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3 Mose 7

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1 Und dies ist das Gesetz des Schuldopfers; es ist hochheilig.

2 An dem Orte, wo man das Brandopfer schlachtet, soll man das Schuldopfer schlachten; und sein Blut soll er an den Altar sprengen ringsum.

3 Und alles Fett soll er davon darbringen, den Fettschwanz und das Fett, welches das Eingeweide bedeckt,

4 und die beiden Nieren und das Fett, das an ihnen, das an den Lenden ist, und das Netz über der Leber: samt den Nieren soll er es abtrennen.

5 Und der Priester soll es auf dem Altar räuchern als ein Feueropfer dem Jehova: es ist ein Schuldopfer.

6 Alles Männliche unter den Priestern soll es essen; an heiligem Orte soll es gegessen werden: hochheilig ist es.

7 Wie das Sündopfer, so das Schuldopfer: ein Gesetz soll für sie sein. Der Priester, der damit Sühnung tut, ihm soll es gehören. -

8 Und der Priester, der jemandes Brandopfer darbringt: ihm, dem Priester, soll die Haut des Brandopfers gehören, das er dargebracht hat.

9 Und alles Speisopfer, das im Ofen gebacken, und alles, was im Napfe oder in der Pfanne bereitet wird: dem Priester, der es darbringt, ihm soll es gehören.

10 Und alles Speisopfer, das mit Öl gemengt oder trocken ist, soll allen Söhnen Aarons gehören, dem einen wie dem anderen.

11 Und dies ist das Gesetz des Friedensopfers, das man Jehova darbringt:

12 Wenn man es zum Danke darbringt, so bringe man nebst dem Dankopfer ungesäuerte Kuchen dar, gemengt mit Öl, und ungesäuerte Fladen, gesalbt mit Öl, und Feinmehl, eingerührt mit Öl: Kuchen, gemengt mit Öl.

13 Nebst den Kuchen soll man gesäuertes Brot als Opfergabe darbringen, nebst seinem Dankfriedensopfer.

14 Und man soll je eines davon, von der ganzen Opfergabe, dem Jehova als Hebopfer darbringen; dem Priester, der das Blut des Friedensopfers sprengt, ihm soll es gehören.

15 Und das Fleisch seines Dankfriedensopfers soll am Tage seiner Darbringung gegessen werden; er soll nichts davon liegen lassen bis an den Morgen.

16 Und wenn das Schlachtopfer seiner Opfergabe ein Gelübde oder eine freiwillige Gabe ist, so soll es an dem Tage, da er sein Schlachtopfer darbringt, gegessen werden; und am anderen Tage soll dann, was davon übrigbleibt, gegessen werden;

17 und was vom Fleische des Schlachtopfers am dritten Tage übrigbleibt, soll mit Feuer verbrannt werden.

18 Und wenn irgendwie vom Fleische seines Friedensopfers am dritten Tage gegessen wird, so wird es nicht wohlgefällig sein; wer es dargebracht hat, dem wird es nicht zugerechnet werden: ein Greuel wird es sein; und die Seele, die davon isset, wird ihre Ungerechtigkeit tragen.

19 Und das Fleisch, das irgend etwas Unreines berührt, soll nicht gegessen werden, mit Feuer soll es verbrannt werden. Und was das Fleisch betrifft, jeder Reine darf das Fleisch essen;

20 aber die Seele, welche Fleisch von dem Friedensopfer isset, das Jehova gehört, und ihre Unreinigkeit ist an ihr, selbige Seele soll ausgerottet werden aus ihren Völkern.

21 Und wenn eine Seele irgend etwas Unreines anrührt, die Unreinigkeit eines Menschen oder ein unreines Vieh oder irgend ein unreines Scheusal, und sie isset von dem Fleische des Friedensopfers, das Jehova gehört: selbige Seele soll ausgerottet werden aus ihren Völkern.

22 Und Jehova redete zu Mose und sprach:

23 Rede zu den Kindern Israel und sprich: Kein Fett vom Rindvieh und von Schaf und Ziege sollt ihr essen.

24 Und das Fett vom Aas und das Fett vom Zerrissenen kann verwendet werden zu allerlei Werk; aber ihr sollt es durchaus nicht essen.

25 Denn jeder, der Fett isset vom Vieh, wovon man ein Feueropfer dem Jehova darbringt die Seele, die es isset, soll ausgerottet werden aus ihren Völkern.

26 Und kein Blut sollt ihr essen in allen euren Wohnsitzen, es sei vom Gevögel oder vom Vieh.

27 Jede Seele, die irgend Blut isset, selbige Seele soll ausgerottet werden aus ihren Völkern.

28 Und Jehova redete zu Mose und sprach:

29 Rede zu den Kindern Israel und sprich: Wer sein Friedensopfer dem Jehova darbringt, soll von seinem Friedensopfer seine Opfergabe dem Jehova bringen.

30 Seine Hände sollen die Feueropfer Jehovas bringen; das Fett, samt der Brust soll er es bringen: die Brust, um sie als Webopfer vor Jehova zu weben.

31 Und der Priester soll das Fett auf dem Altar räuchern, und die Brust soll Aaron und seinen Söhnen gehören.

32 Und den rechten Schenkel sollt ihr als Hebopfer von euren Friedensopfern dem Priester geben.

33 Wer von den Söhnen Aarons das Blut des Friedensopfers und das Fett darbringt, dem soll der rechte Schenkel zuteil werden.

34 Und die Brust des Webopfers und den Schenkel des Hebopfers habe ich von den Kindern Israel genommen, von ihren Friedensopfern, und habe sie Aaron, dem Priester, und seinen Söhnen gegeben als eine ewige Gebühr von seiten der Kinder Israel. -

35 Das ist das Salbungsteil Aarons und das Salbungsteil seiner Söhne von den Feueropfern Jehovas, an dem Tage, da man sie herzunahen ließ, um Jehova den Priesterdienst auszuüben,

36 das Jehova geboten hat, ihnen zu geben von seiten der Kinder Israel, an dem Tage, da man sie salbte: eine ewige Satzung bei ihren Geschlechtern.

37 Das ist das Gesetz des Brandopfers, des Speisopfers und des Sündopfers und des Schuldopfers und des Einweihungsopfers und des Friedensopfers,

38 welches Jehova dem Mose geboten hat auf dem Berge Sinai, an dem Tage, da er den Kindern Israel gebot, ihre Opfergaben dem Jehova darzubringen, in der Wüste Sinai.

   

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Arcana Coelestia # 9937

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9937. 'And Aaron shall bear the iniquity of the holy things' means a consequent removal or shifting away of falsities and evils with those who are governed by good derived from the Lord. This is clear from the representation of 'Aaron' as the Lord in respect of the good of love, dealt with in 9806, and from the representation of 'the priestly office' in which Aaron served as all the service performed by the Lord as the Saviour, dealt with in 9809; from the meaning of 'bearing the iniquity' as a removal of falsities and evils with those who are governed by good, dealt with below; and from the meaning of 'the holy things' as the gifts which they offered to Jehovah or the Lord to expiate them from sins, those gifts being burnt offerings, sacrifices, and minchahs. It is plain that these should be understood by 'the holy things', for it says, Which the children of Israel shall sanctify, even in all their gifts of holy things. The reason why 'bearing the iniquity' means a removal or shifting away of falsities and evils, or sins, with those who are governed by good is that what is said refers to the Lord; for the Lord is represented by Aaron, and all the work of salvation by his service or priestly office. It is well known in the Church that the Lord is said to have borne sins on behalf of the human race, yet there is no knowledge of what to understand by bearing iniquities and sins. Some think it means that He took the sins of the human race onto Himself and allowed Himself to be condemned even to death on a cross, and that since, because of this, the condemnation for sins was cast onto Him, people in the world have been made free from condemnation. It is also thought that condemnation was taken away by the Lord through His fulfilling the law, for the law would have condemned everyone who did not fulfill it.

[2] But no such ideas should be understood by 'bearing iniquity', for every individual person's deeds await him after death, when he is judged according to the essential nature of those deeds either to life or to death. The essential nature of them depends on his love and faith, for love and faith constitute the life of a deed. No one's deeds therefore can be taken away by transference onto another who will bear them. From these considerations it is evident that something other than those ideas should be understood by 'bearing iniquities'; but what should be understood may be recognized from the actual bearing of iniquities or sins by the Lord. The Lord bears them when He fights on behalf of a person against the hells; for no one is able by himself to fight against them. Rather the Lord alone does so, indeed constantly for every individual person, yet differently with each one according to their reception of Divine Good and Divine Truth.

[3] When He was in the world the Lord fought against all the hells and completely subdued them, as a result of which also He became Righteousness. By doing that He has rescued from damnation those who receive Divine Good and Truth from Him. If the Lord had not done so no person could have been saved, for the hells are unceasingly present with a person, exercising control over him to the extent that the Lord does not shift them away. And He shifts them away to the extent that the person refrains from evils. He who is victorious once over the hells is victorious forever over them; and to achieve this the Lord made Divine His Human. The One therefore who alone fights for a person against the hells - or what amounts to the same thing, against evils and falsities, since they arise from the hells - is said to bear sins; for He bears that burden, alone. The reason why 'bearing sins' also means moving evils and falsities away from those who are governed by good is that this is the consequence. For the more remote the hells are from a person, the more remote evils and falsities are, since falsities and evils come, as has been stated, from the hells - evils and falsities being sins and iniquities. For the implications of all this, see what has been shown above in 9715, 9809, where the Lord's merit and righteousness, and also the subjugation of the hells by Him, are dealt with.

[4] The reason for its being said that Aaron would bear iniquities was that He represented the Lord, while his priestly office represented the Lord's entire work of salvation, see 9806, 9809; and the work of salvation consists primarily in rescuing and delivering a person from hell, and so in shifting evils and falsities away. The expression 'a shifting of evils and falsities away' is used because deliverance from sins or forgiveness of them is nothing other than a shifting away of them; for they still remain with the person. But to the extent that the good of love and the truth of faith are implanted evil and falsity are shifted away. The situation in this is like that with heaven and hell. Heaven does not annihilate hell or those who are there, but moves it away from itself; for the good and truth received from the Lord are what compose heaven, and they are what move hell back. The situation is similar with a person. In himself a person is an embodiment of hell, but when he is being regenerated he becomes an embodiment of heaven; and to the extent that he becomes an embodiment of heaven, hell is moved away from him. It is commonly supposed that evils, that is, sins, are not shifted away in that manner, but that they are completely separated from a person. But those who think this do not know that in himself the whole of a person is nothing but evil, and that to the extent that the person is maintained by the Lord in good, the evils that are his appear as though they have been obliterated. For when a person is maintained in good he is withheld from evil. Yet nobody can be withheld from evil and maintained in good except one in whom the good of faith and charity received from the Lord is present, that is, one who allows himself to be regenerated by the Lord. For through regeneration heaven is implanted with a person, and through this the hell residing with him is moved away, as stated above.

[5] From all this it may again be recognized that 'bearing iniquities', when the Lord is the subject, means fighting constantly for a person against the hells, thus constantly moving them away, for that removal of them goes on unceasingly not only while a person is in the world but also forever in the next life. No mere human being is able to move evils away in that manner, for by himself no one is able to move even the smallest amount of evil away, less still to move the hells, and least of all to do so forever. But see what has been shown previously about these matters -

Evils with a person are not completely separated from him, but they are moved away to the extent that he is governed by good received from the Lord, 8393, 9014, 9333-9336, 9444-9454.

While in the world the Lord overcame the hells by means of conflicts brought about by temptations, and thereby set all things in order; He was stirred by Divine Love to do this, in order that the human race might be saved; and He also thereby made Divine His Human, see the places referred to in 9528 (end).

The Lord fights for a person in temptations, which are spiritual conflicts against evils that come from hell, 1692, 6574, 8159, 8172, 8175, 8176, 8273, 8969.

In what way the Lord bore the iniquities of the human race when He was in the world, that is, fought with the hells and subdued them, and in so doing acquired Divine power to Himself to remove them with all who are governed by good, and that He thereby became merit and righteousness, is described in Isaiah 59:16-20, and also 63:1-9, for explanations of which, see 9715, 9809.

[6] From all this, once it is understood, people may then know what all those things mean that are stated regarding the Lord in Chapter 53 of the same prophet, a chapter dealing from beginning to end with the state of temptations He underwent, thus with the state He was passing through when He was engaged in conflict with the hells. For temptations are nothing other than conflicts with them. This state is described in [verses Isaiah 53:4-6, 9-12, of] that chapter in the following way,

He bore our griefs 1 and carried our sorrows.

He was pierced because of our transgressions and bruised because of our iniquities.

Jehovah has laid on 2 Him the iniquity of us all.

So He consigned the wicked to [their] grave.

The will of Jehovah will prosper by means of His hand.

Out of the distress 3 of His soul He will see and be satisfied, and through His wisdom He will justify many, because He has carried their iniquities.

So He has borne the sin of many.

The Lord is also called there [in Isaiah 53:1] the arm of Jehovah, by which Divine Power is meant, 4932, 7205. 'Carrying griefs, sorrows, and iniquities', and 'being pierced and bruised because of them' self-evidently means the state of temptations; for at that time there are experiences involving distress of mind, anguish, and despair, which cause the pain described in those verses. The hells bring such feelings about; for in temptations they assault the actual love of the one against whom they fight. Everyone's love is the inmost core of his life. The Lord's love was that of saving the human race; and this love was the Essential Being (Esse) of His life, since the Divine within Him was that love. This too is so described in Isaiah, where the Lord's conflicts are the subject, in the following words,

He said, Surely they are My people. Therefore He became their Saviour. In all their affliction He suffered affliction; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isaiah 63:8-9.

[7] The description of the Lord's suffering of such temptations when He was in the world is brief in the Gospels, but in the Prophets, and especially in the Psalms of David, it is extensive. The Gospels merely state that He was led into the wilderness, where He was then tempted by the devil, and that He was there forty days, and was with the beasts, Mark 1:12-13; Matthew 4:1. But the fact that He had been undergoing temptations from earliest childhood through to the end of His life in the world, that is, had been engaged in conflicts with the hells, was not revealed by Him, as accords with the following words in Isaiah,

He was oppressed and He was afflicted, yet He did not open His mouth. He is led like a lamb to the slaughter, and like a sheep before its shearers is dumb, He did not open His mouth. Isaiah 53:7.

His final temptation was in Gethsemane, Matthew 26; Mark 14, followed by the passion of the Cross. Through this temptation He completely subdued the hells, as He Himself teaches in John,

Father, rescue Me from this hour. But on account of this I came to this hour. Father, glorify Your name. [Then] a voice came from heaven, [saying,] I have both glorified it and will glorify it again. Then Jesus said, Now is the judgement of this world, now will the prince of this world be cast outdoors. John 12:27-28, 31.

'The prince of [this] world' is the devil, thus all hell. 'Glorifying' means making Divine the Human. The reason why only the temptation after the forty days in the wilderness is mentioned is that 'forty days' means and implies temptations to completeness, thus over a number of years, see 8098, 9437. 'The wilderness' means hell, 'the beasts' He fought with there being the devil's crew.

[8] The removal of sins with those who are governed by good or who have repented was represented in the Jewish Church by the he-goat called Azazel. Aaron was to lay his hands on its head and to confess the iniquities of the children of Israel and all transgressions in respect of all their sins, after which he was to send it into the wilderness; thus the he-goat was to bear on itself all their iniquities into a land of separation, Leviticus 16:21-22. 'Aaron' here represents the Lord, 'the he-goat' means faith, 'the wilderness' and 'a land of separation' hell, and 'bearing the iniquities of the children of Israel to that place' removing and casting them into hell. Nobody can know that such things were represented except from the internal sense. For anyone can see that the iniquities of the entire assembly could not have been carried off into the wilderness by any he-goat; for what did a he-goat have in common with iniquities? But since everything representative at that time was a sign of such things as belong to the Lord, heaven, and the Church, so were these things that were done with the he-goat. The internal sense therefore teaches what those things imply, namely that the truth of faith is the means by which a person is regenerated, consequently by which sins are removed. And since faith or belief in what is true is derived from the Lord, the Lord Himself is the One who accomplishes that removal of them, as accords with what has been stated and shown in the Preface to Genesis 22, and also in 2046, 3332, 3876, 3877, 4738. Aaron represents the Lord, see 9806, 9808; and 'a he-goat of the she-goats' is the truth of faith, 4169 (end), 4769. The reason why 'the wilderness' is hell, is that the camp where the children of Israel were meant heaven, 4236; and for the same reason also the wilderness is called 'a land of separation' or a land that is cut off. 'Bearing iniquities into that land' or into the wilderness accordingly means casting evils and falsities into hell from where they come; and they are cast into that place when they become so remote that they cannot be seen, which is what happens when a person is withheld from them because he is maintained in good by the Lord, as accords with what has been stated above.

[9] The same thing as is meant by casting out sins into the wilderness is also meant by casting them into the depths of the sea, as in Micah,

He will be merciful to us, He will sink our iniquities, and He will cast all their sins into the depths of the sea. Micah 7:19.

'Depth of the sea' too means hell.

[10] From all this it is now evident that the words saying that Aaron was to bear the iniquity of the holy things means a removal or shifting away of sins from those who are governed by good derived from the Lord, and that this removal of them is done constantly by the Lord. This is what 'bearing iniquities' means, as also in another place in Moses,

Jehovah said to Aaron, You and your sons with you shall bear the iniquity of the sanctuary. Also you and your sons with you shall bear the iniquity of your priesthood. The children of Israel shall no longer come near the tent of meeting, or else they will bear sin and die. 4 But Levites shall perform the work of the tent, and these shall bear their iniquity. Numbers 18:1, 22-23.

'Bearing' or 'carrying' is used with a similar meaning in Isaiah,

Hearken to Me, O house of Jacob, and all the remnant of the house of Israel who have been carried from the womb. Even to [your] old age I am the Same, and even to grey hair I will carry [you]; I have made, and I will carry, and I will bear, and I will deliver. Isaiah 46:3-4.

[11] 'Bearing iniquity' means making expiation, thus removing sins, in Moses,

Moses was annoyed with Eleazar and Ithamar, because the he-goat of the sin-sacrifice had been burnt, saying, Why have you not eaten it in a holy place, since Jehovah has given it to you to bear the iniquity of the congregation, to make expiation for them before Jehovah? Leviticus 10:16-17.

For the meaning of 'expiation' as cleansing from evils, thus removal from sins, see 9506. Also Aaron was commanded to make expiation for the people, and to pardon their sins, Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30. But bearing sins, when the phrase is not used in reference to the priesthood, means being damned, and so means dying, Leviticus 5:1, 17; 7:18; 17:16; 19:8; 20:17, 19-20; 22:9; 24:15; Numbers 9:13; 18:22; Ezekiel 18:19-20; 23:49.

Poznámky pod čarou:

1. literally, sicknesses

2. literally, has caused to run to

3. literally, labour

4. literally, no longer come near the tent of meeting to bear sin, dying

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

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Mark 14

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1 It was now two days before the feast of the Passover and the unleavened bread, and the chief priests and the scribes sought how they might seize him by deception, and kill him.

2 For they said, "Not during the feast, because there might be a riot of the people."

3 While he was at Bethany, in the house of Simon the leper, as he sat at the table, a woman came having an alabaster jar of ointment of pure nard--very costly. She broke the jar, and poured it over his head.

4 But there were some who were indignant among themselves, saying, "Why has this ointment been wasted?

5 For this might have been sold for more than three hundred denarii, and given to the poor." They grumbled against her.

6 But Jesus said, "Leave her alone. Why do you trouble her? She has done a good work for me.

7 For you always have the poor with you, and whenever you want to, you can do them good; but you will not always have me.

8 She has done what she could. She has anointed my body beforehand for the burying.

9 Most certainly I tell you, wherever this Good News may be preached throughout the whole world, that which this woman has done will also be spoken of for a memorial of her."

10 Judas Iscariot, who was one of the twelve, went away to the chief priests, that he might deliver him to them.

11 They, when they heard it, were glad, and promised to give him money. He sought how he might conveniently deliver him.

12 On the first day of unleavened bread, when they sacrificed the Passover, his disciples asked him, "Where do you want us to go and prepare that you may eat the Passover?"

13 He sent two of his disciples, and said to them, "Go into the city, and there you will meet a man carrying a pitcher of water. Follow him,

14 and wherever he enters in, tell the master of the house, 'The Teacher says, "Where is the guest room, Where I may eat the Passover with my disciples?"'

15 He will himself show you a large upper room furnished and ready. Get ready for us there."

16 His disciples went out, and came into the city, and found things as he had said to them, and they prepared the Passover.

17 When it was evening he came with the twelve.

18 As they sat and were eating, Jesus said, "Most certainly I tell you, one of you will betray me--he who eats with me."

19 They began to be sorrowful, and to ask him one by one, "Surely not I?" And another said, "Surely not I?"

20 He answered them, "It is one of the twelve, he who dips with me in the dish.

21 For the Son of Man goes, even as it is written about him, but woe to that man by whom the Son of Man is betrayed! It would be better for that man if he had not been born."

22 As they were eating, Jesus took bread, and when he had blessed, he broke it, and gave to them, and said, "Take, eat. This is my body."

23 He took the cup, and when he had given thanks, he gave to them. They all drank of it.

24 He said to them, "This is my blood of the new covenant, which is poured out for many.

25 Most certainly I tell you, I will no more drink of the fruit of the vine, until that day when I drink it anew in the Kingdom of God."

26 When they had sung a hymn, they went out to the Mount of Olives.

27 Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep will be scattered.'

28 However, after I am raised up, I will go before you into Galilee."

29 But Peter said to him, "Although all will be offended, yet I will not."

30 Jesus said to him, "Most certainly I tell you, that you today, even this night, before the rooster crows twice, you will deny me three times."

31 But he spoke all the more, "If I must die with you, I will not deny you." They all said the same thing.

32 They came to a place which was named Gethsemane. He said to his disciples, "Sit here, while I pray."

33 He took with him Peter, James, and John, and began to be greatly troubled and distressed.

34 He said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch."

35 He went forward a little, and fell on the ground, and prayed that, if it were possible, the hour might pass away from him.

36 He said, "Abba, Father, all things are possible to you. Please remove this cup from me. However, not what I desire, but what you desire."

37 He came and found them sleeping, and said to Peter, "Simon, are you sleeping? Couldn't you watch one hour?

38 Watch and pray, that you may not enter into temptation. The spirit indeed is willing, but the flesh is weak."

39 Again he went away, and prayed, saying the same words.

40 Again he returned, and found them sleeping, for their eyes were very heavy, and they didn't know what to answer him.

41 He came the third time, and said to them, "Sleep on now, and take your rest. It is enough. The hour has come. Behold, the Son of Man is betrayed into the hands of sinners.

42 Arise, let us be going. Behold, he who betrays me is at hand."

43 Immediately, while he was still speaking, Judas, one of the twelve, came--and with him a multitude with swords and clubs, from the chief priests, the scribes, and the elders.

44 Now he who betrayed him had given them a sign, saying, "Whoever I will kiss, that is he. Seize him, and lead him away safely."

45 When he had come, immediately he came to him, and said, "Rabbi! Rabbi!" and kissed him.

46 They laid their hands on him, and seized him.

47 But a certain one of those who stood by drew his sword, and struck the servant of the high priest, and cut off his ear.

48 Jesus answered them, "Have you come out, as against a robber, with swords and clubs to seize me?

49 I was daily with you in the temple teaching, and you didn't arrest me. But this is so that the Scriptures might be fulfilled."

50 They all left him, and fled.

51 A certain young man followed him, having a linen cloth thrown around himself, over his naked body. The young men grabbed him,

52 but he left the linen cloth, and fled from them naked.

53 They led Jesus away to the high priest. All the chief priests, the elders, and the scribes came together with him.

54 Peter had followed him from a distance, until he came into the court of the high priest. He was sitting with the officers, and warming himself in the light of the fire.

55 Now the chief priests and the whole council sought witnesses against Jesus to put him to death, and found none.

56 For many gave false testimony against him, and their testimony didn't agree with each other.

57 Some stood up, and gave false testimony against him, saying,

58 "We heard him say, 'I will destroy this temple that is made with hands, and in three days I will build another made without hands.'"

59 Even so, their testimony did not agree.

60 The high priest stood up in the midst, and asked Jesus, "Have you no answer? What is it which these testify against you?"

61 But he stayed quiet, and answered nothing. Again the high priest asked him, "Are you the Christ, the Son of the Blessed?"

62 Jesus said, "I am. You will see the Son of Man sitting at the right hand of Power, and coming with the clouds of the sky."

63 The high priest tore his clothes, and said, "What further need have we of witnesses?

64 You have heard the blasphemy! What do you think?" They all condemned him to be worthy of death.

65 Some began to spit on him, and to cover his face, and to beat him with fists, and to tell him, "Prophesy!" The officers struck him with the palms of their hands.

66 As Peter was in the courtyard below, one of the maids of the high priest came,

67 and seeing Peter warming himself, she looked at him, and said, "You were also with the Nazarene, Jesus!"

68 But he denied it, saying, "I neither know, nor understand what you are saying." He went out on the porch, and the rooster crowed.

69 The maid saw him, and began again to tell those who stood by, "This is one of them."

70 But he again denied it. After a little while again those who stood by said to Peter, "You truly are one of them, for you are a Galilean, and your speech shows it."

71 But he began to curse, and to swear, "I don't know this man of whom you speak!"

72 The rooster crowed the second time. Peter remembered the word, how that Jesus said to him, "Before the rooster crows twice, you will deny me three times." When he thought about that, he wept.

   

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