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利未記 13

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1 耶和華曉諭摩西亞倫

2 人的上若長了癤子,或長了癬,或長了火斑,在他上成了大痲瘋的災病,就要將他帶到祭司亞倫亞倫祭司個子孫面前。

3 祭司要察上的災病,若災病處的毛已經變白,災病的現象深於上的,這便是大痲瘋的災病。祭司要察他,定他為不潔淨。

4 若火斑在他上是白的,現象不深於,其上的毛也沒有變白,祭司就要將有災病的人

5 第七,祭司要察他,若災病止住了,沒有在上發散,祭司還要將他

6 第七,祭司要再察他,若災病發暗,而且沒有在上發散,祭司要定他為潔淨,原來是癬;那人就要洗衣服,得為潔淨。

7 但他為得潔淨,將身體給祭司察,癬若在上發散開了,他要再將身體給祭司察

8 祭司要察,癬若在上發散,就要定他為不潔淨,是大痲瘋。

9 人有了大痲瘋的災病,就要將他帶到祭司面前。

10 祭司要察上若長了白癤,使毛變白,在長白癤之處有了紅瘀

11 這是上的舊大痲瘋,祭司要定他為不潔淨,不用將他鎖,因為他是不潔淨了。

12 大痲瘋若在上四外發散,長滿了患災病人的,據祭司察看,從無處不有,

13 祭司就要察,全身的若長滿了大痲瘋,就要定那患災病的為潔淨;全身都變為白,他乃潔淨了。

14 但紅幾時顯在他的身上就幾時不潔淨。

15 祭司一那紅就定他為不潔淨。紅本是不潔淨,是大痲瘋。

16 若復原,又變白了,他就要見祭司。

17 祭司要察,災病處若變白了,祭司就要定那患災病的為潔淨,他乃潔淨了。

18 人若在上長,卻治好了,

19 在長之處又起了白癤,或是白中帶紅的火斑,就要給祭司察

20 祭司要察,若現象窪於,其上的毛也變白了,就要定他為不潔淨,是大痲瘋的災病發在中。

21 祭司若察,其上沒有白毛,也沒有窪於,乃是發暗,就要將他

22 若在上發散開了,祭司就要定他為不潔淨,是災病。

23 火斑若在原處止住,沒有發散,便是的痕跡,祭司就要定他為潔淨。

24 人的上若起了毒,毒的瘀成了斑,或是白中帶紅的,或是全白的,

25 祭司就要察,火斑中的毛若變白了,現象又深於,是大痲瘋在火毒中發出,就要定他為不潔淨,是大痲瘋的災病。

26 但是祭司察,在火斑中若沒有白毛,也沒有窪於,乃是發暗,就要將他

27 到第七,祭司要察他,火斑若在上發散開了,就要定他為不潔淨,是大痲瘋的災病。

28 火斑若在原處止住,沒有在上發散,乃是發暗,是起的火毒,祭司要定他為潔淨,不過是火毒的痕跡。

29 無論女,若在上有災病,或是男人鬍鬚上有災病,

30 祭司就要察;這災病現象若深於,其間有細黃毛,就要定他為不潔淨,這是疥,是上或是鬍鬚上的大痲瘋。

31 祭司若察頭疥的災病,現象不深於,其間也沒有黑毛,就要將長頭疥災病的

32 第七,祭司要察災病,若頭疥沒有發散,其間也沒有黃毛,頭疥的現象不深於

33 那人就要剃去鬚髮,但他不可剃頭疥之處。祭司要將那長頭疥的,再

34 第七,祭司要察頭疥,頭疥若沒有在上發散,現象也不深於,就要定他為潔淨,他要洗衣服,便成為潔淨。

35 但他得潔淨以,頭疥若在上發散開了,

36 祭司就要察他。頭疥若在上發散,就不必找那黃毛,他是不潔淨了。

37 祭司若看頭疥已經止住,其間也長了黑毛,頭疥已然痊愈,那人是潔淨了,就要定他為潔淨。

38 無論女,上若起了火斑,就是白火斑,

39 祭司就要察,他們上的火斑若白中帶黑,這是上發出的白癬,那人是潔淨了。

40 上的髮若掉了,他不過是禿,還是潔淨。

41 他頂前若掉了髮,他不過是頂門禿,還是潔淨。

42 頭禿處或是頂門禿處若有白中帶紅的災病,這就是大痲瘋發在他頭禿處或是頂門禿處,

43 祭司就要察,他起的那災病若在頭禿處或是頂門禿處有白中帶紅的,像上大痲瘋的現象,

44 就是長大痲瘋,不潔淨的,祭司總要定他為不潔淨,他的災病是在上。

45 身上有長大痲瘋災病的,他的衣服撕裂,也要蓬散髮,蒙著上唇,喊說:不潔淨了!不潔淨了!

46 災病在他身上的日子,他便是不潔淨;他既是不潔淨,就要獨居外。

47 染了大痲瘋災病的衣服,無論是羊毛衣服、是麻布衣服

48 無論是在經上、在緯上,是麻布的、是羊毛的,是在子上,或在子做的甚麼物件上,

49 或在衣服上、子上,經上、緯上,或在子做的甚麼物件上,這災病若是發綠,或是發紅,是大痲瘋的災病,要給祭司察

50 祭司就要察那災病,把染了災病的物件

51 第七,他要察那災病,災病或在衣服上,經上、緯上,子上,若發散,這子無論當作何用,這災病是蠶食的大痲瘋,都是不潔淨了。

52 那染了災病的衣服,或是經上、緯上,羊毛上,麻衣上,或是子做的甚麼物件上,他都要焚燒;因為這是蠶食的大痲瘋,必在中焚燒。

53 祭司要察,若災病在衣服上,經上、緯上,或是子做的甚麼物件上,沒有發散,

54 祭司就要吩咐他們,把染了災病的物件洗了,再

55 洗過以,祭司要察,那物件若沒有變色,災病也沒有消散,那物件就不潔淨,是透重的災病,無論正面反面,都要在中焚燒。

56 洗過以,祭司要察,若見那災病發暗,他就要把那災病從衣服上、子上、經上、緯上,都撕去。

57 若仍現在衣服上,或是經上、緯上、子做的甚麼物件上,這就是災病又發了、必用焚燒那染災病的物件。

58 所洗的衣服,或是經,或是緯,或是子做的甚麼物件,若災病離開了,要再洗,就潔淨了。

59 這就是大痲瘋災病的條例,無論是在羊毛衣服上,麻布衣服上,經上、緯上,和子做的甚麼物件上,可以定為潔淨或是不潔淨。

   

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Arcana Coelestia # 10296

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10296. '[And] pure frankincense' means truth on the inmost level, which is spiritual good. This is clear from the meaning of 'frankincense' as truth on the inmost level; and from the meaning of 'pure' as that which has been purged of the falsity of evil. The reason why truth on the inmost level, meant by 'frankincense', is spiritual good is that good with those who are in the Lord's spiritual kingdom is nothing other than truth. But this truth is called good when a person wills and does it from conscience and from affection. For in the case of those who are spiritual the entire will part of the mind has been corrupted; but the understanding part is preserved intact by the Lord, and within it the Lord implants a new will through regeneration. This new will is the conscience they have within them, which is a conscience composed of truth. All that is implanted in the understanding and emanates from the understanding is truth; for the human understanding is dedicated to the reception of truths belonging to faith, whereas the will is dedicated to receiving forms of good belonging to love. From all this it is evident that spiritual good is in its essence truth. As regards the new will in the case of those who are spiritual, that it is implanted in the understanding part of their minds, so that good with them is in its essence truth, see in the places referred to in 9277, 9596, 9684. Truth on the inmost level is called good because the more internal things are, the more perfect they are, and because the inmost part of a person is his will and what belongs to his will is called good. That 'frankincense' means truth on the inmost level, and so means spiritual good, may be recognized from the places quoted from the Word in 10177 above.

[2] Since spiritual good is meant by 'frankincense', and good is what reigns within all truths, arranges them into order, links them together, and imparts affection to them, frankincense is mentioned last; and the containers in which incense was burned were therefore called censers 1 . For the designation is derived from the essential element, which is good, even as for a like reason the term 'the anointing oil' was derived from the olive oil and not from the spices mixed into it when it was being prepared, that is to say, for the reason that 'the oil' meant good and 'the spices' different kinds of truth.

[3] The expression 'pure frankincense' is used because 'pure' means that which has been purged of the falsities of evil; and the word in the original language means inwardly pure, while another word is used to mean outwardly pure or clean. The fact that what is inwardly pure is meant by that word is clear in Isaiah,

Wash yourselves, render yourselves pure; remove the wickedness of your doings from before My eyes. Isaiah 1:16.

In David,

In vain have I rendered my heart pure, and washed my hands in innocence. Psalms 73:13.

'Rendering the heart pure' means being purified inwardly, and 'washing the hands in innocence ' being purified outwardly. In the same author,

By what will a young man render his way pure? By guarding himself according to Your Word. Psalms 119:9.

And in the same author,

... You may be pure in Your judging. Psalms 51:4.

For the other word that is used to mean outwardly pure or clean, see Leviticus 11:32; 12:7-8; 13:6, 13, 17, 23, 28, 34, 37, 58; 14:7-9, 20, 48, 53; 15:13, 28; 16:19, 30; 22:7; Jeremiah 13:27; Ezekiel 24:13; 39:12; and elsewhere.

Poznámky pod čarou:

1. Thuribula (censers) is derived from thus (frankincense).

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