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利未记 16

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1 亚伦的两个儿子近到耶和华面前死了死了耶和华晓谕摩西

2 告诉哥哥亚伦,不可随时进所的幔子内、到柜上的施恩座前,免得他亡,因为我要从中显现在施恩座上。

3 亚伦所,要带一只公牛犊为赎祭,一只公绵为燔祭。

4 要穿上细麻布内袍,把细麻布裤子穿在身上,腰束细麻布带子,头戴细麻布冠冕;这都是服。他要用身,然後穿戴。

5 要从以色列会众取两只公山羊为赎祭,只公绵为燔祭。

6 亚伦要把赎祭的公牛奉上,为自己和本家赎

7 也要把两只公山羊安置在会幕口、耶和华面前,

8 为那两只羊拈阄,阄归与耶和华阄归与阿撒泻勒。

9 亚伦要把那拈阄归与耶和华的羊献为赎祭,

10 但那拈阄归与阿撒泻勒的羊要活着安置在耶和华面前,用以赎罪,打发人送到旷野去,归与阿撒泻勒。

11 亚伦要把赎祭的公牛带来宰了,为自己和本家赎

12 炉,从耶和华面前的上盛满炭,又拿一捧捣细的料,都入幔子内,

13 耶和华面前,把香放在上,使香的烟遮掩法柜上的施恩座,免得他亡;

14 也要取些公牛的血,用指头弹在施恩座的东面,又在施恩座的前面弹血次。

15 随後他要宰那为百姓作赎祭的公山羊,把羊的血入幔子内,弹在施恩座的上面和前面,好像弹公牛的血一样。

16 他因以色列人诸般的污秽、过犯,就是他们一切的愆,当这样在所行赎之礼,并因会幕在他们污秽之中,也要照样而行。

17 他进所赎罪的时候,会幕里不可有人,直等到他为自己和本家并以色列会众赎了罪出

18 他出来,要到耶和华面前的那里,在上行赎罪之礼,又要取些公牛的血和公山羊的血,抹在上四角的周围;

19 也要用指头把血弹在坛上次,洁净了坛,从坛上除掉以色列人诸般的污秽,使坛成圣

20 亚伦为所和会幕献完了赎罪祭,就要把那只活着的公山羊奉上。

21 按在羊上,承认以色列人诸般的孽过犯,就是他们一切的愆,把这归在羊的上,藉着所派之,送到旷野去。

22 要把这羊放在旷野,这羊要担当他们一切的罪孽,带到无人之

23 亚伦要进会幕,把他进所时所穿的细麻布衣服脱下,放在那里,

24 又要在圣处用身,穿上衣服,出来,把自己的燔祭和百姓的燔祭献上,为自己和百姓赎罪。

25 祭牲的脂油要在上焚烧。

26 那放羊归与阿撒泻勒的人要衣服,用身,然

27 作赎祭的公牛和公山羊的血既所赎,这牛羊就要搬到外,将、粪用焚烧。

28 焚烧的人要衣服,用身,然

29 每逢七初十日,你们要刻苦己心,无论是本地人,是寄居在你们中间的外人,甚麽工都不可做;这要作你们永远的定例。

30 因在这日要为你们赎,使你们洁净。你们要在耶和华面前得以洁净,脱尽一切的愆。

31 这日你们要守为圣安息日,要刻苦己心;这为永远的定例。

32 那受、接续他父亲承接职的祭司要穿上细麻布的衣,行赎罪之礼。

33 他要在至所和会幕行赎罪之礼,并要为众祭司会众的百姓赎罪。

34 这要作你们永远的定例─就是因以色列人一切的,要一年一次为他们赎。於是,亚伦照耶和华所吩咐摩西的行了。

   

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Apocalypse Explained # 951

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951. As "the seven angels that had the seven last plagues," signify the manifestation of the evils and falsities that have devastated the church, and as these are made manifest by means of the Divine truth in the Word, therefore those angels appeared "clothed in linen clean and bright;" for "linen clean and bright" signifies genuine truth. All angels appear clothed according to their functions; for the garments in which they go clothed correspond to their ministries, and in general to their interiors. The angels who are wise from Divine truth appear in white garments of muslin, lawn, or linen, because "muslin," "lawn," and "linen," correspond to the truths in which they are; and for this reason Aaron and his sons had garments of linen in which they ministered. These are described in Moses:

Thou shalt make for Aaron and his sons linen breeches to cover the flesh of their nakedness, from the loins even unto the thighs; these shall be upon them when they shall go into the Tent of meeting and when they come near unto the altar to minister in the holy place, that they bear not iniquity and die (Exodus 28:42, 43).

Again:

When Aaron shall enter into the holy place he shall put on the linen coat of holiness and the linen breeches shall be upon his flesh, and he shall gird himself with a linen belt and shall put on a linen miter (Leviticus 16:4).

He should put on the same garments when expiating the people (Leviticus 16:32).

Also when he took the ashes from the altar after the burnt-offering (Leviticus 6:10).

[2] In like manner the priests were to minister in the new temple. In Ezekiel:

When the priests the Levites, the sons of Zadok shall enter at the gates of the inner court they shall put on linen garments; no wool shall come upon them while they shall minister in the gates of the inner court and within; linen miters shall be upon their head and linen breeches shall be upon their loins (Ezekiel 44:15, 17, 18).

They put on linen garments when they ministered holy things, because all holy administration is effected by the Divine truth. For the priesthood in which Aaron and his sons officiated represented the Lord as to the Divine good; and this ministers all things by means of the Divine truth. Moreover, the Divine truth protects from falsities and evils, which are from hell; therefore it is said "that they bear not iniquity and die," which signifies that otherwise falsities from hell would destroy them. These garments were called "garments of holiness," because holiness is predicated of the Divine truth. As the garments of ministry were linen garments, the priests wore a linen ephod when they ministered, as is read of Samuel (1 Samuel 2:18), and of the priests whom Saul slew (1 Samuel 22:18), and of David when he went before the ark (2 Samuel 6:14).

[3] Also of the Lord Himself in John:

Jesus rose up from supper and laid aside His garments, and took a linen cloth and girded Himself, and poured water into a basin and began to wash the disciples' feet and to wipe them with the linen cloth with which He was girded (Jeremiah 13:4, 5).

The washing of the disciples' feet represented and thus signified purification from evils and falsities by means of the Divine truth from the Lord; for all purification from evils and falsities is effected by the Lord by means of the Divine truth; and this is signified by "the linen cloth" with which the Lord girded Himself and with which He wiped the disciples' feet.

[4] Besides these seven angels treated of in Revelation there have been other angels seen in linen garments; as:

The angel who shall set a mark on the foreheads of the men who sigh; and who shall go in between the wheels of cherubim and take coals of fire and scatter them over the city (Ezekiel 9:3, 4, 11; 10:2, 6, 7).

Likewise the angel seen by Daniel, clothed in linen, whose loins were girt with gold of Uphas (Daniel 10:5; 12:6, 7).

These appeared clothed in linen because girded for ministry. The angel who measured the new temple, whose appearance was like that of brass:

Was seen to have a line of flax in his hand and a measuring reed (Ezekiel 40:3).

By "the measuring of the temple" there, is described the New Church as to its quality; this is signified by the number of the measures; and as all the quality of the church is known by the Divine truth, therefore "a line of flax" was in his hand.

[5] As "linen" signifies truth, and "a girdle" everything of it, for it is what embraces and includes all things, and as nothing of truth any longer remained with the sons of Israel, therefore:

The prophet Jeremiah was commanded to buy himself a linen girdle, and to hide it in the cleft of a rock at the Euphrates; and at the end of many days it was spoiled and was profitable for nothing (Jeremiah 13:1-7).

"The linen girdle" signifies all the truth of doctrine from the Word. What is signified by its being "hidden in the cleft of a rock at the Euphrates and was there spoiled," may be seen above n. 569.

[6] "Linen" signifies the truth of the church also in Isaiah:

A bruised reed He will not break, and smoking flax He will not extinguish, and He will bring forth judgment in truth (Isaiah 42:3).

This was said of the Lord; and "the smoking flax," that He will not extinguish signifies the small amount of truth from good with anyone. (The rest may be seen explained above, n. 627.) "Linen" signifies also truth from the Word, especially the truth of the sense of its letter (Hosea 2:5, 9).

[7] Moreover, it was a statute with the sons of Israel:

That they should not wear a garment of wool and linen mixed together (Deuteronomy 22:11).

The reason was that "wool" signifies good and "linen" truth, also because man has communication with the societies of heaven by means of his garments; and there are societies that are in good and societies that are in truth; and man must not have communication with different societies at the same time, which would cause confusion. That this was the reason for this statute no one has heretofore known. But it has been granted me to know it from changing my garments; for when I have laid aside a linen garment those in the spiritual world who were in truths have complained that they could not be present; and when I again put on the garment the same spirits became present. That there is such correspondence with the very garments of man has not been known heretofore, and yet it can be seen from the passages cited above, namely, from what is said of the linen garments of Aaron and his sons, the linen ephod that the priests and David wore, the linen in which the angels appeared clothed, and the linen cloth with which the Lord girded Himself and wiped the disciples' feet, also the other garments of Aaron and his sons, all of which were representative; also from the signification of garments in general, as being truths clothing good (See above, n. 64, 65, 195, 271, 395, 475, 476, 637).

(Continuation respecting the First Commandment)

[8] It is not believed in the world that the love of ruling from the mere delight of ruling, and the love of possessing goods from the mere delight of possession, and not from the delight of uses, conceal in themselves all evils, and also a contempt for and rejection of all things pertaining to heaven and the church; and for the reason that man is stirred up by the love of self and the love of the world to doing good to the church, the country, society, and the neighbor, by making good deeds honorable and looking for reward. Therefore this love is called by many the fire of life, and the incitement to great things. But it is to be known that so far as these two loves regard uses in the first place and self in the second they are good, while so far as they regard self in the first place and uses in the second they are evil, since man then does all things for the sake of self and consequently from self, and thus in every least thing he does there is self and what is his own [proprium], which regarded in itself is nothing but evil. But to regard uses in the first place and self in the second is to do good for the sake of the church, the country, society, and the neighbor; and the goods that man does to these for the sake of these are not from man but from the Lord. The difference between these two is like the difference between heaven and hell. Man does not know that there is such a difference, because from birth and thus from nature he is in these loves, and because the delight of these loves continually flatters and pleases him.

[9] But let him consider that the love of ruling from the delight of ruling, and not from the delight of uses, is wholly devilish; and such a man may be called an atheist; for so far as he is in that love he does not in his heart believe in the existence of God, and to the same extent he derides in his heart all things of the church, and even hates and pursues with hatred all who acknowledge God, and especially those who acknowledge the Lord. The very delight of their life is to do evil and to commit wicked and infamous deeds of every kind. In a word, they are very devils. This a man does not know so long as he lives in the world; but he will know that it is so when he comes into the spiritual world, as he does immediately after death. Hell is full of such, where instead of having dominion they are in servitude. Moreover, when they are looked at in the light of heaven they appear inverted, with the head downwards and the feet upwards, since they gave rule the first place and uses the second, and that which is in the first place is the head, and that which is the second is the feet; and that which is the head is loved, but that which is the feet is trampled upon.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.