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Éxodo第29章

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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.

   

来自斯威登堡的著作

 

Apocalypse Explained#1153

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1153. And fine flour and wheat.- That these signify worship from truths and goods that are from a spiritual origin, profaned, is evident from the signification of fine flour, which denotes truth from a spiritual origin, of which we shall speak presently; and from the signification of wheat, which denotes good from a spiritual origin (concerning which see above, n. 374, 375). The reason why these things also signify worship is, that the meat offering, which, together with the sacrifices, was offered up upon the altar, was composed of them, similarly the wine and oil; for the meat offerings were prepared with oil, and the drink offerings with wine. On account of the gathering in of these things, festivals also were instituted in which they rejoiced on account of their produce. Fine flour signifies truth from spiritual good, because it is prepared from wheat, which signifies spiritual good, as truth is derived from good.

[2] Since this truth of the church was signified by fine flour, therefore the quantity to be used in the cakes that were called the meat offerings and were offered with the sacrifices upon the altar, was prescribed (concerning which see Exodus 29:5-7, 13; Numbers 18, 28, 29). Similarly the quantity of fine flour in the cakes of proposition, or shew-bread, was prescribed (Leviticus 23:17; chap. 24:5), for it was commanded, that "the meat offering which was to be offered upon the altar should be prepared from fine flour, and oil and frankincense poured thereon" (Leviticus 2:1). On account of this signification of fine flour, when Abraham spoke with the three angels, he said to Sarah his wife, "Hasten and knead three measures of fine flour, and make cakes" (Genesis 18:6).

[3] Fine flour also signifies the truth of good from a spiritual origin in Ezekiel:

"Fine flour, honey, and oil hast thou eaten, whence thou art become exceeding beautiful, and hast prospered unto a kingdom. My bread which I gave thee, fine flour, honey, and oil, wherewith I fed thee, thou hast set before" idols "for an odour of rest" (16:13, 19).

This treats of Jerusalem, by which the church as to doctrine is signified; and in that chapter its quality at its beginning is described, and what it became afterwards. Fine flour and oil signify truth and good from a spiritual origin, while honey signifies good from a natural origin. By becoming exceedingly beautiful is signified to become intelligent and wise; by prospering unto a kingdom is signified even to become a church, a kingdom signifying a church. By setting those things before idols for an odour of rest, is signified the idolatrous worship into which the true worship of the church was afterwards converted.

[4] By the meal of barley, however, truth from a natural origin is signified, for barley signifies natural good just as wheat signifies spiritual good.

Thus in Isaiah,

"Take thee a mill-stone and grind flour, make thyself bare" (47:2).

This refers to Babel. By taking a millstone and grinding flour is signified to falsify the truths of the Word, and by making herself bare or naked is signified to adulterate the goods of the Word.

In Hosea,

"They sow the wind, and they reap the whirlwind; he hath no standing corn, the blade shall yield no meal, and if it do yield, strangers shall devour it" (8:7).

Here also meal (farina) signifies truth from a natural origin.

[5] Continuation concerning the Athanasian Creed.- The fifth law of the Divine Providence is, That man should not know from feeling and perception in himself how good and truth from the Lord enter by influx, and how evil and falsity enter by influx from hell; nor see how the Divine Providence operates in favour of good against evil; for in such case man would not act as of himself from freedom according to reason. It is sufficient for him to know and acknowledge these things from the Word, and from the doctrine of the church. This is meant by the Lord's words in John:

"The wind bloweth where it listeth, and thou hearest the voice thereof, but knowest not whence it cometh, or whither it goeth; so is every one that is born of the Spirit" (3:8);

and also by these words in Mark:

"The kingdom of God is as if a man should cast seed upon the earth, and should sleep and rise night and day; but the seed springeth up and groweth he knoweth not how; for the earth bringeth forth fruit of herself, first the blade, then the ear, at length the full corn in the ear; and when the fruit is brought forth, he putteth in the sickle, because the harvest is come" (4:26-29).

The reason why man does not perceive the operation of the Divine Providence in himself is, that such perception would take away his freedom, and consequently the power of thinking as if from himself, and with it also all the enjoyment of life, so that a man would be like, an automaton, in which there is no power of reciprocation as means by which conjunction is effected; and he would also be a slave, and not a free man.

[6] The reason why Divine Providence moves so secretly, that scarcely any vestige of it appears, although it operates in the most minute things of man's thought and will that regard his eternal state, is, that the Lord continually desires to impress His love on him, and His wisdom by means of it, and thus to create him into His image. The Lord, therefore, acts upon man's love, and from it upon his understanding, and not from his understanding upon his love. Love together with its affections, which are manifold and innumerable, is not perceived by man except by a most general feeling, and consequently in so small a degree as scarcely to amount to anything; and yet man is to be led from one affection of his loves into another, according to the connection in which they are from order, so that he may be reformed and saved, which is incomprehensible, not only to men, but also to the angels.

[7] If man knew any thing of these secret operations (arcana) he could not be withdrawn from leading himself, even though it were continually from heaven into hell, notwithstanding that he is constantly led by the Lord from hell towards heaven; for from himself he constantly acts in opposition to order, but the Lord constantly acts according to it. For, in consequence of the nature derived from his parents, man is in the love of himself, and in the love of the world, and consequently from a feeling of delight he perceives the whole of these loves as good; and still those loves as ends must be removed. This is effected by the Lord by an infinity of ways which appear like labyrinths, even before the angels of the third heaven.

[8] From these considerations it is evident, that it would be of no advantage to a man to know any thing of this from feeling and perception, but that on the contrary it would be hurtful to him, and would destroy him for ever. It is sufficient for him to be acquainted with truths, and by means of them with the nature of good and evil, and to acknowledge the Lord and His Divine government in every thing; then so far as he knows truths, and by means of them sees what good and evil are, and does truths as if from himself, so far the Lord, by love, introduces him into wisdom and the love of wisdom, conjoining wisdom with love, and making them one because they are one in Himself. The ways by which the Lord leads man may be compared with the vessels through which his blood flows and circulates; and also with the fibres and their foldings within and without the viscera of the body, especially in the brain, through which the animal spirit (spiritus animalis) flows and imparts life.

[9] Man is not aware how all these things enter by influx and flow through him; and yet he lives, provided he knows and does what is conducive to his well being. But the ways by which the Lord leads him are much more complicated and intricate, both those by which He leads man through the societies of hell, and away from them, and those by which He leads man through the societies of heaven, and interiorly into them. This, therefore, is what is meant by the words: "The wind bloweth where it listeth, and thou knowest not whence it cometh and whither it goeth" (John 3), also, by the seed springing up and growing, a man knowing not how (Mark 4:27). Of what importance is it for a man to know how the seed grows, provided he knows how to plough the earth, to harrow it, to sow the seed, and when he reaps the harvest, to bless God?

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.