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1 Y ESTO es lo que les harás para consagrarlos, para que sean mis sacerdotes: Toma un becerro de la vacada, y dos carneros sin tacha;

2 Y panes sin levadura, y tortas sin levadura amasadas con aceite, y hojaldres sin levadura untadas con aceite; las cuales cosas harás de flor de harina de trigo:

3 Y las pondrás en un canastillo, y en el canastillo las ofrecerás, con el becerro y los dos carneros.

4 Y harás llegar á Aarón y á sus hijos á la puerta del tabernáculo del testimonio, y los lavarás con agua.

5 Y tomarás las vestiduras, y vestirás á Aarón la túnica y el manto del ephod, y el ephod, y el racional, y le ceñirás con el cinto del ephod;

6 Y pondrás la mitra sobre su cabeza, y sobre la mitra pondrás la diadema santa.

7 Y tomarás el aceite de la unción, y derramarás sobre su cabeza, y le ungirás.

8 Y harás llegar sus hijos, y les vestirás las túnicas.

9 Y les ceñirás el cinto, á Aarón y á sus hijos, y les atarás los chapeos (tiaras), y tendrán el sacerdocio por fuero perpetuo: y henchirás las manos de Aarón y de sus hijos.

10 Y harás llegar el becerro delante del tabernáculo del testimonio, y Aarón y sus hijos pondrán sus manos sobre la cabeza del becerro.

11 Y matarás el becerro delante de Jehová á la puerta del tabernáculo del testimonio.

12 Y tomarás de la sangre del becerro, y pondrás sobre los cuernos del altar con tu dedo, y derramarás toda la demás sangre al pie del altar.

13 Tomarás también todo el sebo que cubre los intestinos, y el redaño de sobre el hígado, y los dos riñones, y el sebo que está sobre ellos, y los quemarás sobre el altar.

14 Empero consumirás á fuego fuera del campo la carne del becerro, y su pellejo, y su estiércol: es expiación.

15 Asimismo tomarás el un carnero, y Aarón y sus hijos pondrán sus manos sobre la cabeza del carnero.

16 Y matarás el carnero, y tomarás su sangre, y rociarás sobre el altar alrededor.

17 Y cortarás el carnero en pedazos, y lavarás sus intestinos y sus piernas, y las pondrás sobre sus trozos y sobre su cabeza.

18 Y quemarás todo el carnero sobre el altar: es holocausto á Jehová, olor grato, es ofrenda quemada á Jehová.

19 Tomarás luego el otro carnero, y Aarón y sus hijos pondrán sus manos sobre la cabeza del carnero:

20 Y matarás el carnero, y tomarás de su sangre, y pondrás sobre la ternilla de la oreja derecha de Aarón, y sobre la ternilla de las orejas de sus hijos, y sobre el dedo pulgar de las manos derechas de ellos, y sobre el dedo pulgar de los pies derechos de e

21 Y tomarás de la sangre que hay sobre el altar, y del aceite de la unción, y esparcirás sobre Aarón, y sobre sus vestiduras, y sobre sus hijos, y sobre las vestimentas de éstos; y él será santificado, y sus vestiduras, y sus hijos, y las vestimentas de sus

22 Luego tomarás del carnero el sebo, y la cola, y el sebo que cubre los intestinos, y el redaño del hígado, y los dos riñones, y el sebo que está sobre ellos, y la espaldilla derecha; porque es carnero de consagraciones:

23 También una torta de pan, y una hojaldre amasada con aceite, y una lasaña del canastillo de los ázimos presentado á Jehová;

24 Y lo has de poner todo en las manos de Aarón, y en las manos de sus hijos; y lo mecerás agitándolo delante de Jehová.

25 Después lo tomarás de sus manos, y lo harás arder sobre el altar en holocausto, por olor agradable delante de Jehová. Es ofrenda encendida á Jehová.

26 Y tomarás el pecho del carnero de las consagraciones, que fue inmolado para la de Aarón, y lo mecerás por ofrenda agitada delante de Jehová; y será porción tuya.

27 Y apartarás el pecho de la ofrenda mecida, y la espaldilla de la santificación, lo que fue mecido y lo que fue santificado del carnero de las consagraciones de Aarón y de sus hijos:

28 Y será para Aarón y para sus hijos por estatuto perpetuo de los hijos de Israel, porque es porción elevada; y será tomada de los hijos de Israel de sus sacrificios pacíficos, porción de ellos elevada en ofrenda á Jehová.

29 Y las vestimentas santas, que son de Aarón, serán de sus hijos después de él, para ser ungidos con ellas, y para ser con ellas consagrados.

30 Por siete días las vestirá el sacerdote de sus hijos, que en su lugar viniere al tabernáculo del testimonio á servir en el santuario.

31 Y tomarás el carnero de las consagraciones, y cocerás su carne en el lugar del santuario.

32 Y Aarón y sus hijos comerán la carne del carnero, y el pan que está en el canastillo, á la puerta del tabernáculo del testimonio.

33 Y comerán aquellas cosas con las cuales se hizo expiación, para henchir sus manos para ser santificados: mas el extranjero no comerá, porque es cosa santa.

34 Y si sobrare algo de la carne de las consagraciones y del pan hasta la mañana, quemarás al fuego lo que hubiere sobrado: no se comerá, porque es cosa santa.

35 Así pues harás á Aarón y á sus hijos, conforme á todas las cosas que yo te he mandado: por siete días los consagrarás.

36 Y sacrificarás el becerro de la expiación en cada día para las expiaciones; y purificarás el altar en habiendo hecho expiación por él, y lo ungirás para santificarlo.

37 Por siete días expiarás el altar, y lo santificarás, y será un altar santísimo: cualquiera cosa que tocare al altar, será santificada.

38 Y esto es lo que ofrecerás sobre el altar: dos corderos de un año cada día, sin intermisión.

39 Ofrecerás el un cordero á la mañana, y el otro cordero ofrecerás á la caída de la tarde:

40 Además una décima parte de un epha de flor de harina amasada con la cuarta parte de un hin de aceite molido: y la libación será la cuarta parte de un hin de vino con cada cordero.

41 Y ofrecerás el otro cordero á la caída de la tarde, haciendo conforme á la ofrenda de la mañana, y conforme á su libación, en olor de suavidad; será ofrenda encendida á Jehová.

42 Esto será holocausto continuo por vuestras generaciones á la puerta del tabernáculo del testimonio delante de Jehová, en el cual me concertaré con vosotros, para hablaros allí.

43 Y allí testificaré de mí á los hijos de Israel, y el lugar será santificado con mi gloria.

44 Y santificaré el tabernáculo del testimonio y el altar: santificaré asimismo á Aarón y á sus hijos, para que sean mis sacerdotes.

45 Y habitaré entre los hijos de Israel, y seré su Dios.

46 Y conocerán que yo soy Jehová su Dios, que los saqué de la tierra de Egipto, para habitar en medio de ellos: Yo Jehová su Dios.

   

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Apocalypse Explained #279

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279. And the second animal like a calf, signifies the appearance in ultimates of Divine good in respect to protection. This is evident from the signification of a "calf," or "bullock," as being the good of the natural man, and specifically his good of innocence and charity; and because it is the good of the natural man it also is the good of the lowest heaven, for this heaven is spiritual natural (See in the work on Heaven and Hell 29-31); and as this good is there, there is a guard or protection that the higher heavens be not approached except through the good of love and charity; this is why one cherub was like a calf. That this appearance was in ultimates, see just above n. 278. A "calf" or "bullock" signifies the good of the natural man, because animals from the herd signified the affections of good and truth in the external or natural man; and those from the flock signified the affections of good and truth in the internal or spiritual man. Those from the flock were lambs, she-goats, sheep, rams, and he-goats; those from the herd were oxen, bullocks, and calves.

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

Their foot was straight and the sole of their feet like the sole of a calf's foot, and they sparkled like the appearance of burnished brass (Ezekiel 1:7).

Their foot thus appeared "straight" because the cherubim represented the Divine guard of the Lord, and the feet and the soles of the feet represented the same in ultimates or in the spiritual natural heaven and the natural world; for "feet" in general signify the natural; a "straight foot" the natural in respect to good; "the sole of the foot" the ultimate of the natural; "burnished brass" also signifies good in the natural. From this it is clear that good in the natural is signified by a "calf," and that in this is the ultimate good that guards and protects lest the heavens be approached except through the good of love and charity. (That "feet" signify the natural, see Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is to the right signifies good from which is truth, n. 9604, 9736, 10061; therefore a "straight foot" signifies the natural in respect to good. That "palms," "soles," and "hoofs," signify the ultimates in the natural, see n. 4938, 7729; and that "burnished brass" signifies natural good, see above, n. 70)

[3] In Hosea:

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

What it is to "pay back the bullocks of the lips" no one can know unless he knows what "bullocks" and what "lips" signify; they mean evidently confession and thanksgiving from a good heart; but it is thus expressed because "bullocks" signify external good, and "lips" doctrine; therefore "paying back the bullocks of the lips" signifies to confess and give thanks from the goods of doctrine. (That "lips" signify doctrine, see Arcana Coelestia, n. 1286, 1288.)

[4] In Amos:

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

Here those who have an abundance of the knowledges of good and truth and yet lead an evil life are treated of; "to eat the lambs out of the flock" signifies to imbibe the knowledges of internal good or of the spiritual man; and "to eat the calves out of the midst of the stall" signifies to imbibe the knowledges of external good or of the natural man; and "to cause the habitation of violence to draw near" is to live a life contrary to charity.

[5] In Malachi:

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 fatted calves (Malachi 4:2).

The "Sun of righteousness that 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; therefore "to go forth, and grow up as fatted calves," signifies the increase of all good, "fatted" and "fat" also signifying good.

[6] In Luke:

The father said of the prodigal son who returned penitent in heart, Bring forth the first 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, that we may eat and be glad (Luke 15:22, 23).

He who is acquainted only with the sense of the letter believes that no deeper meaning is contained in this than appears in that sense, when yet every particular involves heavenly things; as that they should "put on him the first 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 might eat and be merry." By "the prodigal son" those who are prodigal of spiritual riches, which are the knowledges of truth and good, are meant; "his returning to his father, and his confession that he was not worthy to be called his son," signifies penitence of heart and humiliation; "the first robe with which he was clothed," signifies general and primary truths; "the ring on the hand" signifies the conjunction of truth and good in the internal or spiritual man; "the shoes on the feet" signify the same in the external or natural man, and both signify regeneration; "the fatted calf" signifies the good of love and charity; and "to eat and be glad" signifies consociation and heavenly joy.

[7] In Jeremiah:

I will give the men that have transgressed My covenant, who have not established the words of the covenant which they made before Me, that of the calf, which they cut in twain that they might pass between the parts thereof, the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land, which passed 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 (Jeremiah 34:18-20).

What is meant by "the covenant of the calf," and by "passing between its parts," no one can know without knowing what a "covenant" signifies, and a "calf," and its being "cut in twain;" then what is meant by "the princes of Judah and Jerusalem," by "the royal ministers," "the priests," and "the people of the land." Some heavenly arcanum is evidently meant; and it can be understood when it is known that a "covenant" means conjunction; a "calf" good, a "calf cut in twain" good proceeding from the Lord on the one hand, and good received by man on the other, whence is conjunction; and that "the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land," mean the goods and truths of the church; and that "to pass between the parts" means to conjoin. When these things are known, the internal sense of these words can be seen, namely, that there was no conjunction by the goods and truths of the church with that nation, but disjunction.

[8] Like things are involved in the "covenant of the calf" with Abram, of which in Genesis:

Jehovah said to Abram, Take to thee an heifer 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 him all these, and divided them in the midst, and laid each part over against the other; but the birds divided he not. And the birds of prey came down upon the carcasses; and Abram drove them away. And the sun was at its going down, and a deep sleep fell upon Abram; and lo, a terror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram (Genesis 15:9-12, 18).

The "terror of great darkness" that fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness in respect to the truths and goods of the church. This state of that nation is what is described in the prophet by "the covenant of the calf which they cut into two parts, between which they passed." Since a "calf" signifies the good of the natural man and its truth, which is knowledge [scientificum]; and since the natural man and its knowledge [scientificum] is signified by "Egypt," therefore in the Word Egypt is called a "she-calf," and a "he-calf;" moreover, when they applied the knowledges [scientifica] of the church to magical and idolatrous purposes they turned the calf into an idol; this was why the sons of Israel made to themselves a he-calf in the wilderness, and worshiped it, and also why they had a calf in Samaria.

[9] That Egypt was called a he-calf and a she-calf can be seen in Jeremiah:

A very fair she-calf is Egypt; destruction cometh out of the north, her hirelings in the midst of her are like he-calves of the stall (Jeremiah 46:20-21).

Respecting the calf that the sons of Israel made to themselves in the wilderness, see Exodus 32; and respecting the "calf of Samaria" (1 Kings 12:28-32), about which is the following 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 they may be cut off. Thy calf, O Samaria, hath forsaken thee. For it was from Israel; the workman made it, and it is not God; the calf of Samaria shall be broken in pieces (Hosea 8:4-6).

This treats of the corrupt explanation of the Word, when the sense of its letter is turned to favor self-love, and the principles of religion derived therefrom. "They have made a king, but not by Me, and they have made princes, and I knew it not," signifies doctrines from self-intelligence, which in themselves are falsities, but which they make to appear as truths; for "king" signifies truth, and in a contrary sense, falsity; "princes" signify primary truths, or falsities, which are called principles of religion. "To make idols of their silver and their gold" signifies to pervert the truths and goods of the church, and still to worship them as holy, although as they are from self-intelligence they are destitute of life; "silver" is the truth, and "gold" the good, which are from the Lord; "idols" signify worship from doctrine that is from self-intelligence; "the workman made it, and it is not God," signifies that is from the selfhood [ex proprio], and not from the Divine; "to be broken in pieces" signifies to be dispersed; which makes clear what is signified by the "calf of Samaria." Because "calves" signified the good of the natural man, calves were also sacrificed (See Exodus 29:11, 12 seq.; Leviticus 4:3, 13; 8:15 seq.; 9:2; 16:3; 23:18; Numbers 8:8 seq.; 15:24; 28:19, 20; Judges 6:25-29; 1 Samuel 1:25; 16:2; 1 Kings 18:23-26, 33); for all the animals that were sacrificed signified the goods of the church of various kinds.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Apocalypse Explained #71

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71. And His voice as the voice of many waters, signifies Divine truth in ultimates. This is evident from the signification of a "voice" when it is from the Lord, as being Divine truth (See Arcana Coelestia 219, 220, 3563, 6971, 8813, 8914, and above, n. 55); and from the signification of "waters," as being the truths of faith, and also the knowledges of truth (of which see n. 2702, 3058, 5668, 8568, 10238); and since the knowledges of truths are in ultimates, "the voice as the voice of many waters," because it is said of the Lord, signifies Divine truth in ultimates. (That knowledges and scientifics are of the external or natural man, because they are in the light of the world, thus in ultimates, see Arcana Coelestia 5212, and in general, in The Doctrine of the New Jerusalem, n.51.) As it is not yet known that "waters" in the Word signify the truths of faith and the knowledges of truth, I would like, since this signification may possibly appear remote, to show here briefly that this is what is meant in the Word by "waters." This, moreover, is necessary, because without a knowledge of what "waters" signify, it cannot be known what baptism signifies, nor the "washings" in the Israelitish church so frequently referred to. "Waters" signify the truths of faith, as "bread" signifies the good of love. "Waters" and "bread" have this signification because things that pertain to spiritual nourishment are expressed in the sense of the letter by such things as belong to natural nourishment; for bread and water, which include in general all food and drink, nourish the body, while the truths of faith and the good of love nourish the soul. This also is from correspondence, for when "bread" and "water" are read of in the Word, angels, because they are spiritual, understand the things by which they are nourished, which are the goods of love and the truths of faith.

[2] But I will cite some passages from which it may be known that "waters" signify the truths of faith, likewise the knowledges of truth. Thus in Isaiah:

The earth is full of the knowledge of Jehovah, as the waters cover the sea (Isaiah 11:9).

In the same:

Then with joy shall ye draw waters out of the fountains of salvation (Isaiah 12:3).

In the same:

He that walketh righteously, and speaketh uprightly, bread shall be given him, and his waters shall be sure (Isaiah 33:15-16).

In the same:

The poor and the needy seek water, but there is none; their tongue faileth for thirst. I will open rivers upon the heights, and will place fountains in the midst of the valleys. I will make the wilderness into a pool of waters, and the dry land into a going forth of waters; that they may see, and know, and consider, and understand (Isaiah 41:17, 18, 20).

In the same:

I will pour waters upon him that is thirsty, and streams upon the dry ground; I will pour My spirit upon thy seed, and My blessing upon thine offspring (Isaiah 44:3).

In the same:

Thy light shall arise in the darkness, and thy thick darkness be as the noonday; that thou mayest be like a watered garden, and like a going forth of waters, whose waters shall not prove false (Isaiah 58:10-11).

In Jeremiah:

My people have committed two evils; they have forsaken Me, the fountain of living waters, to hew out for themselves pits that hold no water (Jeremiah 2:13).

In the same:

Their nobles sent their little ones for water; they came to the pits and found no waters; they returned with their vessels empty; they were ashamed and confounded (Jeremiah 14:3).

In the same:

They have forsaken Jehovah, the fountain of living waters (Jeremiah 17:13).

In the same:

They shall come with weeping, 1 and with supplications will I lead them; I will lead them unto fountains of waters, in the way of right (Jeremiah 31:9).

In Ezekiel:

I will break the staff of bread, and they shall eat bread by weight and with carefulness; and they shall drink water by measure and with astonishment; that they may want bread and water, and be desolated, a man and a brother, and pine away for their iniquities (Ezekiel 4:16-17; 12:18-19; Isaiah 51:14).

In Amos:

Behold the days come, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but for hearing the Word of Jehovah. They shall wander from sea to sea, they shall run to and fro, to seek the Word of Jehovah, and shall not find it; in that day shall the fair virgins and young men faint for thirst (Amos 8:11-13).

In Zechariah:

In that day living waters shall go out from Jerusalem (Zechariah 14:8).

In David:

Jehovah is my Shepherd, I shall not want. He will lead me to the waters of rest (Psalms 23:1-2).

In Isaiah:

They shall not thirst, He will cause waters to flow out of the rock for them, and He will cleave the rock, that the waters may flow out (Isaiah 48:21).

In David:

O God, early will I seek Thee; my soul thirsteth, I am weary without waters (Psalms 63:1).

In the same:

Jehovah sendeth His word, He maketh the wind to blow, that the waters may flow (Psalms 147:18).

In the same:

Praise Jehovah, ye heavens of heavens, and ye waters that be above the heavens (Psalms 148:4).

In John:

When Jesus came to the fountain of Jacob, a woman of Samaria came to draw water; Jesus said to her, Give Me to drink. If thou knewest the gift of God, and who it is that saith unto thee, Give Me to drink, thou wouldest ask of Him, and He would give thee living water. The woman said unto Him, From whence hast Thou living water? Jesus said to her, Everyone that drinketh of this water shall thirst again; but whosoever shall drink of the water that I shall give him shall not thirst for ever; and the water that I shall give him shall become in him a fountain of water, springing up unto everlasting life (John 4:7-15).

In the same:

Jesus said, If any man thirst, let him come unto Me and drink. He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water. (John 7:37-38).

In Revelation:

I will give unto him that is athirst of the fountain of the water of life freely (Revelation 21:6).

And in another place:

The angel showed unto him a river of water of life, bright as crystal, proceeding out of the throne of God and of the Lamb (Revelation 22:1).

And again:

The spirit and the bride say, Come. He that heareth, let him say, Come. And he that is athirst, let him come. And he that wisheth, let him take the water of life freely (Revelation 22:17).

[3] These passages have been cited that it may be known that in the Word "waters" signify the truths of faith, consequently what is meant by the water of baptism, about which the Lord thus teaches in John:

Except a man be born of water and of the spirit he cannot enter into the kingdom of God (John 3:5).

"Waters" here are the truths of faith, and "spirit" a life according to them (See New Jerusalem and Its Heavenly Doctrine, n. 202-209 seq.). Because it had not been known that "waters" signified the truths of faith, and that all things that were instituted among the sons of Israel were representative of spiritual things, it was believed that by the washings that were prescribed for them their sins were wiped away; yet this was not at all the case; those washings only represented purification from evils and falsities by means of the truths of faith and a life according to them (See Arcana Coelestia 3147[1-10], 5954, 10237, 10240). From this it is now clear that by "the voice," which was "as the voice of many waters," is meant Divine truth; as likewise in Ezekiel:

Behold the glory of the God of Israel came from the way of the east, and His voice was like the voice of many waters; and the earth was enlightened by His glory (Ezekiel 43:2).

And in David:

The voice of Jehovah is upon the waters, Jehovah upon many waters (Psalms 29:3).

And in the following words in Revelation:

I heard a voice from heaven, as the voice of many waters (Revelation 14:2).

[4] I know that some will wonder why "waters" are mentioned in the Word, and not the truths of faith, since the Word is to teach man about his spiritual life; and since, if the expression the truths of faith had been used, instead of "waters," man would have known that the waters of baptism and of washings contribute nothing to the purifying of man from evils and falsities. But it is to be known, that the Word in order to be Divine, and at the same time useful to heaven and the church, must be wholly natural in the letter, for if it were not natural in the letter there could be no conjunction of heaven with the church by means of it; for it would be like a house without a foundation, and like a soul without a body, for ultimates enclose all interiors, and are a foundation for them (See above, n. 41). Man also is in ultimates, and upon the church in him heaven has its foundations. For this reason the style of the Word is such as it is; and as a consequence, when man from the natural things that are in the sense of the letter of the Word thinks spiritually, he is conjoined with heaven, and in no other way could he be conjoined with it.

Fotnoter:

1. The Latin has "weeping and with weeping," the Hebrew "weeping and with supplication," as also found in Apocalypse Explained 239, 483; Arcana Coelestia 3325.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.