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3 Mózes 14

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1 Szóla ismét az Úr Mózesnek, mondván:

2 Ez legyen a poklos embernek törvénye az õ megtisztulásának napján, hogy vigyék a paphoz.

3 A pap pedig menjen ki a táboron kivül, és nézze meg a pap, és ha meggyógyult a pokloson a poklos fakadék:

4 Akkor parancsolja meg a pap, hogy hozzanak a megtisztulandó emberért két élõ, tiszta madarat, czédrusfát, karmazsint és izsópot;

5 Azután parancsolja meg a pap, hogy az egyik madarat öljék meg cserépedényben, forrásvíz felett.

6 Az élõ madarat [pedig,] vegye azt és a czédrusfát, a karmazsint és az izsópot; és mártsa be azokat és az élõ madarat a megölt madárnak vérébe a forrásvíz felett.

7 És hintse meg a poklosságból megtisztulandó embert hétszer, és ítélje azt tisztának; az élõ madarat pedig bocsássa szabadon a mezõre.

8 Azután a megtisztulandó ember mossa ki az õ ruháit, borotválja le minden szõrét, és mosódjék meg vízben, és tiszta lesz; így menjen be azután a táborba, de a sátorán kivül maradjon hét napig.

9 A hetedik napon pedig borotválja le minden szõrét: a haját, szakállát, szemöldökeit és minden [egyéb] szõrét borotválja le, és mossa ki ruháit, és mossa meg a testét vízben, és tiszta lesz.

10 A nyolczadik napon pedig vegyen két ép bárányt, meg egy ép nõstény bárányt, egy esztendõst, és olajjal elegyített három tized [efa] lisztlángot ételáldozatul, és egy lóg olajt.

11 A pap pedig, a ki a tisztítást végzi, állassa a megtisztulandó embert mindezekkel együtt az Úr elébe, a gyülekezet sátorának nyílásához.

12 És vegye a pap az egyik bárányt, és áldozza meg azt vétekért való áldozatul a lóg olajjal együtt, és lóbálja meg azokat az Úr elõtt.

13 A bárányt pedig ott ölje meg, a hol a bûnért való áldozatot és az egészen égõáldozatot ölik meg a szent helyen; mert a miképen a bûnért, azonképen a vétekért való áldozat is a papé; igen szentséges az.

14 És vegyen a pap a vétekért való áldozatnak vérébõl, és kenje meg azzal a megtisztulandó ember jobb fülének czimpáját, és az õ jobb kezének hüvelykét, és jobb lábának hüvelykét.

15 Vegyen a pap a lóg olajból is, és töltsön a papnak a bal tenyerére.

16 És mártsa be a pap az õ jobb kezének újját az olajba, mely az õ bal tenyerén van, és hintsen az olajból az újjával hétszer az Úr elõtt.

17 A maradék olajból pedig, a mely az õ tenyerén van, kenje meg a pap a megtisztulandó ember jobb fülének czimpáját, a jobb kezének hüvelykét és a jobb lábának hüvelykét a vétekért való áldozat vérén felül.

18 És a mi megmarad az olajból, a mely a pap tenyerén van, kenje a megtisztulandó ember fejére; így szerezzen néki engesztelést a pap az Úr elõtt.

19 Azután készítsen a pap bûnért való áldozatot, és szerezzen engesztelést a tisztátalanságából megtisztulónak; azután ölje meg az égõáldozatot.

20 És vigye fel a pap az égõáldozatot és az ételáldozatot az oltárra; így szerezzen néki engesztelést a pap, és tiszta lesz.

21 Hogyha pedig szegény õ, és nincs módja [azokhoz,] akkor vegyen egy bárányt vétekért való áldozatul meglóbálás végett, hogy engesztelésül legyen érte; meg egy tized [efa] lisztlángot, olajjal elegyítve, ételáldozatul, és egy lóg olajt.

22 És két gerliczét vagy két galambfiat, a mint a módja engedi, és legyen az egyik bûnért való áldozat, a másik pedig egészen égõáldozat.

23 És vigye azokat az õ tisztulásának nyolczadik napján a paphoz, a gyülekezet sátorának nyílásához, az Úr elébe.

24 És vegye a pap a vétekért való áldozat bárányát, és a lóg olajt, és lóbálja meg azokat a pap az Úr elõtt.

25 Azután ölje meg a vétekért való áldozat bárányát, és vegyen a pap a vétekért való áldozat vérébõl, és kenjen a megtisztulandó ember jobb fülének czimpájára, és jobb kezének hüvelykére, és jobb lábának hüvelykére.

26 Az olajból pedig töltsön a pap a papnak baltenyerére.

27 És hintsen a pap az õ jobb kezének újjával az olajból, a mely az õ bal tenyerén van, hétszer az Úr elõtt.

28 Azután kenje meg a pap a tenyerén levõ olajból a megtisztulandó jobb fülének czimpáját, a jobb kezének hüvelykét és a jobb lábának hüvelykét a vétekért való áldozat vérének helyén.

29 A mi pedig megmarad a pap tenyerén levõ olajból, kenje a megtisztulandó fejére, hogy engesztelésül legyen érette az Úr elõtt.

30 És készítse el az egyiket a gerliczék közül, vagy galambfiak közül, a melyik az õ módjától telik.

31 Azt, a mi kitelik az õ módjától: az egyiket bûnért való áldozatul, a másikat pedig egészen égõáldozatul az ételáldozattal egybe; így szerezzen engesztelést a pap a megtisztulandó embernek az Úr elõtt.

32 Ez a törvénye annak, a kin poklos fakadék van, [de] a kinek nincs módja az õ megtisztulásánál.

33 Szóla ismét az Úr Mózesnek és Áronnak, mondván:

34 Mikor bementek majd a Kanaán földére, a melyet én adok néktek birtokul, és a ti birtokotokban levõ föld valamelyik házára poklosságot bocsátok:

35 Akkor menjen el az, a kié a ház, és jelentse meg a papnak, mondván: Mint a poklosság, olyan mutatkozik nálam a házban.

36 A pap pedig parancsolja meg, hogy takarítsák ki a házat, mielõtt oda menne a pap a poklosság megnézésére, hogy semmi se legyen tisztátalanná, a mi a házban van; és csak azután menjen be a pap a ház megnézésére.

37 És ha látja a poklosságot, hogy ímé a poklosság a háznak falain zöld vagy vörhenyes horpadásokban [mutatkozik,] és annak felülete alább esik a falnál:

38 Akkor menjen ki a pap a házból, a háznak ajtaja elé, és zárja be a házat hét napra.

39 A hetedik napon pedig térjen vissza a pap, és ha látja, hogy ímé elterjedt a poklosság a ház falán:

40 Akkor parancsolja meg a pap, hogy szedjék ki a köveket, a melyeken a poklosság van, és vessék azokat a városon kivül tisztátalan helyre;

41 A házat pedig vakartassa le belül köröskörül, és a tapasztékot, a melyet levakartak, töltsék a városon kivül tisztátalan helyre.

42 És vegyenek elõ más köveket, és illeszszék be ama kövek helyére; tapasztékot is mást vegyenek, és tapasszák be a házat.

43 Hogyha a poklosság visszatér, és kiújul a házon, miután kiszedték a köveket, és miután levakarták a házat, és miután be is tapasztották azt:

44 Akkor menjen be a pap, és nézze meg, és ha ímé tovább terjedt a poklosság a házon: emésztõ poklosság az a házon, tisztátalan az;

45 Rontsák azért le a házat köveivel együtt, és a fáit is, a háznak minden tapasztékát is; és vigyék a városon kívül tisztátalan helyre.

46 A ki pedig bemegy a házba akármikor, a míg az zárva van, tisztátalan legyen az estvéig.

47 És a ki meghál abban a házban, mossa meg a ruháit, és a ki eszik abban a házban, az is mossa meg a ruháit.

48 Ha pedig bemegy a pap és látja, hogy ímé nem terjedt a poklosság a házon, miután megtapasztották a házat: akkor tisztának ítélje a pap a házat, mert megszûnt a poklosság.

49 A háznak megtisztítása végett pedig vegyen elõ két madarat, czédrusfát, karmazsint és izsópot.

50 És ölje meg az egyik madarat cserépedényben, forrásvíz felett.

51 Azután vegye a czédrusfát, az izsópot, a karmazsint és az élõ madarat, és mártsa be azokat a megölt madár vérébe és a forrásvízbe, és hintse meg [azzal] a házat hétszer.

52 És tisztítsa meg a házat a madár vérével, a forrásvízzel, az élõ madárral, a czédrusfával, az izsóppal és a karmazsinnal.

53 Az élõ madarat pedig bocsássa el a városon kivül a mezõre, így szerezzen engesztelést a házért, és tiszta lesz.

54 Ez a törvénye mindenféle poklos fakadéknak és varnak.

55 A ruha és a ház poklosságának is.

56 A daganatnak, a tarjagosságnak és a fehér foltnak;

57 Hogy megtudhassák: mikor tiszta és mikor tisztátalan [valami? ]Ez a poklosság törvénye.

   

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Arcana Coelestia # 4735

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4735. Shed no blood. That this signifies that they should not do violence to what is holy is evident from the signification of “blood” as being what is holy-of which in what follows; hence “to shed blood” is to do violence to what is holy. All the holy in heaven proceeds from the Lord’s Divine Human, and therefore all the holy in the church; wherefore that violence might not be done to it, the Holy Supper was instituted by the Lord, in which it is expressly said that the bread is His flesh, and the wine His blood, thus that it is his Divine Human from which the holy then comes. With the ancients, flesh and blood signified the human own, because the human consists of flesh and blood; thus the Lord said to Simon, “Blessed art thou, for flesh and blood hath not revealed it unto thee, but My Father who is in the heavens” (Matthew 16:17). The flesh and the blood, therefore, signified by the bread and the wine in the Holy Supper, denote the Lord’s Human Own. The Lord’s Own Itself, which He acquired to Himself by His own power, is Divine. His Own from conception was what He had from Jehovah His Father, and was Jehovah Himself. Hence the Own which He acquired to Himself in the Human was Divine. This Divine Own in the Human is what is called His flesh and blood; “flesh” is His Divine good (n. 3813), and “blood” is the Divine truth of Divine good.

[2] The Lord’s Human, after it was glorified or made Divine, cannot be thought of as human, but as the Divine love in human form; and this so much the more than the angels, who, when they appear (as seen by me), appear as forms of love and charity under the human shape, and this from the Lord; for the Lord from Divine love made His Human Divine; just as man through heavenly love becomes an angel after death, so that he appears, as just said, as a form of love and charity under the human shape. It is plain from this that by the Lord’s Divine Human, in the celestial sense is signified the Divine love itself, which is love toward the whole human race, in that it wills to save them and to make them blessed and happy to eternity, and to make its Divine their own so far as they can receive it. This love and the reciprocal love of man to the Lord, and also love toward the neighbor, are what are signified and represented in the Holy Supper-the Divine celestial love by the flesh or bread, and the Divine spiritual love by the blood or wine.

[3] From these things it is now evident what is meant in John by eating the Lord’s flesh and drinking His blood:

I am the living bread which came down from heaven. If anyone eat of this bread he shall live forever; and the bread that I will give is My flesh. Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink His blood, ye have no life in you. Whoso eateth My flesh, and drinketh My blood, hath eternal life, and I will raise him up at the last day. For My flesh is meat indeed, and My blood is drink indeed. He that eateth My flesh and drinketh My blood abideth in Me, and I in him. This is the bread which came down from heaven (John 6:51-58).

As “flesh and blood” signify as before said the Divine celestial and the Divine spiritual which are from the Lord’s Divine Human, or what is the same, the Divine good and the Divine truth of his love, by “eating and drinking” is signified making them one’s own; and this is effected by a life of love and charity, which is also a life of faith. (That “eating” is making good one’s own, and “drinking” making truth one’s own, may be seen above, n. 2187, 3069, 3168, 3513, 3596, 3734, 3832, 4017, 4018.)

[4] As “blood” in the celestial sense signifies the Divine spiritual or the Divine truth proceeding from the Lord’s Divine Human, it therefore signifies the holy proceeding; for the Divine truth proceeding from the Lord’s Divine Human is the holy itself.

[5] Holiness is nothing else, nor from any other source. That “blood” signifies this holy is evident from many passages in the Word, of which we may adduce the following:

Son of man, thus saith the Lord Jehovih, Say to every bird of the heaven, to every wild beast of the field, Assemble yourselves and come; gather yourselves from every side upon My sacrifice that I do sacrifice for you, even a great sacrifice upon the mountains of Israel, that ye may eat flesh and drink blood. Ye shall eat the flesh of the mighty, and drink the blood of the princes of the earth, of rams, of lambs, and of goats, [of bullocks,] all of them fatlings of Bashan. And ye shall eat fat till ye be full, and drink blood till ye be drunken, of My sacrifice which I will sacrifice for you. And ye shall be sated at My table with horse and chariot, with the strong, and with every man of war. And I will set My glory among the nations (Ezekiel 39:17-21).

The subject here treated of is the calling together of all to the Lord’s kingdom, and specifically the setting up again of the church among the Gentiles; and by their “eating flesh and drinking blood” is signified making Divine good and Divine truth their own, thus the holy which proceeds from the Lord’s Divine Human. Who cannot see that by “flesh” is not meant flesh, nor by “blood” blood, where it is said that they should eat the flesh of the mighty and drink the blood of the princes of the earth, and that they should be sated with horse and chariot, with the strong, and with every man of war?

[6] So likewise in Revelation:

I saw an angel standing in the sun; and he cried with a loud voice, saying to all the birds that fly in mid-heaven, Come and gather yourselves unto the supper of the great God; that ye may eat the flesh of kings, and the flesh of captains, and the flesh of the strong, and the flesh of horses, and of them that sit thereon, and the flesh of all men, both free and bond, both small and great (Revelation 19:17-18);

who would ever understand these words unless he knew what is signified in the internal sense by “flesh,” and what by “kings,” “captains,” “the strong” “horses,” “those that sit thereon,” and “free and bond?”

[7] Further in Zechariah:

He shall speak peace to the nations; and His dominion shall be from sea even to sea, and from the river even to the ends of the earth. As for thee also, through the blood of Thy covenant I will send forth thy bound out of the pit (Zech. 9:10-11); where the Lord is spoken of; the “blood of Thy covenant” is the Divine truth proceeding from his Divine Human, and is the holy itself which, after He was glorified, went forth from Him. This holy is also what is called the Holy Spirit, as is evident in John:

Jesus said, If any man thirst, let him come unto Me, and drink. Whosoever believeth in Me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spoke He of the Spirit, which they that believe on Him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified (John 7:37-39).

That the holy proceeding from the Lord is the “spirit,” may be seen in John 6:63.

[8] Moreover, that “blood” is the holy proceeding from the Lord’s Divine Human, in David:

Bring back their soul from deceit and violence; and precious shall their blood be in His eyes (Psalms 72:14);

“precious blood” denotes the holy which they would receive.

In Revelation:

These are they who come out of great affliction, and they washed their robes, and made them white in the blood of the Lamb (Revelation 7:14).

And again:

They overcame the dragon by the blood of the lamb, and by the Word of their testimony; and they loved not their soul even unto death (Revelation 12:11).

[9] The church at this day does not know otherwise than that the “blood of the lamb” here signifies the Lord’s passion, because it is believed that they are saved solely by the Lord having suffered, and that it was for this that He was sent into the world; but let this view of it be for the simple, who cannot comprehend interior arcana. The Lord’s passion was the last of His temptation, by which He fully glorified His Human (Luke 24:26; John 12:23, 27-28; 13:31-32; 17:1, 4-5); but the “blood of the lamb” is the same as the Divine truth, or the holy proceeding from the Lord’s Divine Human; thus the same as the “blood of the covenant” spoken of just above, and of which it is also written in Moses:

[10] Moses took the book of the covenant, and read in the ears of the people; and they said, All that Jehovah hath spoken will we do, and hear. Then Moses took the blood, and sprinkled it on the people, and said, Behold the blood of the covenant which Jehovah hath made with you upon all these words (Exodus 24:7-8).

The “book of the covenant” was the Divine truth which they then had, which was confirmed by the blood testifying that it was from His Divine Human.

[11] In the rituals of the Jewish Church blood had no other signification than the holy proceeding from the Lord’s Divine Human, wherefore when they were sanctified, it was done by blood-as when Aaron and his sons were sanctified, blood was sprinkled upon the horns of the altar, the remainder at the bottom of the altar, also upon the tip of the right ear, the thumb of the right hand, and the great toe of the right foot, and upon his garments (Exodus 29:12, 16, 20; Leviticus 8:15, 19, 23, 30). And when Aaron entered within the veil to the mercy-seat, blood was also to be sprinkled with the finger upon the mercy-seat eastward seven times (Leviticus 16:12-15). So also in the rest of the sanctifications, and also in the expiations and cleansings (in regard to which see the following passages, Exodus 12:7, 13, 22; 30:10; Leviticus 1:5, 11, 15; 3:2, 8, 13; 4:6-7, 17-18, 25, 30, 34; 5:9; 6:27-28; 14:14-19, 25-30; 16:12-15, 18-19; Deuteronomy 12:27).

[12] As by “blood” in the genuine sense is signified the holy, so in the opposite sense by “blood” and “bloods” are signified those things which offer violence to it, because by shedding innocent blood is signified doing violence to what is holy. For this reason wicked things of life and profane things of worship were called “blood.” That “blood” and “bloods” have such a signification, is evident from the following passages.

In Isaiah:

When the Lord shall have washed the excrement of the daughters of Zion, and shall have washed away the bloods of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of expurgation (Isaiah 4:4).

The waters of Dimon are full of blood (Isaiah 15:9).

Again:

Your hands are defiled with blood, and your fingers with iniquity. Their feet run to evil, and they make haste to shed innocent blood; their thoughts are thoughts of iniquity (Isaiah 59:3, 7).

In Jeremiah:

Also in thy skirts is found the blood of the souls of the innocent poor (Jeremiah 2:34).

[13] Again:

It is because of the sins of her prophets, and the iniquities of her priests, that have shed the blood of the just in the midst of Jerusalem. They have wandered blind in the streets, they are polluted with blood; those which they cannot [pollute] they touch with their garments (Lam. 4:13-14).

In Ezekiel:

I have passed by thee, and saw thee trodden down in thy bloods, and I said unto thee, Live in thy bloods, and I said unto thee, Live in thy bloods. I washed thee with waters, and washed away thy bloods from upon thee, and I anointed thee with oil (Ezekiel 16:6, 9).

Again:

Thou son of man, Wilt thou debate with a city of bloods? Make known to her all her abominations. Thou art become guilty through thy blood that thou hast shed, and art defiled through thine idols which thou hast made. Behold the princes of Israel, everyone according to his arm, have been in thee and have shed blood; men of slander have been in thee to shed blood; and in thee they have eaten at the mountains (Ezekiel 22:2-4, 6, 9).

In Moses:

If anyone shall sacrifice elsewhere than upon the altar at the tent, it shall be blood; and as if he had shed blood (Leviticus 17:1-9).

[14] Falsified and profaned truth is signified by the following passages concerning blood.

In Joel:

I will set wonders in the heavens and in the earth, blood, and fire, and pillars of smoke. The sun shall be turned into darkness, and the moon into blood, before the great and terrible day come (Joel 2:30-31).

In Revelation:

The sun became black as sackcloth of hair, and the whole moon became as blood (Revelation 6:12).

Again

The second angel sounded, and as it were a great mountain burning with fire was cast into the sea; and the third part of the sea became blood (Revelation 8:8).

Again:

The second angel poured out his vial into the sea; and it became blood as of a dead man, and every living soul died in the sea. And the third angel poured out his vial into the rivers, and into the fountains of waters, and there became blood (Revelation 16:3-4).

[15] Similar is what is said in Exodus (7:15-22), about the rivers, ponds, and pools of water in Egypt being turned into blood; for by “Egypt” is signified the memory-knowledge which from itself enters into heavenly mysteries, and hence perverts, denies, and profanes Divine truths (n. 1164, 1165, 1186). All the miracles in Egypt, being Divine, involved such things. The “rivers which were turned into blood” are the truths of intelligence and wisdom (n. 108, 109, 3051); “waters” have a similar signification (n. 680, 2702, 3058), and also “fountains” (n. 2702, 3096, 3424); “seas” are truths in the complex which are a matter of memory-knowledge (n. 28); the “moon” of which it is also said that it should be “turned into blood,” is Divine truth (n. 1529-1531, 2495, 4060). It is evident from this, that by the moon, the sea, fountains, waters, and rivers, being turned into blood, is signified truth falsified and profaned.

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