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Levítico 14

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1 Y habló el SEÑOR a Moisés, diciendo:

2 Esta será la ley del leproso cuando se limpiare: Será traído al sacerdote.

3 Y el sacerdote saldrá fuera del real; y mirará el sacerdote, y viendo que está sana la llaga de la lepra del leproso,

4 el sacerdote mandará luego que se tomen para el que se purifica dos avecillas vivas, limpias, y palo de cedro, y grana, e hisopo;

5 y mandará el sacerdote matar una avecilla en un vaso de barro sobre aguas vivas;

6 después tomará la avecilla viva, y el palo de cedro, y la grana, y el hisopo, y lo mojará con la avecilla viva en la sangre de la avecilla muerta sobre las aguas vivas;

7 y rociará siete veces sobre el que se purifica de la lepra, y le dará por limpio; y soltará la avecilla viva sobre la faz del campo.

8 Y el que se purifica lavará sus vestidos, y raerá todo su pelo, y se lavará con agua, y será limpio; y después entrará en el real, y morará fuera de su tienda siete días.

9 Y será, que al séptimo día raerá todo el pelo de su cabeza, y su barba, y las cejas de sus ojos; finalmente, raerá todo su pelo, y lavará sus vestidos, y lavará su carne en agua, y será limpio.

10 Y el día octavo tomará dos corderos sin defecto, y una cordera de un año sin tacha; y tres décimas de flor de harina para presente amasada con aceite, y un log de aceite.

11 Y el sacerdote que le purifica presentará con aquellas cosas al que se ha de limpiar delante del SEÑOR, a la puerta del tabernáculo del testimonio;

12 y tomará el sacerdote un cordero, y lo ofrecerá por expiación de la culpa, con el log de aceite, y lo mecerá como ofrenda mecida delante del SEÑOR.

13 Y degollará el cordero en el lugar donde degüellan la expiación por el pecado y el holocausto, en el lugar del santuario; porque como la expiación por el pecado, así también la expiación por la culpa es del sacerdote; es cosa santísima.

14 Y tomará el sacerdote de la sangre de la expiación por la culpa, y pondrá el sacerdote sobre la ternilla de la oreja derecha del que se purifica, y sobre el pulgar de su mano derecha, y sobre el pulgar de su pie derecho.

15 Asimismo tomará el sacerdote del log de aceite, y echará sobre la palma de su mano izquierda,

16 y mojará su dedo derecho en el aceite que tiene en su mano izquierda, y esparcirá del aceite con su dedo siete veces delante del SEÑOR.

17 Y de lo que quedare del aceite que tiene en su mano, pondrá el sacerdote sobre la ternilla de la oreja derecha del que se purifica, y sobre el pulgar de su mano derecha, y sobre el pulgar de su pie derecho, sobre la sangre de la expiación por la culpa;

18 y lo que quedare del aceite que tiene en su mano, pondrá sobre la cabeza del que se purifica; y así lo reconciliará el sacerdote delante del SEÑOR.

19 Y hará el sacerdote la expiación y purificará al que se ha de purificar de su inmundicia, y después degollará el holocausto.

20 Y hará subir el sacerdote el holocausto y el presente sobre el altar, y así lo reconciliará el sacerdote, y será limpio.

21 Mas si fuere pobre, que no alcanzare su mano a tanto, entonces tomará un cordero para expiación por la culpa para la ofrenda mecida, para reconciliarse, y una décima de flor de harina amasada con aceite para presente, y un log de aceite;

22 y dos tórtolas, o dos palominos, lo que alcanzare su mano; y el uno será para expiación por el pecado, y el otro para holocausto.

23 Estas cosas traerá al octavo día de su purificación al sacerdote, a la puerta del tabernáculo del testimonio delante del SEÑOR.

24 Y el sacerdote tomará el cordero de la expiación por la culpa, y el log de aceite, y lo mecerá el sacerdote como ofrenda mecida delante del SEÑOR;

25 luego degollará el cordero de la expiación por la culpa, y tomará el sacerdote de la sangre de la expiación por la culpa, y pondrá sobre la ternilla de la oreja derecha del que se purifica, y sobre el pulgar de su mano derecha, y sobre el pulgar de su pie derecho.

26 Y el sacerdote echará del aceite sobre la palma de su mano izquierda;

27 y con su dedo derecho rociará el sacerdote del aceite que tiene en su mano izquierda, siete veces delante del SEÑOR.

28 También el sacerdote pondrá del aceite que tiene en su mano sobre la ternilla de la oreja derecha del que se purifica, y sobre el pulgar de su mano derecha, y sobre el pulgar de su pie derecho, en el lugar de la sangre de la expiación por la culpa.

29 Y lo que sobrare del aceite que el sacerdote tiene en su mano, lo pondrá sobre la cabeza del que se purifica, para reconciliarlo delante del SEÑOR.

30 Asimismo ofrecerá una de las tórtolas, o de los palominos, lo que alcanzare su mano.

31 Uno de lo que alcanzare su mano, en expiación por el pecado, y el otro en holocausto, además del presente; y así reconciliará el sacerdote al que se ha de purificar, delante del SEÑOR.

32 Esta es la ley del que hubiere tenido plaga de lepra, cuya mano no alcanzare lo prescrito para purificarse.

33 Y habló el SEÑOR a Moisés y a Aarón, diciendo:

34 Cuando hubieres entrado en la tierra de Canaán, la cual yo os doy en posesión, y pusiere yo plaga de lepra en alguna casa de la tierra de vuestra posesión,

35 vendrá aquel de quien fuere la casa, y dará aviso al sacerdote, diciendo: Algo como plaga ha aparecido en mi casa.

36 Entonces mandará el sacerdote, y limpiarán la casa antes que el sacerdote entre a mirar la plaga, para que no sea contaminado todo lo que estuviere en la casa; y después el sacerdote entrará a reconocer la casa.

37 Y mirará la plaga; y si se vieren manchas en las paredes de la casa, verdosas, profundas o bermejas, las cuales parecieren más hundidas que la pared,

38 el sacerdote saldrá de la casa a la puerta de ella, y cerrará la casa por siete días.

39 Y al séptimo día volverá el sacerdote, y mirará; y si la plaga hubiere crecido en las paredes de la casa,

40 entonces mandará el sacerdote, y arrancarán las piedras en que estuviere la plaga, y las echarán fuera de la ciudad, en un lugar inmundo;

41 y hará descostrar la casa por dentro alrededor, y derramarán el polvo que descostraren fuera de la ciudad en un lugar inmundo;

42 y tomarán otras piedras, y las pondrán en el lugar de las piedras quitadas ; y tomarán otra tierra, y encostrarán la casa.

43 Y si la plaga volviere a reverdecer en aquella casa, después que hizo arrancar las piedras, y descostrar la casa, y después que fue encostrada,

44 entonces el sacerdote entrará y mirará; y si pareciere haberse extendido la plaga en la casa, lepra roedora está en la tal casa: inmunda es.

45 Entonces derribará la casa, sus piedras, y sus maderos, y toda la mezcla de la casa; y lo sacará fuera todo de la ciudad a un lugar inmundo.

46 Y cualquiera que entrare en aquella casa todos los días que la mandó cerrar, será inmundo hasta la tarde.

47 Y el que durmiere en aquella casa, lavará sus vestidos; también el que comiere en la casa, lavará sus vestidos.

48 Mas si entrare el sacerdote y mirare, y viere que la plaga no se ha extendido en la casa después que fue encostrada, el sacerdote dará la casa por limpia, porque la plaga ha sanado.

49 Entonces tomará para purificar la casa dos avecillas, y palo de cedro, y grana, e hisopo;

50 y degollará una avecilla en un vaso de barro sobre aguas vivas;

51 y tomará el palo de cedro, y el hisopo, y la grana, y la avecilla viva, y lo mojará todo en la sangre de la avecilla muerta y en las aguas vivas, y rociará la casa siete veces.

52 Y purificará la casa con la sangre de la avecilla, y con las aguas vivas, y con la avecilla viva, y el palo de cedro, y el hisopo, y la grana.

53 Luego soltará la avecilla viva fuera de la ciudad sobre la faz del campo; y así reconciliará la casa, y será limpia.

54 Esta es la ley acerca de toda plaga de lepra, y de tiña;

55 y de la lepra del vestido, y de la casa;

56 y acerca de la hinchazón, y de la postilla, y de la mancha blanca;

57 para enseñar cuándo es inmundo, y cuándo es limpio. Esta es la ley de la lepra.

   

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Apocalypse Explained # 1042

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1042. (Verse 4) And the woman was arrayed in crimson and scarlet. That this signifies the appearance of that religious persuasion in externals, as if it were from celestial good and truth, although in internals it is from diabolical evil and falsity, is evident from the signification of the woman, as denoting the religious persuasion among the Papists; and from the signification of being arrayed, as denoting to be in externals; for garments denote things external that cover - hence being arrayed, denotes the appearance in externals; and from the signification of crimson, as denoting good from a celestial origin, and also the evil that is the opposite of this, which is called diabolical evil, of which we shall speak presently. And from the signification of scarlet, as denoting truth from a celestial origin, and also the falsity that is the opposite of this, which is called diabolical falsity. That those goods and truths differ from the goods and truths that are from a spiritual origin, and similarly the evils and falsities that are their opposites, which are called infernal evils and falsities, will be seen in the following article.

[2] The reason why the woman, who is the whore and Babylon, is thus described is, that those who are in evils and 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. The reason why they are thus described is, that the sense of the letter of the Word consists of appearances. But the spiritual sense puts off those appearances, and presents interior things naked, without garments, which, when they appear, do so in quite another form. As in the present case, the woman outwardly appearing clothed in purple and scarlet is, in the internal form, called the mother of the whoredoms and abominations of the earth. Just as it is said of

The rich man clothed in crimson and fine linen, who notwithstanding was cast into hell (Luke 16:19).

And also concerning the Assyrians, with whom Ohola and Oholibah, that is, Samaria and Jerusalem, committed whoredom, who are said to be

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

And so in other passages. Babylon here described as a whore appears in the world, splendidly clothed, but still abominable, because full of uncleanness.

[3] Before it is confirmed from the Word that crimson and scarlet signify goods and truths from a celestial origin, something shall first be said about those goods and truths. The Divine good that proceeds from the Lord is united with His Divine truth, as the heat of the sun with its 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 the Divine good more than the Divine truth of the Lord are called celestial angels, because these constitute the kingdom of the Lord which is called the celestial kingdom. But the angels who receive the Lord's Divine truth more than His Divine good are called spiritual angels, because of these consists the Lord's spiritual kingdom. It is therefore evident that goods and truths are of a twofold origin - from 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; whereas those goods and truths that are from a spiritual origin are the goods and truths of love towards the neighbour. The difference is like that between what is higher and what is lower, or between what is interior and what is exterior; consequently, as between those things that are in a higher or interior degree, and those that are in a lower or exterior. What is the nature of this difference is evident from what is said in the work on Heaven and Hell concerning the three degrees of the heavens, and thence of the angels; and also of their intelligence and wisdom (n. 33, 34, 38, 39, 208, 209, 211, 435).

[4] That crimson in the Word signifies that good, and scarlet that truth, is evident from the passages in the Word where they are mentioned. As in Ezekiel:

"Fine linen of needlework from Egypt was thy expansion; blue and crimson from the isles of Elisha was thy covering" (27:7).

This is spoken of Tyre, by which is signified the church as to the knowledges of truth and good. Blue and crimson denote those knowledges from a celestial origin. By covering and expansion are signified the externals of that church.

In Luke:

"There was a certain rich man, who was clothed in crimson and fine linen, and fared sumptuously every day" (Luke 16:19).

By the rich man is meant the Jewish nation, and the church there, called rich from the knowledges of good and truth from the Word, which they possessed, crimson having relation to the knowledges of good, and fine linen to the knowledges of truth, both from a celestial origin.

In Lamentations:

"Those that fed delicately are devastated in the streets; those that were brought up upon scarlet, embrace the dunghill" (4:5).

To be brought up upon scarlet denotes to be instructed from infancy in truths from celestial good.

[5] Because the tent of the assembly represented heaven, and the garments of Aaron the holy things of heaven, and crimson and scarlet signified the goods and truths of heaven, therefore, the curtains and veils of the tent, also the garments of Aaron, were wrought with blue, purple, scarlet double-dyed, and fine-twined linen. As, for example,

Upon the curtains of the tabernacle (Exodus 26:1).

Upon the veil before the ark (Exodus 26:31).

Upon the covering for the door of the tent (Exodus 26:36).

Upon the covering at the gate of the outer court (Exodus 27:16).

Upon the ephod (Exodus 28:6).

Upon the belt (Exodus 28:8).

Upon the breastplate of judgment (Exodus 28:15).

Upon the borders of the cloak of the ephod (Exodus 28:33).

Because double-dyed signified the truth of celestial good,

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 badgers' skin (Numbers 4:8).

For the inmost things of the celestial kingdom were signified by those things that were upon the table, which were the bread, but the exterior things by those that covered them; these have reference to truths from good.

[6] Because truth from celestial good, which is the truth of the sense of the letter of the Word, is signified by scarlet, therefore it was used for the sake of remembrance, as when it was ordered,

That the sons of Israel should make for themselves a fringe upon the borders of their garments, and should put upon the fringe of the borders a scarlet thread, that by it they might remember all the precepts of Jehovah, and do them (Numbers 15:38, 39).

For the same reason also it was a custom in ancient times, when significatives were in use, to tie a scarlet thread, in order to remember a thing. As we read concerning Perez, the son of Tamar,

That the midwife tied scarlet upon his hand (Genesis 38:28, 30).

And concerning the harlot Rahab,

That she tied in the window a scarlet thread, that the searchers might remember their promise (Jos. 2:17, 21).

[7] Because all purifications from evils take place by means of truths from the Word, therefore

In the cleansings they made use of cedar-wood, scarlet, and hyssop (Leviticus 14:4-7, 49-52);

And the scarlet from a red cow for the waters of expiation and separation (19:6).

The reason of such significations of crimson and scarlet is from their colours. For there are colours in heaven far more brilliant than in the world, that have their origin in the light there. And because red colour originates there from something fiery or flamy, and what is fiery and flamy there is from the good of love, hence crimson signifies good from a celestial origin. But scarlet, which derives its colour from what is flaming and white together, and the white from light signifies truth, therefore that colour signifies the truth of celestial good.

[8] As most things in the Word have an opposite sense, so also have crimson and scarlet; then they signify evils and falsities, the opposites of those goods and truths. As in Isaiah:

"Though your sins were as scarlet, they shall become white as snow; though they were red like crimson, they shall be as wool" (Isaiah 1:8).

Because by scarlet is signified truth, the same as by snow; and by crimson is signified good, the same as by wool; and since by scarlet and crimson, in the opposite sense, is signified falsity and evil, therefore, because falsity and truth, and evil and good, have an opposite correspondence to each other, it is said, "Though your sins were as scarlet, they shall become white as snow, and though they were red like crimson, they shall be as wool."

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.