圣经文本

 

Éxodo第29章

学习

   

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#559

学习本章节

  
/1232  
  

559. And they had tails like unto scorpions.- That this signifies sensual scientifics, which are persuasive, is evident from the signification of tails, as denoting sensual scientifics, concerning which in what follows; and from the signification of scorpions, as denoting things persuasive, infatuating, and suffocating (see above, n. 544). Hence tails like unto scorpions signify sensual scientifics, which are persuasive. Tails signify sensual scientifics, because the tails which the animals of the earth have, are continuations of the spine of the back, which is called the spinal marrow, and this is a continuation of the brain, and the brain like the head, signifies intelligence and wisdom, because intelligence and wisdom reside there in their beginnings, and because tails are the ultimates of it, they signify sensual scientifics, for these are the ultimates of intelligence and wisdom.

[2] Sensual scientifics are those scientifics which enter from the world through the five senses of the body, and hence, viewed in themselves, are material, corporeal, and worldly, as compared with those which are more interior. All those who are in the love of self, and have confirmed themselves against Divine and spiritual things, are sensual men, and when they think in their spirit, as is the case when they are left to themselves, they think concerning things Divine and spiritual things from sensual scientifics, and therefore they reject Divine and spiritual things as not worthy of belief, because they do not see them with their eyes, or touch them with their hands, and they apply their own scientifics, which they have made sensual and material, for the purpose of destroying them.

Take for example, learned men of this kind who are skilled in natural philosophy, anatomy, botany, and the other branches of human learning; when such persons see the wonderful things that exist in the animal and vegetable kingdoms, they say in their hearts that all these things are from nature, and not from the Divine, because they believe in nothing but what they can see with their eyes, and touch with their hands. For they cannot raise their minds, and thus see those things from the light of heaven, this light being thick darkness to them, but they keep their minds fixed on earthly things, almost like the animals of the earth, with which they also compare themselves. In a word, with such persons, all knowledges (scientiae) become sensual. For as is the man himself, such are all things pertaining to his understanding and will. If the man is spiritual, all things become spiritual; if he is only natural, all things become natural and not spiritual; if he is sensual, all things become sensual, and this is the case, however learned and scholarly he may appear to be before the world. But since all men have the faculty of understanding truths and perceiving goods, they are able to speak, by virtue of this faculty, as though they were spiritual-rational, but still they are sensual as to the spirit, for when such persons speak before the world, they do so not from the spirit, but from the memory which pertains to the body. These things are stated in order that it may be known what sensual scientifics are.

[3] The reason why these are exceedingly persuasive is, that they are the ultimates of the understanding; for the understanding terminates therein, as in its ultimates, and these captivate the vulgar, because they are appearances arising from such things as they see with their eyes in the world; and as long as the thought adheres in them, the mind cannot be disposed to think interiorly or above them, until they are removed. For the interior things of the mind all terminate in ultimates, and rest upon them as a house upon its foundation, wherefore [sensual scientifics] are exceedingly persuasive, but only in the case of those whose minds cannot be elevated above sensual things. But with those who are in the light of heaven from the Lord, the mind is elevated above these things, and the light of heaven dissipates them. Spiritual men therefore rarely think from sensual things, for they think from things rational and intellectual, while sensual men, who have confirmed themselves in falsities against things divine and spiritual, think only from things sensual when they are left to themselves.

[4] That tails signify sensual scientifics, is evident from the following passages.

Thus in Isaiah:

"Jehovah will cut off from Israel head and tail, branch and rush. The old man and honourable, he is the head; but the prophet that teacheth lies, he is the tail" (9:14, 15).

These words mean that all intelligence and wisdom are about to perish, and all the knowledge (scientia) of truth. By the head are signified intelligence and wisdom, therefore it is said, "the old man and honourable, he is the head," for an old man signifies the intelligence of truth, and the honourable, the wisdom of good. But by the tail is signified sensual knowledge (scientificum), which is the ultimate of intelligence and wisdom; when this is not conjoined with spiritual intelligence, it becomes false knowledge, or knowledge applied to confirm falsities, which is sensual knowledge like that of the sensual man, who sees nothing from the understanding. Hence the prophet that teacheth a lie is called the tail; for a prophet signifies the doctrine of truth, and therefore the knowledge (scientia) of truth, but in this case the doctrine and knowledge (scientia) of falsity. For a lie signifies falsity, and the teacher of a lie, him who teaches falsity by applying scientifics from the sense of the letter of the Word to confirm falsities.

[5] Again, in the same prophet:

"Neither shall there be any work for Egypt, which may make the head and tail, branch and rush" (19:15).

Here Egypt signifies the knowledge (scientia) of both spiritual and natural things. By there being no work for it which may make the head and tail, is signified, that it possesses neither spiritual things, nor natural things that confirm the spiritual, the head there denoting the cognitions of spiritual things by means of which comes intelligence, and the tail denoting natural scientifics, which are serviceable to spiritual things as means of intelligence. Similar things are signified by the branch and the rush, the branch denoting spiritual truth, and the rush, the sensual scientific, which is ultimate truth; for if the prior and the posterior, or the first and ultimate, do not make one in man, then he has not the head and the tail.

[6] So in Moses:

"Thus Jehovah shall make thee the head, and not the tail; and thou shalt be above only, and thou shalt not be beneath, if that thou hearken unto the commandments of thy God" (Deuteronomy 28:13).

"To make the head" signifies to make [a man] spiritual and intelligent, so that he may be elevated out of the light of the world into the light of heaven; and to make the tail, denotes to make [a man] sensual and foolish, so that he looks not to heaven but to the world; therefore it is said, "and thou shalt be above only, and thou shalt not be beneath." To be above denotes to be elevated by the Lord so as to look to heaven, and to be beneath denotes not to be elevated by the Lord, but from self, and man from self looks only to the world. For the interiors of man which pertain to thought and affection are raised to heaven by the Lord, when he is in good of life and thence in truths of doctrine, but if he is in evil of life, and consequently in falsities, then lower things look downwards, thus only to his own body and to such things as are in the world, and thus to hell, whence he puts off the nature which is truly human, and puts on the nature of a beast; for beasts look downwards, and to such things only as they meet with in the world and upon the earth. Elevation into the light of heaven by the Lord is an actual elevation of the interiors of man to the Lord, and depression or casting down to such things as are beneath and outside of the eyes, is an actual depression and casting down of the interiors, and when this is the case, then all the thought of his spirit is immersed in the ultimate Sensual.

[7] Again, in Moses:

"The sojourner who is in the midst of thee shall ascend high above thee more and more, but thou shalt descend downwards more and more. He shall lend to thee, but thou shalt not lend to him; he shall be the head, but thou shalt be the tail" (Deuteronomy 28:43, 44).

These words must be similarly understood. To be the head signifies to be spiritual and intelligent, and to be the tail signifies to be sensual and foolish; therefore it is also said, "he shall lend to thee, but thou shalt not lend to him," by which is signified, that he shall teach thee truths, but thou shalt not teach him.

[8] So in Isaiah:

"Say unto him, Take heed, and be quiet; fear not, neither be fainthearted, for the two tails of smoking fire-brands, for the fierce anger of Rezin and Syria, and of the son of Remaliah" (7:4).

Rezin and Syria signify the Rational perverted, and the son of Remaliah the king of Israel, also called Ephraim, signifies the Intellectual perverted. It is the Intellectual in relation to the Word that is signified by the king of Israel and by Ephraim, while it is the Rational in relation to confirmatory knowledges (scientiae) that is signified by Rezin and Syria. For a man must have a Rational in order that he may understand the Word. When these two are perverted, they look only downwards to the earth, and outward to the world, as sensual men do who are in the falsities of evil; therefore they are called tails. A smoking fire-brand signifies the lust (concupiscentia) of falsity, and thence wrath against the truths and goods of the church.

[9] So again, in Moses:

"Jehovah said unto Moses, Put forth thy hand, and take the serpent by the tail. And he put forth his hand, and caught it, and it became a rod in his hand" (Exodus 4:4).

That here also by tail is meant the Sensual, which is the ultimate of the natural, may be seen in the Arcana Coelestia 6951-6955). Since tails signify the ultimates of intelligence and wisdom, which are sensual scientifics, and since all the details of the sacrifices signified celestial and spiritual Divine things, therefore also it was commanded that they should remove the tail near the spine of the back, and also should sacrifice it with other parts there mentioned (Leviticus 3:9; 8:25; 9:19; Exodus 29:22). That the burnt-offerings and sacrifices signified celestial and spiritual Divine things, which are the internals of the church, and from which worship is performed, may be seen in the Arcana Coelestia 2180, 2805, 2807, 2830, 3519, 6905, 8936). Because tails signify sensual scientifics, which, when separated from interior things which are spiritual - that is, when they do not with the interiors, look inwards and upwards, but outwards and downwards - signify falsities confirmed by scientifics, therefore also in the following parts of the Apocalypse, where falsities from that source are treated of, it is said that the tails of the horses seen in the vision were like serpents, having heads with which they do hurt (9:19); and afterwards that the dragon drew with his tail the third part of the stars of heaven, and cast them upon the earth (12:3, 4). These things may be seen explained below.

  
/1232  
  

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