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Lévitique 16

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1 L'Eternel parla à Moïse, après la mort des deux fils d'Aaron, qui moururent en se présentant devant L'Eternel.

2 L'Eternel dit à Moïse: Parle à ton frère Aaron, afin qu'il n'entre pas en tout temps dans le sanctuaire, au dedans du voile, devant le propitiatoire qui est sur l'arche, de peur qu'il ne meure; car j'apparaîtrai dans la nuée sur le propitiatoire.

3 Voici de quelle manière Aaron entrera dans le sanctuaire. Il prendra un jeune taureau pour le sacrifice d'expiation et un bélier pour l'holocauste.

4 Il se revêtira de la tunique sacrée de lin, et portera sur son corps des caleçons de lin; il se ceindra d'une ceinture de lin, et il se couvrira la tête d'une tiare de lin: ce sont les vêtements sacrés, dont il se revêtira après avoir lavé son corps dans l'eau.

5 Il recevra de l'assemblée des enfants d'Israël deux boucs pour le sacrifice d'expiation et un bélier pour l'holocauste.

6 Aaron offrira son taureau expiatoire, et il fera l'expiation pour lui et pour sa maison.

7 Il prendra les deux boucs, et il les placera devant l'Eternel, à l'entrée de la tente d'assignation.

8 Aaron jettera le sort sur les deux boucs, un sort pour l'Eternel et un sort pour Azazel.

9 Aaron fera approcher le bouc sur lequel est tombé le sort pour l'Eternel, et il l'offrira en sacrifice d'expiation.

10 Et le bouc sur lequel est tombé le sort pour Azazel sera placé vivant devant l'Eternel, afin qu'il serve à faire l'expiation et qu'il soit lâché dans le désert pour Azazel.

11 Aaron offrira son taureau expiatoire, et il fera l'expiation pour lui et pour sa maison. Il égorgera son taureau expiatoire.

12 Il prendra un brasier plein de charbons ardents ôtés de dessus l'autel devant l'Eternel, et de deux poignées de parfum odoriférant en poudre; il portera ces choses au delà du voile;

13 il mettra le parfum sur le feu devant l'Eternel, afin que la nuée du parfum couvre le propitiatoire qui est sur le témoignage, et il ne mourra point.

14 Il prendra du sang du taureau, et il fera l'aspersion avec son doigt sur le devant du propitiatoire vers l'orient; il fera avec son doigt sept fois l'aspersion du sang devant le propitiatoire.

15 Il égorgera le bouc expiatoire pour le peuple, et il en portera le sang au delà du voile. Il fera avec ce sang comme il a fait avec le sang du taureau, il en fera l'aspersion sur le propitiatoire et devant le propitiatoire.

16 C'est ainsi qu'il fera l'expiation pour le sanctuaire à cause des impuretés des enfants d'Israël et de toutes les transgressions par lesquelles ils ont péché. Il fera de même pour la tente d'assignation, qui est avec eux au milieu de leurs impuretés.

17 Il n'y aura personne dans la tente d'assignation lorsqu'il entrera pour faire l'expiation dans le sanctuaire, jusqu'à ce qu'il en sorte. Il fera l'expiation pour lui et pour sa maison, et pour toute l'assemblée d'Israël.

18 En sortant, il ira vers l'autel qui est devant l'Eternel, et il fera l'expiation pour l'autel; il prendra du sang du taureau et du bouc, et il en mettra sur les cornes de l'autel tout autour.

19 Il fera avec son doigt sept fois l'aspersion du sang sur l'autel; il le purifiera et le sanctifiera, à cause des impuretés des enfants d'Israël.

20 Lorsqu'il aura achevé de faire l'expiation pour le sanctuaire, pour la tente d'assignation et pour l'autel, il fera approcher le bouc vivant.

21 Aaron posera ses deux mains sur la tête du bouc vivant, et il confessera sur lui toutes les iniquités des enfants d'Israël et toutes les transgressions par lesquelles ils ont péché; il les mettra sur la tête du bouc, puis il le chassera dans le désert, à l'aide d'un homme qui aura cette charge.

22 Le bouc emportera sur lui toutes leurs iniquités dans une terre désolée; il sera chassé dans le désert.

23 Aaron entrera dans la tente d'assignation; il quittera les vêtements de lin qu'il avait mis en entrant dans le sanctuaire, et il les déposera là.

24 Il lavera son corps avec de l'eau dans un lieu saint, et reprendra ses vêtements. Puis il sortira, offrira son holocauste et l'holocauste du peuple, et fera l'expiation pour lui et pour le peuple.

25 Il brûlera sur l'autel la graisse de la victime expiatoire.

26 Celui qui aura chassé le bouc pour Azazel lavera ses vêtements, et lavera son corps dans l'eau; après cela, il rentrera dans le camp.

27 On emportera hors du camp le taureau expiatoire et le bouc expiatoire dont on a porté le sang dans le sanctuaire pour faire l'expiation, et l'on brûlera au feu leurs peaux, leur chair et leurs excréments.

28 Celui qui les brûlera lavera ses vêtements, et lavera son corps dans l'eau; après cela, il rentrera dans le camp.

29 C'est ici pour vous une loi perpétuelle: au septième mois, le dixième jour du mois, vous humilierez vos âmes, vous ne ferez aucun ouvrage, ni l'indigène, ni l'étranger qui séjourne au milieu de vous.

30 Car en ce jour on fera l'expiation pour vous, afin de vous purifier: vous serez purifiés de tous vos péchés devant l'Eternel.

31 Ce sera pour vous un sabbat, un jour de repos, et vous humilierez vos âmes. C'est une loi perpétuelle.

32 L'expiation sera faite par le sacrificateur qui a reçu l'onction et qui a été consacré pour succéder à son père dans le sacerdoce; il se revêtira des vêtements de lin, des vêtements sacrés.

33 Il fera l'expiation pour le sanctuaire de sainteté, il fera l'expiation pour la tente d'assignation et pour l'autel, et il fera l'expiation pour les sacrificateurs et pour tout le peuple de l'assemblée.

34 Ce sera pour vous une loi perpétuelle: il se fera une fois chaque année l'expiation pour les enfants d'Israël, à cause de leurs péchés. On fit ce que l'Eternel avait ordonné à Moïse.

   

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Arcana Coelestia #6148

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6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.

[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.

[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.

[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, 1

Melchizedek king of Salem brought out bread and wine; and he was a priest to God Most High. And he blessed Abraham. Genesis 14:18-19.

His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,

Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.

These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.

[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,

Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.

[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.

[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:

The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]

Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.

They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.

The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.

The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.

No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.

And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.

[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.

[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.

By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.

[10] In Jeremiah,

It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem. Jeremiah 8:1.

In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.

[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,

The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.

The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.

Bilješke:

1. At this time the patriarch's name was still Abram.

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

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Leviticus 23

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1 Yahweh spoke to Moses, saying,

2 "Speak to the children of Israel, and tell them, 'The set feasts of Yahweh, which you shall proclaim to be holy convocations, even these are my set feasts.

3 "'Six days shall work be done: but on the seventh day is a Sabbath of solemn rest, a holy convocation; you shall do no kind of work. It is a Sabbath to Yahweh in all your dwellings.

4 "'These are the set feasts of Yahweh, even holy convocations, which you shall proclaim in their appointed season.

5 In the first month, on the fourteenth day of the month in the evening, is Yahweh's Passover.

6 On the fifteenth day of the same month is the feast of unleavened bread to Yahweh. Seven days you shall eat unleavened bread.

7 In the first day you shall have a holy convocation. You shall do no regular work.

8 But you shall offer an offering made by fire to Yahweh seven days. In the seventh day is a holy convocation: you shall do no regular work.'"

9 Yahweh spoke to Moses, saying,

10 "Speak to the children of Israel, and tell them, 'When you have come into the land which I give to you, and shall reap its the harvest, then you shall bring the sheaf of the first fruits of your harvest to the priest:

11 and he shall wave the sheaf before Yahweh, to be accepted for you. On the next day after the Sabbath the priest shall wave it.

12 On the day when you wave the sheaf, you shall offer a male lamb without blemish a year old for a burnt offering to Yahweh.

13 The meal offering with it shall be two tenth parts of an ephah of fine flour mingled with oil, an offering made by fire to Yahweh for a pleasant aroma; and the drink offering with it shall be of wine, the fourth part of a hin.

14 You shall eat neither bread, nor roasted grain, nor fresh grain, until this same day, until you have brought the offering of your God. This is a statute forever throughout your generations in all your dwellings.

15 "'You shall count from the next day after the Sabbath, from the day that you brought the sheaf of the wave offering; seven Sabbaths shall be completed:

16 even to the next day after the seventh Sabbath you shall number fifty days; and you shall offer a new meal offering to Yahweh.

17 You shall bring out of your habitations two loaves of bread for a wave offering made of two tenth parts of an ephah of fine flour. They shall be baked with yeast, for first fruits to Yahweh.

18 You shall present with the bread seven lambs without blemish a year old, one young bull, and two rams. They shall be a burnt offering to Yahweh, with their meal offering, and their drink offerings, even an offering made by fire, of a sweet aroma to Yahweh.

19 You shall offer one male goat for a sin offering, and two male lambs a year old for a sacrifice of peace offerings.

20 The priest shall wave them with the bread of the first fruits for a wave offering before Yahweh, with the two lambs. They shall be holy to Yahweh for the priest.

21 You shall make proclamation on the same day: there shall be a holy convocation to you; you shall do no regular work. This is a statute forever in all your dwellings throughout your generations.

22 "'When you reap the harvest of your land, you shall not wholly reap into the corners of your field, neither shall you gather the gleanings of your harvest: you shall leave them for the poor, and for the foreigner. I am Yahweh your God.'"

23 Yahweh spoke to Moses, saying,

24 "Speak to the children of Israel, saying, 'In the seventh month, on the first day of the month, shall be a solemn rest to you, a memorial of blowing of trumpets, a holy convocation.

25 You shall do no regular work; and you shall offer an offering made by fire to Yahweh.'"

26 Yahweh spoke to Moses, saying,

27 "However on the tenth day of this seventh month is the day of atonement: it shall be a holy convocation to you, and you shall afflict yourselves; and you shall offer an offering made by fire to Yahweh.

28 You shall do no kind of work in that same day; for it is a day of atonement, to make atonement for you before Yahweh your God.

29 For whoever it is who shall not deny himself in that same day; shall be cut off from his people.

30 Whoever it is who does any kind of work in that same day, that person I will destroy from among his people.

31 You shall do no kind of work: it is a statute forever throughout your generations in all your dwellings.

32 It shall be a Sabbath of solemn rest for you, and you shall deny yourselves. In the ninth day of the month at evening, from evening to evening, you shall keep your Sabbath."

33 Yahweh spoke to Moses, saying,

34 "Speak to the children of Israel, and say, 'On the fifteenth day of this seventh month is the feast of tents for seven days to Yahweh.

35 On the first day shall be a holy convocation: you shall do no regular work.

36 Seven days you shall offer an offering made by fire to Yahweh. On the eighth day shall be a holy convocation to you; and you shall offer an offering made by fire to Yahweh. It is a solemn assembly; you shall do no regular work.

37 "'These are the appointed feasts of Yahweh, which you shall proclaim to be holy convocations, to offer an offering made by fire to Yahweh, a burnt offering, and a meal offering, a sacrifice, and drink offerings, each on its own day;

38 besides the Sabbaths of Yahweh, and besides your gifts, and besides all your vows, and besides all your freewill offerings, which you give to Yahweh.

39 "'So on the fifteenth day of the seventh month, when you have gathered in the fruits of the land, you shall keep the feast of Yahweh seven days: on the first day shall be a solemn rest, and on the eighth day shall be a solemn rest.

40 You shall take on the first day the fruit of goodly trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and you shall rejoice before Yahweh your God seven days.

41 You shall keep it a feast to Yahweh seven days in the year: it is a statute forever throughout your generations; you shall keep it in the seventh month.

42 You shall dwell in booths seven days. All who are native-born in Israel shall dwell in booths,

43 that your generations may know that I made the children of Israel to dwell in booths, when I brought them out of the land of Egypt. I am Yahweh your God.'"

44 Moses declared to the children of Israel the appointed feasts of Yahweh.

   

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