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3 Mózes 13

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1 Szóla ismét az Úr Mózesnek és Áronnak, mondván:

2 Ha valamely ember testének bõrén daganat, vagy tarjagosság, vagy fehér folt támad, és az õ testének bõrén poklos fakadékká lehet: vigyék el [az] [ilyet] Áronhoz, a paphoz, vagy egyvalamelyikhez az õ papfiai közül.

3 És nézze meg a pap azt a test bõrén lévõ fakadékot. Ha a szõr a fakadékban fehérré változott, és ha a fakadéknak felülete mélyebben van az õ testének bõrénél: akkor poklos fakadék az. Mihelyt látja ezt a pap, tisztátalannak ítélje azt.

4 Ha pedig fehér folt van a teste bõrén, de annak felülete nincs mélyebben a bõrnél, és a szõre sem változott meg fehérré, akkor rekeszsze külön a pap a fakadékos [embert] hét napig.

5 A hetedik napon pedig nézze meg õt a pap, s ha szerinte a fakadék egy állapotban van, át nem terjedt tovább a fakadék a bõrön, a pap másodszor is rekeszsze õt külön hét napig.

6 Nézze meg õt azután a pap a hetedik napon másodszor is, és ha a fakadék meghalványodott, és nem terjedt tovább a bõrön a fakadék, tisztának ítélje õt a pap; tarjagosság az, mossa meg azért a ruháit és legyen tiszta.

7 De ha a tarjagosság tovább terjedt a bõrön, miután a papnál az õ megtisztulása végett jelentkezett: akkor másodszor is jelentse magát a papnál.

8 És ha látja a pap, hogy ímé tovább terjedt a tarjagosság a bõrön: ítélje azt a pap tisztátalannak, poklosság az.

9 Ha poklos fakadék lesz az emberen, vigyék tehát azt a paphoz.

10 És ha látja a pap, hogy ímé fehér daganat van a bõrön, és az a szõrt fehérré változtatta, és vadhús van a daganatban:

11 Idûlt poklosság az az õ testének bõrén; azért tisztátalannak ítélje azt a pap, ne is rekesztesse külön azt, mert tisztátalan az.

12 Ha pedig folyton fejlõdik a poklosság a bõrön, és a poklos fakadék elborítja a fakadékosnak egész bõrét tetõtõl talpig mindenfelé, a merre a pap szemei látnak;

13 És ha látja a pap, hogy ímé elborította a poklosság annak egész testét: akkor ítélje tisztának a fakadékot; mivelhogy egészen fehérré változott az, tiszta az.

14 De mihelyt vadhús mutatkozik abban, tisztátalan legyen.

15 Ha meglátja a pap a vadhúst, tisztátalannak ítélje azt; a vadhús tisztátalan legyen, poklosság az.

16 De ha a vadhús eltûnik, és fehérré változik, akkor menjen a paphoz.

17 És ha megnézi azt a pap, és a fakadék csakugyan fehérré változott, akkor ítélje a pap a fakadékot tisztának, tiszta az.

18 Ha pedig valakinek a teste bõrén kelevény volt, de begyógyult,

19 És a kelevény helyén fehér daganat, vagy vörhenyes fehér folt támad, jelentse magát a papnál.

20 És ha látja a pap, hogy íme annak felülete alább esik a bõrnél, és a szõre fehérré változott: akkor ítélje azt a pap tisztátalannak; poklos fakadék az, a mi a kelevényben fakadt.

21 Ha pedig megnézi azt a pap, és íme nincs abban fehér szõr, és nem is esett alább a bõrnél, sõt meghalványodott az: akkor rekeszsze külön azt a pap hét napig.

22 Ha azonban tovább terjed a bõrön; akkor tisztátalannak ítélje azt a pap, [poklos] fakadék az.

23 De ha elébbi állapotában marad a folt, nem terjedt: a kelevény forradása az, azért tisztának ítélje azt a pap.

24 Vagy ha valaki testének bõrén égési seb lesz, és a seb helyén vörhenyesfehér folt támad vagy fehér;

25 És megnézi azt a pap, és íme a szõr fehérré változott a foltban, és annak felülete mélyebben van a bõrnél: poklosság az, a mi a seben fakadt, azért ítélje azt a pap tisztátalannak, poklos fakadék az.

26 De ha megnézi azt a pap, és ímé nincs a foltban fehér szõr, és nem is esett az alább a bõrnél, sõt meg is halványodott az: akkor rekeszsze azt külön a pap hét napig.

27 És nézze meg azt a pap a hetedik napon; ha tovább terjedt a bõrön, akkor tisztátalannak ítélje azt a pap, poklos fakadék az.

28 Ha pedig elébbi állapotában van a folt, nem terjedt a bõrön, sõt meg is halványodott, égési daganat az; azért tisztának ítélje azt a pap, mert égési seb forradása az.

29 És ha valamely férfiúnak vagy asszonynak fakadéka támad a fején vagy a szakállában,

30 És a pap megnézi a fakadékot, és íme annak felülete mélyebben van a bõrnél; és abban a szõr sárga és vékony: akkor ítélje azt a pap tisztátalannak, var az, fejnek vagy szakállnak poklossága az.

31 Ha pedig megnézi a pap a varas fakadékot, és ímé annak felülete nincsen mélyebben a bõrnél, és nincsen abban fekete szõr: akkor rekeszsze külön a pap [azt], [a kinek] varas fakadéka [van,] hét napig.

32 És nézze meg a pap a fakadékot a hetedik napon, és ha nem terjedt a var, és nem lett benne sárga szõr, és a varnak felülete nem lett mélyebbé a bõrnél:

33 Akkor borotválkozzék meg, de a varat le ne borotválja; a pap pedig másodszor is rekeszsze külön a varas [embert] hét napig.

34 És a pap nézze meg a varat a hetedik napon, és ha nem terjed a var a bõrön, és annak felülete nincsen mélyebben a bõrnél: akkor tisztának ítélje azt a pap és mossa meg a ruháit, és tiszta lesz.

35 De ha tovább terjed a var a bõrön, miután tisztának ítélte azt,

36 És megnézi azt a pap, és csakugyan terjedt a var a bõrön: akkor ne is kutasson a pap a sárga szõr után, tisztátalan az.

37 De ha a var szerinte egy állapotban van, és fekete szõr indult abban, meggyógyult az a var, tiszta az; tisztának ítélje azt a pap.

38 Ha pedig valamely férfi vagy asszony testének bõrén foltok, fehér foltok támadnak,

39 És megnézi a pap, és ímé a testök bõrén lévõ foltok halavány fehérek: a bõrön fakadt sömör az, tiszta az az [ember].

40 Hogyha valamely embernek egészen elhull a haja, kopasz az, [és] tiszta az.

41 És ha elõlrõl hull el a haja, elõl kopasz az, [és] tiszta az.

42 Hogyha pedig az õ egész kopasz, vagy elõl kopasz fején vörhenyes fehér fakadék támad, poklos fakadék az az õ egész kopasz vagy elõl kopasz fején.

43 Ha megnézi azt a pap, és ímé a fakadék daganata vörhenyes fehér az õ egész kopasz vagy elõl kopasz fején, olyanforma, mint a test bõrén való poklosság:

44 Poklos ember az, tisztátalan az, igen tisztátalannak ítélje azt a pap, mivelhogy fején van a fakadékja.

45 A poklos ember pedig, a kin a fakadék van, megszaggatott ruhában és mezítelen fõvel legyen, és a bajuszát fedezze be, és ezt kiáltsa: Tisztátalan, tisztátalan!

46 Mindaddig tisztátalan legyen, a míg rajta van a fakadék, tisztátalan az; csak õ maga lakjék, a táboron kivül legyen az õ lakása.

47 Hogyha pedig valami ruhán van a poklos fakadék, gyapjú ruhán vagy len ruhán,

48 Vagy lenbõl és gyapjúból készült fonadékon vagy szöveten; vagy bõrön, vagy valamely bõrbõl való készítményen;

49 És ha az a fakadék zöld vagy vörhenyes színû a ruhán, vagy bõrön, vagy szöveten, vagy fonadékon, vagy akármely bõrbõl való eszközön: poklos fakadék az, mutassák azért meg a papnak.

50 És nézze meg a pap a fakadékot és rekeszsze külön [azt a min] a fakadék van, hét napig.

51 A hetedik napon pedig nézze meg a fakadékot. Ha terjed a fakadék a ruhán vagy szöveten, vagy fonadékon vagy bõrön, és akármely készítményen, a mivé a bõr feldolgoztatik: emésztõ poklosság az a fakadék, tisztátalan az.

52 Azért égesse meg azt a ruhát, vagy a gyapjúból vagy a lenbõl készült szövetet vagy fonadékot, vagy akármely bõrbõl való eszközt, a melyen a fakadék leend; mert emésztõ poklosság az, tûzön égessék meg [azt.]

53 De ha megnézi a pap, és ímé nem terjedt a fakadék a ruhán, vagy szöveten, vagy fonadékon, vagy akármely bõrbõl való eszközön:

54 Akkor parancsolja meg a pap, hogy mossák meg azt, a min a fakadék van, és rekeszsze külön azt másodszor is hét napig.

55 Ha pedig megnézi azt a pap a mosás után, és ímé a fakadék nem változtatta meg a színét; ha nem terjedt is a fakadék, tisztátalan az, tûzben égesd meg azt; beevõdés az, akár a fonákján, akár a színén legyen az.

56 De ha látja a pap, hogy ímé meghalványodék a fakadék a megmosatása után: akkor szakaszsza el azt a ruhától vagy bõrtõl, vagy a szövettõl vagy a fonadéktól.

57 És ha mégis mutatkozik a ruhán vagy szöveten, vagy fonadékon, vagy akármely bõrbõl való eszközön: akkor kiújulás az; tûzzel égesd meg azt, a min a fakadék van.

58 Azt a ruhát pedig, vagy szövetet, vagy fonadékot, vagy akármely bõrbõl való eszközt, a melyet megmostál, ha eltávozik rólok a fakadék, mosd meg másodszor is, és tiszta lesz.

59 Ez a törvénye a poklos fakadéknak, akár gyapjú-, akár lenruhán, akár szöveten, akár fonadékon, vagy akármely bõrbõl való eszközön legyen, hogy tisztának vagy tisztátalannak ítéltessék.

   

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Arcana Coelestia # 10132

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10132. 'Lambs, the sons of a year, each day' means the good of innocence in every state. This is clear from the meaning of 'lambs' as the good of innocence, dealt with below; from the meaning of 'the sons of a year' as a form of it that is child-like but has truths implanted in it, also dealt with below; and from the meaning of 'each day' as in every state. For 'a day' means a state, and 'the morning' and 'the evening' of a day, when the burnt offerings of lambs were presented, mean every state.

'A day' means a state, see 893, 2788, 3462, 3785, 4850, 7680.

Changes of states are like the changes in a day of morning, midday, evening, night, and morning again, 5672, 5962, 6110, 8426.

[2] The fact that the good of innocence is meant by 'lambs' is clear from places in the Word where 'lambs' are mentioned, as in Isaiah,

The wolf will dwell with the lamb, and the leopard will lie down with the kid, and the calf and the young lion and the fatling together; and a little child will lead them. A suckling will play over the viper's hole, and a weaned child will put out his hand onto the basilisk's den. They will not corrupt themselves on all My holy mountain. And it will happen on that day, that the nations will seek the root of Jesse, who is standing as an ensign of the peoples; and His rest will be glory. Isaiah 11:6, 8-10.

These words describe the state of peace and innocence in the heavens and in the Church after the Lord came into the world. And because a state of peace and innocence is being described the lamb, kid, and calf are mentioned, also a little child, suckling, and weaned child, every one of which means the good of innocence. Inmost good of innocence is meant by 'the lamb', interior good of innocence by 'the kid', and exterior good of innocence by 'the calf'; and these three degrees of good are likewise meant by 'a child', 'a suckling', and 'a weaned one'. 'The holy mountain' is heaven and the Church where the good of innocence resides; 'the nations' are those who have that good within them; and 'the root of Jesse' is the Lord, who is the source of that good. For the good of love coming from Him and offered back to Him, also called celestial good, constitutes the good of innocence.

[3] 'The lamb' means the good of innocence in general, and the inmost good of innocence in particular. This is clear from the fact that it is mentioned first, and also from the fact that the Lord Himself is referred to as the Lamb, as will be seen below.

'The kid' means the interior good of innocence, see 3519, 4871.

'The calf (or young bull)' means the exterior good of innocence, 430, 9391.

'A child' means innocence, 5236, as do 'a suckling', 'a weaned child', that is, an infant, 430, 2280, 3183, 3494, 5608.

'The holy mountain' is where the good of love to the Lord resides, 6435, 8758.

'The nations' means those who have that good within them, 1416, 6005.

That the good of love to the Lord, called celestial good, constitutes the good of innocence is clear from those who are in the inmost heaven. Because they have that good within them they appear naked, as young children; they do so because nakedness depicts innocence, as does early childhood, see the places referred to in 9277, and what has been stated in 3887, 9680.

[4] It says that 'the wolf will dwell with the lamb' because 'the wolf' means those who are opposed to innocence, as also in the same prophet,

The wolf and the lamb will feed together. They will not do evil nor destroy on all My holy mountain. Isaiah 65:25.

And in Luke,

Jesus said to the disciples whom He sent out, Behold, I send you out as lambs in the midst of wolves. Luke 10:3.

[5] Since the Lord when He was in the world was - as to His Human - Innocence itself, and since for this reason innocence emanates wholly from Him, the Lord is called the Lamb, and the Lamb of God, as in Isaiah,

Send the Lamb of the Ruler of the land from the rock towards the wilderness, to the mountain of the daughter of Zion. Isaiah 16:1.

In the same prophet,

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

In John,

John the Baptist saw Jesus coming; he said, Behold, the Lamb of God who bears away the sin of the world. John 1:29, 36.

In Revelation,

The Lamb who is in the midst of the throne will feed them and will guide them to living springs of water. Revelation 7:17.

And elsewhere in the same book,

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. These were bought from men (homo), being the firstfruits to God and the Lamb. Revelation 14:4.

And many times elsewhere in Revelation besides these two places, such as Revelation 5:6, 8, 12-13; 6:1, 16; 7:9-10, 14; 12:11; 13:8; 14:1; 15:3; 17:14; 19:7, 9; 21:9, 14, 22-23, 27; 22:1, 3.

[6] It was because those who possess innocence are meant by 'lambs' that the Lord first told Peter Feed My lambs, then afterwards Feed My sheep, and again, Feed My sheep, John 21:15-17. 'Lambs' in this instance are those who are governed by the good of love to the Lord, for they possess the good of innocence more than all others, whereas 'sheep' are those governed by the good of charity towards the neighbour and those governed by the good of faith.

[7] The word 'lambs' is used with a similar meaning in Isaiah,

Behold, the Lord Jehovih comes with might, and His arm exercises dominion for Him. He will pasture His flock like a shepherd, He will gather the lambs into His arm, He will carry them in His bosom, He will gently lead the sucklings 1 . Isaiah 40:10-11.

These verses refer, it is evident, to the Lord. Since those who are governed by love to Him and who for this reason possess the good of innocence are meant by 'lambs' it is said that 'He will gather them into His arm' and 'He will carry them in His bosom'. For these people are joined to the Lord through love, and love is spiritual togetherness. And this also is why those verses go on to say, 'He will gently lead the sucklings', for sucklings and young children are those who possess the good of innocence, 430, 2280, 3183, 3494.

[8] From all this one may now see what the burnt offerings and sacrifices of lambs mean, why they were offered each day, on each sabbath, at each new moon, at each feast, and every day during the feast of Passover, and why at the feast of Passover the lamb called the Passover lamb was eaten, spoken of as follows in Moses,

This month shall be for you the head of months; the first shall it be for you in respect of months of the year. You shall take a member of the flock, a male, from the lambs or from the kids. And they shall take some of the blood and put it onto the [two] doorposts and onto the lintel, and onto the houses in which they will eat it. They shall not eat any of it raw or boiled in water, but roasted with fire. Exodus 12:1ff.

The feast of Passover was a sign of the deliverance from damnation of those who receive the Lord in love and faith, 9286-9292, thus who possess the good of innocence; for the good of innocence is inmostly present in love and faith and is their soul. This is why it says that they were to put the animal's blood onto doorposts, lintel, and houses; for where the good of innocence is, hell cannot come in. The reason why they were to eat it roasted with fire was that this was a sign of the good of celestial love, which is the good of love to the Lord received from the Lord.

[9] Because a lamb was a sign of innocence, when the days [of purification] after giving birth had been fulfilled a lamb, the son of a year 2 was offered as a burnt offering, and a young pigeon or else a turtledove was offered as a sacrifice, Leviticus 12:6. The young pigeon or the turtledove was a sign of innocence, just as the lamb was. By 'giving birth' is meant in the spiritual sense the Church's giving birth, giving birth to the good of love; for no other kind of birth is thought of in heaven. And by the burnt offering and sacrifice of those creatures is meant purification from evils by means of the good of innocence; for this good is what the Divine flows into and uses to effect such purification.

[10] The reason why someone who sinned through error had to offer a lamb or a a female kid, or two turtledoves, or two young pigeons as a guilt-offering, Leviticus 5:1-13, was that 'sin through error' is sin owing to lack of knowledge, and if the lack of knowledge has innocence within it purification takes place. Regarding a Nazirite also it says that when he had completed his Naziriteship he had to offer a lamb, the son of a year 2 , as a burnt offering, a ewe lamb, the daughter of a year 2 , as a sin-sacrifice, and one ram as a eucharistic sacrifice, and also a basket of unleavened bread, cakes mixed with oil, and wafers of unleavened bread anointed with oil, Numbers 6:13-15. All these - the lamb, ewe lamb, ram, unleavened bread, cakes, wafers, and oil - mean celestial things, that is, aspects of love to the Lord received from the Lord. The reason why they were offered as a sacrifice by a Nazirite after the days of his Naziriteship had been fulfilled was that a Nazirite represented the celestial man, or the Lord in respect of the Divine Celestial, 3301, the Divine Celestial being what is Divine and the Lord's in the inmost heaven, and what is Divine there being innocence.

[11] From all this it may be recognized that 'a lamb' means the good of innocence, for all beasts that were sacrificed meant some aspect of the Church. It may be recognized primarily from the fact that the Lord Himself is called the Lamb, as is clear from the places referred to above; also that those people are called 'lambs' who love the Lord, as in Isaiah 40:10-11, and in John 21:15; and in addition that upright people are called 'sheep', for example in Matthew 15:21-29; 25:31-41; 26:31; John 10:7-16, 26-31; 21:16-17, and elsewhere, while bad people are called 'goats', Matthew 25:32; Zechariah 10:3; Daniel 8:5-11, 25. All useful and gentle beasts mean good affections and inclinations, while useless and savage ones mean evil affections and inclinations, see the places referred to in 9280.

[12] The good of innocence is meant not only by 'a lamb' but also by 'a ram' and by 'a young bull'. But the difference is that the inmost good of innocence is meant by 'a lamb', interior or middle good of innocence by 'a ram', and external good of innocence by 'a young bull'; for a person has an external level, an internal level, and an inmost level, on each of which the good of innocence must be present if the person is to be regenerate, the good of innocence being the very essence of all good. Because those three degrees of innocence are meant by a young bull, a ram, and a lamb, these three animals were offered as a sacrifice and a burnt offering whenever purification by means of that good was represented. That is, they were offered at each new moon, at feasts, on the day of firstfruits, and when the altar was consecrated, as is evident in Numbers 7:15, 21, 27, 33ff; 28:1-end; 29:1-end. For the meaning of 'a young bull' as the external good of innocence, 29:see9391, 9990, and that of 'a ram' as the internal good of innocence, 10042. As regards what innocence is, what it is like with young children, what it is like with the simple lacking in knowledge, and what it is like with the wise, see the places referred to in 10021(end).

[13] When it says that the lamb to be offered as a burnt offering had to be 'the son of a year', the meaning was that then it was a lamb; for when it was more than a year old it was a sheep. And since a lamb was so to speak an infant sheep, the kind of good that belongs to infancy or early childhood, which is the good of innocence, was meant by it. This also was why lambs were offered as a burnt offering in the first month of the year, when the Passover was celebrated, Exodus 12:2ff, Numbers 28:16, 19; on the day of firstfruits, Numbers 28:26-27; and on the day on which the sheaf was waved, Leviticus 23:11-12. For by the first month of the year, the day of firstfruits, and the day of waving the sheaf the state of early childhood, and so the state of innocence, was also meant.

Poznámky pod čarou:

1. The Latin word here is lactentes (sucklings). When the word has occurred in previous quotations of the verse it has been assumed, in the light of the Hebrew, that lactantes (those giving suck) was intended.

2. i.e. in its first year

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

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Arcana Coelestia # 6005

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6005. 'For I will make you into a great nation' means that truths will be made into good. This is clear from the representation of Jacob, about whom these words were spoken, as natural truth, dealt with above in 6001; and from the meaning of 'a nation as good, dealt with in 1259, 1260, 1416, 1849 In the Word nations and peoples are referred to frequently but in every place with this difference, that forms of good or of evil are meant by 'nations' and truths or falsities by 'peoples'.

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