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レビ記 14

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1 はまたモーセに言われた、

2 「らい病人が清い者とされる時のおきては次のとおりである。すなわち、その人を祭司のもとに連れて行き、

3 祭司は宿営の外に出て行って、その人を見、もしらい病の患部がいえているならば、

4 祭司は命じてその清められる者のために、生きている清い小羽と、香柏のと、緋の糸と、ヒソプとを取ってこさせ、

5 祭司はまた命じて、その小鳥の一羽を、流れを盛った土の器の上で殺させ、

6 そして生きている小を、香柏のと、緋の糸と、ヒソプと共に取って、これをかの流れを盛った土の器の上で殺した小鳥のに、その生きている小と共に浸し、

7 これをらい病から清められる者に七たび注いで、その人を清い者とし、その生きている小は野に放たなければならない。

8 清められる者はその衣服を洗い、をことごとくそり落し、に身をすすいで清くなり、その、宿営にはいることができる。ただし七の間はその天幕の外にいなければならない。

9 そして七をことごとくそらなければならない。も、ひげも、まゆも、ことごとくそらなければならない。彼はその衣服を洗い、に身をすすいで清くなるであろう。

10 目にその人は雄の小羊の全きもの頭と、一歳の雌の小羊の全きもの一頭とを取り、また麦粉十分のエパにを混ぜた素祭と、一ログとを取らなければならない。

11 清めをなす祭司は、清められる人とこれらの物とを、会見の幕屋の入口で主のに置き、

12 祭司は、かの雄の小羊一頭を取って、これを一ログのと共に愆祭としてささげ、またこれを主のに揺り動かして揺祭としなければならない。

13 この雄の小羊は祭および燔祭をほふる場所、すなわち聖なる所で、これをほふらなければならない。愆祭は祭と同じく、祭司に帰するものであって、いと聖なる物である。

14 そして祭司はその愆祭のを取り、これを清められる者の右の耳たぶと、右のの親指と、右のの親指とにつけなければならない。

15 祭司はまた一ログのを取って、これを自分の左の手のひらに注ぎ、

16 そして祭司は右の指を左の手のひらにあるに浸し、その指をもって、そのを七たび主のに注がなければならない。

17 祭司はのひらにあるの残りを、清められる者の右の耳たぶと、右のの親指と、右のの親指とに、さきにつけた愆祭のの上につけなければならない。

18 そして祭司は手のひらになお残っているを、清められる者のにつけ、主ので、その人のためにあがないをしなければならない。

19 また祭司は祭をささげて、汚れのゆえに、清められねばならぬ者のためにあがないをし、その、燔祭のものをほふらなければならない。

20 そして祭司は燔祭と素祭とを祭壇の上にささげ、その人のために、あがないをしなければならない。こうしてその人は清くなるであろう。

21 その人がもし貧しくて、それにの届かない時は、自分のあがないのために揺り動かす愆祭として、雄の小羊一頭を取り、また素祭としてを混ぜた麦粉十分の一エパと、一ログとを取り、

22 さらにそのの届く山ばと羽、または家ばとのひな羽を取らなければならない。その一つは祭のため、他の一つは燔祭のためである。

23 そして八目に、その清めのために会見の幕屋の入口におる祭司のもと、主のにこれを携えて行かなければならない。

24 祭司はその愆祭の雄の小羊と、一ログのとを取り、これを主のに揺り動かして揺祭としなければならない。

25 そして祭司は愆祭の雄の小羊をほふり、その愆祭のを取って、これを清められる者の右の耳たぶと、右のの親指と、右のの親指とにつけなければならない。

26 また祭司はその自分の左の手のひらに注ぎ、

27 祭司はその右の指をもって、左の手のひらにあるを、七たび主のに注がなければならない。

28 また祭司はそののひらにあるを、清められる者の右の耳たぶと、右のの親指と、右のの親指とに、すなわち、愆祭のをつけたところにつけなければならない。

29 また祭司は手のひらに残っているを、清められる者のにつけ、主ので、その人のために、あがないをしなければならない。

30 その人はそのの届く山ばと一羽、または家ばとのひな一羽をささげなければならない。

31 すなわち、そのの届くものの一つを祭とし、他の一つを燔祭として素祭と共にささげなければならない。こうして祭司は清められる者のために、主のにあがないをするであろう。

32 これはらい病の患者で、その清めに必要なものに、の届かない者のためのおきてである」。

33 はまたモーセとアロンに言われた、

34 「あなたがたに所有として与えるカナンの地に、あなたがたがはいる時、その所有の地において、にわたしがらい病の患部を生じさせることがあれば、

35 そのの持ち主はきて、祭司に告げ、『患部のようなものが、わたしのにあります』と言わなければならない。

36 祭司は命じて、祭司がその患部を見に行く前に、そのをあけさせ、そのにあるすべての物が汚されないようにし、その、祭司は、はいってそのを見なければならない。

37 その患部を見て、もしその患部がにあって、青または赤のくぼみをもち、それがよりも低く見えるならば、

38 祭司はそのを出て、の入口にいたり、七の間そのを閉鎖しなければならない。

39 祭司は七目に、またきてそれを見、その患部がもしの壁に広がっているならば、

40 祭司は命じて、その患部のあるを取り出し、の外の汚れた物を捨てる場所に捨てさせ、

41 またそのの内側のまわりを削らせ、その削ったしっくいをの外の汚れた物を捨てる場所に捨てさせ、

42 ほかのを取って、元の石のところに入れさせ、またほかのしっくいを取って、を塗らせなければならない。

43 このようにを取り出し、を削り、塗りかえたに、その患部がもし再びに出るならば、

44 祭司はまたきて見なければならない。患部がもしに広がっているならば、これはにある悪性のらい病であって、これは汚れた物である。

45 そのは、こぼち、その、その、そののしっくいは、ことごとくの外の汚れた物を捨てる場所に運び出さなければならない。

46 そのが閉鎖されているの間に、これにはいる者は夕まで汚れるであろう。

47 そのに寝る者はその衣服を洗わなければならない。そので食する者も、その衣服を洗わなければならない。

48 しかし、祭司がはいって見て、もしを塗りかえたに、その患部がに広がっていなければ、これはその患部がいえたのであるから、祭司はそのを清いものとしなければならない。

49 また彼はそのを清めるために、小羽と、香柏のと、緋の糸と、ヒソプとを取り、

50 その小鳥の一羽を流れを盛った土の器の上で殺し、

51 香柏のと、ヒソプと、緋の糸と、生きている小とを取って、その殺した小鳥のと流れに浸し、これを七たびに注がなければならない。

52 こうして祭司は小鳥のと流れと、生きている小と、香柏のと、ヒソプと、緋の糸とをもってを清め、

53 その生きている小の外の野に放して、そののために、あがないをしなければならない。こうして、それは清くなるであろう」。

54 これはらい病のすべての患部、かいせん、

55 および衣服のらい病、

56 ならびに腫と、吹出物と、光る所とに関するおきてであって、

57 いつそれが汚れているか、いつそれが清いかを教えるものである。これがらい病に関するおきてである。

   

Ze Swedenborgových děl

 

Arcana Coelestia # 5954

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5954. 'And to them all he gave each one changes of garments' means truths brought in touch with good. This is clear from the meaning of 'garments' as truths, dealt with below, so that 'changes of garments' are truths that are new, and truths are made new when they are brought in touch with good, for then they receive life. The subject is the joining of the natural man to the spiritual, or the external man to the internal. When the joining together is effected the truths undergo change and are made new since they receive life from the good that flows into them, see just above in 5951. 'Changing one's garments' was representative of the need to put on holy truths, and this is also the origin of 'changes of garments', see 4545.

[2] The reason why in the Word truths are meant by 'garments' is that truths clothe good in almost the same way as blood vessels contain blood or fibres contain spirit. 'A garment' also has truth as its meaning because spirits, and angels too, are seen wearing garments; and each spirit or angel is attired in a way that accords with the truths that reside with him. Those seen wearing white garments are spirits or angels whose truths of faith act as paths to good, whereas those seen wearing brightly shining garments are ones whose truths of faith radiate from good. For it is good radiated through truth that produces the shining brightness, see 5248.

[3] The wearing of garments by spirits and angels is also evident from the Word where mention is made of angels that have been seen, as in Matthew,

The appearance of the angel sitting at the Lord's tomb was like lightning, and his clothing white as snow. Matthew 28:3.

In John,

On the thrones I saw twenty-four elders seated, clad in white garments. Revelation 4:4.

In the same book,

He who sat on the white horse was clothed in a garment dyed with blood, and His name is called the Word of God. His armies in heaven were following Him on white horses, clothed in linen, white and clean. Revelation 19:11, 13-14.

'Garments white as snow' and 'white linen' mean holy truths, for whiteness' and 'brightness' have reference to truths, 3301, 3993, 4007, 5319, for the reason that they are very nearly as bright as light, and the light which radiates from the Lord is Divine Truth. This explains why, when the Lord was transfigured, His garments looked like the light, as described in Matthew,

When Jesus was transfigured His face shone like the sun, and His garments became like the light. Matthew 17:2.

It is well known in the Church that 'the light' is Divine Truth; but its comparison to a garment is clear in David,

Jehovah covers Himself with light, as if with a garment. Psalms 104:2.

[4] The fact that 'garments' are truths is evident from many places in the Word, as in Matthew,

When the king came in to see the guests, he saw there a man (homo) who was not wearing a wedding garment. And he said to him, Friend, how did you come in here not having a wedding garment? Therefore he was cast out into outer darkness. Matthew 22:11-13.

Who exactly are meant by the one 'not wearing a wedding garment', see 2132. In Isaiah,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city; for no more may there come in to you the uncircumcised and the unclean. Isaiah 52:1.

'Beautiful garments' stands for truths that spring from good.

[5] In Ezekiel,

I clothed you with embroidered cloth, and shed you with badger, and I swathed you in fine linen and covered you with silk. Your garments were fine linen, and silk, and embroidered cloth You ate fine flour, honey, and oil. Ezekiel 16:10, 13.

This refers to Jerusalem, by which is meant at this point the spiritual Ancient Church, which was established by the Lord after the celestial Most Ancient Church breathed its last. The truths bestowed on that Church are described as 'garments'. 'Embroidered cloth' is factual knowledge. When such knowledge is genuine it also manifests itself in the next life as embroidered cloth and as lace, as I have also been allowed to see. 'Fine linen' and 'silk' are truths springing from good; but in heaven those fabrics are utterly bright and transparent because they are in the light there.

[6] In the same prophet,

Fine linen with embroidered work from Egypt was your sail, and violet and purple from the islands of Elishah was your covering. Ezekiel 27:7.

This refers to Tyre, by which the cognitions of truth and good are represented, 1201. When genuine ones, these are 'fine linen with embroidered work from Egypt'. Resulting good, which is the good of truth, is meant by 'violet' and 'purple'.

[7] In David,

All glorious is the king's daughter, in her clothing with gold interweavings; in embroidered robes she will be led to the king. Psalms 45:13-14.

'The king's daughter' stands for the affection for truth. 'Her clothing with gold interweavings' stands for truths that have good within them. 'Embroidered robes' stands for the lowest truths. In John,

You have a few names in Sardis, who have not soiled their garments, and they will walk with Me in white ones, for they are worthy. He who conquers will be clad in white garments. Revelation 3:4-5.

'Not soiling one's garments' stands for not defiling truths with falsities.

[8] In the same book,

Blessed is he who is awake and keeps his garments, so that he may not walk naked, and men see his shame. Revelation 16:15.

'Garments' in a similar way stands for truths. Truths of faith drawn from the Word are what are meant, strictly speaking, by 'garments'. Anyone who has not acquired those truths from there - or who has not, as gentiles do, acquired truths or something like them from the religion to which he belongs - and applied them to life, is not in touch with good, no matter how much he may think that he is. For having no truths from the Word or from what his religion teaches he allows himself to be led by reasonings received as much from evil spirits as from good ones, and cannot thus be given protection by the angels. This is what is meant by being awake and keeping one's garments, so that one may not walk naked and men see one's shame.

[9] In Zechariah,

Joshua was clothed with filthy garments, and so stood before the angel, who said to those standing before him, Remove the filthy garments from upon 1 him. But he said to him, See, I have caused your iniquity to pass away from you, by putting on you a change of garments. Zechariah 3:3-4.

'Filthy garments' stands for truths defiled by falsities deriving from evil. Once these were removed therefore and others were put on, the words 'See, I have caused your iniquity to pass away from you' are used. But anyone can recognize that iniquity does not pass away through a changing of garments, from which anyone may also deduce that a changing of garments was a representative act, as was also the washing of garments, which was commanded when people were purified, for example when they drew near Mount Sinai, Exodus 19:14, or when they were cleansed from impurities, Leviticus 11:25, 40; 14:8-9; Numbers 8:6-7; 19:21; 31:19-24.

[10] Cleansings from impurities are effected by means of the truths of faith since they teach what good is, what charity is, what the neighbour is, and what faith is. They also teach the existence of the Lord, heaven, and eternal life. Without truths to teach them people have no knowledge of these things or even of their existence. Who left to himself knows other than this, that the good which goes with self-love and love of the world is the only kind of good in a person? For both constitute the delight of his life. Can anyone know except from the truths of faith about the existence of another kind of good that can be imparted to a person, namely the good of love to God or the good of charity towards the neighbour? Can anyone know that those kinds of good have heavenly life within them, or that those kinds of good flow in from the Lord by way of heaven in the measure that the person ceases to love himself more than others and the world more than heaven? From all this it becomes clear that the purification which was represented by the washing of garments is effected by means of the truths of faith.

Poznámky pod čarou:

1. The Latin means before but the Hebrew means upon, which Swedenborg has in another place where he quotes this verse.

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