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3 Mose 23

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1 Und der HERR redete mit Mose und sprach:

2 Sage den Kindern Israel und sprich zu ihnen: Dies sind die Feste des HERRN, die ihr heilig und meine Feste heißen sollt, da ihr zusammenkommt.

3 Sechs Tage sollst du arbeiten; der siebente Tag aber ist der große heilige Sabbat, da ihr zusammenkommt. Keine Arbeit sollt ihr drinnen tun; denn es ist der Sabbat des HERRN in allen euren Wohnungen.

4 Dies sind aber die Feste des HERRN, die ihr heilige Feste heißen sollt, da ihr zusammenkommt:

5 Am vierzehnten Tage des ersten Monden zwischen Abend, ist des HERRN Passah.

6 Und am fünfzehnten desselben Monden ist das Fest der ungesäuerten Brote des HERRN; da sollt ihr sieben Tage ungesäuert Brot essen.

7 Der erste Tag soll heilig unter euch heißen, da ihr zusammenkommt; da sollt ihr keine Dienstarbeit tun

8 und dem HERRN opfern sieben Tage. Der siebente Tag soll auch heilig heißen, da ihr zusammenkommt; da sollt ihr auch keine Dienstarbeit tun.

9 Und der HERR redete mit Mose und sprach:

10 Sage den Kindern Israel und sprich zu ihnen: Wenn ihr ins Land kommt, das ich euch geben werde, und werdet es ernten, so sollt ihr eine Garbe der Erstlinge eurer Ernte zu dem Priester bringen.

11 Da soll die Garbe gewebet werden vor dem HERRN, daß es von euch angenehm sei; solches soll aber der Priester tun des andern Tages nach dem Sabbat.

12 Und sollt des Tages, da eure Garbe gewebet wird, ein Brandopfer dem HERRN tun von einem Lamm, das ohne Wandel und jährig sei,

13 samt dem Speisopfer, zwo Zehnten Semmelmehl mit Öl gemenget, zum Opfer dem HERRN eines süßen Geruchs; dazu das Trankopfer, ein Viertel Hin Weins.

14 Und sollt kein neu Brot, noch Sangen, noch Korn zuvor essen, bis auf den Tag, da ihr eurem Gott Opfer bringet. Das soll ein Recht sein euren Nachkommen in allen euren Wohnungen.

15 Danach sollt ihr zählen vom andern Tage des Sabbats, da ihr die Webegarbe brachtet, sieben ganzer Sabbate;

16 bis an den andern Tag des siebenten Sabbats, nämlich fünfzig Tage sollt ihr zählen, und neu Speisopfer dem HERRN opfern.

17 Und sollt es aus allen euren Wohnungen opfern, nämlich zwei Webebrote von zwo Zehnten Semmelmehl, gesäuert und gebacken, zu Erstlingen dem HERRN.

18 Und sollt herzubringen neben eurem Brot sieben jährige Lämmer ohne Wandel und einen jungen Farren und zween Widder. Das soll des HERRN Brandopfer, Speisopfer und Trankopfer sein; das ist ein Opfer eines süßen Geruchs dem HERRN.

19 Dazu sollt ihr machen einen Ziegenbock zum Sündopfer und zwei jährige Lämmer zum Dankopfer.

20 Und der Priester soll's weben samt dem Brot der Erstlinge vor dem HERRN und den zweien Lämmern; und soll dem HERRN heilig und des Priesters sein.

21 Und sollt diesen Tag ausrufen, denn er soll unter euch heilig heißen, da ihr zusammenkommt; keine Dienstarbeit sollt ihr tun. Ein ewiges Recht soll das sein bei euren Nachkommen in allen euren Wohnungen.

22 Wenn ihr aber euer Land erntet, sollt ihr's nicht gar auf dem Felde einschneiden, auch nicht alles genau auflesen, sondern sollt es den Armen und Fremdlingen lassen. Ich bin der HERR, euer Gott.

23 Und der HERR redete mit Mose und sprach:

24 Rede mit den Kindern Israel und sprich: Am ersten Tage des siebenten Monden sollt ihr den heiligen Sabbat des Blasens zum Gedächtnis halten, da ihr zusammenkommt.

25 Da sollt ihr keine Dienstarbeit tun und sollt dem HERRN opfern.

26 Und der HERR redete mit Mose und sprach:

27 Des zehnten Tages in diesem siebenten Monden ist der Versöhnetag. Der soll bei euch heilig heißen, daß ihr zusammen kommt; da sollt ihr euren Leib kasteien und dem HERRN opfern.

28 Und sollt keine Arbeit tun an diesem Tage; denn es, ist der Versöhnetag, daß ihr versöhnet werdet vor dem HERRN, eurem Gott.

29 Denn wer seinen Leib nicht kasteiet an diesem Tage, der soll aus seinem Volk gerottet werden.

30 Und wer dieses Tages irgend eine Arbeit tut, den will ich vertilgen aus seinem Volk.

31 Darum sollt ihr keine Arbeit tun. Das soll ein ewiges Recht sein euren Nachkommen in allen euren Wohnungen.

32 Es ist euer großer Sabbat, daß ihr eure Leiber kasteiet. Am neunten Tage des Monden, zu Abend, sollt ihr diesen Sabbat halten, von Abend an bis wieder zu Abend.

33 Und der HERR redete mit Mose und sprach:

34 Rede mit den Kindern Israel und sprich: Am fünfzehnten Tage dieses siebenten Monden ist das Fest der Laubhütten sieben Tage dem HERRN.

35 Der erste Tag soll heilig heißen, daß ihr zusammenkommt; keine Dienstarbeit sollt ihr tun.

36 Sieben Tage sollt ihr dem HERRN opfern. Der achte Tag soll auch heilig heißen, daß ihr zusammenkommt, und sollt euer Opfer dem HERRN tun; denn es ist der Versammlungstag; keine Dienstarbeit sollt ihr tun.

37 Das sind die Feste des HERRN, die ihr sollt für heilig halten, daß ihr zusammenkommt und dem HERRN Opfer tut, Brandopfer, Speisopfer, Trankopfer und andere Opfer, ein jegliches nach seinem Tage,

38 ohne was der Sabbat des HERRN und eure Gaben und Gelübde und freiwillige Gaben sind, die ihr dem HERRN gebet.

39 So sollt ihr nun am fünfzehnten Tage des siebenten Monden, wenn ihr das Einkommen vom Lande eingebracht habt, das Fest des HERRN halten sieben Tage lang. Am ersten Tage ist es Sabbat, und am achten Tage ist es auch Sabbat.

40 Und sollt am ersten Tage Früchte nehmen von schönen Bäumen, Palmenzweige und Maien von dichten Bäumen und Bachweiden und sieben Tage fröhlich sein vor dem HERRN, eurem Gott.

41 Und sollt also dem HERRN des Jahrs das Fest halten sieben Tage. Das soll ein ewiges Recht sein bei euren Nachkommen, daß sie im siebenten Monden also feiern.

42 Sieben Tage sollt ihr in Laubhütten wohnen; wer einheimisch ist in Israel, der soll in Laubhütten wohnen,

43 daß eure Nachkommen wissen, wie ich die Kinder Israel habe lassen in Hütten wohnen, da ich sie aus Ägyptenland führete. Ich bin der HERR, euer Gott.

44 Und Mose sagte den Kindern Israel solche Feste des HERRN.

   

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Apocalypse Explained # 548

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548. But that they should torment them five months.- That this signifies that the understanding should be darkened by the falsities of evil, and be drawn away from seeing truth, so long as they are in that state, is evident from the signification of tormenting, which denotes to darken as to the understanding, and to be withdrawn from seeing truth, of which we shall treat presently; and from the signification of five months, as denoting so long as they remain in that state. To torment here signifies to darken as to the understanding, and to be drawn away from seeing truth, because it is stated of the locusts, and their power of hurting like scorpions, and by the locusts is meant the ultimate of the life of man, which is called the Sensual, and by the power of hurting like scorpions is signified the persuasive [power], which is of such a nature, as to take away from the understanding the light of truth, and bring on infernal darkness; therefore it now follows, that their torment was as the torment of a scorpion when he strikes a man, for the scorpion signifies such a persuasive [power], as may be seen above (n. 544). This is said to torment, because it is said above, that the locusts should hurt men, but should not kill them; and he who hurts, and does not kill, torments. The persuasive [power] also in the sensual man, that is in the falsities of evil, hurts the understanding by darkening and drawing it away from seeing truth, although it does not deprive it of the power of understanding and perceiving; and because it is compared with the pain inflicted by a scorpion when it strikes a man, it is said to torment.

[2] The reason why five months signify so long as men are in that state, is, that a month signifies a state, and the number five signifies somewhat, and hence also, so long as. Months signify states, because all times, in the Word, as ages, years, weeks, days, and hours, signify states of life; hence also months, see the Heaven and Hell 162-169).

That five signifies somewhat, is evident from those passages in the Word, where that number occurs. For the numbers 10, 100, 1000, signify much and all, hence five signifies somewhat. For those numbers which signify much, arise from the number five, which signifies somewhat, and the numbers that are compounded and derived, take their signification from the simple numbers, from which, by multiplication, they are compounded and derived, see above (n. 429, 430:2). The number five also signifies so long as, because it is said, five months, and by five months is there signified a state of duration. This signification of five months appears to be a remote one, from this fact, that man so long as he lives in the world, is in natural thought, and natural thought derives its ideas from spaces and times, and also from numbers and measures; for these things are proper to nature, because all things in nature are determined by them. But spiritual thought is without any fixed idea of space, time, number, and measure; and therefore it appears far fetched and strange to man in the world, that five months should signify "so long as that state continues," that is to say, so long as the state of the persuasion of falsity continues, for so long is the understanding darkened, and drawn away from seeing the truth; but when the persuasion of falsity is removed, man comes into the faculty of seeing truth, if he desire to see it, and this faculty is given to every man.

[3] That five, in the Word, signifies somewhat and some, also all of such a quality, and similar things, is clear from the following: Jesus said that the kingdom of the heavens is like to ten virgins of whom "five were wise, and five were foolish" (Matthew 25:1, 2). The Lord compared the kingdom of the heavens to ten virgins, because the kingdom of the heavens signifies the church, and a virgin has a similar signification; and ten virgins signify all who are of the church. It is said, that five were wise and five foolish, because five signifies some of them, or all who are of such a quality on one part. That a virgin signifies the church, is evident from many passages in the Word, where mention is made of the virgin of Zion, the virgin of Jerusalem, the virgin of Israel, for these signify the church.

[4] The same is signified by ten, and by five, in the parable of the Lord concerning the nobleman who gave talents (minoe, mna [Greek]) to his servants to trade with, and one made of his talent ten talents, and another made five talents of his talents, and therefore they had authority over as many cities (Luke 19:13-20). The numbers ten and five were mentioned by the Lord, because ten signifies much, and five, somewhat; but by their trading is signified the acquisition and procuring of heavenly intelligence; and by their having authority over cities, is signified intelligence and wisdom, for a city signifies in the Word, doctrine, and to have authority over it, signifies to be intelligent and wise, and over ten cities, signifies much, and over five, signifies some.

[5] Also some, and all who are of such quality, are signified by the number five in the parable of the Lord concerning the rich man and Lazarus, in which it is said that the rich man told Abraham that he had five brethren, and he besought that Lazarus might be sent to them (Luke 16:27, 28). The rich man said that he had five brethren because by five are signified all who are of such a quality.

Similarly, in the parable of the Lord concerning those who were invited to the great supper, one of them excused himself on the ground that he had bought five yoke of oxen, and must go to prove them (Luke 14:19). By oxen in the Word are signified the natural affections, and by five yoke of oxen are signified all those affections or disorderly desires that lead away from heaven; heaven and the church, in regard to spiritual nourishment or instruction, are signified by the great supper to which they were invited. Who cannot see that the number five in these four parables involves some interior truth, since it is used by the Lord?

[6] So again, in Isaiah:

"In that day there shall be five cities in the land of Egypt speaking with the lips of Canaan, and swearing to Jehovah of hosts. In that day shall there be an altar to Jehovah in the midst of the land of Egypt" (19:18, 19).

In that day, signifies the coming of the Lord; "five cities in the land of Egypt speaking with the lips of Canaan," signifies, that some who are then natural shall become spiritual, and shall acknowledge the truths of genuine doctrine, and shall worship the Lord from the good of charity. These things are explained in detail above (n. 223:14). Here, therefore, mention is made of five cities, as some at that time are meant, and also some truths of doctrine.

[7] So again:

"Gleaning grapes shall be left in it, as the shaking of an olive tree, two-three berries in the top of the bough, four-five in the branches of the fruitful tree" (17:6).

And Jesus said in Luke:

"From henceforth there shall be five in one house divided, three against two, and two against three" (12:52).

That in these passages five also signifies some, and all who are of such a quality, may be seen above (n. 532), where both these passages are explained.

A law was given to the Israelites that he who stole, or slew, or sold an ox, should restore five oxen (Exodus 22:1). Here an ox, in the spiritual sense, means the good of the natural man; by restoring five oxen for an ox, is signified that he shall sufficiently amend what he had perverted and extinguished. To steal means to take away, to kill is to extinguish, and to sell is to pervert.

[8] By the fifth part also is signified as much as is sufficient in the following passages: Leviticus 5:16; 6:5; 22:14; 27:13, 15, 19, 27, 31; Num. 5:6-8. The same is also signified by the fifths which Pharaoh took up from the land of Egypt during the seven years of plenty (Genesis 41:34; 47:24). Again, the same is signified by Abner's smiting Asahel with the hinder end of his spear at the fifth [rib] (2 Sam. 2:23); at the fifth rib signifies as much as was sufficient for death; for the same number that signifies somewhat, and the all of one part, also signifies as much as is sufficient, when it is used of quantity, and so long as, when it is used of time.

[9] Since this number signifies some, and the all of one part, therefore it also signifies little and few, when a great quantity, which is also marked by numbers, follows or precedes; for then the all of one part is respectively few.

Thus in Isaiah:

"One thousand at the rebuke of one; at the rebuke of five shall ye flee" (30:17).

And in Moses it is said among the curses that five should chase a hundred, and a hundred, ten thousand (Leviticus 26:8). And in the Evangelists it is stated that the Lord fed five thousand men with five loaves and two fishes (Matthew 14:15-22; Mark 6:38-43; Luke 9:13-16; John 6:9-13). The taking up of twelve baskets of the fragments on that occasion signifies fulness, thus fulness of instruction, and also full benediction.

[10] In Luke by five are signified few, where it is said,

"Are not five sparrows sold for two farthings, and not one of them is forgotten before God? Fear not therefore; ye are of more value than many sparrows" (12:6, 7).

Here five sparrows are mentioned, because five denotes what is few and of little value compared to men, for it is afterwards said, "ye are of more value than many sparrows." Any one can see that this number would not have been mentioned so often by the Lord unless it had been significative. Since five signifies all of one part, therefore it was also commanded that over the tabernacle they should make ten curtains, five curtains to be coupled together one to another, and five curtains to be coupled one to another (Exodus 26:1, 3). That ten signifies all in the aggregate, and five the all of one and of the other part, may be seen in the Arcana Coelestia 9595, 9604).

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