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Éxodo第29章

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1 Y esto es lo que les harás para santificarlos, para que sean mis sacerdotes: Toma un novillo, y dos carneros perfectos;

2 y panes sin levadura, y tortas sin levadura amasadas con aceite, y hojaldres sin levadura untadas con aceite; las cuales 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 a Aarón y a sus hijos a la puerta del tabernáculo del testimonio, y los lavarás con agua.

5 Y tomarás las vestiduras, y vestirás a Aarón la túnica y el manto del efod, y el efod, y el pectoral, y le ceñirás con el cinto del efod;

6 y pondrás la mitra sobre su cabeza, y la Corona de la Santidad pondrás sobre la mitra.

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, a Aarón y a sus hijos, y les atarás los chapeos (tiaras), y tendrán el sacerdocio por fuero perpetuo; y llenarás las manos de Aarón y de sus hijos.

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

11 Y matarás el novillo delante del SEÑOR a la puerta del tabernáculo del testimonio.

12 Y tomarás de la sangre del novillo, y pondrás sobre los cuernos del altar con tu dedo, y derramarás toda la demás sangre al cimiento 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 Pero consumirás a fuego fuera del campo la carne del novillo, y su pellejo, y su estiércol; es expiación.

15 Asimismo tomarás 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 por sus piezas, y lavarás sus intestinos, y sus piernas, y las pondrás sobre sus piezas y sobre su cabeza.

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

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 ellos, y esparcirás la sangre sobre el altar alrededor.

21 Y tomarás de la sangre que estará 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 hijos con él.

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 grande de pan, y una torta de pan de aceite, y una hojaldre del canastillo de los ázimos que está delante del SEÑOR;

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

25 Después lo tomarás de sus manos, y lo harás arder sobre el altar sobre el holocausto, por olor agradable delante del SEÑOR. Es ofrenda encendida al SEÑOR.

26 Y tomarás el pecho del carnero de las consagraciones, el cual es de Aarón, y lo mecerás por ofrenda mecida delante del SEÑOR; 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 fuero perpetuo de los hijos de Israel, porque es apartamiento; y será apartado de los hijos de Israel de sus sacrificios pacíficos, apartamiento de ellos será para el SEÑOR.

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 a 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, a la puerta del tabernáculo del testimonio.

33 Y comerán aquellas cosas con las cuales fueron expiados, para llenar sus manos para ser santificados; mas el extranjero no comerá, porque son santidad.

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 santidad.

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

36 Y sacrificarás el novillo de la expiación en cada día para las expiaciones; y expiarás el altar, y lo ungirás para santificarlo.

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

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

39 Ofrecerás un cordero a la mañana, y el otro cordero ofrecerás a la caída de la tarde.

40 Además una décima parte de un efa 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 a la caída de la tarde, haciendo conforme al presente de la mañana, y conforme a su libación, en olor de suavidad; será ofrenda encendida al SEÑOR.

42 Esto será holocausto continuo por vuestras edades a la puerta del tabernáculo del testimonio delante del SEÑOR, en el cual me concertaré con vosotros, para hablaros allí.

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

44 Y santificaré el tabernáculo del testimonio y el altar; santificaré asimismo a Aarón y a 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 el SEÑOR su Dios, que los saqué de la tierra de Egipto, para habitar en medio de ellos: Yo soy el SEÑOR su Dios.

   

来自斯威登堡的著作

 

Arcana Coelestia#10087

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10087. 'And you shall take the breast' means the Divine Spiritual in the heavens, which those in heaven make their own. This is clear from the meaning of 'the breast' as the good of charity, and in the highest sense as the Divine Spiritual, dealt with below. The reason why its being made their own by those in the heavens is meant is that the subject in what follows next is the flesh from the ram and the bread from the basket which were not burned on the altar but were left as a portion for and were eaten by Moses, Aaron, and his sons. By this is meant making it their own, the process of which is described in what follows next. The origin of the meaning of 'the breast' as the good of charity, and in the highest sense as the Divine Spiritual, lies in correspondence. For the human head corresponds to the good of love to the Lord, which is the good of the inmost heaven and is called the Divine Celestial, whereas the breast corresponds to the good of charity, which is the good of the middle or second heaven and is called the Divine Spiritual; and the feet correspond to the good of faith, thus to the good of obedience, which is the good of the lowest heaven and is called the Divine Natural. Regarding this correspondence, see what has been shown above in 10030.

[2] Since the breast because of its correspondence means the good of charity, and the good of charity results from the will to do good, John - who represented that good - leaned on the Lord's breast or in His bosom, John 13:23, 25, by which the Lord's love of that good is meant. For 'leaning on the breast' or 'in the bosom' means loving. Anyone who knows this may also know what the meaning is of the following words which the Lord addressed to Peter and to John,

Jesus said to Simon Peter, Simon son of Jonah, do you love Me? He said, Yes, Lord, You know that I love You. He said to him, Feed My lambs. He said to him again, Simon son of Jonah, do you love Me? He said, Yes, Lord, You know that I love You. He said to him, Feed My sheep. He said to him a third time, Simon son of Jonah, do you love Me? Peter was grieved, therefore he said, Lord, You know all things; You know that I love You. Jesus said to him, Feed My sheep. Truly I say to you, When you were younger you girded yourself and walked where you wished; but when you are old you will stretch out your hands and another will gird you and lead you where you do not wish. When He had said this He said to him, Follow Me. Having turned round Peter saw the disciple whom Jesus loved following, who also had leaned on His breast at the supper. Seeing him Peter said, Lord, what about him? Jesus said to him, If I will that he remain until I come, what is that to you? You follow Me. John 21:15-22.

None can know what these words mean except through the internal sense. This teaches that the Lord's twelve disciples represented all aspects of faith and love in their entirety, just as the twelves tribes of Israel did, and that Peter represented faith, James charity, and John the works or good deeds that flow from charity.

The Lord's twelve disciples represented all aspects of faith and love in their entirety, see 3488, 3858 (end), 6397.

The twelve tribes of Israel had the same representation, 3858, 3926, 4060, 6335, 6640.

Peter represented faith, James charity, and John the works that flow from charity, Prefaces to Genesis 18, 22, and 3750, 4738, 6344 (end).

'The rock', as Peter is also called, means the Lord in respect of faith, 8581.

[3] Faith without charity does not love the Lord; nevertheless it is able to teach about things connected with faith and love, and the things that are the Lord's. This was why the Lord said three times, 'Do you love Me?', and then, 'Feed My lambs' or 'Feed My sheep'. For the same reason He says, 'When you were younger you girded yourself and walked where you wished; but when you are old you will stretch out your hands and another will gird you and lead you where you do not wish', meaning that in its early stages the Church's faith had possessed the good of innocence, like a young child; but when it was in decline, which is the final phase of the Church, faith would not possess that good any longer nor the good of charity, at which point evil and falsity would lead it. All this is what is meant by 'when you are old you will stretch out your hands and another will gird you and lead you where you do not wish', that is, you will pass from freedom into bondage. 'Girding' means being acquainted with and seeing truths in light that flows from good, 9952, and 'walking' leading a life in accord with those truths, 8417, 8420, so that 'girding himself and walking where he wished' means acting in freedom; and people act in freedom when an affection for truth springing from good governs their actions, 2870-2893, 9585-9591, and they are led by the Lord, 9096, 9586, 9589-9591. But 'being girded by another and being led where he did not wish' means being in bondage, and people are in bondage when evil governs their actions, and so they are led by hell, 9096, 9586, 9589-9591. 'Lambs', which the Lord mentions first, are those in whom the good of innocence is present, see 3994; 'sheep', which the Lord mentions the second and third times, are those in whom the good of charity, and faith springing from this, are present, 4169, 4809. Also three means the whole period from beginning to end, 2788, 4495, 7715, 9198; consequently, since the Lord spoke to Peter regarding the Church from its early stages to when it was in decline, He said three times, Do you love Me?

[4] As regards John's following the Lord, this was a sign of the truth that those who perform the good deeds of charity follow the Lord, are loved by the Lord, and do not leave Him, whereas those whose faith is separated from charity not only fail to follow the Lord but are also angered by that truth, as Peter was then; not to mention many more arcana within the words contained in that passage.

From all this it is evident also that leaning on the Lord's breast or in His bosom means being loved by Him, and that this expression is used in reference to those who perform the good deeds of charity. Much the same is meant by carrying in the bosom, Isaiah 40:10-11, and lying in the bosom, 2 Samuel 12:3.

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

来自斯威登堡的著作

 

Arcana Coelestia#3994

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3994. 'And every black one among the lambs' means a proprium of innocence, which belongs to the good meant by 'Laban'. This is clear from the meaning of 'black' as the proprium, dealt with immediately above in 3993, and from the meaning of 'a lamb' as innocence, dealt with below. With regard to a proprium of innocence meant by 'black one among the lambs' the position is that, to be good, all good must contain innocence. Charity devoid of innocence is not charity, and still less can love to the Lord exist without it. Innocence is therefore an absolutely essential element of love and charity, and consequently of good. A proprium of innocence consists in knowing, acknowledging, and believing, not with the lips but with the heart, that nothing but evil originates in oneself, and everything good in the Lord, and therefore that such a proprium is altogether black, that is to say, both the will side of the proprium, which is evil, and the understanding side, which is falsity. When a person confesses and believes that in his heart, the Lord flows in with good and truth and instills a heavenly proprium into him which is bright and shining. Nobody can possibly be truly humble unless that acknowledgement and belief are present in his heart; and when they are present he is self-effacing, indeed self-loathing, and so is not preoccupied with himself, in which case he is in a fit state to receive the Lord's Divine. These are the circumstances in which the Lord flows in with good into a humble and contrite heart.

[2] Such is the proprium of innocence meant here by 'the black one among the lambs' which Jacob chose for himself, whereas 'the white one among the iambs' means the merit that is placed in good deeds - 'white' meaning merit, as stated above in 3993. Jacob did not choose this because it goes against innocence. Indeed anyone who places merit in good deeds acknowledges and believes that all good originates in himself, for he regards himself, not the Lord, in the good deeds he does and as a consequence seeks reward on the basis of that merit. For the same reason he also despises others in comparison with himself, indeed he even condemns them, and therefore to the same extent departs from heavenly order, that is, from good and truth. From all this it may be seen that charity towards the neighbour and love to the Lord are by no means able to exist unless they have innocence within them, and consequently that no one can enter heaven unless he possesses some degree of innocence, according to the Lord's words,

Truly I say to you, Whoever has not received the kingdom of God like a young child will not enter into it. Mark 10:15; Luke 18:17.

Here and elsewhere in the Word 'a young child' means innocence - see what has been stated already on these matters in the following paragraphs,

Early childhood is not innocence, but innocence resides in wisdom, 2305, 3494.

The nature of the innocence of early childhood, and the nature of the innocence of wisdom, 2306, 3183; also the nature of the proprium when, with innocence and charity, the Lord gives it life, 154.

Innocence causes good to be good, 2526, 2780.

[3] The fact that innocence is meant by 'lambs' may be seen from many places in the Word, of which let the following be quoted to confirm the point,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the ox together; and a little child will lead them. Isaiah 11:6.

This refers to the Lord's kingdom and to the state of peace and of innocence there. 'The wolf' stands for those who are opposed to innocence, 'the lamb' for those in whom innocence is present. A similar example occurs elsewhere in the same prophet,

The wolf and the lamb will feed together, and the lion will eat straw like the ox; and for the serpent, dust will be his bread. They will not hurt and will not destroy on all My holy mountain. Isaiah 65:25.

As above, 'the wolf' stands for those who are opposed to innocence, and 'the lamb' for those in whom innocence is present. Because 'the wolf' and 'the lamb' are opposites, the Lord also said to the seventy whom He sent out, in Luke,

Behold, I send you out as lambs in the midst of wolves. Luke 10:3.

In Moses,

He causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed 1 of Bashan. Deuteronomy 32:13-14.

This refers in the internal sense to the celestial qualities of the Ancient Church. 'The fat of lambs' stands for the charity that goes with innocence.

[4] In the original language various nouns exist for lambs, and each is used to mean a different degree of innocence, for as has been stated, all good, if it is to be good, must have innocence within it. And so also must truth. Here in Genesis 30:32 the word used for lambs is also used for sheep, as in Leviticus 1:10; 3:7; 5:6; 17:3; 22:19; Numbers 18:17; and by that word is meant the innocence belonging to faith grounded in charity. Different words are used elsewhere, as in Isaiah,

Send the lamb of the ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isaiah 16:1.

A different word again is used in the same prophet,

The Lord Jehovih is coming with strength, and His arm will exercise dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, and will lead those that give suck. Isaiah 40:9-11.

'Gathering the lambs into the arm and carrying in the bosom' stands for people who are governed by charity that has innocence within it.

[5] In John,

When He appeared [to the disciples] Jesus said to Peter, Simon, son of Jonah, do you love Me more than these? He said to Him, Yes, Lord; You know that I love You. He said to him, Feed My lambs. He said to him again, Simon, son of Jonah, do you love Me? He said to Him, Yes, Lord, You know that I love You. He said to him, Feed My sheep. John 21:15-16.

Here as elsewhere 'Peter' means faith - see the Prefaces to Chapters 18 and 22, and 3750. And since faith is not faith if it does not arise out of charity towards the neighbour, and so out of love to the Lord, neither are charity and love charity and love if they do not arise out of innocence. This is why the Lord first asks whether he loves Him, that is, whether love is present within faith, and after that says, 'Feed My lambs', that is, feed those who are innocent. Then after putting the same question again, He says, 'Feed My sheep', that is, feed those who have charity.

[6] Because the Lord is the Innocence itself which exists in His kingdom, for He is the source of all innocence, the Lord is therefore called the Lamb, as in John,

The next day John Baptist saw Jesus coming towards him, and said, Behold, the Lamb of God who bears away the sin of the world. John 1:29, 36.

And in Revelation,

They will fight with the Lamb, but the Lamb will overcome them, for He is Lord of lords, and King of kings, and those with Him have been called and chosen. Revelation 17:14.

There are other places in Revelation besides this - 5:6; 6:1, 16; 7:9, 14, 17; 12:11; 13:8; 14:1, 4; 19:7, 9; 21:22-23, 27; 22:1, 3. It is well known that in the highest sense the paschal lamb means the Lord - for the Passover meant the Lord's glorification, that is, His enduing the Human with the Divine - and in the representative sense means the regeneration of man. Indeed the paschal lamb means that which is the essential feature of regeneration, namely innocence; for nobody can be regenerated except by means of charity that has innocence within it.

[7] Because innocence is the first essential in the Lord's kingdom and is the celestial itself there, and because sacrifices and burnt offerings used to represent the spiritual and celestial things of the Lord's kingdom, the essential itself of the Lord's kingdom, which is innocence, was therefore represented by 'lambs'. This was why the continual or daily burnt offering was made from lambs, the first in the morning and the second 'between the evenings', Exodus 29:37-39; Numbers 28:3-4; and a double offering on the sabbath, Numbers 28:9-10; and many more lambs still at the appointed festivals, Leviticus 23:12; Numbers 28:11, 14, 19, 27; 28:1-end. After the days of her cleansing had been completed a woman who had given birth was required to offer a lamb as a burnt offering, also a young pigeon or else a turtledove, Leviticus 12:6. This was required in order that the sign of the fruit of conjugial love - a love which is innocence itself, see 2736 - might be represented, and because innocence is meant by 'babes'.

脚注:

1. literally, sons

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