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Leviticus 13

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1 And Jehovah spake unto Moses and unto Aaron, saying,

2 When a man shall have in the skin of his flesh a rising, or a scab, or a bright spot, and it become in the skin of his flesh the plague of leprosy, then he shall be brought unto Aaron the priest, or unto one of his sons the priests:

3 and the priest shall look on the plague in the skin of the flesh: and if the hair in the plague be turned white, and the appearance of the plague be deeper than the skin of his flesh, it is the plague of leprosy; and the priest shall look on him, and pronounce him unclean.

4 And if the bright spot be white in the skin of his flesh, and the appearance thereof be not deeper than the skin, and the hair thereof be not turned white, then the priest shall shut up [him that hath] the plague seven days:

5 and the priest shall look on him the seventh day: and, behold, if in his eyes the plague be at a stay, and the plague be not spread in the skin, then the priest shall shut him up seven days more:

6 and the priest shall look on him again the seventh day; and, behold, if the plague be dim, and the plague be not spread in the skin, then the priest shall pronounce him clean: it is a scab: and he shall wash his clothes, and be clean.

7 But if the scab spread abroad in the skin, after that he hath showed himself to the priest for his cleansing, he shall show himself to the priest again:

8 and the priest shall look; and, behold, if the scab be spread in the skin, then the priest shall pronounce him unclean: it is leprosy.

9 When the plague of leprosy is in a man, then he shall be brought unto the priest;

10 and the priest shall look; and, behold, if there be a white rising in the skin, and it have turned the hair white, and there be quick raw flesh in the rising,

11 it is an old leprosy in the skin of his flesh, and the priest shall pronounce him unclean: he shall not shut him up, for he is unclean.

12 And if the leprosy break out abroad in the skin, and the leprosy cover all the skin of [him that hath] the plague from his head even to his feet, as far as appeareth to the priest;

13 then the priest shall look; and, behold, if the leprosy have covered all his flesh, he shall pronounce [him] clean [that hath] the plague: it is all turned white: he is clean.

14 But whensoever raw flesh appeareth in him, he shall be unclean.

15 And the priest shall look on the raw flesh, and pronounce him unclean: the raw flesh is unclean: it is leprosy.

16 Or if the raw flesh turn again, and be changed unto white, then he shall come unto the priest;

17 and the priest shall look on him; and, behold, if the plague be turned into white, then the priest shall pronounce [him] clean [that hath] the plague: he is clean.

18 And when the flesh hath in the skin thereof a boil, and it is healed,

19 and in the place of the boil there is a white rising, or a bright spot, reddish-white, then is shall be showed to the priest;

20 and the priest shall look; and, behold, if the appearance thereof be lower than the skin, and the hair thereof be turned white, then the priest shall pronounce him unclean: it is the plague of leprosy, it hath broken out in the boil.

21 But if the priest look on it, and, behold, there be no white hairs therein, and it be not lower than the skin, but be dim; then the priest shall shut him up seven days:

22 And if it spread abroad in the skin, then the priest shall pronounce him unclean: it is a plague.

23 But if the bright spot stay in its place, and be not spread, it is the scar of the boil; and the priest shall pronounce him clean.

24 Or when the flesh hath in the skin thereof a burning by fire, and the quick [flesh] of the burning become a bright spot, reddish-white, or white;

25 then the priest shall look upon it; and, behold, if the hair in the bright spot be turned white, and the appearance thereof be deeper than the skin; it is leprosy, it hath broken out in the burning: and the priest shall pronounce him unclean: it is the plague of leprosy.

26 But if the priest look on it, and, behold, there be no white hair in the bright spot, and it be no lower than the skin, but be dim; then the priest shall shut him up seven days:

27 and the priest shall look upon him the seventh day: if it spread abroad in the skin, then the priest shall pronounce him unclean: it is the plague of leprosy.

28 And if the bright spot stay in its place, and be not spread in the skin, but be dim; it is the rising of the burning, and the priest shall pronounce him clean: for it is the scar of the burning.

29 And when a man or woman hath a plague upon the head or upon the beard,

30 then the priest shall look on the plague; and, behold, if the appearance thereof be deeper than the skin, and there be in it yellow thin hair, then the priest shall pronounce him unclean: it is a scall, it is leprosy of the head or of the beard.

31 And if the priest look on the plague of the scall, and, behold, the appearance thereof be not deeper than the skin, and there be no black hair in it, then the priest shall shut up [him that hath] the plague of the scall seven days:

32 And in the seventh day the priest shall look on the plague; and, behold, if the scall be not spread, and there be in it no yellow hair, and the appearance of the scall be not deeper than the skin,

33 then he shall be shaven, but the scall shall he not shave; and the priest shall shut up [him that hath] the scall seven days more:

34 and in the seventh day the priest shall look on the scall; and, behold, if the scall be not spread in the skin, and the appearance thereof be not deeper than the skin; then the priest shall pronounce him clean: and he shall wash his clothes, and be clean.

35 But if the scall spread abroad in the skin after his cleansing,

36 then the priest shall look on him; and, behold, if the scall be spread in the skin, the priest shall not seek for the yellow hair; he is unclean.

37 But if in his eyes the scall be at a stay, and black hair be grown up therein; the scall is healed, he is clean: and the priest shall pronounce him clean.

38 And when a man or a woman hath in the skin of the flesh bright spots, even white bright spots;

39 then the priest shall look; and, behold, if the bright spots in the skin of their flesh be of a dull white, it is a tetter, it hath broken out in the skin; he is clean.

40 And if a man's hair be fallen off his head, he is bald; [yet] is he clean.

41 And if his hair be fallen off from the front part of his head, he is forehead bald; [yet] is he clean.

42 But if there be in the bald head, or the bald forehead, a reddish-white plague; it is leprosy breaking out in his bald head, or his bald forehead.

43 Then the priest shall look upon him; and, behold, if the rising of the plague be reddish-white in his bald head, or in his bald forehead, as the appearance of leprosy in the skin of the flesh;

44 he is a leprous man, he is unclean: the priest shall surely pronounce him unclean; his plague is in his head.

45 And the leper in whom the plague is, his clothes shall be rent, and the hair of his head shall go loose, and he shall cover his upper lip, and shall cry, Unclean, Unclean.

46 All the days wherein the plague is in him he shall be unclean; he is unclean: he shall dwell alone; without the camp shall his dwelling be.

47 The garment also that the plague of leprosy is in, whether it be a woollen garment, or a linen garment;

48 whether it be in warp, or woof; of linen, or of woollen; whether in a skin, or in anything made of skin;

49 if the plague be greenish or reddish in the garment, or in the skin, or in the warp, or in the woof, or in anything of skin; it is the plague of leprosy, and shall be showed unto the priest.

50 And the priest shall look upon the plague, and shut up [that which hath] the plague seven days:

51 and he shall look on the plague on the seventh day: if the plague be spread in the garment, either in the warp, or in the woof, or in the skin, whatever service skin is used for; the plague is a fretting leprosy; it is unclean.

52 And he shall burn the garment, whether the warp or the woof, in woollen or in linen, or anything of skin, wherein the plague is: for it is a fretting leprosy; it shall be burnt in the fire.

53 And if the priest shall look, and, behold, the plague be not spread in the garment, either in the warp, or in the woof, or in anything of skin;

54 then the priest shall command that they wash the thing wherein the plague is, and he shall shut it up seven days more:

55 and the priest shall look, after that the plague is washed; and, behold, if the plague have not changed its color, and the plague be not spread, it is unclean; thou shalt burn it in the fire: it is a fret, whether the bareness be within or without.

56 And if the priest look, and, behold, the plague be dim after the washing thereof, then he shall rend it out of the garment, or out of the skin, or out of the warp, or out of the woof:

57 and if it appear still in the garment, either in the warp, or in the woof, or in anything of skin, it is breaking out: thou shalt burn that wherein the plague is with fire.

58 And the garment, either the warp, or the woof, or whatsoever thing of skin it be, which thou shalt wash, if the plague be departed from them, then it shall be washed the second time, and shall be clean.

59 This is the law of the plague of leprosy in a garment of woollen or linen, either in the warp, or the woof, or anything of skin, to pronounce it clean, or to pronounce it unclean.

   

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Close

  
Hagar leaves the home of Abraham, by Peter Paul Rubens

There are only a couple of references in the Writings to "close" used as a verb, and both stem from Amos 9:11, which talks about closing the "breaches" in the "tent of David." In that case "close" means removing false ideas so that something can be restored. It seems likely that "close" has a similar meaning in similar uses.

(Odkazy: Amos 9; Arcana Coelestia 4926 [3], 10545 [7])

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Arcana Coelestia # 2813

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2813. 'He bound Isaac his son' means the state of the Divine rational which, in this condition as regards truth, was about to undergo the last degrees of temptation. This becomes clear from the meaning of 'binding', and also of 'Isaac his son' - of 'binding' as the assuming of a state for undergoing the last degrees of temptation, as may become clear from the consideration that anyone in a state of temptation is altogether like one who has been bound or fettered; and from the meaning of 'Isaac his son' as the Lord's Divine Rational, here as regards truth, see 2802, 2803. The whole genuine rational part of the mind consists of good and of truth. The Lord's Divine Rational as regards good could not suffer, nor undergo temptations, for no genius or spirit initiating temptations is able to get near Divine good, as this stands above their every endeavour to tempt. But Divine truth once it had been bound was that which could be tempted, for illusions, and still more falsities, are what invade it and so tempt it. Indeed some idea of Divine truth can be formed, but not of Divine good except by beings who have perception and are celestial angels. It was Divine truth that people no longer acknowledged at the time of the Lord's Coming into the world, and therefore it was Divine truth from which the Lord underwent and suffered temptations. Divine truth within the Lord is that which is called the Son of Man, whereas Divine good within Him is that which is called the Son of God. Speaking of the Son of Man the Lord many times says that He is to suffer, but He never says this when He refers to the Son of God. The fact that He speaks of the Son of Man, or Divine truth, having to suffer, is clear in Matthew,

Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes, and they will condemn Him and deliver Him to the gentiles to mock and scourge Him, and to crucify [Him]. Matthew 20:18-19.

In the same gospel,

Jesus said to His disciples, Behold, the hour is at hand, and the Son of Man will be delivered into the hands of sinners. Matthew 26:45.

In Mark,

Jesus began to teach them that the Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, but after three days rise again. Mark 8:31.

In the same gospel,

It is written of the Son of Man that He will suffer many things and be treated with contempt. And the Son of Man will be delivered into the hands of men who will kill Him; but when He has been killed He will rise again on the third day. Mark 9:12, 31.

In the same gospel,

Behold, we are going up to Jerusalem, and the Son of Man will be delivered to the chief priests and the scribes who will condemn Him to death, and deliver Him to the heathens. They will mock Him, and scourge Him, and spit on Him, and kill Him; but on the third day He will rise again. Mark 10:33-34.

In the same gospel,

The hour has come; behold, the Son of Man will be delivered into the hands of sinners. Mark 14:41.

In Luke,

The Son of Man must suffer many things, and be rejected by the elders and chief priests and scribes, and be killed, and on the third day rise again. Luke 9:22, 44.

In the same gospel,

We are going up to Jerusalem where everything will be accomplished that has been written by the prophets concerning the Son of Man. He will be delivered to the gentiles, and will be mocked, and suffer insults, and be spat upon. And they will scourge and kill Him, but on the third day He will rise again. Luke 18:31-33.

In the same gospel,

The angel said to the women, Remember what He told you while He was still in Galilee, saving that the Son of Man must be betrayed into the hands of sinful men, and be crucified, and on the third day rise again. Luke 24:6-7.

[2] In all these places 'the Son of Man' is used to mean the Lord as regards Divine truth - that is, as regards the Word in its internal sense - which was to be rejected by the chief priests and the scribes, suffer insults, be scourged, spat on, and crucified. This is made quite clear by the fact that the Jews took every single thing literally, applying and misappropriating it to themselves, and had no wish to know anything whatever about the spiritual sense of the Word and about a heavenly kingdom. They believed, as they do even today, that when He came the Messiah would raise up their kingdom above all the kingdoms of the earth. From this it is evident that it was Divine truth which was rejected, insulted, scourged, and crucified by them. Whether you speak of Divine truth or of the Lord as regards Divine truth it amounts to the same, for the Lord is Truth itself just as He is the Word itself, 2011, 2016, 2533 (end).

[3] Also implied in the Lord's rising again on the third day is the fact that Divine truth, or the Word as to its internal sense - as it was understood in the Ancient Church - will be brought back to life again at the close of the age, which also is 'the third day', 1825, 2788. And this is the reason why it is said that the Son of Man, that is, Divine truth, will appear at that time, Matthew 24:30, 37, 39, 44; Mark 13:26; Luke 17:22, 24-26, 30; 21:27, 36.

[4] The fact that the Son of Man is the Lord as regards Divine truth is clear from the places quoted already and further still from the following: In Matthew,

He who sows the good seed is the Son of Man; the field is the world. At the close of the age the Son of Man will send His angels, and they will gather out of His kingdom all offences. Matthew 13:37, 41-42.

Here 'the good seed' means truth, 'the world' men, 'he who sows it' the Son of Man, and 'offences' falsities. In John,

The crowd said, We have heard from the Law that the Christ remains for ever. Why therefore do you say, The Son of Man must be lifted up? Who is this Son of Man? Jesus answered them, The Light is with you for a brief while. Walk, as long as you have the Light, lest the darkness overtakes you, for he who walks in the darkness does not know where he is going. As long as you have the Light believe in the Light, that you may be sons of the Light. John 12:34-36.

Here, when the crowd ask, 'Who is the Son of Man?' Jesus speaks in His reply about the Light, which is truth, and says that He Himself is the Light or Truth in which they ought to believe. Regarding the Light which comes from the Lord, and which is Divine Truth, see 1053, 1521, 1529-1531, 1619-1632.

[5] But as for the truth that the Son of God, or the Lord as to the Good within His Divine human, could not be tempted, as stated above, this is evident also from the Lord's reply to the tempter, in the gospels,

The tempter said, If You are the Son of God, throw Yourself down, for it is written, He will give His angels charge regarding you, lest you strike your foot against a stone. Jesus said to him, Again it is written, You shall not tempt the Lord your God. Matthew 4:6-7; Luke 4:9-12.

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