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Levítico 13

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1 Falou mais o Senhor a Moisés e a Arão, dizendo:

2 Quando um homem tiver na pele da sua carne inchação, ou pústula, ou mancha lustrosa, e esta se tornar na sua pele como praga de lepra, então será levado a Arão o sacerdote, ou a um de seus filhos, os sacerdotes,

3 e o sacerdote examinará a praga na pele da carne. Se o pêlo na praga se tiver tornado branco, e a praga parecer mais profunda que a pele, é praga de lepra; o sacerdote, verificando isto, o declarará imundo.

4 Mas, se a mancha lustrosa na sua pele for branca, e não parecer mais profunda que a pele, e o pêlo não se tiver tornado branco, o sacerdote encerrará por sete dias aquele que tem a praga.

5 Ao sétimo dia o sacerdote o examinará; se a praga, na sua opinião, tiver parado e não se tiver estendido na pele, o sacerdote o encerrará por outros sete dias.

6 Ao sétimo dia o sacerdote o examinará outra vez; se a praga tiver escurecido, não se tendo estendido na pele, o sacerdote o declarará limpo; é uma pústula. O homem lavará as suas vestes, e será limpo.

7 Mas se a pústula se estender muito na pele, depois de se ter mostrado ao sacerdote para a sua purificação, mostrar-se-á de novo ao sacerdote,

8 o qual o examinará; se a pústula se tiver estendido na pele, o sacerdote o declarará imundo; é lepra.

9 Quando num homem houver praga de lepra, será ele levado ao sacerdote,

10 o qual o examinará; se houver na pele inchação branca que tenha tornado branco o pêlo, e houver carne viva na inchação,

11 lepra inveterada é na sua pele. Portanto, o sacerdote o declarará imundo; não o encerrará, porque imundo é.

12 Se a lepra se espalhar muito na pele, e cobrir toda a pele do que tem a praga, desde a cabeça até os pés, quanto podem ver os olhos do sacerdote,

13 este o examinará; e, se a lepra tiver coberto a carne toda, declarará limpo o que tem a praga; ela toda se tornou branca; o homem é limpo.

14 Mas no dia em que nele aparecer carne viva será imundo.

15 Examinará, pois, o sacerdote a carne viva, e declarará o homem imundo; a carne viva é imunda; é lepra.

16 Ou, se a carne viva mudar, e ficar de novo branca, ele virá ao sacerdote,

17 e este o examinará; se a praga se tiver tornado branca, o sacerdote declarará limpo o que tem a praga; limpo está.

18 Quando também a carne tiver na sua pele alguma úlcera, se esta sarar,

19 e em seu lugar vier inchação branca ou mancha lustrosa, tirando a vermelho, mostrar-se-á ao sacerdote,

20 e este a examinará; se ela parecer mais profunda que a pele, e o pêlo se tiver tornado branco, o sacerdote declarará imundo o homem; é praga de lepra, que brotou na úlcera.

21 Se, porém, o sacerdote a examinar, e nela não houver pêlo branco e não estiver mais profunda que a pele, mas tiver escurecido, o sacerdote encerrará por sete dias o homem.

22 Se ela se estender na pele, o sacerdote o declarará imundo; é praga.

23 Mas se a mancha lustrosa parar no seu lugar, não se estendendo, é a cicatriz da úlcera; o sacerdote, pois, o declarará limpo.

24 Ou, quando na pele da carne houver queimadura de fogo, e a carne viva da queimadura se tornar em mancha lustrosa, tirando a vermelho ou branco,

25 o sacerdote a examinará, e se o pêlo na mancha lustrosa se tiver tornado branco, e ela parecer mais profunda que a pele, é lepra; brotou na queimadura; portanto o sacerdote o declarará imundo; é praga de lepra.

26 Mas se o sacerdote a examinar, e na mancha lustrosa não houver pêlo branco, nem estiver mais profunda que a pele, mas tiver escurecido, o sacerdote o encerrará por sete dias.

27 Ao sétimo dia o sacerdote o examiará. Se ela se houver estendido na pele, o sacerdote o declarará imundo; é praga de lepra.

28 Mas se a mancha lustrosa tiver parado no seu lugar, não se estendendo na pele, e tiver escurecido, é a inchação da queimadura; portanto o sacerdote o declarará limpo; porque é a cicatriz da queimadura.

29 E quando homem (ou mulher) tiver praga na cabeça ou na barba,

30 o sacerdote examinará a praga, e se ela parecer mais profunda que a pele, e nela houver pêlo fino amarelo, o sacerdote o declarará imundo; é tinha, é lepra da cabeça ou da barba.

31 Mas se o sacerdote examinar a praga da tinha, e ela não parecer mais profunda que a pele, e nela não houver pêlo preto, o sacerdote encerrará por sete dias o que tem a praga da tinha.

32 Ao sétimo dia o sacerdote examinará a praga; se a tinha não se tiver estendido, e nela não houver pêlo amarelo, nem a tinha parecer mais profunda que a pele,

33 o homem se rapará, mas não rapará a tinha; e o sacerdote encerrará por mais sete dias o que tem a tinha.

34 Ao sétimo dia o sacerdote examinará a tinha; se ela não se houver estendido na pele, e não parecer mais profunda que a pele, o sacerdote declarará limpo o homem; o qual lavará as suas vestes, e será limpo.

35 Mas se, depois da sua purificação, a tinha estender na pele,

36 o sacerdote o examinará; se a tinha se tiver estendido na pele, o sacerdote não buscará pêlo amarelo; o homem está imundo.

37 Mas se a tinha, a seu ver, tiver parado, e nela tiver crescido pêlo preto, a tinha terá sarado; limpo está o homem; portanto o sacerdote o declarará limpo.

38 Quando homem (ou mulher) tiver na pele da sua carne manchas lustrosas, isto é, manchas lustrosas brancas,

39 o sacerdote as examinará; se essas manchas lustrosas forem brancas tirando a escuro, é impigem que brotou na pele; o homem é limpo.

40 Quando a cabeça do homem se pelar, ele é calvo; contudo é limpo.

41 E, se a frente da sua cabeça se pelar, ele é meio calvo; contudo é limpo.

42 Mas se na calva, ou na meia calva, houver praga branca tirando a vermelho, é lepra que lhe está brotando na calva ou na meia calva.

43 Então o sacerdote o examinará, e se a inchação da praga na calva ou na meia calva for branca tirando a vermelho, como parece a lepra na pele da carne,

44 leproso é aquele homem, é imundo; o sacerdote certamente o declarará imundo; na sua cabeça está a praga.

45 Também as vestes do leproso, em quem está a praga, serão rasgadas; ele ficará com a cabeça descoberta e de cabelo solto, mas cobrirá o bigode, e clamará: Imundo, Imundo.

46 Por todos os dias em que a praga estiver nele, será imundo; imundo é; habitará só; a sua habitação será fora do arraial.

47 Quando também houver praga de lepra em alguma vestidura, seja em vestidura de lã ou em vestidura de linho,

48 quer na urdidura, quer na trama, seja de linho ou seja de lã; ou em pele, ou em qualquer obra de pele;

49 se a praga na vestidura, quer na urdidura, quer na trama, ou na pele, ou em qualquer coisa de pele, for verde ou vermelha, é praga de lepra, pelo que se mostrará ao sacerdote;

50 o sacerdote examinará a praga, e encerrará por sete dias aquilo que tem a praga.

51 Ao sétimo dia examinará a praga; se ela se houver estendido na vestidura, quer na urdidura, quer na trama, ou na pele, seja qual for a obra em que se empregue, a praga é lepra roedora; é imunda.

52 Pelo que se queimará aquela vestidura, seja a urdidura ou a trama, seja de lã ou de linho, ou qualquer obra de pele, em que houver a praga, porque é lepra roedora; queimar-se-á ao fogo.

53 Mas se o sacerdote a examinar, e ela não se tiver estendido na vestidura, seja na urdidura, seja na trama, ou em qualquer obra de pele,

54 o sacerdote ordenará que se lave aquilo, em que está a praga, e o encerrará por mais sete dias.

55 O sacerdote examinará a praga, depois de lavada, e se ela não tiver mudado de cor, nem se tiver estendido, é imunda; no fogo a queimarás; é praga penetrante, seja por dentro, seja por fora.

56 Mas se o sacerdote a examinar, e a praga tiver escurecido, depois de lavada, então a rasgará da vestidura, ou da pele, ou da urdidura, ou da trama;

57 se ela ainda aparecer na vestidura, seja na urdidura, seja na trama, ou em qualquer coisa de pele, é lepra brotante; no fogo queimarás aquilo em que há a praga.

58 Mas a vestidura, quer a urdidura, quer a trama, ou qualquer coisa de pele, que lavares, e de que a praga se retirar, se lavará segunda vez, e será limpa.

59 Esta é a lei da praga da lepra na vestidura de lã, ou de linho, quer na urdidura, quer na rama, ou em qualquer coisa de pele, para declará-la limpa, ou para declará-la imunda.

   

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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.