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4 Mose 5

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1 Und Jehova redete zu Mose und sprach:

2 Gebiete den Kindern Israel, daß sie alle Aussätzigen und alle Flüssigen und alle wegen einer Leiche Verunreinigten aus dem Lager hinaustun;

3 sowohl Mann als Weib sollt ihr hinaustun, vor das Lager sollt ihr sie hinaustun, damit sie nicht ihre Lager verunreinigen, in deren Mitte ich wohne.

4 Und die Kinder Israel taten also und taten sie vor das Lager hinaus; so wie Jehova zu Mose geredet hatte, also taten die Kinder Israel.

5 Und Jehova redete zu Mose und sprach:

6 ede zu den Kindern Israel: Wenn ein Mann oder ein Weib irgend eine von allen Sünden der Menschen tun, so daß sie eine Untreue gegen Jehova begehen, (Vergl. 3. Mose 5,21 usw.) und selbige Seele sich verschuldet,

7 so sollen sie ihre Sünde bekennen, die sie getan haben; und der Täter (W. er) soll seine Schuld erstatten nach ihrer vollen Summe und soll das Fünftel davon hinzufügen und es dem geben, an welchem er sich verschuldet hat.

8 Und wenn der Mann keinen Blutsverwandten (dasselbe Wort wie: "Löser") hat, um diesem die Schuld zu erstatten, so soll die Schuld, welche Jehova erstattet wird, dem Priester gehören außer dem Widder der Versöhnung, womit man Sühnung für ihn tut. -

9 Und jedes Hebopfer von allen heiligen Dingen der Kinder Israel, welche sie dem Priester darbringen, soll ihm gehören.

10 Ja, ihm sollen eines jeden heilige Dinge gehören; was jemand dem Priester gibt, soll ihm gehören.

11 Und Jehova redete zu Mose und sprach:

12 ede zu den Kindern Israel und sprich zu ihnen: Wenn irgend eines Mannes Weib ausschweift und Untreue gegen ihn begeht,

13 und ein Mann liegt bei ihr zur Begattung, und es ist verborgen vor den Augen ihres Mannes, und sie hat sich im geheimen verunreinigt, und es ist kein Zeuge gegen sie, und sie ist nicht ertappt worden;

14 und der Geist der Eifersucht kommt über ihn, und er wird eifersüchtig auf sein Weib, und sie hat sich verunreinigt; oder der Geist der Eifersucht kommt über ihn, und er wird eifersüchtig auf sein Weib, und sie hat sich nicht verunreinigt:

15 so soll der Mann sein Weib zu dem Priester bringen und ihre Opfergabe (S. die Anm. zu 3. Mose 1,2) ihrethalben bringen, ein Zehntel Epha Gerstenmehl; er soll kein Öl darauf gießen und keinen Weihrauch darauf legen; denn es ist ein Speisopfer der Eifersucht, ein Speisopfer des Gedächtnisses, welches Ungerechtigkeit ins Gedächtnis bringt.

16 Und der Priester soll sie herzunahen lassen und sie vor Jehova stellen.

17 Und der Priester nehme heiliges Wasser in einem irdenen Gefäße; und der Priester nehme von dem Staube, der auf dem Fußboden der Wohnung ist, und tue ihn in das Wasser.

18 Und der Priester stelle das Weib vor Jehova und entblöße das Haupt des Weibes, und lege auf ihre Hände das Speisopfer des Gedächtnisses; es ist ein Speisopfer der Eifersucht; und das fluchbringende Wasser der Bitterkeit soll in der Hand des Priesters sein.

19 Und der Priester soll sie beschwören und zu dem Weibe sagen: Wenn kein Mann bei dir gelegen hat, und wenn du, unter deinem Manne seiend, nicht ausgeschweift bist in Unreinigkeit, so bleibe unversehrt von diesem fluchbringenden Wasser der Bitterkeit;

20 wenn du aber, unter deinem Manne seiend, ausgeschweift bist und dich verunreinigt hast, und ein Mann bei dir gelegen hat außer deinem Manne, -

21 und zwar soll der Priester das Weib beschwören mit dem Schwure des Fluches, und der Priester soll zu dem Weibe sagen-:So mache dich Jehova zum Fluche und zum Schwure in der Mitte deines Volkes, indem Jehova deine Hüfte schwinden und deinen Bauch schwellen mache,

22 und es komme dieses fluchbringende Wasser in deine Eingeweide, um den Bauch schwellen und die Hüfte schwinden zu machen! Und das Weib soll sagen: Amen, Amen!

23 Und der Priester soll diese Flüche in ein Buch (O. auf eine olle) schreiben und sie in das Wasser der Bitterkeit auslöschen; (damit die Flüche gleichsam in das Wasser übergehen)

24 und er soll das Weib das fluchbringende Wasser der Bitterkeit trinken lassen, damit das fluchbringende Wasser in sie komme zur Bitterkeit.

25 Und der Priester nehme aus der Hand des Weibes das Speisopfer der Eifersucht und webe das Speisopfer vor Jehova und bringe es zum Altar;

26 und der Priester nehme eine Handvoll von dem Speisopfer als dessen Gedächtnisteil und räuchere es auf dem Altar; und danach soll er das Weib das Wasser trinken lassen.

27 Und hat er sie das Wasser trinken lassen, so wird es geschehen, wenn sie sich verunreinigt und Untreue begangen hat gegen ihren Mann, daß das fluchbringende Wasser in sie kommen wird zur Bitterkeit, und ihr Bauch wird schwellen und ihre Hüfte schwinden; und das Weib wird zum Fluche werden in der Mitte ihres Volkes.

28 Wenn aber das Weib sich nicht verunreinigt hat und rein ist, so wird sie unversehrt bleiben und Samen empfangen.

29 Das ist das Gesetz der Eifersucht: Wenn ein Weib, unter ihrem Manne seiend, ausschweift und sich verunreinigt,

30 oder wenn über einen Mann der Geist der Eifersucht kommt, und er wird eifersüchtig auf sein Weib, so soll er das Weib vor Jehova stellen, und der Priester soll ihr tun nach diesem, ganzen Gesetz.

31 Und der Mann wird frei sein von Schuld (Anderswo: Ungerechtigkeit;) selbiges Weib aber soll ihre Missetat tragen.

   

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Apocalypse Explained # 618

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618. And it shall make thy belly bitter.- That this signifies that it was interiorly undelightful, because exteriorly adulterated, is evident from the signification of being bitter, or of bitterness, as denoting undelightfulness from adulterated truth, of which we shall speak presently; and from the signification of the belly, as denoting that which is interior. The reason why the belly denotes that which is interior, is, that after these words it is said, that "in the mouth it shall be sweet as honey," and by the mouth is meant that which is exterior, for what is received into the mouth, is masticated and passes into the belly, and thus goes from the exterior to the interior, for it enters into the viscera of man. But concerning the signification of belly, we shall speak presently. The reason why bitter or bitterness signifies that which is undelightful from adulterated truth, and that therefore to make bitter signifies to render undelightful, is, that what is sweet becomes bitter, and thus undelightful, by admixture with anything offensive, thence comes the bitterness of wormwood, gall, and myrrh. Now because "sweet" signifies what is delightful from the good of truth, and the truth of good, therefore "bitter" signifies what is undelightful from adulterated truth. What is undelightful is not perceived and felt by any man in the natural world as bitter, but by spirits and angels in the spiritual world, for all adulterated good of truth, when turned with them into taste, is sensitively perceived as bitter. For spirits and angels have taste equally as men, but the taste of spirits and angels flows from a spiritual origin, whereas that of men is from a natural origin. The bitter taste with spirits is from the adulterated truth of good, but, with men, from the mixture of the sweet with the offensive. The sensation of bitterness with John was also from a spiritual origin, for he was then in the spirit, otherwise he could not have eaten the little book. By adulterated truth is signified the truth of good applied to evil and mingled with its falsity, which is the case when the truths of the sense of the letter of the Word, are applied to filthy loves, and thus mingled with evils. This is the undelightfulness here signified by the bitterness of the belly.

[2] The signification of what is interior in the Word, that is, of the interior things of the Word, shall be briefly explained. The interior things of the Word are those contained in its internal or spiritual sense; these are genuine truths; to these correspond the exterior truths of the Word, which are those in the external or natural sense, called the sense of the letter and literal sense. When the exterior things of the Word, or the truths of the Word in the sense of the letter or literal sense, are falsified and adulterated, then the interior truths of the Word are falsified and adulterated. When therefore man applies the Word in the sense of the letter to the evils of his earthly loves, then it becomes undelightful to the angels, who are in the internal or spiritual sense, and this undelightfulness is like the undelightfulness of what is bitter. It is evident from these things, that by the little book shall be bitter, and shall make thy belly bitter, is signified, that the Word was interiorly undelightful; but the undelightfulness of which we have just treated is spiritual undelightfulness. But spiritual-natural undelightfulness, which is also here signified by bitterness, arises from the fact that the truth of doctrine, which is collected interiorly from the sense of the letter of the Word, and is called its literal sense, is undelightful to those who are in the falsities of evil. For the subject here treated of is the understanding of the Word by the men of the church at its end, when they are, for the most part, in falsities from evil; and then the falsities of evil, confirmed from the sense of the letter of the Word, are delightful to them, but truths confirmed from the literal sense of the Word are undelightful. This also is the signification of the little book being in the mouth sweet as honey, but making the belly bitter.

[3] That bitter signifies adulterated truth of good, is evident also from the Word where bitter is mentioned, as in the following places.

Thus in Isaiah:

"Woe unto them that call evil good, and good evil; that put darkness for light and light for darkness; that put bitter for sweet and sweet for bitter! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink" (5:20, 22).

That good and truth adulterated are here signified by bitter, is evident, for it is said, "Woe unto them that call evil good, and good evil; that put darkness for light and light for darkness," by which are signified the adulteration of good, and the falsification of truth. For good is adulterated when good is called evil and evil good, and truth is falsified when darkness is put for light and light for darkness, darkness denoting falsities, and light denoting truths. It is therefore evident from these things that similar things are signified by putting bitter for sweet and sweet for bitter, also by its being said, "Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink;" by them that are mighty to drink wine are signified those who adulterate the truth of the Word, and by men of strength to mingle strong drink, are signified those who falsify it, wine and strong drink denoting the truths of the Word, and mighty men, and men of strength, those who excel in ingenuity and skill in adulterating them.

[4] Again, in the same prophet:

"The new wine (mustum) mourneth, the vine languisheth, all the merry-hearted do sigh. They shall not drink wine (vinum) with a song; strong drink shall be bitter to them that drink it" (24:7, 9).

Here, by the new wine, which shall mourn, and by the vine which shall languish, is signified the truth of the Word and of the church, which is destroyed, new wine denoting the truth of the Word, and the vine, the truth of the doctrine of the church. By, all the merry-hearted do sigh, and by, they shall not drink wine with a song, is signified, that internal blessedness of mind and happiness of heart will perish, because the truth of spiritual good is destroyed. Strong drink shall be bitter to them that drink it, signifies that the truth of good will be undelightful by its falsification and adulteration.

[5] It is said in Moses, that the waters of Marah, which they could not drink because of their bitterness, were healed by wood cast into them (Exodus 15:23, 25). The waters of Marah which they could not drink because of their bitterness, represented truths adulterated; for waters signify truths, and bitterness signifies adulteration. The healing of the waters by the wood which was cast into them, represented the good of love and of life shaking off falsity and opening truth, and thus restoring it. For all truth is adulterated from evil of life and of love, therefore it is opened and restored by the good of love and of life, because all truth is of good, and the good of love is like fire, from which truth appears in the light.

[6] The same thing was signified by the pottage into which the sons of the prophets cast bitter gourds, or grapes of the field, which Elisha healed by casting in fine flour (2 Kings 4:38-41). By the pottage into which they cast bitter gourds, is signified the Word falsified; and by the fine flour which was cast in, by which it was healed, is signified truth from good; for truth which is from good dissipates the falsities which produce falsification.

[7] Since the sons of Jacob perverted all the truths of the Word, and by application to themselves and to their earthly loves, falsified and adulterated them, it is therefore said of them in the song of Moses, that their vine was as the vine of Sodom and of the fields of Gomorrah, and their grapes, grapes of gall, and clusters of bitternesses (Deuteronomy 32:32).

By a vine is signified the church as to truth, consequently also the truth of the church; and by grapes are signified goods thence, which are the goods of charity, and by clusters, the goods of faith; hence it is evident that by clusters of bitternesses are signified adulterated goods of faith.

[8] Again, it is said that waters of the curse were to be given to a woman accused by her husband of adultery; if she were guilty, those waters would become bitternesses in her, and her belly would swell and her thigh fall away (Num. 5:12-29).

The marriage of a man (vir) and wife signifies the marriage of truth and good, for love truly conjugial descends from that spiritual marriage. Adultery therefore signifies the conjunction of falsity and evil, and this was the reason why, if she were guilty, the water became bitternesses, which signifies the adulteration of good. And because the belly signified conjugial love, like the womb, and also the thigh, therefore the belly swelled and the thigh fell away, which, in the spiritual sense, signifies that the conjugial [principle] perished, or spiritual and natural conjugial love itself, the womb or belly signifying that spiritual conjugial love, and the thigh the natural conjugial love. From these things it is evident that bitter and bitterness, in general, signify the falsification and adulteration of truth and good, and that the various species thereof are signified by gall, wormwood, myrrh, wild grapes, bitter gourds, and many other things.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.