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Leviticus 1

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1 And the LORD called to Moses, and spoke to him out of the tabernacle of the congregation, saying,

2 Speak to the children of Israel, and say to them, If any man of you shall bring an offering to the LORD, ye shall bring your offering of the cattle, even of the herd, and of the flock.

3 If his offering shall be a burnt-sacrifice of the herd, let him offer a male without blemish: he shall offer it of his own voluntary will at the door of the tabernacle of the congregation before the LORD.

4 And he shall put his hand upon the head of the burnt-offering; and it shall be accepted for him to make atonement for him.

5 And he shall kill the bullock before the LORD: and the priests, Aaron's sons, shall bring the blood, and sprinkle the blood around upon the altar that is by the door of the tabernacle of the congregation.

6 And he shall flay the burnt-offering, and cut it into its pieces,

7 And the sons of Aaron the priest shall put fire upon the altar, and lay the wood in order upon the fire.

8 And the priests, Aaron's sons, shall lay the parts, the head, and the fat, in order upon the wood that is on the fire which is upon the altar.

9 But his inwards and his legs shall he wash in water: and the priest shall burn all on the altar, to be a burnt-sacrifice, an offering made by fire, of a sweet savor to the LORD.

10 And if his offering be of the flocks, namely, of the sheep, or of the goats, for a burnt-sacrifice; he shall bring it a male without blemish.

11 And he shall kill it on the side of the altar northward before the LORD: and the priests, Aaron's sons, shall sprinkle his blood around upon the altar:

12 And he shall cut it into its pieces, with its head and its fat: and the priest shall lay them in order on the wood that is on the fire which is upon the altar:

13 But he shall wash the inwards and the legs with water: and the priest shall bring it all, and burn it upon the altar: it is a burnt sacrifice, an offering made by fire, of a sweet savor to the LORD.

14 And if the burnt sacrifice for his offering to the LORD shall be of fowls, then he shall bring his offering of turtle doves, or of young pigeons.

15 And the priest shall bring it to the altar, and wring off its head, and burn it on the altar: and its blood shall be wrung out at the side of the altar:

16 And he shall pluck away its crop with its feathers, and cast it beside the altar on the east part, by the place of the ashes:

17 And he shall cleave it with its wings, but shall not divide it asunder: and the priest shall burn it upon the altar, upon the wood that is upon the fire: it is a burnt sacrifice, an offering made by fire, of a sweet savor to the LORD.

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Sticks

  

The two sticks, in Ezekiel 37:16-22, signify the celestial and spiritual kingdom of the Lord.

(Odkazy: Arcana Coelestia 3969)

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Arcana Coelestia # 3508

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3508. 'And Esau went to the field to hunt for venison, to bring it [home]' means the effort of the affection for good to acquire the truth that was to be allied to the Divine Rational. This is clear from the representation of 'Esau' as the good of the natural, dealt with already, and therefore the affection for the good of the rational within the natural is meant, for the good that is within the natural does not belong to the natural but to the rational within the natural, see 3498; from the meaning of 'going to the field to hunt for venison, to bring it [home]' as the effort to acquire truth to itself, for 'the field' is where good ground exists, 3500, 'venison' truth acquired from good, 3501, 'to bring it [home]' to acquire it, and so to ally it to the Divine Rational.

[2] Here, as stated above, the subject in the highest sense is the glorification of the Lord's Natural, and in the representative sense the regeneration of the natural with man, 3490. It is according to order that this is effected by means of truth, that is, by means of cognitions of good and truth, for without these the natural cannot receive light from the rational, that is, by way of the rational, and so be regenerated. Cognitions are vessels for receiving good and truth entering in from the rational. The way in which the vessels receive and the amount they receive determine the nature of their enlightenment and how far they are enlightened. Vessels which receive good and truth from the rational are the truths themselves belonging to the natural, which are no more than facts, cognitions, and matters of doctrine. From the order according to which they flow in and from the order which exists among them there they become goods. This is the origin of the good of the natural.

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