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3 Mose 16

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1 Und der HERR redete mit Mose, nachdem die zwei Söhne Aarons gestorben waren, da sie vor dem HERRN opferten,

2 und sprach: Sage deinem Bruder Aaron, daß er nicht zu aller Zeit in das inwendige Heiligtum gehe hinter den Vorhang vor den Gnadenstuhl, der auf der Lade ist, daß er nicht sterbe; denn ich will in einer Wolke erscheinen auf dem Gnadenstuhl;

3 sondern damit soll er hineingehen: mit einem jungen Farren zum Sündopfer und mit einem Widder zum Brandopfer,

4 und soll den heiligen leinenen Rock anlegen und leinene Beinkleider an seinem Fleisch haben und sich mit einem leinenen Gürtel gürten und den leinenen Hut aufhaben, denn das sind die heiligen Kleider, und soll sein Fleisch mit Wasser baden und sie anlegen.

5 Und soll von der Gemeinde der Kinder Israel zwei Ziegenböcke nehmen zum Sündopfer und einen Widder zum Brandopfer.

6 Und Aaron soll den Farren, sein Sündopfer, herzubringen, daß er sich und sein Haus versöhne,

7 und darnach die zwei Böcke nehmen und vor den HERRN stellen vor der Tür der Hütte des Stifts,

8 und soll das Los werfen über die zwei Böcke: ein Los dem HERRN, das andere dem Asasel.

9 Und soll den Bock, auf welchen das Los des HERRN fällt, opfern zum Sündopfer.

10 Aber den Bock, auf welchen das Los für Asasel fällt, soll er lebendig vor den HERRN stellen, daß er über ihm versöhne, und lasse den Bock für Asasel in die Wüste.

11 Und also soll er denn den Farren seines Sündopfers herzubringen und sich und sein Haus versöhnen und soll ihn schlachten

12 und soll einen Napf voll Glut vom Altar nehmen, der vor dem HERRN steht, und die Hand voll zerstoßenen Räuchwerks und es hinein hinter den Vorhang bringen

13 und das Räuchwerk aufs Feuer tun vor dem HERRN, daß der Nebel vom Räuchwerk den Gnadenstuhl bedecke, der auf dem Zeugnis ist, daß er nicht sterbe.

14 Und soll von dem Blut des Farren nehmen und es mit seinem Finger auf den Gnadenstuhl sprengen vornean; vor den Gnadenstuhl aber soll er siebenmal mit seinem Finger vom Blut sprengen.

15 Darnach soll er den Bock, des Volkes Sündopfer, schlachten und sein Blut hineinbringen hinter den Vorhang und soll mit seinem Blut tun, wie er mit des Farren Blut getan hat, und damit auch sprengen auf den Gnadenstuhl und vor den Gnadenstuhl;

16 und soll also versöhnen das Heiligtum von der Unreinigkeit der Kinder Israel und von ihrer Übertretung in allen ihren Sünden. Also soll er auch tun der Hütte des Stifts; denn sie sind unrein, die umher lagern.

17 Kein Mensch soll in der Hütte des Stifts sein, wenn er hineingeht, zu versöhnen im Heiligtum, bis er herausgehe; und soll also versöhnen sich und sein Haus und die ganze Gemeinde Israel.

18 Und wenn er herausgeht zum Altar, der vor dem HERRN steht, soll er ihn versöhnen und soll vom Blut des Farren und vom Blut des Bocks nehmen und es auf des Altars Hörner umher tun;

19 und soll mit seinem Finger vom Blut darauf sprengen siebenmal und ihn reinigen und heiligen von der Unreinigkeit der Kinder Israel.

20 Und wenn er vollbracht hat das Versöhnen des Heiligtums und der Hütte des Stifts und des Altars, so soll er den lebendigen Bock herzubringen.

21 Da soll Aaron seine beiden Hände auf sein Haupt legen und bekennen auf ihn alle Missetat der Kinder Israel und alle ihre Übertretung in allen ihren Sünden, und soll sie dem Bock auf das Haupt legen und ihn durch einen Mann, der bereit ist, in die Wüste laufen lassen,

22 daß also der Bock alle ihre Missetat auf sich in eine Wildnis trage; und er lasse ihn in die Wüste.

23 Und Aaron soll in die Hütte des Stifts gehen und ausziehen die leinenen Kleider, die er anzog, da er in das Heiligtum ging, und soll sie daselbst lassen.

24 Und soll sein Fleisch mit Wasser baden an heiliger Stätte und seine eigenen Kleider antun und herausgehen und sein Brandopfer und des Volkes Brandopfer machen und beide, sich und das Volk, versöhnen,

25 und das Fett vom Sündopfer auf dem Altar anzünden.

26 Der aber den Bock für Asasel hat ausgeführt, soll seine Kleider waschen und sein Fleisch mit Wasser baden und darnach ins Lager kommen.

27 Den Farren des Sündopfers und den Bock des Sündopfers, deren Blut in das Heiligtum zu versöhnen gebracht ward, soll man hinausschaffen vor das Lager und mit Feuer verbrennen, Haut, Fleisch und Mist.

28 Und der sie verbrennt, soll seine Kleider waschen und sein Fleisch mit Wasser baden und darnach ins Lager kommen.

29 Auch soll euch das ein ewiges Recht sein: am zehnten Tage des siebenten Monats sollt ihr euren Leib kasteien und kein Werk tun, weder ein Einheimischer noch ein Fremder unter euch.

30 Denn an diesem Tage geschieht eure Versöhnung, daß ihr gereinigt werdet; von allen euren Sünden werdet ihr gereinigt vor dem HERRN.

31 Darum soll's euch ein großer Sabbat sein, und ihr sollt euren Leib kasteien. Ein ewiges Recht sei das.

32 Es soll aber solche Versöhnung tun ein Priester, den man geweiht und des Hand man gefüllt hat zum Priester an seines Vaters Statt; und er soll die leinenen Kleider antun, die heiligen Kleider,

33 und soll also versöhnen das heiligste Heiligtum und die Hütte des Stifts und den Altar und die Priester und alles Volk der Gemeinde.

34 Das soll euch ein ewiges Recht sein, daß ihr die Kinder Israel versöhnt von allen ihren Sünden, im Jahr einmal. Und Aaron tat, wie der HERR dem Mose geboten hatte.

   

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Apocalypse Explained # 196

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196. And they shall walk with me in white, for they are worthy. That this signifies the spiritual life which they have procured by means of the knowledges of truth and good from the Word, is evident from the signification of walking, as being to live (concerning which see above, n. 97), and from the signification of in white, as being in truths, for whiteness and brightness in the Word are said of truths, concerning which we shall speak presently. By walking with Me in white, is signified spiritual life for spiritual life is the life of truth, that is, life according to truths, or according to the precepts of the Lord in the Word; also from the signification of for they are worthy, as being because they have spiritual life from the Lord. In the measure that any one receives from the Lord, in the same measure he is worthy, but in the measure that he receives from himself, that is, from his own, or from his proprium, in the same measure he is not worthy. Nothing else constitutes spiritual life with man but the knowledge of truth and good from the Word applied to life; and these are applied to life when a man makes them the laws of his life; for thus he looks to the Lord in everything and the Lord is present with him, and gives him intelligence and wisdom, with their affection and delight. For the Lord is in His own truths with man, because every truth proceeds from Him; and what proceeds from the Lord is His, so that it is Himself; therefore the Lord says,

"I am the truth and the life" (John 14:6).

"He that doeth truth cometh to the light, because [his works] are wrought in God" (John 3:21).

"The Word was with God, and God was the Word. In him was life, and the life was the light of men. He was the true light which lighteth every man. And the Word was made flesh" (John 1:1, 2, 4, 9, 14).

The Lord is called the Word because the Word signifies Divine truth, and He is also called the light, because Divine truth is the light of heaven; He is also called the life, because everything that lives, lives from that light; this also is the source of intelligence and wisdom to angels, in which their life consists. He who supposes that life is from any other source than the Divine which proceeds from the Lord, which in heaven is called Divine truth, and appears there as light, is much deceived. It is therefore evident how it is to be understood that God was the Word, that in Him was life, and that the life was the light of men.

[2] The reason why white in the Word is said of truths, is, because Divine truth is the light of heaven, as just said, and from the light of heaven arise whiteness and brightness. This is why,

When the Lord was transfigured before Peter, James, and John, "His face appeared as the sun, and His garments were white as the light" (Matthew 17:2), and as "white, and glistering" (Luke 9:29), "shining white as snow, so as no fuller on earth could whiten them" (Mark 9:3).

Also why

The raiment of the angels at the sepulchre of the Lord was white as snow (Matthew 28:3), and shining (Luke 24:4);

Why there appeared to John seven angels out of the temple clothed in linen clean and shining (Apoc. 15:6);

Why those who stood before the throne of the Lamb were arrayed in white robes (Apoc. 6:11; 7:9, 13, 14; 19:8)

Why the army of Him who sat on the white horse followed Him on white horses, clothed in fine linen, white and clean (Apoc. 14:14);

And why also the garments of Aaron were of linen, and he put them on when he went within the veil to the mercy seat (Leviticus 16:1-5, 32).

Linen, from its whiteness, also signifies truth (see Arcana Coelestia 7601, 9959). Because white signifies truth, and truths reveal falsities and evils in man, and so purify him, it is therefore said in David,

"Behold thou desirest truth in the reins, and in the hidden part thou makest me to know wisdom. Thou shalt purify me with hyssop that I may be clean; thou shalt wash me and I shall be whiter than snow" (Psalms 51:6, 7).

[3] Because the Nazarite represented the Lord as to Divine truth in ultimates, which upon earth is the Word in the sense of the letter, and this was falsified and perverted with the Jews, therefore it is said concerning them in the Lamentations,

"Her Nazarites were whiter than snow, they were brighter than milk, their bones were more ruddy than pearls, their polishing was of sapphire; but their form is obscured, that they are not known in the streets" (4:7, 8).

(That the Nazarites represented the Lord as to Divine truth, may be seen, Arcana Coelestia 6437; that the crown of the head of the Nazarite denotes Divine truth in ultimates, or the Word in the letter, n. 6437, 9407. That the hair which was of the Nazariteship, and was called the crown of the head of the Nazarite, denotes Divine truth in ultimates, n. 3301, 5247, 10044. That Divine truth in ultimates has strength and power, n. 9836; that hence the strength of Samson was in his hair, n. 3301.)

[4] Hence it is evident what is signified by the Nazarites being whiter than snow, and brighter than milk, and by the sapphire being the polishing of their bones, but that their form was obscured, so that they were not known in the streets. For whiteness and brightness signify Divine truth in its light, as said above; and bones, because they are the ultimates in man, being the supports of his whole body, correspond to the ultimates in heaven. For all things in man corresponding to all things in heaven (see the work, Heaven and Hell 87-102. Bones therefore signify the ultimates in the spiritual world, which are also the ultimates of Divine truth or the Word, Arcana Coelestia 5560-5564, 8005. Sapphire signifies what is translucent from truth, see n. 9407; and, not being known in the streets signifies Divine truth no longer appearing; for streets signify where the truths of doctrine are, n. 2336).

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

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Apocalypse Explained # 97

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97. He that walketh in the midst of the seven golden lampstands. That this signifies from whom is life to all in the New Heaven and the New Church, is evident from the signification of walking, as being to live; and when said of the Lord, as being life itself (concerning which more will be said in what follows); and from the signification of seven golden lampstands, as being all in the New Heaven and in the New Church (concerning which see above, n. 62). Hence it is clear that the reason why the Lord was seen in the midst of the lampstands, was, that the midst signifies the inmost; the lampstands signify heaven and the church, and walking signifies life, and to be in the midst, when said of the Lord, signifies to be in all things that are round about; therefore it was hereby represented that all the life of faith and of love in heaven and in the church is from Him (as may be seen above, n. 84. That the midst denotes the inmost and the centre from which is all influx, see Arcana Coelestia 1074, 2940, 2973, 7777. That the Lord is the common centre from whom is all direction and determination in heaven, see the work, Heaven and Hell 123, 124. That the propagation of the light of heaven, which is Divine truth proceeding from the Lord, from which the angels have intelligence and wisdom, takes place also from the midst into those who are round about, may be seen in the same, n. 43, 50, 189). That to walk signifies to live, and, when said of the Lord, life itself, is from appearances in the spiritual world, where all walk according to their life, the evil in those ways that lead to hell, but the good in those ways only that lead to heaven; therefore all spirits are known there from the ways wherein they walk. Ways are really seen, but by the evil only the ways that lead to hell, and by the good only the ways that lead to heaven; by this means every one is brought to his own society; it is from this circumstance that to walk signifies to live. (Concerning these ways, and concerning walking therein in the spiritual world, see what is said in the work, Heaven and Hell 195, 479, 534, 590; and in the small work, The Last Judgment 48.)

[2] That in the Word ways signify truths or falsities, and that to walk signifies to live, is evident from several passages therein: a few only shall here be adduced by way of confirmation. Thus in Isaiah:

We have sinned against Jehovah "nor would they walk in his ways, neither have they heard his law" (42:24).

And in Moses:

"If ye shall keep all these commandments, by loving Jehovah your God, by walking in all his ways" (Deuteronomy 11:22).

And again:

"Thou shalt keep all these commandments to do them, by loving Jehovah thy God, and walking in his ways all the days" (Deuteronomy 19:9; 26:17).

Again:

"I will set my dwelling place in the midst of you, and I will walk in the midst of you, and I will be to you for a God" (Leviticus 26:11, 12).

Again:

"Jehovah thy God walketh in the midst of thy camp, and therefore shall thy camp be holy" (Deuteronomy 23:14).

And in Isaiah:

"Remember now, Jehovah, that I have walked before thee in truth" (38:3).

Again:

"Entering into peace, walking in uprightness" (57:2).

And in Malachi:

"In peace and in uprightness hath he walked with me (2:6).

And in David:

"Thou hast delivered my feet from stumbling, that I may walk before God in the light of the living" (Psalm 56:13).

And in John:

Jesus said, "I am the light of the world: he that followeth me shall not walk in darkness, but shall have the light of life" (8:12).

In the same:

"Yet a little while the light is with you; walk while ye have the light, lest darkness come upon you; for he that walketh in darkness knoweth not whither he goeth. While ye have the light, believe in the light" (12:35, 36).

And in Mark:

"The Pharisees and Scribes asked him, Why walk not thy disciples according to the tradition of the elders?" (7:5.)

And in Moses:

"If ye walk contrary to me, and will not hearken unto me, I will also walk contrary to you" (Leviticus 26:21, 23, 24, 27).

And in Isaiah:

"The people that walk in darkness have seen a great light; they that dwell in the land of the shadow [of death], upon them hath the light shined" (9:2).

And in Micah:

"All people walk in the name of their god, and we will walk in the name of Jehovah our God" (4:5).

And in Isaiah:

"Who among you feareth Jehovah? who walketh in darkness, and hath no light?" (50:10);

besides many other passages, as in Jeremiah 26:4; Ezekiel 5:6; 20:13, 16; Micah 4:5; Zechariah 10:12; Luke 1:6. From these passages it is evident that by walking, in the spiritual sense, is signified to live; and because it signifies to live, therefore, when said of the Lord, as in this passage, life itself is signified; for the Lord is life itself, and all others are recipients of life from Him (as may be seen above, n. 82, 84).

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