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Λευιτικόν 21

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1 Και ειπε Κυριος προς τον Μωυσην, Λαλησον προς τους ιερεις τους υιους του Ααρων, και ειπε προς αυτους, Ουδεις θελει μιανθη μεταξυ του λαου αυτου δια νεκρον·

2 ει μη δια τον συγγενη αυτου τον πλησιεστερον, δια την μητερα αυτου και δια τον πατερα αυτου και δια τον υιον αυτου και δια την θυγατερα αυτου και δια τον αδελφον αυτου,

3 και δια την αδελφην αυτου, παρθενον ουσαν, την πλησιεστατην εις αυτον, ητις δεν ελαβεν ανδρα· δια ταυτην δυναται να μιανθη.

4 Δεν θελει μιανθη αρχηγος ων του λαου αυτου, ωστε να βεβηλωση εαυτον.

5 Δεν θελουσι φαλακρωσει την κεφαλην αυτων ουδε θελουσι ξυρισει τα πλαγια των πωγωνων αυτων ουδε θελουσι καμει εντομιδας επι τας σαρκας αυτων.

6 Αγιοι θελουσιν εισθαι εις τον Θεον αυτων και δεν θελουσι βεβηλωσει το ονομα του Θεου αυτων· διοτι τας δια πυρος γινομενας προσφορας του Κυριου, τον αρτον του Θεου αυτων, προσφερουσι δια τουτο θελουσιν εισθαι αγιοι.

7 Γυναικα πορνην και βεβηλωμενην δεν θελουσι λαβει ουδε γυναικα αποβεβλημενην απο του ανδρος αυτης θελουσι λαβει· διοτι ο ιερευς ειναι αγιος εις τον Θεον αυτου.

8 Θελεις λοιπον αγιασει αυτον· διοτι αυτος τον αρτον του Θεου σου προσφερει· αγιος θελει εισθαι εις σε· διοτι αγιος ειμαι εγω ο Κυριος, ο αγιαζων υμας.

9 Και θυγατηρ ιερεως τινος, εαν βεβηλωθη δια πορνειας, τον πατερα αυτης αυτη βεβηλονει· εν πυρι θελει κατακαυθη.

10 Και ο ιερευς ο μεγας μεταξυ των αδελφων αυτου, επι την κεφαλην του οποιου εχυθη το ελαιον του χρισματος, και οστις καθιερωθη δια να ενδυηται τας ιερας στολας, την κεφαλην αυτου δεν θελει αποκαλυψει, ουδε τα ιματια αυτου θελει διασχισει·

11 και εις ουδεν σωμα νεκρον θελει εισελθει ουδε δια τον πατερα αυτου η δια την μητερα αυτου θελει μιανθη.

12 Και εκ του αγιαστηριου δεν θελει εξελθει ουδε θελει βεβηλωσει το αγιαστηριον του Θεου αυτου· διοτι το αγιον ελαιον του χρισματος του Θεου αυτου ειναι επ' αυτον. Εγω ειμαι ο Κυριος.

13 Και ουτος θελει λαβει γυναικα παρθενον·

14 χηραν η αποβεβλημενην η βεβηλον η πορνην, ταυτας δεν θελει λαβει· αλλα παρθενον εκ του λαου αυτου θελει λαβει εις γυναικα.

15 Και δεν θελει βεβηλωσει το σπερμα αυτου μεταξυ του λαου αυτου· διοτι εγω ειμαι ο Κυριος, ο αγιαζων αυτον.

16 Και ελαλησε Κυριος προς τον Μωυσην, λεγων,

17 Ειπε προς τον Ααρων, λεγων, Οστις εκ του σπερματος σου εις τας γενεας αυτων εχει μωμον, ας μη πλησιαση δια να προσφερη τον αρτον του Θεου αυτου·

18 διοτι πας οστις εχει μωμον δεν θελει πλησιασει· ανθρωπος τυφλος, η χωλος, η κολοβομυττης, η εχων τι περιττον,

19 η ανθρωπος οστις εχει συντριμμα ποδος, η συντριμμα χειρος,

20 η ειναι κυρτος, η πολυ ισχνος, η οστις εχει βεβλαμμενους τους οφθαλμους, η εχει ψωραν ξηραν, η λειχηνα, η ειναι εσπασμενος·

21 ουδεις ανθρωπος εκ του σπερματος του Ααρων του ιερεως, οστις εχει μωμον, θελει πλησιασει δια να προσφερη τας δια πυρος γινομενας προσφορας εις τον Κυριον· μωμον εχει· δεν θελει πλησιασει δια να προσφερη τον αρτον του Θεου αυτου.

22 Θελει τρωγει τον αρτον του Θεου αυτου εκ των αγιωτατων, και εκ των αγιων.

23 Πλην εις το καταπετασμα δεν θελει εισερχεσθαι ουδε εις το θυσιαστηριον θελει πλησιασει, διοτι εχει μωμον· δια να μη βεβηλωση το αγιαστηριον μου· διοτι εγω ειμαι ο Κυριος, ο αγιαζων αυτους.

24 Και ελαλησεν ο Μωυσης ταυτα προς τον Ααρων και προς τους υιους αυτου και προς παντας τους υιους Ισραηλ.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 2362

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2362. That 'behold now, I have two daughters, who have not known a man' means the affections for good and for truth is clear from the meaning of 'daughters' as affections, dealt with in 489-491. 'They have not known a man' means that they have not been defiled by falsity, for 'a man' means rational truth, and also in the contrary sense falsity, 265, 749, 1007. There are two types of affection, namely the affection for good and the affection for truth, see 1997. The first - the affection for good - constitutes the celestial church and in the Word is called 'the daughter of Zion' and also 'the virgin daughter of Zion'.

[2] But the second - the affection for truth - constitutes the spiritual church, and in the Word is called 'the daughter of Jerusalem'; as in Isaiah,

She has despised you, she has scorned you, the virgin daughter of Zion; she wags her head behind you, the daughter of Jerusalem. Isaiah 37:22; 2 Kings 19:21.

In Jeremiah,

What shall I liken you to, O daughter of Jerusalem? What shall I equate you with and comfort you, O virgin daughter of Zion? Lamentations 2:13.

In Micah,

You, O tower of the flock, hill of the daughter of Zion, to you will it come and the former dominion will come, the kingdom of the daughter of Jerusalem. Micah 4:8.

In Zephaniah,

Shout with joy, O daughter of Zion! Make a noise, O Israel! Rejoice and exult with all your heart, O daughter of Jerusalem! Zephaniah 3:14.

In Zechariah,

Exult greatly, O daughter of Zion! Make a noise, O daughter of Jerusalem! Behold, your king will come to you. Zechariah 9:9; Matthew 21:5; John 12:15.

[3] That the celestial Church, which is the Lord's celestial kingdom, is called 'the daughter of Zion' from the affection for good, that is, from love to the Lord Himself, see in addition Isaiah 10:32; 16:1; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10; Micah 4:10, 13; Zechariah 2:10; Psalms 9:14. And that the spiritual Church, which is the Lord's spiritual kingdom, is called 'the daughter of Jerusalem' from the affection for truth and so from charity towards the neighbour, see Lamentations 2:15. Both of those Churches, and the nature of each one, have been dealt with many times in Volume One.

[4] Because the celestial Church exists from love to the Lord which is present within love towards the neighbour it is likened in particular to an unmarried daughter or a virgin. Indeed it is also called 'a virgin', as in John,

These are the ones who were not defiled with women, for they are virgins; these are the ones who follow the Lamb wherever He goes; for they are spotless before God's throne. Revelation 14:4-5.

And so that the same might be represented in the Jewish Church, the priests were commanded not to marry widows but virgins, Leviticus 21:13-15; Ezekiel 44:22.

[5] From the contents of the present verse it becomes clear how pure the Word is in the internal sense, however else it may appear in the letter. For when these words are read, 'Behold now, I have two daughters, who have not known a man; let me now bring them out to you and you may do to them as is good in your eyes; only do nothing to those men', nothing else comes to mind than something impure, especially to those leading an evil life. Yet how chaste these words are in the internal sense is evident from the explanation already given, which is that they mean the affections for good and truth and the blessedness perceived from the enjoyment of those affections by people who do no violence to the Lord's Divinity and [proceeding] Holiness.

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

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