ബൈബിൾ

 

Levítico 14

പഠനം

   

1 Y habló el SEÑOR a Moisés, diciendo:

2 Esta será la ley del leproso cuando se limpiare: Será traído al sacerdote.

3 Y el sacerdote saldrá fuera del real; y mirará el sacerdote, y viendo que está sana la llaga de la lepra del leproso,

4 el sacerdote mandará luego que se tomen para el que se purifica dos avecillas vivas, limpias, y palo de cedro, y grana, e hisopo;

5 y mandará el sacerdote matar una avecilla en un vaso de barro sobre aguas vivas;

6 después tomará la avecilla viva, y el palo de cedro, y la grana, y el hisopo, y lo mojará con la avecilla viva en la sangre de la avecilla muerta sobre las aguas vivas;

7 y rociará siete veces sobre el que se purifica de la lepra, y le dará por limpio; y soltará la avecilla viva sobre la faz del campo.

8 Y el que se purifica lavará sus vestidos, y raerá todo su pelo, y se lavará con agua, y será limpio; y después entrará en el real, y morará fuera de su tienda siete días.

9 Y será, que al séptimo día raerá todo el pelo de su cabeza, y su barba, y las cejas de sus ojos; finalmente, raerá todo su pelo, y lavará sus vestidos, y lavará su carne en agua, y será limpio.

10 Y el día octavo tomará dos corderos sin defecto, y una cordera de un año sin tacha; y tres décimas de flor de harina para presente amasada con aceite, y un log de aceite.

11 Y el sacerdote que le purifica presentará con aquellas cosas al que se ha de limpiar delante del SEÑOR, a la puerta del tabernáculo del testimonio;

12 y tomará el sacerdote un cordero, y lo ofrecerá por expiación de la culpa, con el log de aceite, y lo mecerá como ofrenda mecida delante del SEÑOR.

13 Y degollará el cordero en el lugar donde degüellan la expiación por el pecado y el holocausto, en el lugar del santuario; porque como la expiación por el pecado, así también la expiación por la culpa es del sacerdote; es cosa santísima.

14 Y tomará el sacerdote de la sangre de la expiación por la culpa, y pondrá el sacerdote sobre la ternilla de la oreja derecha del que se purifica, y sobre el pulgar de su mano derecha, y sobre el pulgar de su pie derecho.

15 Asimismo tomará el sacerdote del log de aceite, y echará sobre la palma de su mano izquierda,

16 y mojará su dedo derecho en el aceite que tiene en su mano izquierda, y esparcirá del aceite con su dedo siete veces delante del SEÑOR.

17 Y de lo que quedare del aceite que tiene en su mano, pondrá el sacerdote sobre la ternilla de la oreja derecha del que se purifica, y sobre el pulgar de su mano derecha, y sobre el pulgar de su pie derecho, sobre la sangre de la expiación por la culpa;

18 y lo que quedare del aceite que tiene en su mano, pondrá sobre la cabeza del que se purifica; y así lo reconciliará el sacerdote delante del SEÑOR.

19 Y hará el sacerdote la expiación y purificará al que se ha de purificar de su inmundicia, y después degollará el holocausto.

20 Y hará subir el sacerdote el holocausto y el presente sobre el altar, y así lo reconciliará el sacerdote, y será limpio.

21 Mas si fuere pobre, que no alcanzare su mano a tanto, entonces tomará un cordero para expiación por la culpa para la ofrenda mecida, para reconciliarse, y una décima de flor de harina amasada con aceite para presente, y un log de aceite;

22 y dos tórtolas, o dos palominos, lo que alcanzare su mano; y el uno será para expiación por el pecado, y el otro para holocausto.

23 Estas cosas traerá al octavo día de su purificación al sacerdote, a la puerta del tabernáculo del testimonio delante del SEÑOR.

24 Y el sacerdote tomará el cordero de la expiación por la culpa, y el log de aceite, y lo mecerá el sacerdote como ofrenda mecida delante del SEÑOR;

25 luego degollará el cordero de la expiación por la culpa, y tomará el sacerdote de la sangre de la expiación por la culpa, y pondrá sobre la ternilla de la oreja derecha del que se purifica, y sobre el pulgar de su mano derecha, y sobre el pulgar de su pie derecho.

26 Y el sacerdote echará del aceite sobre la palma de su mano izquierda;

27 y con su dedo derecho rociará el sacerdote del aceite que tiene en su mano izquierda, siete veces delante del SEÑOR.

28 También el sacerdote pondrá del aceite que tiene en su mano sobre la ternilla de la oreja derecha del que se purifica, y sobre el pulgar de su mano derecha, y sobre el pulgar de su pie derecho, en el lugar de la sangre de la expiación por la culpa.

29 Y lo que sobrare del aceite que el sacerdote tiene en su mano, lo pondrá sobre la cabeza del que se purifica, para reconciliarlo delante del SEÑOR.

30 Asimismo ofrecerá una de las tórtolas, o de los palominos, lo que alcanzare su mano.

31 Uno de lo que alcanzare su mano, en expiación por el pecado, y el otro en holocausto, además del presente; y así reconciliará el sacerdote al que se ha de purificar, delante del SEÑOR.

32 Esta es la ley del que hubiere tenido plaga de lepra, cuya mano no alcanzare lo prescrito para purificarse.

33 Y habló el SEÑOR a Moisés y a Aarón, diciendo:

34 Cuando hubieres entrado en la tierra de Canaán, la cual yo os doy en posesión, y pusiere yo plaga de lepra en alguna casa de la tierra de vuestra posesión,

35 vendrá aquel de quien fuere la casa, y dará aviso al sacerdote, diciendo: Algo como plaga ha aparecido en mi casa.

36 Entonces mandará el sacerdote, y limpiarán la casa antes que el sacerdote entre a mirar la plaga, para que no sea contaminado todo lo que estuviere en la casa; y después el sacerdote entrará a reconocer la casa.

37 Y mirará la plaga; y si se vieren manchas en las paredes de la casa, verdosas, profundas o bermejas, las cuales parecieren más hundidas que la pared,

38 el sacerdote saldrá de la casa a la puerta de ella, y cerrará la casa por siete días.

39 Y al séptimo día volverá el sacerdote, y mirará; y si la plaga hubiere crecido en las paredes de la casa,

40 entonces mandará el sacerdote, y arrancarán las piedras en que estuviere la plaga, y las echarán fuera de la ciudad, en un lugar inmundo;

41 y hará descostrar la casa por dentro alrededor, y derramarán el polvo que descostraren fuera de la ciudad en un lugar inmundo;

42 y tomarán otras piedras, y las pondrán en el lugar de las piedras quitadas ; y tomarán otra tierra, y encostrarán la casa.

43 Y si la plaga volviere a reverdecer en aquella casa, después que hizo arrancar las piedras, y descostrar la casa, y después que fue encostrada,

44 entonces el sacerdote entrará y mirará; y si pareciere haberse extendido la plaga en la casa, lepra roedora está en la tal casa: inmunda es.

45 Entonces derribará la casa, sus piedras, y sus maderos, y toda la mezcla de la casa; y lo sacará fuera todo de la ciudad a un lugar inmundo.

46 Y cualquiera que entrare en aquella casa todos los días que la mandó cerrar, será inmundo hasta la tarde.

47 Y el que durmiere en aquella casa, lavará sus vestidos; también el que comiere en la casa, lavará sus vestidos.

48 Mas si entrare el sacerdote y mirare, y viere que la plaga no se ha extendido en la casa después que fue encostrada, el sacerdote dará la casa por limpia, porque la plaga ha sanado.

49 Entonces tomará para purificar la casa dos avecillas, y palo de cedro, y grana, e hisopo;

50 y degollará una avecilla en un vaso de barro sobre aguas vivas;

51 y tomará el palo de cedro, y el hisopo, y la grana, y la avecilla viva, y lo mojará todo en la sangre de la avecilla muerta y en las aguas vivas, y rociará la casa siete veces.

52 Y purificará la casa con la sangre de la avecilla, y con las aguas vivas, y con la avecilla viva, y el palo de cedro, y el hisopo, y la grana.

53 Luego soltará la avecilla viva fuera de la ciudad sobre la faz del campo; y así reconciliará la casa, y será limpia.

54 Esta es la ley acerca de toda plaga de lepra, y de tiña;

55 y de la lepra del vestido, y de la casa;

56 y acerca de la hinchazón, y de la postilla, y de la mancha blanca;

57 para enseñar cuándo es inmundo, y cuándo es limpio. Esta es la ley de la lepra.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #10137

ഈ ഭാഗം പഠിക്കുക

  
/ 10837  
  

10137. 'And a drink offering of a quarter of a hin of wine' means spiritual truth, the amount needed for a joining together. This is clear from the meaning of 'wine' as truth, dealt with in 1071, 1798, 6377, at this point spiritual truth answering to the spiritual good derived from celestial good, meant by 'fine flour mixed with oil', dealt with immediately above in 10136 (where good is the subject in the Word, so too is truth, and indeed the truth belonging to the same class as the good. This is so because every single thing in heaven and also in the world has connection with good or with truth, and with both if it is to have any real existence, since good without truth is not good and truth without good is not truth, see the places referred to in 9263, 9314. This explains why when a minchah, which consisted of bread, was offered, so was a drink offering, which consisted of wine, in much the same way as in the Holy Supper. So it is that 'a drink offering of wine' is used here to mean the truth that answers to the good meant by a minchah, dealt with immediately above); and from the meaning of 'a quarter of a hin' as the amount needed for a joining together, dealt with immediately above in 10136.

[2] Everyone may see that not merely bread and wine should be understood by a minchah, which consisted of bread, and a drink offering, which consisted of wine, but something that belongs to the Church and to heaven, thus spiritual and celestial things, which are heaven's and the Church's. If this had not been so what would have been the point of putting the bread and wine on the fire on the altar? How could this have been pleasing to Jehovah, or how could it have been, as it says, an odour of rest to Him? How could it have expiated a person? Anyone who thinks reverently about the Word cannot imagine how an action so earthly could be pleasing to Jehovah unless something Divine on a deeper, more internal level was contained in it. The person who believes that the Word is Divine and spiritual throughout ought to believe completely that every detail there has some heavenly arcanum concealed within it. But the reason why no one up to now has known just where such an arcanum lies is that no one has known that an internal sense, which is spiritual and Divine, exists within every detail there. Nor has anyone known that angels are present with each person, perceiving his thoughts and understanding the Word in a spiritual manner when he reads it; that then through them a holy influence from the Lord reaches him; and that therefore through those angels heaven is linked to the person, to whom the Lord is linked by means of the heavens. It is for this reason that the kind of Word just described has been given to mankind, that Word being the sole means by which the Lord can provide for his salvation.

[3] The fact that 'minchah', consisting of bread, means the good of love and that 'drink offering', consisting of wine, means the good of faith, and that this is what the angels see in them, becomes clear from all those places in the Word which make reference to a minchah or a drink offering, such as these verses in Joel,

The minchah has been cut off, and the drink offering, from the house of Jehovah; the priests have been mourning, the ministers of Jehovah. The field has been devastated, the land has been mourning because the grain has been devastated, the new wine has dried up, the oil languishes. The vine has dried up and the fig tree languishes. Wail, O ministers of the altar, because the minchah and the drink offering have been withheld from the house of your God. For the day of Jehovah is near, and comes as destruction from Shaddai. Joel 1:9-15.

This refers to the final period of the Church, when the good of love and truth of faith are not present there any longer, meant by 'the day of Jehovah is near, and comes as destruction from Shaddai'.

[4] From this it is evident that by the minchah and drink offering which have been cut off from the house of Jehovah, the field which has been devastated, the land which mourns, the grain which too has been devastated, the new wine which has dried up, the oil which languishes, and the vine and fig which do so, such things as belong to the Church and to heaven are meant. It is the internal sense however that shows what it is they mean. From that sense it is evident that 'the field' means the Church as regards its reception of truth, see 3766, 4982, 7502, 7571, 9295; 'the land' the Church as regards [its reception of] good, see the places referred to in 9325; 'the grain' all the good that the Church has, 5295, 5410, 5959; 'the new wine' all the truth that the Church has, 3580; 'the oil' the good of love, 4582, 4638, 9780; 'the vine' the spiritual Church's interior good, 5113, 6376, 9277; and 'the fig' its exterior good, 217, 4231, 5113. From all this it is evident that 'the minchah' and 'the drink offering' mean worship springing from the good of love and from the good of faith.

[5] In Malachi,

I will not accept a minchah from your hands. For from the rising of the sun even to its setting, great is the name of Jehovah among the nations; and in every place [there will be] incense, offered to My name, and a pure minchah. Malachi 1:10-11.

It is evident that a minchah should not be understood here either by 'a minchah', nor incense by 'incense', since the subject is the Church among the gentile nations, among whom there was no minchah. For it says, 'From the rising of the sun to its setting, great is the name of Jehovah among the nations; and in every place [there will be] a pure minchah and incense', 'incense' meaning adoration springing from the good of faith, see 9475.

[6] Something similar occurs in David,

My prayers are acceptable, [as] incense before You, the lifting up of my hands, [as] the evening minchah. Psalms 141:2.

'The evening minchah' means the good of love in the external man.

[7] In Isaiah,

You inflamed yourselves among the gods under every green tree. You have also poured out a drink offering to them; you have presented a gift 1 . You offer the king a gift in oil, and multiply your perfumes; and you debase yourself even to hell. Isaiah 57:5-6, 9.

This refers to worship based on evils and falsities which come from hell. 'The gods' in the internal sense are falsities, for although those who worshipped other gods called them by name, nevertheless falsities arising from evils were what they worshipped. Regarding the gods of the foreigner in the Word, that falsities are meant by them, see 4402(end), 8941. '[Every] green tree' means every perception, recognition, and corroboration of falsity, 2722, 2972, 4552, 7692, 'green' implying a sensory apprehension, 7691. 'Inflaming oneself' means worship that is passionate, for 'the fire' that causes such fervour is love in both senses, 5215, 6832, 7575. 'Pouring out a drink offering' is worship springing from the falsities of evil; 'offering the king a gift in oil' is the worship of Satan springing from evils, 'a gift in oil' being a minchah, and 'multiplying perfumes' is multiplying offerings of incense, by which acts of adoration are meant, 9475. Therefore it also says that he debases himself even to hell.

[8]From these considerations it becomes clear that 'a minchah', which consisted of bread, and 'a drink offering', which consisted of wine, mean things such as belong to the Church and to heaven, namely heavenly food and drink, in the same way as the bread and wine in the Holy Supper do - for the reason given above, that heaven may join itself to a person through the Word, consequently that the Lord may do so through heaven by means of the Word. Since the Divine presence in the Word consists in such things it nourishes the minds not only of people in the world but also of angels and causes heaven and the world to be one.

[9] From this it also becomes clear that all the things without exception which have been stated and commanded in the Word regarding the minchah and drink offering, or bread and wine, contain Divine arcana within them. This is so for example with the requirement that a minchah should consist of fine flour which had oil and also frankincense on it, that it should be altogether salted, and that it should be unleavened or without yeast. Then there is the requirement that there was to be one set of proportions for the mixture when a lamb was sacrificed, another when it was a ram, another when it was a young bull, and yet another in guilt- and sin-sacrifices, while the proportions in other sacrifices were different again. The proportion of wine in the drink offering varied in a similar way. Unless these specific requirements had embodied the arcana of heaven no such things would ever have been commanded in connection with the various forms of worship.

[10] To enable these different requirements to be seen alongside one another, let them be set out here in their own order, as contained in the eucharistic sacrifices and burnt offerings, in Numbers 15:4-12; 28:9-12, 20-21, 28-29; 29:3-4, 9-10, 14-15, 18, 21, 24, 27, 30, 33, 37,

For each lamb there was a minchah consisting of one tenth of an ephah of fine flour mixed with a quarter of a hin of oil; and the wine for the drink offering was a quarter of a hin.

For each ram there was a minchah consisting of two tenths [of an ephah] of fine flour, and a third of a hin of oil; and a third of a hin of wine for the drink offering.

For each young bull there was a minchah consisting of three tenths [of an ephah] of fine flour mixed with oil, a half of a hin; and half of a hin of wine for the drink offering.

The reason why the proportions of fine flour, oil, and wine for a lamb should be different from those for a ram or for a young bull was that a lamb meant the inmost good of innocence, a ram the middle good of innocence, and a young bull the lowest or external good of innocence. For there are three heavens - the inmost, the middle, and the lowest - and therefore also there are three degrees of the good of innocence. The increase of it from first to last is meant by the increase in the proportions of fine flour, oil, and wine. It should be remembered that the good of innocence is the very soul of heaven, because that good alone is the recipient of the love, charity, and faith which constitute the heavens.

'A lamb' means the inmost good of innocence, see 3994, 10132.

'A ram' means the middle or interior good of innocence, 10042.

'A young bull' means the lowest or external good of innocence, 9391, 9990.

[11] In sacrifices for thanksgiving (confessio) however there was a minchah consisting of unleavened cakes mixed with oil, unleavened wafers anointed with oil, cakes made of fried flour and mixed with oil, and in addition leavened bread cakes, Leviticus 7:11-12; and in guilt- and sin-sacrifices there was a minchah consisting of a tenth of an ephah of fine flour, but without oil or frankincense on top of it, Leviticus 5:11. The reason why no oil or frankincense should be put on top of the minchah composing a sin- or guilt-sacrifice was that 'oil' is a sign of the good of love and 'frankincense' a sign of the truth which goes with that good, and a sin- or a guilt-sacrifice is a sign of purification and expiation from evils and the falsities arising from them, which therefore were not to be mingled with good or the truth springing from it.

[12] In addition to these there were the minchah of Aaron and his sons on the day they were going to be anointed, see Leviticus 6:20-22; the minchah of the firstfruits of the harvest, Leviticus 2:14-15; 23:10, 12-13, 17; the minchah of the Nazirite, Numbers 6:13-21]; the minchah of jealousy, Numbers 5:11-31]; the minchah of one cleansed from leprosy, Leviticus 14:1-32]; and also the minchah baked in an oven, the minchah prepared in a pan, and the minchah cooked in a pot, Leviticus 2:4-7. There was was to be no yeast in a minchah, nor any honey; and the minchah had to be fully salted, Leviticus 2:11, 13. The reason why there should be no yeast in a minchah, nor any honey, was that in the spiritual sense 'yeast' means falsity arising from evil, and 'honey' external delight very much mixed with the delight belonging to love of the world, which also causes fermentation in heavenly forms of good and truths and subsequent disintegration of them. And the reason why they should be fully salted was that 'salt' was a sign of truth desiring good and so joining the two together.

'Yeast' means falsity arising from evil, see 2342, 7906, 8051, 9992.

'Honey' means external delight, thus such delight belonging to love in both senses, 5620.

'Salt' means truth desiring good, 9207.

അടിക്കുറിപ്പുകൾ:

1. literally, you have caused a gift to go up/ascend

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #3994

ഈ ഭാഗം പഠിക്കുക

  
/ 10837  
  

3994. 'And every black one among the lambs' means a proprium of innocence, which belongs to the good meant by 'Laban'. This is clear from the meaning of 'black' as the proprium, dealt with immediately above in 3993, and from the meaning of 'a lamb' as innocence, dealt with below. With regard to a proprium of innocence meant by 'black one among the lambs' the position is that, to be good, all good must contain innocence. Charity devoid of innocence is not charity, and still less can love to the Lord exist without it. Innocence is therefore an absolutely essential element of love and charity, and consequently of good. A proprium of innocence consists in knowing, acknowledging, and believing, not with the lips but with the heart, that nothing but evil originates in oneself, and everything good in the Lord, and therefore that such a proprium is altogether black, that is to say, both the will side of the proprium, which is evil, and the understanding side, which is falsity. When a person confesses and believes that in his heart, the Lord flows in with good and truth and instills a heavenly proprium into him which is bright and shining. Nobody can possibly be truly humble unless that acknowledgement and belief are present in his heart; and when they are present he is self-effacing, indeed self-loathing, and so is not preoccupied with himself, in which case he is in a fit state to receive the Lord's Divine. These are the circumstances in which the Lord flows in with good into a humble and contrite heart.

[2] Such is the proprium of innocence meant here by 'the black one among the lambs' which Jacob chose for himself, whereas 'the white one among the iambs' means the merit that is placed in good deeds - 'white' meaning merit, as stated above in 3993. Jacob did not choose this because it goes against innocence. Indeed anyone who places merit in good deeds acknowledges and believes that all good originates in himself, for he regards himself, not the Lord, in the good deeds he does and as a consequence seeks reward on the basis of that merit. For the same reason he also despises others in comparison with himself, indeed he even condemns them, and therefore to the same extent departs from heavenly order, that is, from good and truth. From all this it may be seen that charity towards the neighbour and love to the Lord are by no means able to exist unless they have innocence within them, and consequently that no one can enter heaven unless he possesses some degree of innocence, according to the Lord's words,

Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Mark 10:15; Luke 18:17.

Here and elsewhere in the Word 'a young child' means innocence - see what has been stated already on these matters in the following paragraphs,

Early childhood is not innocence, but innocence resides in wisdom, 2305, 3494.

The nature of the innocence of early childhood, and the nature of the innocence of wisdom, 2306, 3183; also the nature of the proprium when, with innocence and charity, the Lord gives it life, 154.

Innocence causes good to be good, 2526, 2780.

[3] The fact that innocence is meant by 'lambs' may be seen from many places in the Word, of which let the following be quoted to confirm the point,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the ox together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state of peace and of innocence there. 'The wolf' stands for those who are opposed to innocence, 'the lamb' for those in whom innocence is present. A similar example occurs elsewhere in the same prophet,

The wolf and the lamb will feed together, and the lion will eat straw like the ox; and for the serpent, dust will be his bread. They will not hurt and will not destroy on all My holy mountain. Isaiah 65:25.

As above, 'the wolf' stands for those who are opposed to innocence, and 'the lamb' for those in whom innocence is present. Because 'the wolf' and 'the lamb' are opposites, the Lord also said to the seventy whom He sent out, in Luke,

Behold, I send you out as lambs in the midst of wolves. Luke 10:3.

In Moses,

He causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed 1 of Bashan. Deuteronomy 32:13-14.

This refers in the internal sense to the celestial qualities of the Ancient Church. 'The fat of lambs' stands for the charity that goes with innocence.

[4] In the original language various nouns exist for lambs, and each is used to mean a different degree of innocence, for as has been stated, all good, if it is to be good, must have innocence within it. And so also must truth. Here in Genesis 30:32 the word used for lambs is also used for sheep, as in Leviticus 1:10; 3:7; 5:6; 17:3; 22:19; Numbers 18:17; and by that word is meant the innocence belonging to faith grounded in charity. Different words are used elsewhere, as in Isaiah,

Send the lamb of the ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isaiah 16:1.

A different word again is used in the same prophet,

The Lord Jehovih is coming with strength, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, and will lead those that give suck. Isaiah 40:9-11.

'Gathering the lambs into the arm and carrying in the bosom' stands for people who are governed by charity that has innocence within it.

[5] In John,

When He appeared [to the disciples] Jesus said to Peter, Simon, son of Jonah, do you love Me more than these? He said to Him, Yes, Lord; You know that I love You. He said to him, Feed My lambs. He said to him again, Simon, son of Jonah, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed My sheep. John 21:15-16.

Here as elsewhere 'Peter' means faith - see the Prefaces to Chapters 18 and 22, and 3750. And since faith is not faith if it does not arise out of charity towards the neighbour, and so out of love to the Lord, neither are charity and love charity and love if they do not arise out of innocence. This is why the Lord first asks whether he loves Him, that is, whether love is present within faith, and after that says, 'Feed My lambs', that is, feed those who are innocent. Then after putting the same question again, He says, 'Feed My sheep', that is, feed those who have charity.

[6] Because the Lord is the Innocence itself which exists in His kingdom, for He is the source of all innocence, the Lord is therefore called the Lamb, as in John,

The next day John Baptist saw Jesus coming towards him, and said, Behold, the Lamb of God who bears away the sin of the world. John 1:29, 36.

And in Revelation,

They will fight with the Lamb, but the Lamb will overcome them, for He is Lord of lords, and King of kings, and those with Him have been called and chosen. Revelation 17:14.

There are other places in Revelation besides this - 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 27; 22:1, 3. It is well known that in the highest sense the paschal lamb means the Lord - for the Passover meant the Lord's glorification, that is, His enduing the Human with the Divine - and in the representative sense means the regeneration of man. Indeed the paschal lamb means that which is the essential feature of regeneration, namely innocence; for nobody can be regenerated except by means of charity that has innocence within it.

[7] Because innocence is the first essential in the Lord's kingdom and is the celestial itself there, and because sacrifices and burnt offerings used to represent the spiritual and celestial things of the Lord's kingdom, the essential itself of the Lord's kingdom, which is innocence, was therefore represented by 'lambs'. This was why the continual or daily burnt offering was made from lambs, the first in the morning and the second 'between the evenings', Exodus 29:37-39; Numbers 28:3-4; and a double offering on the sabbath, Numbers 28:9-10; and many more lambs still at the appointed festivals, Leviticus 23:12; Numbers 28:11, 14, 19, 27; 28:1-end. After the days of her cleansing had been completed a woman who had given birth was required to offer a lamb as a burnt offering, also a young pigeon or else a turtledove, Leviticus 12:6. This was required in order that the sign of the fruit of conjugial love - a love which is innocence itself, see 2736 - might be represented, and because innocence is meant by 'babes'.

അടിക്കുറിപ്പുകൾ:

1. literally, sons

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