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Levítico 8

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1 Y habló el SEÑOR a Moisés, diciendo:

2 Toma a Aarón y a sus hijos con él, y las vestimentas, y el aceite de la unción, y el novillo de la expiación, y los dos carneros, y el canastillo de los ázimos;

3 y reúne toda la congregación a la puerta del tabernáculo del testimonio.

4 Hizo, pues, Moisés como el SEÑOR le mandó, y se reunió la congregación a la puerta del tabernáculo del testimonio.

5 Y dijo Moisés a la congregación: Esto es lo que el SEÑOR ha mandado hacer.

6 Entonces Moisés hizo llegar a Aarón y a sus hijos, y los lavó con agua.

7 Y puso sobre él la túnica, y le ciñó con el cinto; le vistió después el manto, y puso sobre él el efod, y lo ciñó con el cinto del efod, y lo ajustó con él.

8 Luego le puso encima el pectoral, y puso en el pectoral el Urim y el Tumim.

9 Después puso la mitra sobre su cabeza; y sobre la mitra delante de su rostro puso la plancha de oro, la corona de la santidad; como El SEÑOR había mandado a Moisés.

10 Y tomó Moisés el aceite de la unción, y ungió el tabernáculo, y todas las cosas que estaban en él, y las santificó.

11 Y roció de él sobre el altar siete veces, y ungió el altar y todos sus vasos, y la fuente y su basa, para santificarlos.

12 Y derramó del aceite de la unción sobre la cabeza de Aarón, y lo ungió para santificarlo.

13 Después Moisés hizo llegar los hijos de Aarón, y les vistió las túnicas, y los ciñó con cintos, y les ajustó los chapeos (tiaras), como el SEÑOR lo había mandado a Moisés.

14 Hizo luego llegar el novillo de la expiación, y Aarón y sus hijos pusieron sus manos sobre la cabeza del novillo de la expiación,

15 y lo degolló; y Moisés tomó la sangre, y puso con su dedo sobre los cuernos del altar alrededor, y expió el altar; y echó la demás sangre al cimiento del altar, y lo santificó para reconciliar sobre él.

16 Después tomó todo el sebo que estaba sobre los intestinos, y el redaño del hígado, y los dos riñones, y el sebo de ellos, e hizo Moisés perfume sobre el altar.

17 Mas el novillo, y su cuero, y su carne, y su estiércol, lo quemó con fuego fuera del real; como el SEÑOR lo había mandado a Moisés.

18 Después hizo llegar el carnero del holocausto, y Aarón y sus hijos pusieron sus manos sobre la cabeza del carnero;

19 y lo degolló; y roció Moisés la sangre sobre el altar en derredor.

20 Y cortó el carnero en sus piezas; y Moisés hizo perfume de la cabeza, y las piezas, y el sebo.

21 Lavó luego con agua los intestinos y las piernas, y quemó Moisés todo el carnero sobre el altar; holocausto en olor muy aceptable, ofrenda encendida al SEÑOR; como el SEÑOR lo había mandado a Moisés.

22 Después hizo llegar el otro carnero, el carnero de las consagraciones, y Aarón y sus hijos pusieron sus manos sobre la cabeza del carnero;

23 y lo degolló; y tomó Moisés de su sangre, y puso sobre la ternilla de la oreja derecha de Aarón, y sobre el dedo pulgar de su mano derecha, y sobre el dedo pulgar de su pie derecho.

24 Hizo llegar luego los hijos de Aarón, y puso Moisés de la sangre sobre la ternilla de sus orejas derechas, y sobre los pulgares de sus manos derechas, y sobre los pulgares de sus pies derechos; y roció Moisés la sangre sobre el altar en derredor;

25 y después tomó el sebo, y la cola, y todo el sebo que estaba sobre los intestinos, y el redaño del hígado, y los dos riñones, y el sebo de ellos, y la espaldilla derecha;

26 y del canastillo de los ázimos, que estaba delante del SEÑOR, tomó una torta sin levadura, y una torta de pan de aceite, y una lasaña, y lo puso con el sebo y con la espaldilla derecha;

27 y lo puso todo en las manos de Aarón, y en las manos de sus hijos, y lo hizo mecer en ofrenda de mecedura delante del SEÑOR.

28 Después tomó aquellas cosas Moisés de las manos de ellos, e hizo perfume en el altar sobre el holocausto; son las consagraciones en olor muy aceptable, ofrenda encendida al SEÑOR.

29 Y tomó Moisés el pecho, y lo meció, en ofrenda de mecedura delante del SEÑOR; del carnero de las consagraciones aquella fue la parte de Moisés; como el SEÑOR lo había mandado a Moisés.

30 Luego tomó Moisés del aceite de la unción, y de la sangre que estaba sobre el altar, y roció sobre Aarón, y sobre sus vestiduras, y sobre sus hijos, y sobre las vestiduras de sus hijos con él; y santificó a Aarón, y sus vestiduras, y a sus hijos, y las vestiduras de sus hijos con él.

31 Y dijo Moisés a Aarón y a sus hijos: Comed la carne a la puerta del tabernáculo del testimonio; y comedla allí con el pan que está en el canastillo de las consagraciones, según yo he mandado, diciendo: Aarón y sus hijos la comerán.

32 Y lo que sobrare de la carne y del pan, habéis de quemarlo al fuego.

33 De la puerta del tabernáculo del testimonio no saldréis en siete días, hasta el día que se cumplieren los días de vuestras consagraciones; porque por siete días seréis consagrados.

34 De la manera que hoy se ha hecho, mandó hacer el SEÑOR para expiaros.

35 A la puerta, pues, del tabernáculo del testimonio estaréis día y noche por siete días, y guardaréis la ordenanza delante del SEÑOR, para que no muráis; porque así me ha sido mandado.

36 Y Aarón y sus hijos hicieron todas las cosas que mandó el SEÑOR por mano de Moisés.

   

Из Сведенборгових дела

 

Arcana Coelestia # 10090

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10090. 'And it shall be the portion for you' means transmission to those who are governed by God's truths. This is clear from the representation of Moses, whose portion the breast was to be, as the Lord in respect of Divine Truth, thus Divine Truth which comes from the Lord, dealt with in 6752, 7010, 7014, 9372; and from the meaning of 'being the portion for' as transmission, since those parts of sacrifices that were given to Moses, Aaron, his sons, and the people were signs of the transmission of what was Divine and holy with them. And all transmission takes place in accord with the character of the recipient, thus in accord with the character of the representation among those who were the recipients.

[2] The reason why the breast was apportioned to Moses and the flank, spoken of a little further on, to Aaron was that the subject at present is the transmission of Divine Truth and Divine Good from the Lord in heaven and in the Church, and their making that Truth and Good their own. These two - Divine Truth and Divine Good, both of which come from the Lord - are what are received there, Divine Truth by those in the Lord's spiritual kingdom and Divine Good by those in the celestial kingdom, see the places referred to in 9277, 9684. This explains why the breast was apportioned to Moses and the flank to Aaron, for 'the breast' means Divine Truth in the Lord's spiritual kingdom, 10087, while 'the flank' means Divine Good in the celestial kingdom, 10075, as also does 'the bread in the basket', which too was assigned to Aaron, 10077.

[3] As was shown just above, Moses represented the Lord in respect of Divine Truth; and Aaron, when consecrated to the priesthood, represented the Lord in respect of Divine Good, see 9806. The fact that the breast was assigned to Moses as his portion is clear in Leviticus, where again the consecration of Aaron and his sons to the priesthood is the subject,

Moses took the breast and waved it as a wave offering before Jehovah, from the ram of fillings [of the hand]; and it was Moses' portion, as Jehovah had commanded Moses. Leviticus 8:29.

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

Из Сведенборгових дела

 

Arcana Coelestia # 9806

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9806. 'And you, cause Aaron your brother to come near to you' means the joining of Divine Truth to Divine Good within the Lord's Divine Human. This is clear from the representation of Moses, the one here who was to cause Aaron to come near him, as the Lord in respect of Divine Truth, dealt with in 6752, 6771, 7014, 9372; from the meaning of 'drawing near' as a joining to and presence with, dealt with in 9378; from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with below; and from the meaning of 'brother' as good, dealt with in 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756. From all this it is evident that the words telling Moses that he should cause Aaron his brother to come near to him mean the joining of Divine Truth to Divine Good within the Lord, the reason why within His Divine Human is meant being that this was where that joining together had to take place. For the Lord had first to make His Human Divine Truth, then afterwards Divine Good, see the places referred to in 9199, 9315. The reason why Aaron was chosen to serve in the priestly office was that he was Moses' brother, and in this way the brotherly relationship of Divine Truth and Divine Good in heaven was at the same time represented. For as stated above, Moses represented Divine Truth and Aaron Divine Good.

[2] Everything throughout creation, both in heaven and in the world, has connection with good and with truth, to the end that it may be something. For good is the inner being (Esse) of truth, and truth is the outward manifestation (Existere) of good. Good without truth therefore cannot manifest itself, and truth without good has no real being. From this it is evident that they must be joined together. In the Word the two joined together are represented by a married couple or by two brothers, by a married couple when the heavenly marriage - the marriage of good and truth - and the succeeding generations which spring from that marriage, are the subject, and by two brothers when two kinds of ministry, namely those of judgement and worship, are the subject. Those who served as ministers of judgement were called judges, and at a later time kings, whereas those who served as ministers of worship were called priests. And since all judgement is arrived at through truth and all worship springs from good, truth founded on good is meant in the Word by 'judges', in the abstract sense, in which no actual person is envisaged; but truth from which good results is meant by 'kings', and good itself by 'priests'. So it is that in the Word the Lord is called Judge, also Prophet, as well as King, in places where the subject has reference to truth, but Priest where it has reference to good. He is in like manner called Christ, Anointed, or Messiah in places where the subject has reference to truth, but Jesus or Saviour where it has reference to good.

[3] It was on account of this brotherly relationship of the truth which belongs to judgement and the good which belongs to worship that Aaron, brother of Moses, was chosen to serve in the priestly office. The fact that 'Aaron' and 'his house' because of this mean good is clear in David,

O Israel, trust in Jehovah! He is their help and their shield. O house of Aaron, trust in Jehovah! He is their help and their shield. Jehovah has remembered us, He blesses [us]. He will bless the house of Israel, He will bless the house of Aaron. Psalms 115:9-10, 12.

In the same author,

Let Israel now say that His mercy [endures] to eternity; let the house of Aaron now say that His mercy [endures] to eternity. Psalms 118:2-3.

In the same author,

O house of Israel, bless Jehovah! O house of Aaron, bless Jehovah! Psalms 135:19.

'The house of Israel' stands for those with whom truths exist, 'the house of Aaron' for those with whom forms of good are present; for in the Word wherever truth is the subject so too is good, on account of the heavenly marriage, 9263, 9314. For the meaning of 'the house of Israel' as those with whom truths exist, see 5414, 5879, 5951, 7956, 8234.

In the same author,

Jehovah sent Moses His servant, Aaron whom He chose. Psalms 105:26.

Moses is called a servant because 'servant' is used in regard to truths, 3409, whereas one chosen or elected has regard to good, 3755 (end).

[4] In the same author,

Behold, how good and pleasant it is for brothers to dwell also together! It is like the good oil upon the head running down onto the beard, the beard of Aaron, which runs down over the collar 1 of his garments. Psalms 133:1-3.

Anyone who does not know what 'brother' means, nor what 'oil', 'the head', 'the beard', and 'garments' mean, nor also what 'Aaron' represents, can have no understanding of why such things have been compared to brothers who dwell together. For what similarity is there between oil running from Aaron's head down onto his beard, then onto his garments, and the unanimity of brothers? But the similarity in the comparison is evident from the internal sense, in which the flow of good into truths is the subject and is described by their brotherliness. For 'the oil' means good, 'Aaron's head' the inmost level of good, 'the beard' the very outermost level of it, 'garments' truths, and 'running down' a flowing in. From this it is plain that those words mean the flow, from inner to outer levels, of good into truths, and a joining together there. Without the internal sense how can anyone see that those words hold these heavenly matters within them? For the meaning of 'oil' as the good of love, see 886, 4582, 4638, 9780, and for that of 'the head' as what is inmost, 5328, 6436, 7859, 9656. The fact that 'the beard' means what is the very outermost is evident in Isaiah 7:20; 15:2; Jeremiah 48:37; and Ezekiel 5:1. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and for the representation of 'Aaron' as celestial good, see above.

[5] Seeing that Aaron was chosen to serve in the priestly office, thus to administer the most sacred things, people can understand what the situation was with representations in the Jewish Church. No attention was paid to the person who represented, only to the thing represented by that person. Thus something holy, indeed most holy, could be represented by persons who were inwardly unclean, indeed idolatrous, provided that outwardly they had an air of holiness when engaged in worship. The fact that Aaron was one such person becomes clear from the following details in Moses,

Aaron took the gold from the hands of the children of Israel, and fashioned it with a chisel, and made out of it a molded calf. And Aaron built an altar in front of it, and Aaron made a proclamation and said, Tomorrow there will be a feast to Jehovah. Exodus 32:4-5, 25.

And elsewhere in the same author,

Jehovah was greatly moved with anger against Aaron and would have destroyed him; 2 but I prayed for Aaron also at that time. Deuteronomy 9:20.

As regards the representatives of the Church among the Israelite and Jewish nation, that no attention was paid to the persons, only to the actual things represented, see the places referred to in 9229.

Фусноте:

1. literally, the mouth

2. literally, to destroy him

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