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Leviticus 13

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1 Viešpats kalbėjo Mozei ir Aaronui:

2 “Žmogus, ant kurio kūno odos atsirastų kitokios spalvos taškas ar šašas ar blizganti vieta, turinti raupsų ligos požymį, bus atvestas pas kunigą Aaroną arba pas kurį iš jo sūnų.

3 Jei tas pamatys šašą ant odos ir pastebės, kad plaukai yra pabalę ir vieta, turinti raupsų požymį, lyginant ją su sveiko kūno oda, yra įdubusi, tai įrodymas, jog tai yra raupsų liga; kunigas apžiūrės jį ir paskelbs nešvariu.

4 O jei ant odos bus blizgantis baltas taškas, bet nebus įdubęs, lyginant su kita oda, ir plaukai bus pirmykštės spalvos, kunigas uždarys jį septynioms dienoms,

5 o septintą dieną jį patikrins. Jei tariami raupsai nebus padidėję ir nebus peržengę pirmykščių ribų odoje, uždarys jį dar septynioms dienoms.

6 Septintą dieną vėl patikrins. Jei taškas bus tamsesnis ir nepadidėjęs, paskelbs žmogų esant švariu, nes tai šašai; jis išplaus savo drabužius ir bus švarus.

7 Bet, jei po to, kai jį matė kunigas ir pripažino švariu, šašas padidėtų, jis bus pas jį vėl atvestas; kunigas jį patikrins, ir, jei žaizda padidėjusi,

8 jį paskelbs nešvariu,­tai raupsai.

9 Jei žmogui atsirastų raupsų žymių, jis bus atvestas pas kunigą.

10 Tas jį apžiūrės. Jei plaukų spalva bus pabalus ir pasikeitus ir matysis gyva mėsa,

11 tai ženklas, kad raupsai įsisenėję ir įaugę į odą. Kunigas paskelbs jį nešvariu, bet neuždarys, nes jo nešvarumas aiškus.

12 Jei raupsai išsiplėstų taip, kad apdengtų visą odą nuo galvos iki kojų, ką galima matyti ir akimis,

13 kunigas jį apžiūrės ir nutars, kad jo raupsai yra švarūs, nes jie visai pabalo, ir todėl žmogus yra švarus.

14 O jei pasirodys gyva mėsa,

15 tada bus kunigo paskelbtas nešvariu, nes gyva mėsa nešvari; tai yra raupsai.

16 O jei vėl pabals ir padengs visą žmogų,

17 kunigas jį apžiūrės ir paskelbs švariu.

18 Jei kam odoje atsirastų votis ir pagytų,

19 bet voties vietoje pasirodytų baltas ar rausvas randas, toks žmogus bus atvestas pas kunigą.

20 Šis, jei rastų tariamų raupsų vietą, lyginant su kita oda, įdubusią ir plaukus pabalusius, paskelbs jį nešvariu, nes votyje atsirado raupsų liga.

21 Bet, jei plaukai bus pirmykštės spalvos, o randas apytamsis ir vieta neįdubusi, uždarys jį septynioms dienoms;

22 jei po to randas padidėtų, pripažins žmogų nešvariu,­tai raupsai.

23 O jei bus pasilikęs toje pačioje vietoje, tai ženklas, jog tai tik voties randas,­žmogus švarus.

24 Jei oda, nudeginta ugnimi, sugijus turėtų baltą ar rausvą randą,

25 kunigas ją apžiūrės; jei pabalusioji vieta bus įdubusi, paskelbs žmogų nešvariu, nes tai raupsų liga.

26 Jei plaukų spalva nebus pasikeitusi ir sužeistoji vieta nebus įdubusi, bet bus neryški, uždarys jį septynioms dienoms

27 ir apžiūrės septintą dieną. Jei dėmė odoje padidėtų, paskelbs jį nešvariu, nes tai raupsai.

28 O jei baltumas pasiliks savo vietoje ir bus neryškus, tai yra tik nusideginimo žaizda; žmogus bus laikomas švariu.

29 Jei kuriam vyrui ar moteriai atsirastų raupsai ant galvos ar ant smakro, jį apžiūrės kunigas.

30 Jei žaizda bus įdubusi, plaukai pageltę ir plonesni negu paprastai, paskelbs nešvariu, nes tai yra galvos ir smakro raupsai.

31 O jei matys, kad nesveikoji vieta neįdubusi ir plaukai natūralūs, uždarys septynioms dienoms

32 ir septintą dieną vėl apžiūrės. Jei nesveikoji vieta nebus padidėjusi nė įdubusi, plaukai tos pačios spalvos,

33 tai žmogaus galva bus nuskusta, išskyrus tą vietą, ir jis bus uždarytas kitoms septynioms dienoms.

34 Jei septintą dieną pasirodys, kad viskas kaip buvo, paskelbs jį švariu. Jis, išplovęs savo drabužius, bus švarus.

35 O jei, paskelbus jį švariu, nesveikoji vieta odoje padidės,

36 kunigas daugiau nebetyrinės, nes aišku­žmogus nešvarus.

37 Bet, jei nesveikoji vieta nebus padidėjusi ir plaukai bus natūralūs, aišku, kad žmogus pagijęs, ir paskelbs jį švariu.

38 Jei kuriam vyrui ar moteriai atsirastų balta dėmė odoje,

39 kunigas jį apžiūrės. Jei blizgantis odoje baltumas yra apytamsis, težino, kad tai ne raupsai, bet baltos spalvos taškas,­žmogus švarus.

40 Jei kuriam vyrui slenka nuo galvos plaukai, jis tampa plikagalvis, bet yra švarus.

41 Jei plaukai nuslinko nuo kaktos, jis pasidarė plikakaktis, bet švarus.

42 O jei nuplikusi galva ar kakta pabalo ar paraudo,

43 tai kunigas patikrinęs paskelbs jį raupsuotu.

44 Jis serga raupsais ir yra nešvarus, kunigas paskelbs jį nešvariu; ant jo galvos raupsai.

45 aupsuotasis turi persiplėšti drabužį, atidengti galvą, burną laikyti uždengtą ir šaukti: ‘Nešvarus, Nešvarus!’

46 Visą laiką, kol bus raupsuotas ir nešvarus, gyvens vienas už stovyklos.

47 Jei vilnonis ar drobinis drabužis

48 ar kailis, ar kas nors padaryta iš kailio

49 turėtų baltos ar rausvos spalvos taškus, tie rūbai bus laikomi apkrėsti raupsais. Jie bus parodyti kunigui,

50 kuris, juos apžiūrėjęs, uždarys septynioms dienoms.

51 Jei kunigas, apžiūrėjęs septintą dieną, atras padidėjusias dėmes, tai bus raupsai. Jis pripažins tą drabužį nešvariu, nes ant jo yra plintantys raupsai.

52 Todėl jis sudegins tą drabužį, nes tai yra plintantys raupsai.

53 O jei matys tašką nepadidėjusį,

54 lieps išplauti tą raupsuotą rūbą ir uždarys jį kitoms septynioms dienoms.

55 Jei patikrinęs matys, kad jo pirmykštė išvaizda nesugrįžo, nors raupsai ir nepadidėjo, pripažins nešvariu ir sudegins, nes raupsai įsigraužė į apdaro paviršių.

56 Jei, drabužį išplovus, raupsų vieta bus tamsesnė, ją atplėš ir atskirs nuo drabužio.

57 Bet, jei dėmės pasirodys tose vietose, kurios pirma buvo švarios, vadinasi, raupsai plinta; tuo atveju drabužis bus sudegintas.

58 Jei dėmių nebeatsiras, išplaus drabužį antrą kartą ir jis bus švarus.

59 Tai yra įstatymas apie raupsus vilnoniame ir drobiniame drabužyje, audiniuose ir kailio apdaruose, kada juos pripažinti švariais ir kada nešvariais”.

   

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Apocalypse Explained # 922

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922. Verse 20. And the wine-press was trodden without the city, signifies the bringing forth of falsity from evil out of hell. This is evident from the signification of "treading the wine-press," as being to bring forth truth from good, and in the contrary sense to bring forth falsity from evil, since "grapes," from which wine is made in the wine-press, signify the good of charity, and in the contrary sense evil; and from good truth is brought forth, and from evil falsity. That this, as well as falsifications of the Word, are signified by "the great wine-press of the anger of God," can be seen from the preceding article n. 920. The above is evident also from the signification of "without the city," as being from hell, for "city" signifies the doctrine of truth from the Word (See above, n. 223), while "without the city" signifies the doctrine of falsity from the Word falsified; and as the falsification of the Word is from hell, "without the city" means out of hell. In the Word "city" signifies doctrine, and "the city of David," that is, Zion, and "the city of Jerusalem," signify the church as to the Word and as to doctrine from the Word, therefore "without the city" signifies, not from the Word and doctrine from the Word; and what is not from the Word and from doctrine therefrom is from hell. "Without the city" has a like signification as "without the camp" of the sons of Israel in the desert, for their "camp" signified heaven and the church, and "without the camp," signified hell. For this reason the lepers and all that were unclean were sent out of the camp (Leviticus 13:46; Numbers 5:1-6); and the excrements, by which things infernal were signified, were left without the camp (Deuteronomy 23:13, 14).

[2] That the "wine-press" and "treading it" signify the bringing forth of falsity from evil and the bringing forth of truth from good, can be seen from the Word where "wine-press" is mentioned. That it signifies the bringing forth of falsity from evil can be seen from the following passages. In Lamentations:

The Lord hath prostrated all my strong ones in the midst of me, He hath proclaimed against me an appointed time for breaking my young men; the Lord hath trodden the wine-press for the daughter of Judah (Lamentations 1:15).

This treats of the end of the church with the Jewish nation; and "the strong ones whom the Lord hath prostrated in the midst thereof" signifies the destruction of the love of good; those who are in love of good are called in the Word "strong ones," because good from its love prevails over the hells, and is therefore "strong." "In the midst" signifies all and everywhere. "To break the young men" signifies the destruction of all the understanding of truth; "an appointed time" means when both the goods and the truths of the church were all devastated with that nation; this time was when the Lord came into the world, and is what is meant by "the fullness of times." So "the Lord hath trodden the wine-press for the daughter of Judah" signifies the perversion of the church and the adulteration of the Word that is brought forth from evils of life and falsities of doctrine, "the daughter of Judah" being the church from the doctrine of truth from the Word, and "wine-press" being the bringing forth of falsity from evil, and the consequent adulteration of the Word and overthrow of the church. In the sense of the letter this is attributed to the Lord; but this is reversed in the spiritual sense, in which it is meant that this was done by that nation itself.

[3] In Joel:

Send forth the sickle, for the harvest is ripe; come, get ye down, for the wine-press is full, the vats have overflowed; for their wickedness is great (Joel 3:13.)

The devastation of the church as to good and as to truth is thus described; and "the wine-press is full and the vats have overflowed" signifies that there was nothing except falsities from evil. (The rest may be seen explained, n. 911.

In Hosea:

Be not glad, O Israel, over a likeness, like the nations: for thou hast committed whoredom under thy God; thou hast loved the reward of whoredom upon all corn-floors; the floor and the wine-press shall not feed them, and the new wine shall be false to her (Hosea 9:2).

This treats of the falsification of the Word; "the floor and the wine-press shall not feed them" signifies that they will not draw from the Word the goods and truths that nourish the soul. (But this passage also has been explained above, n. 695)

[4] In Jeremiah:

Upon thy vintage hath the spoiler fallen; therefore gladness and joy are gathered out of Carmel, and out of the land of Moab; and I have caused the wine to cease from the wine-presses; none shall tread with shouting; the shouting shall be no shouting (Jeremiah 48:32-34).

What is signified by "the vintage" upon which the spoiler hath fallen, and what by "the gladness and joy" that were gathered, may be seen above n. 919; that there is no longer any truth because there is no good is signified by "I have caused the wine to cease from the wine-presses;" and that there is no longer any joy from any spiritual love is signified by "none shall tread with shouting," "shouting" meaning the rejoicing of those that tread the wine press.

[5] In Isaiah:

Who is this that cometh from Edom, His garments sprinkled from Bozrah, He that is honorable in His apparel, walking in the multitude of His strength? I that speak in justice, mighty to save. Wherefore art Thou red in Thy garment, and Thy garments as of one that treadeth in the wine-press? I have trodden the wine-press alone; and of the people not a man was with Me; therefore have I trodden them in mine anger, and trampled them in My wrath; therefore their victory is sprinkled upon My garments, and I have stained all My raiment (Isaiah 63:1-3).

This is said of the Lord, and of His combats against all the hells; and as He fought against them from the Human, in which was the Divine Itself, it is said, "Who is this that cometh from Edom, His garments sprinkled from Bozrah?" which signifies fighting from the good of love and from truth, which are from the Divine; for Edom means red, and Bozrah gathering the vintage; and "red" is predicated of good, and "gathering the vintage" of truth; and because this is what Edom and Bozrah mean, the expressions "red" and "as one treading in the wine-press" are afterwards used. And as the Divine good and the Divine truth that are here meant are the Word in the letter, and this is what is signified by the Lord's "garments" it is said, "garments sprinkled," also "honorable in His apparel." And as all strength in the Word is in the letter it is said, "walking in the multitude of His strength." Judgment from His Divine upon the good and upon the evil and consequent salvation, is meant by "I that speak in justice, mighty to save." The violence offered to the Word by the Jewish nation is signified by "Wherefore art Thou red in Thy garments, and Thy garments as of one that treadeth in the wine-press?" "Red in garment" is predicated of the violence offered to the Divine good of the Word, which is meant above by "Edom," and "garments as of one that treadeth in the wine-press" is predicated of the violence offered to Divine truth in the Word, which is meant above by "Bozrah." "The Lord's garments" signify the Word in the letter, to which violence was offered through adulterations and falsifications of it. The casting down of the hells and of their falsities by His own power is signified by "I have trodden the wine-press alone, and of the people not a man was with Me." The casting down into the hells of those who were in direful evils and in falsities therefrom is signified by "I have trodden them in Mine anger and trampled them in My wrath;" "anger" is predicated of evils, and "wrath" of falsities; and these are attributed to the Lord; although it is those who are in evils and in falsities therefrom that are angry and wrathful against the Lord. And as the judgment by which the hells were subjugated was accomplished by the Lord by means of temptations admitted into His Human, even to the last, which was the passion of the cross, it is said, "therefore their victory is sprinkled upon My garments, and I have stained all My raiment." For by all things of His passion and by the last temptation on the cross the Lord represented the violence offered by the Jewish nation to the Word, that is, to Divine truth (See above, n. 183, 195, 627, 655, 805).

[6] That "wine-press" and "treading it" signify the bringing forth of truth from good, because "the grape" signifies spiritual good, and "wine from the grape" truth from that good, can be seen from the following passages.

In Joel:

Rejoice, ye sons of Zion, the floors are full of corn, and the winepresses overflow with new wine and oil (Joel 2:23, 24).

"Sons of Zion" signify those who are in wisdom from the Divine truth; "the floors are full of corn" signifies that they have celestial good in abundance; "the wine-presses overflow with new wine and oil" signifies that from the good of charity they have truth and its delight.

[7] In Matthew:

A man, a householder, planted a vineyard, and set a hedge about it, and digged a wine-press in it, and built a tower; and let it out to husbandmen, who slew the servants sent to them, and finally the son (Matthew 21:33).

The "vineyard" which the householder planted signifies the church that was instituted with the sons of Jacob; the "hedge" which he set about it signifies protection from the falsities of evil, which are from hell; "and digged a wine-press in it" signifies that it had spiritual good; "and built a tower" signifies interior truths from that good which looked to heaven; "and let it out to husbandmen" signifies to that people; "they slew the servants that were sent to them" signifies that they slew the prophets; "and finally the son" signifies the Lord.

[8] In Isaiah:

My beloved had a vineyard in a horn of a son of oil, which he fenced and gathered out the stones, and planted it with a noble vine, and built a tower in the midst of it, and also hewed out a wine-press in it; and he looked that it should bring forth grapes, but it brought forth wild grapes (Isaiah 5:1, 2).

"Vineyard," "tower," and "wine-press," have a like signification here as just above in Matthew. (The rest may be seen explained n. 918. In most passages, where "vintage" and "wine press" are mentioned, the "harvest" and "corn floor" are also mentioned (as in Hosea 9:1, 2; Joel 2:23, 24; 3:13; Numbers 18:26-30; Deuteronomy 15:14; 16:13; 2 Kings 6:27); and for the reason that "harvest" and "corn-floor," from "corn" and "bread" signify the good of celestial love, which is love to the Lord; and "vintage" and "wine-press," from the "grape" and the "wine," signify the good of spiritual love, which is love towards the neighbor; for these two loves make one, like an efficient cause and its effect. This has been said because here in Revelation the "harvest" is mentioned, and afterwards the "vintage" in the same way. (For the "harvest" see verses 14, 15; and the "vintage," verse 19.)

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