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Левит 14

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1 И говорилъ Господь Моисею, и сказалъ:

2 вотъ законъ о прокаженномъ, когда надобно его очистить: его приведутъ къ священнику,

3 священникъ выйдетъ вонъ изъ стана, и посмотритъ священникъ; и если увидитъ, что прокаженный исцјлился отъ болјзни прокаженія;

4 то священникъ прикажетъ, чтобъ принесли для очищаемаго двј птицы живыхъ чистыхъ, кедроваго дерева, червленую нить и иссопа.

5 Потомъ священникъ прикажетъ, и заколятъ одну птицу надъ глинянымъ сосудомъ, надъ живою водою,

6 а самъ онъ возметъ живую птицу, кедровое дерево, червленную нить и иссопъ, и омочитъ ихъ и живую птицу въ кровь птицы, заколотой надъ живою водою;

7 и покропитъ на очищаемаго отъ проказы семь разъ и объявитъ его чистымъ, и пуститъ живую птицу въ поле.

8 Очищающійся омоетъ одежды свои, обріетъ всј волосы свои, омоется водою и будетъ чистъ; потомъ войдетъ въ станъ, и пробудетъ семь дней внј шатра своего.

9 Въ седьмой день обріетъ всј волосы свои, голову свою, бороду свою, брови глазъ своихъ, всј волосы свои обріетъ, и омоетъ одежды свои, и омоетъ тјло свое водою, и будетъ чистъ.

10 Въ осьмой день возьметъ онъ двухъ агнцевъ безъ порока, и одну агницу однолјтнюю безъ порока, и три десатыхъ частей ефы пшеничной муки, облитой елеемъ, въ приношеніе хлјбное, и одинъ логъ елея.

11 Священникъ очищающій поставитъ очищающагося человјка съ ними предъ Господомъ у дверей скиніи собранія,

12 и возьметъ священникъ одного агнца, и представитъ его въ жертву повинности, и логъ елея, и принесетъ сіе, потрясая предъ Господомъ,

13 и заколетъ агнца на томъ мјстј, гдј закалаютъ жертву за грјхъ и всесожженіе, на мјстј святомъ; ибо сія жертва повинности, подобно какъ жертва за грјхъ, принадлежитъ священнику: это великая святыня.

14 И возьметъ священникъ крови жертвы повинности, и возложитъ священникъ на край праваго уха у очищающагося и на большей палецъ правой руки его, и на большой палецъ правой ноги его;

15 и возьметъ священникъ изъ лога елея и вольетъ на лјвую свою ладонь;

16 и омочитъ священникъ правый перстъ свой въ елей, который на лјвой ладони его и покропитъ елеемъ съ перста своего семь разъ предъ Господомъ.

17 Оставшійся же елей, который на ладони его, возложитъ священникъ на край праваго уха у очищающагося, на большой палецъ правой руки его и на большой палецъ правой ноги его, на то мјсто, гдј кровь жертвы повинности.

18 А остальной елей, который на ладони священника, возложитъ онъ на голову очищающагося, и очиститъ его священникъ предъ Господомъ.

19 Потомъ священникъ совершитъ жертву за грјхъ, и очиститъ очищающагося отъ нечистоты его; послј того заколетъ жертву всесожженія.

20 И возложитъ священникъ всесожженіе и приношеніе хлјбное на жертвенникъ. И такимъ образомъ очистить его священникъ, и онъ будетъ чистъ.

21 Если же онъ бјденъ и не имјетъ достатка: то пусть возьметъ одного агнца въ жертву повинности для потрясанія, чтобы очистить себя. и одну десятую часть ефы пшеничной муки облитой елееиъ, въ приношеніе хлјбное, и логъ елея,

22 и двј горлицы или двухъ молодыхъ голубей, что достанетъ рука его, - одну изъ сихъ птицъ въ жертву за грјхъ, а другую во всесожженіе;

23 и принесетъ сіе въ осьмый день очищенія своего къ священнику къ дверямъ скиніи собранія предъ Господа.

24 Священникъ возьметъ агнца жертвы повинности и логъ елея, и принесетъ сіе священникъ, потрясая предъ Господомъ,

25 и заколетъ агнца въ жертву повинности, и возьметъ священникъ крови жертвы повинности и возложитъ на край праваго уха у очищающагося, и на большой палецъ правой руки его, и на большой палецъ правой ноги его,

26 и вольетъ священникъ елея на лјвую свою ладонь,

27 и елеемъ, который на лјвой ладони его, покропитъ священникъ съ праваго перста своего семь разъ предъ Господомъ,

28 и возложитъ священникъ елея, который на ладони его, на край праваго уха у очищающагося, на большой палецъ правой руки его, и на болыной палецъ правой ноги его, на то мјсто, гдј кровь жертвы повинности;

29 а остальной елей, который на ладони священника, возложитъ онъ на голову очищающагося, чтобъ очистить его предъ Госсподомъ.

30 Потомъ принесетъ одну изъ горлицъ, или одного изъ молодыхъ голубей, что достанетъ рука очищающагося,

31 что достанетъ рука его, - одну птицу въ жертву за грјхъ, а другую во всесожженіе, вмјстј съ приношеніемъ хлјбнымъ. И такимъ образомъ очиститъ священникъ очищающагося предъ Господомъ.

32 Вотъ законъ о прокаженномъ, который во время очищенія своего не имјетъ достатка.

33 И говорилъ Господь Моисею н Аарону, и сказалъ:

34 когда войдете въ землю Ханаанскую, которую Я даю вамъ во владјніе, и Я наведу язву проказы на домъ въ землј владјнія вашего;

35 тогда тотъ, чей домъ, долженъ пойдти и сказать священнику: у меня на домј показалась будто язва.

36 Священникъ прикажетъ опорожнить домъ, прежде нежели войдетъ священникъ осматривать язву, чтобъ не сдјлалось нечистымъ все, что въ домј; послј сего прійдетъ священникъ осматривать домъ.

37 Если онъ, осмотрјвъ язву, увидитъ, что язва на стјнахъ дома состоитъ изъ зеленоватыхъ, или красноватыхъ яминъ, которыя кажутся углублениыми въ стјнј:

38 то священникъ выйдетъ изъ дома къ дверямъ дома и заключитъ домъ на семь дней.

39 Въ седьмой день опять прійдетъ священникъ, и если увидитъ, что язва распространилась по стјнамъ дома:

40 то священникъ прикажетъ выломать камни, на которыхъ язва, и бросить ихъ внј города на мјсто нечистое.

41 А домъ внутри пусть оскоблятъ, и обмазку, которую отскоблятъ, высыпятъ внј города на мјсто нечистое:

42 И возьмутъ другіе камни, и вставятъ вмјсто тјхъ камней; и возьмутъ другую обмазку, и обмажутъ домъ.

43 Если язва опять откроется на домј, послј того, какъ вынули камни, и послј того, какъ оскоблили домъ, и послј того, какъ обмазали:

44 то овященникъ придетъ и посмотритъ, и если язва на домј распространилась: то это јдкая проказа на домј, нечистъ онъ.

45 Должно разломать сей домъ, и камни его, и дерево его, и всю обмазку дома вынести внј города на мјсто нечистое.

46 Кто входитъ въ домъ во все время, когда онъ заключенъ, тотъ нечистъ до вечера,

47 и кто спитъ въ домј томъ, тотъ долженъ вымыть одежды свои, и кто јстъ въ домј томъ, тотъ долженъ вымыть одежды свои.

48 Если же священникъ прійдеть и увидитъ, что язва на домј не распространилась послј того, какъ обмазали домъ, то священникъ объявитъ домъ чистымъ, потому что язва прошла.

49 Чтобы очистить домъ, возьметъ онъ двј птицы, кедроваго дерева, червленую нить иссопа,

50 и заколетъ одну птицу надъ глинянымъ сосудомъ, надъ живою водою;

51 и возьметъ кедровое дерево, и иссопъ, и червленую нить, и живую птицу, и омочитъ сіе въ кровь птицы заколотой и въ живую воду, и покропитъ домъ семь разъ,

52 и очиститъ домъ кровію птицы, и живою водою, и живою птицею. и кедровымъ деревомъ, и иссопомъ, и червленою нитью,

53 и пуститъ живую птицу внј города въ поле. Такимъ образомъ очиститъ онъ домъ, и будетъ чистъ.

54 Вотъ законъ о всякой язвј проказы и о паршивости,

55 и о проказј на одеждј и на домј, и объ опухоли, и о шелудяхъ, и о пятнј;

56 чтобы указать, когда сіе нечисто, и когда чисто. Вотъ законъ о проказј.

   

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Apocalypse Explained # 1042

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1042. Verse 4. And the woman was arrayed in purple and scarlet, signifies the appearance of that religious persuasion in externals, as if it were from celestial good and truth, and yet in internals it is from devilish evil and falsity. This is evident from the signification of the "woman," as being the religious persuasion of the Papists; also from the signification of "arrayed," as being what it is in externals, for "garments" are external things that clothe; therefore "to be arrayed" means the appearance in externals. Also from the signification of "purple," as being good from a celestial origin, and also the evil opposite thereto, which is called devilish evil (of which presently). Also from the signification of "scarlet," as being truth from a celestial origin, and also the falsity opposite thereto, which is called devilish falsity. That these goods and truths differ from goods and truths that are from a spiritual origin, and that the like is true of the evils and falsities opposite to them, which are called infernal evils and falsities, will be shown in the following article.

[2] This woman, who is a harlot, and is Babylon, is thus described, because those who are in evils and in falsities therefrom are described in the Word from their external appearance, thus such as they are in the eyes of the men who worship them. They are so described because the sense of the letter of the Word consists of appearances; while the spiritual sense puts off those appearances, and presents interior things naked, without clothing, and when these appear, they appear in a wholly different form; as here the woman seen in external appearance "arrayed in purple and scarlet," is called, as to her internal form, "the mother of the whoredoms and of the abominations of the earth;" and the like is said of:

The rich man clothed in purple and fine linen, who, nevertheless, was cast into hell (Luke 16:19);

also of the Assyrians, with whom Ohola and Oholibah, that is, Samaria and Jerusalem, committed whoredom, who are called:

Officers and leaders, horsemen clothed in blue riding upon horses (Ezekiel 23:6, 12).

So in other passages. Babylon is here described as a harlot appears in the world, splendidly clothed and yet abominable, because full of uncleanness.

[3] Before proving from the Word that "purple and scarlet" signify goods and truths from a celestial origin, something shall be said about such goods and truths. The Divine good that proceeds from the Lord is united with His Divine truth, as heat from the sun is with light in the time of spring. But the angels, who are recipients of the Divine good and Divine truth proceeding from the Lord, are distinguished into celestial and spiritual. Those who receive more of the Lord's Divine good than of His Divine truth are called celestial angels; because these constitute the kingdom of the Lord that is called the celestial kingdom. But the angels who receive more of the Lord's Divine truth than of His Divine good are called spiritual angels, because the Lord's spiritual kingdom consists of these. This makes clear that goods and truths have a twofold origin, namely, a celestial origin and a spiritual origin. Those goods and truths that are from a celestial origin are the goods and truths of love to the Lord; while those goods and truths that are from a spiritual origin are the goods and truths of love towards the neighbor. The difference is like that between higher and lower, or between interior and exterior; thus like that between things that are in a higher or interior degree, and those that are in a lower or exterior degree; and what this difference is can be seen from what has been said in the work on Heaven and Hell about the three degrees of the heavens, and thus of the angels, and of their wisdom and intelligence (n. 33, 34, 38-39, 208-209, 211, 435).

[4] That "purple" signifies in the Word that good, and "scarlet" that truth, can be seen from the passages in the Word where they are mentioned. As in Ezekiel:

Fine linen of embroidered work from Egypt was thy spreading forth, blue and purple from the isles of Elishah was thy covering (Ezekiel 27:7).

This is said of Tyre, which signifies the church as to the knowledges of truth and good, "blue and purple" standing for such knowledges from a celestial origin, and "covering and spreading forth" signifying the externals of that church. In Luke:

There was a certain rich man, who was clothed in purple and fine linen and indulged in delicacies every day (Luke 16:19).

The "rich man" means the Jewish nation and the church therein, which was called "rich" from the knowledges of good and truth from the Word that they had, "in purple" meaning the knowledges of good, and "in fine linen" the knowledges of truth, both from a celestial origin. In Lamentations:

They that did eat delicacies are laid waste in the streets; they that were brought up in scarlet have embraced a dunghill (Lamentations 4:5).

"To be brought up in scarlet" means to be instructed from infancy in truths from celestial good.

[5] As the Tent of meeting represented heaven, and the garments of Aaron represented the holy things of heaven, and purple and scarlet signify the goods and truths of heaven, so the curtains and veils of the Tent, as well as the garments of Aaron, were wrought with blue, purple, scarlet double-dyed, and fine linen woven together; as:

The curtains of the habitation (Exodus 26:1);

The veil before the ark (Exodus 26:31);

The covering for the door of the Tent (Exodus 26:36);

The covering at the gate of the court (Exodus 27:16);

The ephod (Exodus 28:6);

The belt (Exodus 28:8);

The breastplate of judgment (Exodus 28:15);

The fringes of the robe of the ephod (Exodus 28:33).

Because "scarlet double-dyed" signified the truth of celestial good, therefore:

A cloth of scarlet double-dyed was spread over the table upon which was the bread of faces, and afterwards it was covered with a covering of the skin of the badger (Numbers 4:8).

For the inmost things of the celestial kingdom were signified by the things that were upon the table, which were loaves; but the exterior things by the coverings, which have reference to truths from good.

[6] As truth from celestial good, which is the truth of the sense of the letter of the Word, is signified by "scarlet," it was used for remembrances, as that:

The sons of Israel should make for themselves a train on the borders of their garment, and should put upon the train of the border a cord of scarlet, that by it they might remember all the commandments of Jehovah and do them (Numbers 15:38-39).

And for the same reason it was a custom in ancient times, when significatives were in use, to tie a scarlet cord as a reminder or remembrance of a thing, as is said of Perez the son of Tamar, that:

The midwife tied scarlet upon his hand (Genesis 38:28, 30);

and of the harlot Rahab, that:

She tied in the window a scarlet cord, that the spies might remember their promise (Joshua 2:17, 21).

[7] As all purifications from evils are effected by truths from the Word, therefore:

Cedar wood, scarlet and hyssop were used in cleansings (Leviticus 14:4-7, 49-52).

And scarlet was used for the waters of separation and expiation from a red heifer (Numbers 19:6).

Purple and scarlet derive their signification from the nature of these colors. For there are colors in heaven far more brilliant than in the world, originating from the light there; and as red has its origin there from what is fiery or flame-like, and what is fiery and flame-like has its origin there from the good of love, so "purple" signifies good from a celestial origin. But scarlet derives its color from what is flame-like and at the same time glistening, and glistening from light signifies truth; consequently that color signifies the truth of celestial good.

[8] As most things in the Word have a contrary sense, so have purple and scarlet; and in that sense they signify the evils and falsities opposite to those goods and truths. As in Isaiah:

Although your sins have been as scarlet they shall become white like snow; although they have been red as purple they shall be as wool (Isaiah 1:18).

Since "scarlet," the same as "snow," signifies truth, and "purple," the same as "wool," signifies good, and since "scarlet and purple," signify in the contrary sense falsity and evil (falsity and truth, and evil and good corresponding by opposition), so it is said "Although your sins have been as scarlet they shall become white like snow, and although they have been red as purple they shall be as wool."

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