Ang Bibliya

 

Исход 29

pag-aaral

   

1 Вот что должен ты совершить над ними, чтобы посвятить их во священники Мне: возьми одного тельца из волов, и двух овнов без порока,

2 и хлебов пресных, и опресноков, смешанных с елеем, и лепешекпресных, помазанных елеем: из муки пшеничной сделай их,

3 и положи их в одну корзину, и принеси их в корзине, и вместе тельца и двух овнов.

4 Аарона же и сынов его приведи ко входу в скинию собрания и омой их водою.

5 И возьми одежды, и облеки Аарона в хитон и в верхнюю ризу, в ефод и в наперсник, и опояшь его по ефоду;

6 и возложи ему на голову кидар и укрепи диадиму святыни на кидаре;

7 и возьми елей помазания, и возлей ему на голову, и помажь его.

8 И приведи также сынов его и облеки их в хитоны;

9 и опояшь их поясом, Аарона и сынов его, и возложи на них повязки ибудет им принадлежать священство по уставу на веки; и наполни руки Аарона и сынов его.

10 И приведи тельца пред скинию собрания, и возложат Аарон и сыны его руки свои на голову тельца,

11 и заколи тельца пред лицем Господним при входе вскинию собрания;

12 возьми крови тельца и возложи перстом твоим на роги жертвенника, а всю кровь вылей у основания жертвенника;

13 возьми весь тук, покрывающий внутренности, и сальник с печени, иобе почки и тук, который на них, и воскури на жертвеннике;

14 а мясо тельца и кожу его и нечистоты его сожги на огне вне стана: это – жертва за грех.

15 И возьми одного овна, и возложат Аарон и сыны его руки свои на голову овна;

16 и заколи овна, и возьми крови его, и покропи на жертвенник со всех сторон;

17 рассеки овна на части, вымой внутренности его и голени его, и положи их на рассеченные части его и на голову его;

18 и сожги всего овна на жертвеннике. Это всесожжение Господу, благоухание приятное, жертва Господу.

19 Возьми и другого овна, и возложат Аарон и сыны его руки свои на голову овна;

20 и заколи овна, и возьми крови его, и возложи на край правого уха Ааронова и на край правого уха сынов его, и на большой палец правой руки их, и на большой палец правой ноги их; и покропи кровью на жертвенник со всех сторон;

21 и возьми крови, которая на жертвеннике, и елея помазания, и покропи на Аарона и на одежды его, и на сынов его, и на одежды сынов его с ним, – и будут освящены, он и одежды его, и сыны его и одежды их с ним.

22 И возьми от овна тук и курдюк, и тук, покрывающий внутренности, и сальник с печени, и обе почки и тук, который на них, правое плечо,

23 и один круглый хлеб, одну лепешку на елее и один опреснок из корзины, которая пред Господом,

24 и положи все на руки Аарону и на руки сынам его, и принеси это,потрясая пред лицем Господним;

25 и возьми это с рук их и сожги на жертвеннике со всесожжением, в благоухание пред Господом: это жертва Господу.

26 И возьми грудь от овна вручения, который для Аарона, и принеси ее,потрясая пред лицем Господним, – и это будет твоя доля;

27 и освяти грудь приношения, которая потрясаема была и плечо возношения, которое было возносимо, от овна вручения, который для Аарона и для сынов его, –

28 и будет это Аарону и сынам его в участок вечный от сынов Израилевых, ибо это – возношение; возношение должно быть от сынов Израилевых при мирных жертвах, возношение их Господу.

29 А священные одежды, которые для Аарона, перейдут после него к сынам его, чтобы в них помазывать их и вручать им священство ;

30 семь дней должен облачаться в них священник из сынов его, заступающий его место, который будет входить в скинию собрания для служения во святилище.

31 Овна же вручения возьми и свари мясо его на месте святом;

32 и пусть съедят Аарон и сыны его мясо овна сего из корзины, у дверей скинии собрания,

33 ибо чрез это совершено очищение для вручения им священства и для посвящения их; посторонний не должен есть сего , ибо это святыня;

34 если останется от мяса вручения и от хлеба до утра, то сожгиостаток на огне: не должно есть его, ибо это святыня.

35 И поступи с Аароном и с сынами его во всем так, как Я повелел тебе; в семь дней наполняй руки их.

36 И тельца за грех приноси каждый день для очищения, и жертву за грех совершай на жертвеннике для очищения его,и помажь его для освящения его;

37 семь дней очищай жертвенник, и освяти его, и будет жертвенниксвятыня великая: все, прикасающееся к жертвеннику, освятится.

38 Вот что будешь ты приносить на жертвеннике: двух агнцев однолетних каждый день постоянно.

39 одного агнца приноси поутру, а другого агнца приноси вечером,

40 и десятую часть ефы пшеничной муки, смешанной с четвертью гина битого елея, а для возлияния четверть гина вина, для одного агнца;

41 другого агнца приноси вечером: с мучным даром,подобным утреннему, и с таким же возлиянием приноси его в благоухание приятное, в жертву Господу.

42 Это – всесожжение постоянное в роды ваши пред дверями скинии собрания пред Господом, где буду открываться вам, чтобы говорить с тобою;

43 там буду открываться сынам Израилевым, и освятится место сие славою Моею.

44 И освящу скинию собрания и жертвенник; и Аарона и сынов его освящу, чтобы они священнодействовали Мне;

45 и буду обитать среди сынов Израилевых, и буду имБогом,

46 и узнают, что Я Господь, Бог их, Который вывел их из земли Египетской, чтобы Мне обитать среди них. Я Господь, Бог их.

   

Mula sa Mga gawa ni Swedenborg

 

Arcana Coelestia # 9392

Pag-aralan ang Sipi na ito

  
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9392. Verses 6-8. And Moses took half of the blood, and put it into basins; and half of the blood he sprinkled on the altar. And he took the book of the covenant, and read it in the ears of the people; and they said, All that Jehovah hath spoken we will do and hear. And Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant that Jehovah hath made with you upon all these words. “And Moses took half of the blood,” signifies Divine truth that has been made of the life and of worship; “and put it into basins,” signifies with man in the things of his memory; “and half of the blood he sprinkled on the altar,” signifies Divine truth from the Divine Human of the Lord; “and he took the book of the covenant,” signifies the Word in the letter with which the Word in heaven has been conjoined; “and read it in the ears of the people,” signifies for hearkening and obedience; “and they said, All things that Jehovah hath spoken we will do and hear,” signifies the reception of the truth that proceeds from the Divine Human of the Lord, and obedience from the heart and soul; “and Moses took the blood, and sprinkled it on the people,” signifies adaptation to the reception of man; “and said, Behold the blood of the covenant,” signifies thereby the conjunction of the Lord in respect to the Divine Human with heaven and with earth; “that Jehovah hath made with you upon all these words,” signifies that there is conjunction with the Lord through each and all things of the Word.

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

Mula sa Mga gawa ni Swedenborg

 

Arcana Coelestia # 3994

Pag-aralan ang Sipi na ito

  
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3994. And every black one among the lambs. That this signifies an own that is innocent that belongs to the good signified by “Laban,” is evident from the signification of “black,” as being what is man’s own (concerning which just above, n. 3993); and from the signification of a “lamb,” as being innocence (concerning which below). As regards an own that is innocent, signified by the “black among the lambs,” the case is this. In all good there must be innocence in order that it may be good. Charity without innocence is not charity; and still less is love to the Lord possible without innocence. For this reason innocence is the very essential of love and charity, consequently of good. An own that is innocent is to know, acknowledge, and believe, not with the mouth but with the heart, that nothing but evil is from one’s self, and that all good is from the Lord; and therefore that what is man’s own is nothing but blackness; that is to say, not only the own of his will, which is evil, but also the own of his understanding, which is falsity. When man is in this confession and belief from the heart, the Lord flows in with good and truth, and insinuates into him a heavenly own, which is white and lustrous. No one can ever be in true humility unless he is in this acknowledgment and belief from the heart; for he is then in annihilation of self, nay, in the loathing of self, and thus in absence from self; and in this manner he is then in a state capable of receiving the Divine of the Lord. It is by this means that the Lord flows in with good into a humble and contrite heart.

[2] Such is the own that is innocent, which is here signified by the “black among the lambs” that Jacob chose for himself; but the white among the lambs is the self-merit that is placed in goods. (That “white” is merit has been shown above, n. 3993.) This Jacob did not choose, because it is contrary to innocence; for he who places self-merit in goods, acknowledges and believes that all good is from himself; because in the goods he does he has regard to himself, and not to the Lord, and accordingly demands recompense on account of his merit. Such a one therefore despises others in comparison with himself, and even condemns them, and consequently in the same proportion recedes from heavenly order, that is, from good and truth. From all this it is now evident that charity toward the neighbor and love to the Lord are impossible unless there is innocence within them; consequently that no one can come into heaven unless there is something of innocence in him; according to the Lord’s words:

Verily I say unto you, Whosoever shall not receive the kingdom of God as a little child, he shall not enter therein (Mark 10:15; Luke 18:17);

by a “little child” here and elsewhere in the Word is signified innocence. (See what has been said before on this subject, namely, That infancy is not innocence, but that innocence dwells in wisdom, n. 2305, 3494: What the innocence of infancy is, and what the innocence of wisdom, n. 2306, 3183: also, What man’s own is when vivified by the Lord with innocence and charity, n. 154: That innocence causes good to be good, n. 2526, 2780)

[3] That “lambs” signify innocence may be seen from many passages in the Word, of which the following may be adduced in confirmation.

In Isaiah:

The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together, and a little child shall lead them (Isaiah 11:6); where the subject treated of is the Lord’s kingdom, and the state of peace and innocence therein. The “wolf” denotes those who are against innocence; and the “lamb,” those who are in innocence. Again in the same Prophet:

The wolf and the lamb shall feed together, and the lion shall eat straw like the ox, and dust shall be the serpent’s bread. They shall not hurt nor destroy in all the mountain of My holiness (Isaiah 65:25); where the “wolf” as above denotes those who are against innocence; and the “lamb,” those who are in innocence. As the “wolf” and the “lamb” are opposites, the Lord also said to the seventy whom He sent forth:

Behold I send you forth as lambs in the midst of wolves (Luke 10:3).

In Moses:

He maketh him to suck honey out of the rock, and oil out of the flinty rock; butter of the herd, and milk of the flock, with the fat of lambs and of rams, the sons of Bashan (Deuteronomy 32:13-14);

here in the internal sense the celestial things of the Ancient Church are treated of, and the “fat of lambs” denotes the charity of innocence.

[4] In the original language “lambs” are expressed by various names, by which are signified the different degrees of innocence; for as before said, in all good there must be innocence to make it good; consequently there must be the same in truth. “Lambs” are here expressed by the same word that is used for “sheep” (as in Leviticus 1:10; 3:7 5:6; 17:3; 22:19; Numbers 18:17); and it is the innocence of the faith of charity that is signified. Elsewhere they are expressed by other words, as in Isaiah:

Send ye the lamb of the ruler of the land from the rock toward the wilderness, unto the mount of the daughter of Zion (Isaiah 16:1).

By still another word in the same prophet:

The Lord Jehovih cometh in strength, and his arm shall rule for him; he shall feed his flock like a shepherd, he shall gather the lambs in his arm, and carry them in his bosom, and shall gently lead those that give suck (Isaiah 40:10-11); where to “gather the lambs in his arm, and carry them in his bosom,” denotes those who are in charity in which there is innocence.

[5] In John:

When Jesus showed Himself to the disciples, He said to Peter, Simon, son of Jonas, lovest thou Me more than these? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My lambs. He saith to him a second time, Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord, Thou knowest that I love Thee. He saith unto him, Feed My sheep (John 21:15-16).

“By Peter” here and elsewhere is signified faith (see the preface to Genesis 18, and the preface to chapter 22, and n. 3750); and as faith is not faith unless it is from charity toward the neighbor, and thus from love to the Lord; and as charity and love are not charity and love unless they are from innocence, for this reason the Lord first asks Peter whether he loves Him, that is, whether there is love in the faith, and then says, “Feed My lambs,” that is, those who are in innocence. And then, after the same question, He says, “Feed My sheep,” that is, those who are in charity.

[6] As the Lord is the innocence itself which is in His kingdom, the all of innocence being from Him, He is called the “Lamb”; as in John:

The next day John the Baptist seeth Jesus coming unto him, and saith, Behold the Lamb of God that taketh away the sin of the world (John 1:29, 36).

And in the Revelation:

These shall make war with the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of kings; and they that are with Him are called, and chosen (Revelation 17:14, and elsewhere, in Revelation 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 26-27; 22:1, 3).

That in the supreme sense the paschal lamb is the Lord is well known; for the passover signified the Lord’s glorification, that is, the putting on of the Divine in respect to the Human; and in the representative sense it signifies man’s regeneration; and the paschal lamb signifies that which is the essential of regeneration, namely, innocence; for no one can be regenerated except by means of the charity in which there is innocence.

[7] As innocence is the primary thing in the Lord’s kingdom, and is the celestial itself there, and as the sacrifices and burnt-offerings represented the spiritual and celestial things of the Lord’s kingdom, therefore the very essential of the Lord’s kingdom, which is innocence, was represented by lambs. For this reason a perpetual or daily burnt-offering was made of lambs, one in the morning, and another in the evening (Exodus 29:37-39; Numbers 28:3-4), and a double one on the sabbath days (Numbers 28:9-10), and of still more lambs on stated festivals (Leviticus 23:12; Numbers 28:11, 14, 19, 27; 29:1 to the end). The reason why a woman who had given birth, after the days of her cleansing were accomplished, was to offer a lamb for a burnt-offering, and the young of a pigeon or a turtle-dove (Leviticus 12:6), was that the effect of conjugial love might be signified (for that conjugial love is innocence may be seen above, n. 2736); and also because innocence is signified by “infants.”

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