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Levítico第8章

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1 Y HABLO Jehová á Moisés, diciendo:

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

3 Y reúne toda la congregación á la puerta del tabernáculo del testimonio.

4 Hizo, pues, Moisés como Jehová le mandó, y juntóse la congregación á la puerta del tabernáculo del testimonio.

5 Y dijo Moisés á la congregación: Esto es lo que Jehová ha mandado hacer.

6 Entonces Moisés hizo llegar á Aarón y á sus hijos, y lavólos con agua.

7 Y puso sobre él la túnica, y ciñólo con el cinto; vistióle después el manto, y puso sobre él el ephod, y ciñólo con el cinto del ephod, y ajustólo con él.

8 Púsole luego encima el racional, y en él puso el Urim y Thummim.

9 Después puso la mitra sobre su cabeza; y sobre la mitra en su frente delantero puso la plancha de oro, la diadema santa; como Jehová había mandado á Moisés.

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

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 ungiólo para santificarlo.

13 Después Moisés hizo llegar los hijos de Aarón, y vistióles las túnicas, y ciñólos con cintos, y ajustóles los chapeos (tiaras), como Jehová lo había mandado á Moisés.

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

15 Y degollólo; y Moisés tomó la sangre, y puso con su dedo sobre los cuernos del altar alrededor, y purificó el altar; y echó la demás sangre al pie del altar, y santificólo 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, é hízolo Moisés arder sobre el altar.

17 Mas el becerro, y su cuero, y su carne, y su estiércol, quemólo al fuego fuera del real; como Jehová lo había mandado á Moisés.

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

19 Y degollólo; y roció Moisés la sangre sobre el altar en derredor.

20 Y cortó el carnero en trozos; y Moisés hizo arder la cabeza, y los trozos, y el sebo.

21 Lavó luego con agua los intestinos y piernas, y quemó Moisés todo el carnero sobre el altar: holocausto en olor de suavidad, ofrenda encendida á Jehová; como lo había Jehová mandado á 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 degollólo; 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 de Jehová, tomó una torta sin levadura, y una torta de pan de aceite, y una lasaña, y púsolo con el sebo y con la espaldilla derecha;

27 Y púsolo todo en las manos de Aarón, y en las manos de sus hijos, é hízolo mecer: ofrenda agitada delante de Jehová.

28 Después tomó aquellas cosas Moisés de las manos de ellos, é hízolas arder en el altar sobre el holocausto: las consagraciones en olor de suavidad, ofrenda encendida á Jehová.

29 Y tomó Moisés el pecho, y meciólo, ofrenda agitada delante de Jehová: del carnero de las consagraciones aquella fue la parte de Moisés; como Jehová lo había mandado á 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, sobre sus hijos, y sobre las vestiduras de sus hijos con él; y santificó á Aarón, y sus vestiduras, y á sus hijos, y las vest

31 Y dijo Moisés á Aarón y á sus hijos: Comed la carne á 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 Jehová para expiaros.

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

36 Y Aarón y sus hijos hicieron todas las cosas que mandó Jehová por medio de Moisés.

   

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Arcana Coelestia#9930

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9930. 'And you shall make a plate of pure gold' means enlightenment received from the Lord's Divine Good. This is clear from the meaning of 'a plate' as enlightenment; and from the meaning of 'gold' as the good of love, at this point the Lord's Divine Good since 'Holiness to Jehovah' was inscribed on the plate. For the meaning of 'gold' as the good of love, see 113, 1551, 1552, 5658, 6914, 6917, 8932, 9490, 9510, 9874, 9881. 'A plate' means enlightenment on account of its brightness, for light shone from the gold on Aaron's forehead, and all brightness is a sign of enlightenment, as that in the heavens is which radiates from the Lord as the Sun. Enlightenment there consists in wisdom and intelligence derived from Divine Truth emanating from the Lord; for this Truth brings light to the interiors of those who are there. Their interiors answer to the understanding part of a person's mind, which is enlightened by the Lord when the person has a perception of the Church's and heaven's truth and goodness, the understanding being the subject that receives; for there is no reception without a subject. 1 The reason why 'the plate' means enlightenment from the Lord's Divine Good is that 'Holiness to Jehovah' was inscribed on it, and it was placed on the front of the turban which was on Aaron's head. Holiness which comes from Jehovah is Divine Truth emanating from the Lord's Divine Good, 6788, 8302, 8330, 9229, 9680, 9820. In order to represent the radiance or enlightenment that result in intelligence and wisdom the plate was tied to the front of the turban.

[2] Since 'the plate' meant enlightenment received from the Lord's Divine Good it was also called 'the plate of the crown of holiness' as well as 'the crown of holiness'; for a crown is a representative sign of Divine Good, and holiness is the Divine Truth emanating from that Good, as has been stated above. The fact that it was called the plate of the crown of holiness is evident further on in this Book of Exodus,

Finally they made the plate of the crown of holiness from pure gold; and they wrote an inscription on it, like the engraving of a signet, 2 Holiness to Jehovah. Exodus 39:30.

The fact that it was also called the crown of holiness is evident elsewhere in Exodus,

You shall place the turban on his head, and put the crown of holiness onto the turban. Exodus 29:6.

And in Leviticus,

He placed the turban on his head, and placed on the turban, on the front of it, 3 the plate of gold, the crown of holiness. Leviticus 8:9.

[3] The fact that the crown represented Divine Good from which Divine Truth emanates is clear from the crowns that the kings wore. For the kings represented the Lord in respect of Divine Truth, see 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148, and this was why they wore a crown on their head and held a sceptre in their hand, government animated by Divine Good being meant by the crown, and government inspired by Divine Truth by the sceptre.

[4] This meaning of 'the crown' is clear from the following places: In David,

I will make the horn of David to spring forth, I will make ready a lamp for My Anointed. His enemies I will clothe with shame, but upon Himself His crown will flourish. Psalms 132:17-18.

'David' here is the Lord, 1888, as is 'the Anointed', 3008, 3009. His 'horn' is power, 2832, 9081; 'lamp' is Divine Truth, which is the source of intelligence, 9548, 9783; 'crown' is Divine Good, which is the source of wisdom and also the mainspring of His government. It says that His crown, meaning wisdom, is going 'to flourish' on account of what He acquired to Himself in the world, to His Humanity, through conflicts with and victories over the hells, 8273, 9528 (end), the hells being His enemies who will be clothed with shame.

[5] In the same author,

You are angry 4 with Your Anointed, You have condemned His crown right down to the ground. 5 Psalms 89:38-39.

Here also 'the Anointed' stands for the Lord. 'Anger' stands for a state involving temptations, which was a state when He was engaged in conflicts with the hells. An expression of grief in that state is what the anger and condemnation describe (a final phase of temptation seems like condemnation), such as with the Lord's last grievous cry on the Cross that He was forsaken. For the Cross was the last of His temptations or conflicts with the hells; and after that last temptation He took on Divine Good, and in so doing united His Divine Human to Deity itself, which was within Him.

[6] In Isaiah,

On that day Jehovah Zebaoth will be a crown of adornment and a turban of beauty for the remnant of His people. Isaiah 28:5.

'A crown of adornment' stands for wisdom, which is a discernment of good from God, and 'a turban of beauty' for intelligence, which is an understanding of truth from that good. What is stated in this verse has regard to things among the people which were Divine, 'people' meaning the Church since they were where the Church existed.

[7] In the same prophet,

For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest, until her righteousness goes forth as brightness, and her salvation as a lamp [that] burns. And you will be a crown of beauty in the hand of Jehovah, and a royal turban in the hand of your God. Isaiah 62:1, 3.

'Zion' and 'Jerusalem' are used to mean the Church, 'Zion' the celestial Church, and 'Jerusalem' the spiritual Church that extends from it. 'A crown of beauty' is wisdom, which is a discernment of good, and 'a royal turban' is intelligence, which is an understanding of truth. And since 'a crown' means wisdom, or discernment of good, it is said to be 'in the hand of Jehovah'; and since 'a turban' means intelligence, or an understanding of truth, it is said to be 'in the hand of God'. For when the subject is good the name 'Jehovah' is used, and when it is truth the name 'God' is used, 2586, 2769, 6905.

[8] In Jeremiah,

Say to the king and queen mother, 6 Lower yourselves, sit down, for the adornment of your head, the crown of your beauty, has come down. Jeremiah 13:18.

'The crown of beauty' stands for wisdom which is a discernment of good derived from Divine Truth; for 'beauty' is the Church's Divine Truth, 9815. In the same prophet,

The joy of our heart has ceased, our dance has been turned into mourning. The crown of our head has fallen. Lamentations 5:15-16.

'Crown of the head' stands for wisdom which those who belong to the Church derive from Divine Truth, which sets them above all other peoples and gives them a kind of authority.

[9] In Ezekiel,

I put 7 a jewel on your nose, and earrings on your ears, and a crown of adornment on your head. Ezekiel 16:12.

This refers to the establishment of the Church. 'A jewel on the nose' stands for the perception of good; 'earrings on the ears' for the perception of truth, and obedience; and 'a crown of adornment on the head' for wisdom resulting from such perception. In Job,

He has withdrawn glory from me, and has removed the crown of my head. Job 19:9.

'Glory' stands for intelligence, which is an understanding of Divine Truth, 9429, 'crown of the head' for resulting wisdom.

[10] In the Book of Revelation,

On the thrones I saw twenty-four elders seated, clad in white garments, who had on their heads crowns of gold. They fell down before the one seated on the throne, and worshipped the one who lives for ever and ever, and cast their crowns before the throne. Revelation 4:4, 10.

'Twenty-four elders' means all those who are governed by good that is a product of truths, and in the abstract sense all forms of good that result from truths, 6524, 9404. 'Thrones' are truths from God, 5313, 6397, 8625, 9039; 'crowns of gold on their heads' are representative signs of wisdom received from God, and because it is received from Him they cast their crowns before the one seated on the throne.

[11] Since the good of wisdom is acquired through conflicts brought about by temptations, in which the truths of faith are used to fight with, those who fought against evils and falsities and were victorious were rewarded with crowns. Therefore also the crowns of martyrdom were emblems provided by the Lord which are signs of dominion over evils. The fact that crowns are the rewards of victory over evils, and that crowns consequently mean forms of the good of wisdom because these are rewards, is also clear from the Book of Revelation,

I saw, and behold, a white horse, and he who sat on it had a bow; to him a crown was given; he went out conquering and to conquer. Revelation 6:2.

'A white horse and he who sat on it' is the Lord in respect of the Word, 2760-2762; and 'a bow' is teachings of truth that are used to fight with, 2686, 2709. From this it is evident that since the Lord is the subject 'a crown' means Divine Good, which is the reward of victory.

[12] And in another place,

Afterwards I saw, and behold, a white cloud, and on the cloud one was sitting, like the Son of Man, having on His head a crown of gold, and in His hand a sharp sickle. Revelation 14:14.

'A white cloud' stands for the literal sense of the Word, 4060, 4391, 5922, 6343 (end), 6752, 8781; 'the Son of Man' stands for Divine Truth which emanates from the Lord, 9807; 'a crown of gold' for Divine Good from which Divine Truth springs; and 'a sharp sickle' for the dispersal of evil and falsity. In another place,

Be faithful right through to death, and I will give you the crown of life. Revelation 2:10.

And in another,

Behold, I come quickly. Hold on to what you have, that no one may take your crown. Revelation 3:11.

'Crown' stands for good that results from truths, thus for wisdom since this is the discernment of the good of love resulting from the truths of faith. From all this it may now be seen what a crown means, and from this what is meant by a crown of holiness, which was the plate of gold on which 'Holiness to Jehovah' was engraved.

脚注:

1. Subject is used here to mean something which really exists yet depends for its existence on something prior to itself.

2. literally, they wrote on it with the writing of engravings of a signet

3. literally, against the face of it

4. literally, You exercise anger

5. literally, earth or land

6. The Latin domina means a female person who rules or commands. The Hebrew word is used to denote a queen or else a queen mother.

7. The Latin means He put but the Hebrew means I put, which Swedenborg Has in another place where he quotes this verse.

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

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Arcana Coelestia#6752

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6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matthew 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.

[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,

We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.

The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6-7; in David, Psalms 110:4; and in Daniel 7:13-14. In the same gospel,

In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

Much the same applies here, for it is a reference to what is written in David, Psalms 35:19. In Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matthew 5:18.

Here 'the Law' in a broad sense stands for the whole Word.

[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,

All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matthew 7:12.

Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,

On these two commandments hang the Law and the Prophets. Matthew 22:40.

And in Luke,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matthew 11:13.

[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,

When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deuteronomy 31:14-26.

'The book of the Law' stands for the Books of Moses. In the same book,

If you do not take care to do all the words of this Law which are written in this book, Jehovah will send 1 upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deuteronomy 28:58, 61.

The meaning is similar here. In David,

In the Law of Jehovah is his delight, and in His Law he meditates day and night. Psalms 1:2.

'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.

[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Joshua 8:32. This Law is also called the Testimony, Exodus 25:16, 21.

[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,

Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.

Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,

Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.

In the same chapter,

All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.

In John,

Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.

In the same gospel,

In the Law Moses commanded us. John 8:5.

In Daniel,

The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Daniel 9:11, 13.

In Joshua,

Joshua wrote on the stone of the altar a copy of the Law of Moses. Joshua 8:32.

[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,

Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22-23.

In Mark,

Moses said, Honour your father and your mother. Mark 7:10.

In the same gospel,

Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3-4.

And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,

When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.

[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,

Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exodus 19:9.

The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exodus 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).

[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exodus 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matthew 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).

[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Malachi 4:4-6.

These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.

脚注:

1. Following the Latin version of Sebastian Schmidt Swedenborg adds a word meaning secretly, which does not represent any word in the Hebrew.

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