the best robe, that they should put a ring on his hand and shoes on his feet, that they should bring forth the fatted calf, that they should kill it, and eat and be merry. By the prodigal son are meant those who are prodigal of spiritual riches, which are knowledges (cognitiones) of truth and good; by his return to his father, and his confession that he was not worthy to be called his son, are signified penitence of heart and humiliation. By the best, or chief (primarium) robe being put on him, are signified general and primary truths; by a ring upon the hand is signified the conjunction of truth and good in the internal or spiritual man; by shoes upon the feet is signified the same in the external or natural man; and by both these, regeneration. By the fatted calf is signified the good of love and of charity; and by their eating and being merry are signified association and heavenly joy.

[7] In Jeremiah:

"I will give the men who have transgressed my covenant, who have not established the words of my covenant which they made before me, the covenant of the calf which they cut into two pieces that they might pass between the parts thereof, the princes of Judah and the princes of Jerusalem, the royal ministers and priests, and all the people of the land, passing between the parts of the calf, I will even give them into the hands of their enemies, that their carcass may be for food to the bird of the heavens" (34:18-20).

What is meant by the covenant of the calf, and by passing between the parts thereof, no one can know unless he knows what is signified by covenant, what by calf, what by its being cut into two parts; also, what is meant by the princes of Judah and of Jerusalem, by the royal ministers, the priests, and the people of the land. That there is some heavenly arcanum herein is evident. Nevertheless it can be understood, when it is known that a covenant denotes conjunction; a calf, good; a calf cut into two parts, the good proceeding from the Lord on one part, and the good received by man on the other, whence there is conjunction; and that the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land, denote the goods and truths which pertain to the church; and that to pass between the parts denotes to conjoin. When these things are known the internal sense of the passage may be known, which is, that there was no conjunction by the goods and truths of the church with that nation, but disjunction.

[8] Similar things are involved in the covenant of the calf with Abram, concerning which it is thus written in Genesis:

Jehovah said to Abram, "Take to thee a calf of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle-dove, and a young pigeon. And he took unto himself all these, and divided them in the midst, and laid each part one against another; and the birds divided he not. And when the fowls came down upon the carcasses, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram" (15:9-12, 18).

The horror of great darkness which fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness as to the truths and goods of the church; this state of that nation is what is described in the Prophet by the covenant ratified by dividing the calf into two parts, between which they passed. Because by a calf is signified the good of the natural man and its truth, which is scientific truth (scientificum); and since the natural man and the scientific thereof is signified by Egypt, therefore Egypt in the Word is called a she-calf, and also a he-calf; therefore, also, after they applied the scientifics (scientifica) of the church to magical and idolatrous purposes they turned the calf into an idol. This is why the sons of Israel made to themselves a calf in the wilderness, and worshipped it, and also why they had a calf in Samaria.

[9] That Egypt is thus designated is evident in Jeremiah:

"A very fair she-calf is Egypt; destruction cometh out of the north, and her mercenaries in the midst of her as calves of the stall" (46:20, 21).

(Concerning the calf which the sons of Israel made to themselves in the wilderness, see Exodus 32; and concerning the calf of Samaria, 1 Kings 12:25-32).

Again, in Hosea:

"They have made a king, but not by me; they have made princes, and I knew it not; of their silver and their gold have they made them idols, that it may be cut off. Thy calf, O Samaria, hath forsaken thee. For from Israel was it also; the workman made it, not God; the calf of Samaria shall be broken in pieces" (8:4-6).

The subject here treated of is the corrupt explanation of the Word, the sense of the letter of which is turned to favour their own loves and the principles of religion thence conceived. To make a king but not by Jehovah, and to make princes and I have not known, signifies doctrinals from man's own intelligence, which are essentially falsities, but which they make to appear as truths. For a king signifies truth, and, in an opposite sense, falsity; princes signify primary truths, and, in the opposite sense, falsities which are called principles of religion. To make idols of their silver and gold signifies their perversion of the truths and goods of the church, and worshipping them as holy, although, being derived from their own intelligence, they are destitute of life. Silver denotes the truth, and gold the good, which are from the Lord. Idols signify worship from doctrine which is from man's own intelligence; "the workman made it, and not God," signifies, that it is from man's proprium and not from the Divine; to be broken in pieces, signifies to be dissipated; hence it is evident what is signified by the calf of Samaria. Because calves signified the good of the natural man, therefore also calves were sacrificed, concerning which see Exodus 29:11, 12 and following verses; Leviticus 4:3, 13 and following verses; 8:15 and following verses; 9:2; 16:3; 23:18; Numbers 8:8 and following verses; 15:24; 28:19, 20; Judg. 6:25-29; 1 Sam. 1:25; 16:2; 1 Kings 18:23-26, 33. For all the animals which were sacrificed signified various classes of the goods of the church.

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.