Novokřesťanské studium Bible

Bible

 

Levitico 14

Studie

   

1 At sinalita ng Panginoon kay Moises, na sinasabi,

2 Ito ang magiging kautusan tungkol sa may ketong, sa kaarawan ng kaniyang paglilinis, siya'y dadalhin sa saserdote:

3 At ang saserdote ay lalabas sa kampamento; at titingnan ng saserdote, at, narito, kung ang salot na ketong ay gumaling sa may ketong;

4 Ay ipagutos nga ng saserdote na ikuha siya na lilinisin, ng dalawang ibong malinis na buhay, at kahoy na cedro, at grana, at hisopo;

5 At ipaguutos ng saserdote, na patayin ang isa sa mga ibon, sa isang sisidlang lupa sa ibabaw ng tubig na umaagos.

6 Tungkol sa ibong buhay, ay kaniyang kukunin at ang kahoy na cedro, at ang grana at ang hisopo, at babasain pati ng ibong buhay, sa dugo ng ibong pinatay sa ibabaw ng tubig na umaagos:

7 At iwiwisik niya na makapito doon sa kaniya na lilinisin sa ketong, at ipakikilalang malinis, at pawawalan ang ibong buhay sa kalawakan ng parang.

8 At siya na lilinisin ay maglalaba ng kaniyang mga suot, at magaahit ng lahat niyang buhok, at maliligo sa tubig; at magiging malinis: at pagkatapos ay papasok sa kampamento, datapuwa't tatahan sa labas ng kaniyang tolda na pitong araw.

9 At mangyayaring sa ikapitong araw, ay muling magaahit ng lahat niyang buhok, sa kaniyang ulo, at sa kaniyang baba, at sa kaniyang kilay, na anopa't aahitin niya ang lahat niyang buhok; at kaniyang lalabhan ang kaniyang mga suot, at kaniyang paliliguan ang kaniyang laman sa tubig, at magiging malinis.

10 At sa ikawalong araw ay kukuha siya ng dalawang korderong lalake na walang kapintasan, at ng isang korderong babae ng unang taon na walang kapintasan, at ng isang handog na harina na tatlong ikasangpung bahagi ng isang epa ng mainam na harina na hinaluan ng langis, at ng isang log na langis.

11 At ihaharap ang taong lilinisin ng saserdoteng naglilinis sa kaniya, at gayon din ang mga bagay na yaon, sa harap ng Panginoon, sa pintuan ng tabernakulo ng kapisanan:

12 At kukuha ang saserdote ng isa sa mga korderong lalake at ihahandog na pinakahandog sa pagkakasala, at ng log ng langis, at aalugin na pinakahandog na inalog sa harap ng Panginoon:

13 At papatayin ang korderong lalake sa pinagpapatayan ng handog dahil sa kasalanan at ng handog na susunugin, sa dako ng santuario: sapagka't kung paanong ang handog dahil sa kasalanan ay sa saserdote, gayon din ang handog dahil sa pagkakasala; bagay ngang kabanalbanalan:

14 At ang saserdote ay kukuha sa dugo ng handog dahil sa pagkakasala, at ilalagay ng saserdote sa pingol ng kanang tainga niyaong lilinisin, at sa daliring hinlalaki ng kaniyang kanang kamay, at sa daliring hinlalaki ng kaniyang kanang paa;

15 At kukuha ang saserdote sa log ng langis, at ibubuhos sa ibabaw ng palad ng kaniyang kaliwang kamay:

16 At itutubog ng saserdote ang kanang daliri niya sa langis na nasa kaniyang kaliwang kamay, at magwiwisik siyang makapito ng langis ng kaniyang daliri sa harap ng Panginoon:

17 At sa lumabis sa langis na nasa kaniyang kamay, ay maglalagay ang saserdote sa ibabaw ng pingol ng kanang tainga niyaong lilinisin, at sa daliring hinlalaki ng kaniyang kanang kamay at sa daliring hinlalaki ng kaniyang kanang paa, sa ibabaw ng dugo ng dahil sa pagkakasala:

18 At ang labis sa langis na nasa kamay ng saserdote, ay ilalagay nito sa ulo niyaong lilinisin: at itutubos sa kaniya ng saserdote sa harap ng Panginoon.

19 At ihahandog ng saserdote ang handog dahil sa kasalanan, at itutubos sa kaniya, na lilinisin dahil sa kaniyang karumihan; at pagkatapos ay papatayin ang handog na susunugin:

20 At ihahandog ng saserdote ang handog na susunugin at ang handog na harina sa ibabaw ng dambana: at itutubos sa kaniya ng saserdote, at siya'y magiging malinis.

21 At kung siya'y dukha at ang kaniyang kaya ay hindi aabot, ay kukuha nga siya ng isang korderong lalake na handog dahil sa pagkakasala, na aalugin upang itubos sa kaniya, at ng ikasampung bahagi ng isang epa na mainam na harina, na hinaluan ng langis na pinakahandog na harina, at ng isang log ng langis;

22 At ng dalawang batobato o ng dalawang inakay ng kalapati, kung alin ang aabutin ng kaniyang kaya; at ang isa'y magiging handog dahil sa kasalanan, at ang isa'y handog na susunugin.

23 At sa ikawalong araw ay kaniyang dadalhin sa saserdote sa pintuan ng tabernakulo ng kapisanan upang gamitin sa kaniyang paglilinis sa harap ng Panginoon.

24 At kukunin ng saserdote ang korderong handog dahil sa pagkakasala at ang log ng langis, at aalugin ng saserdote na pinakahandog na inalog sa harap ng Panginoon.

25 At kaniyang papatayin ang korderong handog dahil sa pagkakasala, at kukuha ang saserdote ng dugo ng handog dahil sa pagkakasala, at ilalagay sa pingol ng kanang tainga niyaong lilinisin, at sa daliring hinlalaki ng kaniyang kanang kamay, at sa daliring hinlalaki ng kaniyang kanang paa:

26 At magbubuhos ang saserdote ng langis sa ibabaw ng palad ng kaniyang kaliwang kamay:

27 At makapitong magwiwisik ang saserdote ng kaniyang kanang daliri, ng langis na nasa kaniyang kaliwang kamay, sa harap ng Panginoon:

28 At maglalagay ang saserdote ng langis na nasa kaniyang kamay, sa pingol ng kanang tainga niyaong lilinisin, at sa daliring hinlalaki ng kaniyang kanang kamay, at sa daliring hinlalaki ng kaniyang kanang paa, sa ibabaw ng pinaglagyan ng dugong handog dahil sa pagkakasala:

29 At ang labis ng langis na nasa kamay ng saserdote ay ilalagay niya sa ulo niyaong lilinisin, upang itubos sa kaniya sa harap ng Panginoon.

30 At kaniyang ihahandog ang isa sa mga batobato o sa mga inakay ng kalapati, kung alin ang kaniyang kaya;

31 Kung alin ang abutin ng kaniyang kaya, na ang isa'y handog dahil sa kasalanan, at ang isa'y handog na susunugin, pati ng handog na harina: at itutubos ng saserdote doon sa malilinis sa harap ng Panginoon.

32 Ito ang kautusan tungkol sa may salot na ketong, na ang kaniyang kaya ay hindi abot sa nauukol sa kaniyang paglilinis.

33 At sinalita ng Panginoon kay Moises at kay Aaron, na sinasabi,

34 Pagka kayo'y nakapasok na sa lupain ng Canaan, na ibibigay kong pag-aari sa inyo, at ako'y naglagay ng salot na ketong sa alin mang bahay sa lupain ninyong inaari;

35 Ay yayaon ang may-ari ng bahay at magbibigay alam sa saserdote, na sasabihin, Tila mandin mayroong parang salot sa bahay:

36 At ipaguutos ng saserdote na alisan ng laman ang bahay bago pumasok ang saserdote na kilalanin ang tila salot, upang ang lahat na nasa bahay ay huwag mahawa: at pagkatapos ay papasok ang saserdote upang tingnan ang bahay:

37 At titingnan ang salot, at kung makita ngang ang tila salot ay nasa mga panig ng bahay na may ukit na namemerde, o namumula at tila malalim kaysa panig;

38 Ay lalabas nga ang saserdote sa bahay hanggang sa pintuan ng bahay at ipasasara ang bahay na pitong araw:

39 At babalik ang saserdote sa ikapitong araw, at titingnan: at, narito, kung makita ngang kumalat ang salot sa mga panig ng bahay;

40 Ay ipaguutos nga ng saserdote na bunutin ang mga batong kinaroonan ng tila salot at ipatatapon sa labas ng bayan sa dakong karumaldumal:

41 At ipakakayas ang palibot ng loob ng bahay, at ang argamasang inalis na kinayas ay itatapon sa labas ng bayan sa dakong karumaldumal:

42 At magsisikuha ng ibang mga bato, at ihahalili sa mga batong yaon, at magsisikuha ng ibang argamasa at siyang ihahaplos sa mga panig ng bahay.

43 At kung muling bumalik ang tila salot, at sumibol sa bahay, pagkatapos na mabunot ang mga bato; at pagkatapos makayas ang bahay, at pagkatapos na mahaplusan ng argamasa;

44 Ay papasok nga ang saserdote at titingnan, at, narito, kung makita ngang ang salot ay kumalat sa bahay ay ketong na nakakahawa sa bahay; ito'y karumaldumal.

45 At gigibain niya ang bahay na yaon, ang mga bato at ang mga kahoy, at ang lahat ng argamasa ng bahay; ay dadalhin sa labas ng bayan sa dakong karumaldumal.

46 Bukod dito'y ang pumasok sa bahay na yaon ng buong panahong nasasara ay magiging karumaldumal hanggang sa hapon.

47 At ang mahiga sa bahay na yaon ay maglalaba ng kaniyang mga suot; at ang kumain sa bahay na yaon ay maglalaba ng kaniyang mga suot.

48 At kung papasok ang saserdote, at, narito, kung hindi nga kumalat ang salot sa bahay, pagkatapos na nahaplusan ng argamasa; ay ipakikilala nga ng saserdote na malinis ang bahay, sapagka't gumaling sa salot.

49 At upang linisin ang bahay ay kukuha ng dalawang ibon, at ng kahoy na cedro, at ng grana, at ng hisopo:

50 At papatayin ang isa sa mga ibon sa isang sisidlang lupa sa ibabaw ng tubig na umaagos:

51 At kukunin niya ang kahoy na cedro, at ang hisopo, at ang grana, at ang ibong buhay, at babasain sa dugo ng ibong pinatay, at sa tubig na umaagos, at wiwisikang makapito ang bahay:

52 At kaniyang lilinisin ng dugo ng ibon ang bahay at ng agos ng tubig, at ng ibong buhay at ng kahoy na cedro, at ng hisopo, at ng grana:

53 Datapuwa't pawawalan ang ibong buhay sa labas ng bayan, sa kalawakan ng parang: gayon tutubusin ang bahay: at magiging malinis.

54 Ito ang kautusan tungkol sa sarisaring salot na ketong at sa tina,

55 At sa ketong ng suot, at ng bahay.

56 At sa pamamaga at sa langib, at sa pantal na makintab:

57 Upang ituro kung kailan karumaldumal, at kung kailan malinis: ito ang kautusan tungkol sa ketong.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 475

Prostudujte si tuto pasáž

  
/ 1232  
  

475. And have washed their robes, signifies the removal of falsities by means of temptations. This is evident from the signification of "to wash," as being to purify from falsities and evils, consequently to remove them; for the evils and falsities that are with man, spirit, and angel, are not taken away, but are removed, and when they have been removed the appearance is that they have been taken away (respecting this see in The Doctrine of the New Jerusalem 166, 170) thence "to wash" signifies to remove falsities, and thus to purify. Also from the signification of "robes," as being protecting truths in general (of which above, n. 395; but "robes" here, before they have been washed and made white, signify falsities from which they have [not yet] been purified; for those who are in falsities from ignorance appear in the spiritual world at first in dusky garments of diverse colors, and while they are in temptations in filthy garments; but when they come out of temptations they appear in white robes, glistening according to their purification from falsities. Each one in the other life appears in garments according to the truths and according to the falsities that are with him; 1 this is why "garments" signify truths, and in the contrary sense falsities (See above, n. 195, 271). From this the signification of "they have washed their robes and have made them white" can be seen.

[2] In ancient times, when all the externals of the church were representative and significative of things spiritual and celestial, washings were made use of, and they represented purifications from falsities and evils; "washings" had this signification because "waters" signified truths, and "filth" falsities and evils, and all purification from falsities and evils is effected by truths (that "waters" signify truths see above, n. 71). This is why washings were instituted with the sons of Israel by command; for with them there was a representative church, all things of which were significative of things spiritual, and "washings" signified purifications from falsities and evils, and thence regeneration. For this purpose:

A laver of brass was placed at the entrance of the tent of meeting (Exodus 30:18-20);

Also lavers of brass were placed outside of the temple, one great laver which was called the sea of brass, and ten smaller ones (1 Kings 7:23-39).

[3] Because of this signification of "washings," when Aaron and his sons were consecrated to the priesthood:

Moses was commanded to wash them with water at the entrance of the tent, and thus to sanctify them (Exodus 29:4; 40:12; Leviticus 8:6);

for the priests represented the Lord in relation to Divine good, as kings represented Him in relation to Divine truth, consequently the priests represented also the Divine holiness which is pure without blemish. Aaron and his sons were inducted into this representation by the washing by Moses; therefore it is said that "thus they should be sanctified," although no sanctity was conferred upon them by the washing.

[4] It was therefore also commanded that:

Aaron and his sons should wash their hands and feet before entering into the tent of meeting, and before they came near to the altar to minister; and it is said that they were to do this that they die not; and that it should be to them a statute of an age (Exodus 30:18-21; 40:30, 31).

Also that Aaron should wash his flesh before he put on the garments of ministry (Leviticus 16:4, 24).

"Washing the hands and feet" signified the purification of the natural man, and "washing the flesh" the purification of the spiritual man. It was therefore commanded also:

That the Levites should be sanctified by being sprinkled with the water of expiation, and by causing a razor to pass over their flesh, and that they should wash their garments (Numbers 8:6, 7).

This was done to the Levites because they ministered in the external things of the church under Aaron and his sons, and the purification of the external things of the church was represented by the sprinkling of the water of expiation, by shaving the hairs of the flesh, and by washing the garments.

[5] Furthermore, all who were made unclean by touching unclean things also washed themselves and their garments, and were said to be made clean thereby, as:

Those who ate of the dead body of a clean beast, or of what was torn (Leviticus 17:15, 16).

One who touched the bed of one who had an issue, or sat upon the vessel that he sat on, or who touched his flesh (Leviticus 15:4-12).

It was also commanded that the leper, after his cleansing, should wash his garments, shave off his hair, and wash himself with water (Leviticus 14:8, 9).

Also that such vessels as had become unclean by the touch of the unclean, should be passed through water (Leviticus 11:32; besides other statutes).

He is much mistaken who supposes that those who washed their flesh or hands and feet, or garments, were cleansed and sanctified, that is, purified from their sins; for sins are not washed away or taken away by water as filth is, but they are washed away, that is, removed, by means of truths and a life according to them, and this alone was what was represented by the washings; for "waters" signify truths, and truths when there is life according to them, purify the man.

[6] That these external things contribute nothing to purification from evils and falsities, is clearly taught by the Lord in Matthew:

Woe unto you Scribes and Pharisees, hypocrites! for ye cleanse the outside of the cup and of the platter, but within they are full of extortion and excess. Thou blind Pharisee, cleanse first the inside of the cup and of the platter that the outside of them may become clean also (Matthew 23:25, 26).

Like things were taught by the Lord when the Jews and Pharisees rebuked His disciples for not washing their hands before eating, for He taught:

That by this a man is not rendered unclean, but by every evil that goeth forth from the heart (Matthew 15:1-2, 19-20; Mark 7:1-23; Luke 11:38, 39).

From this it can be seen that the Jews by their washings were never sanctified and cleansed from their spiritual defilements, which are the evils going forth from the heart, since these evils reside within; and in the world they have nothing in common with the filth that adheres to the body. It is said that "the inside of the cup and platter must be cleansed that the outside may become clean also;" for the outside with man cannot be cleansed until the inside is cleansed, for the outside is cleansed by means of the inside. "The cup and platter" signify the interiors and exteriors of man, which receive truth and good, for the cup is what contains wine, and the platter is what contains food, and "wine" signifies truth, and "food" has a similar signification as "bread," namely, good. This makes clear the signification in the spiritual sense of "cleanse first the inside of the cup and of the platter, that the outside may become clean also."

[7] What the Lord says here has a similar meaning as His washing the feet of the disciples, respecting which He thus said to Peter, in John:

He that hath bathed needeth not save to wash his feet, but is wholly clean (John 13:10).

"He that hath bathed" signifies one who is inwardly clean; and "needeth not save to wash his feet" signifies that then he must be cleansed outwardly, for "the feet" signify the external or natural man (See above, n. 69). More may be seen respecting this arcanum in The Doctrine of the New Jerusalem 179, 181; and in Arcana Coelestia, where the following are made clear: For a man to be purified, both the internal or spiritual and the external or natural must be purified, and the external by means of the internal, n. 3868, 3870, 3872, 3876, 3877, 3882. The internal man is purified before the external, because the internal is in the light of heaven, and the external in the light of the world, n. 3321, 3325, 3469, 3493, 4353, 8746, 9325. The external or natural man is purified by the Lord through the internal or spiritual, n. 3286, 3288, 3321. A man is not purified until the external or natural man is also purified, n. 8742-8747, 9043, 9046, 9061, 9325, 9334. If the natural man is not purified the spiritual man is closed up, n. 6299; and in respect to the truths and goods of faith and love, it is as it were blind, n. 3493, 3969). The internal man is purified by knowing, understanding, and thinking the truths of the Word, and the external man by willing and doing them. This makes clear how the Lord's words to Peter must be understood, "He that hath bathed needeth not save to wash his feet;" likewise how the Lord's words to the Pharisees must be understood, "cleanse first the inside of the cup and of the platter, that the outside may become clean also."

[8] That the internal man is purified by truths which are of faith, and the external by a life according to them, is meant also by these words of the Lord:

Except one be born of water and of the spirit he cannot enter into the kingdom of God (John 3:5).

"Water" signifying the truths of faith, and "spirit" a life according to them.

[9] From this it can now be seen what "washing" signifies in the following passages. In Ezekiel:

I washed thee with waters; yea, I rinsed away thy bloods from upon thee, and I anointed thee with oil (Ezekiel 16:9).

This was said of Jerusalem, by which the church is signified; its purification from falsities and from evils is signified by "I washed thee with waters; yea, I rinsed away thy bloods from upon thee," "to wash with waters" signifying to purify the church by truths, and "to rinse away the bloods" signifying purification from falsities and evils. To imbue the church with the good of love is signified by "I anointed thee with oil," "oil" meaning the good of love.

[10] In Isaiah:

When the Lord shall have washed away the filth of the daughters of Zion, and shall have washed away the bloods of Jerusalem out of the midst thereof, in the spirit of judgment, and in the spirit of cleansing (Isaiah 4:4).

"To wash away the filth of the daughters of Zion" signifies to purify the affections of those who are of a celestial church from the evils of love of self, "filth" meaning the evil of the love of self," "daughters" the affection, and "Zion" the church that is in love to the Lord, which is therefore called a celestial church; "to wash away the bloods of Jerusalem" signifies to purify the same affections from the falsities of evil, "bloods" meaning the falsities of evil; "in the spirit of judgment and in the spirit of cleansing" signifies by means of the understanding of truth and the affection of truth, "spirit" meaning the Divine truth proceeding from the Lord, "the spirit of judgment" the understanding of truth therefrom, and "the spirit of cleansing" the spiritual affection of truth, for that is what cleanses.

[11] In Job:

If I shall wash myself in waters of snow, and cleanse my hands with soap, yet wilt thou plunge me into the pit, and mine own garments shall abhor me (Job 9:30, 31).

This means that if one attempts to purify himself by his own efforts, although by means of truths and goods that are or that appear to be genuine, he will yet lead himself into falsities; "to wash oneself" means to purify oneself; "waters of snow" mean truths that are or that appear to be genuine; "soap" means the good from which they come, and "the pit" falsity. That from this come truths falsified is meant by "mine own garments shall abhor me;" "garments" meaning truths, which are said "to abhor one" when they are falsified, and this is done when man from self-intelligence speculates and draws conclusions.

[12] In Moses:

He washed his vesture in wine, and his covering in the blood of grapes (Genesis 49:11).

This is said of Judah, by whom is here meant the Lord in relation to Divine truth; that He altogether purified this in His Human, when He was in the world, is signified by "he washed his vesture in wine, and his covering in the blood of grapes," "vesture" and "covering" signifying His Human, and "wine" and "the blood of grapes" Divine truth. (This may be seen explained in Arcana Coelestia 6377, 6378.)

[13] That "to wash" signifies to purify from falsities and evils is clearly evident in Isaiah:

Wash you, make you pure; put away the evil of your doings from before Mine eyes; cease to do evil (Isaiah 1:16).

Because "to wash" signifies to put away falsities and evils, it is added, "put away the evil of your doings from before Mine eyes; cease to do evil."

[14] In Jeremiah:

Wash thine heart from wickedness, O Jerusalem, that thou mayest be saved. How long shall the thoughts of thine iniquity lodge in the midst of thee? (Jeremiah 4:14).

This has a similar signification. In David:

Wash me from mine iniquity, and cleanse me from my sin. Thou shalt purge me with hyssop, and I shall be clean; Thou shalt wash me, and I shall be whiter than snow (Psalms 51:2, 7).

Here "to wash" plainly means to purify from falsities and evils, for it is said, "Wash me from iniquity, and cleanse me from sin," and afterwards, "Thou shalt wash me, and I shall be whiter than snow;" "to wash from iniquity" means from falsities, and "from sin" means from evils, for "iniquity" is predicated of falsities, and "sin" of evils; and because the water of expiation was prepared from hyssop, it is said, "Thou shalt purge me with hyssop and I shall be clean. "

[15] In Jeremiah:

Although thou shalt wash thee with niter and take thee 2 much soap, thine iniquity shall still retain its spots before Me (Jeremiah 2:22).

Here, too, it is clear that washings only represented and thence signified spiritual washings, which are purifications from falsities and evils, for it is said, "Although thou shalt wash thee with niter, and take thee much soap, thine iniquity shall still retain its spots."

[16] Thus also in David:

In vain have I cleansed my heart, and washed my hands in innocence. All the day have I been plagued, and in the mornings was my reproof (Psalms 73:13, 14).

"To wash the hands in innocence" means to bear witness that one is innocent and pure from evils and falsities; for washing the hands was a testification of innocence; as can be seen also from the fact that:

Pilate washed his hands and said, I am innocent of the blood of this righteous person (Matthew 27:24).

[17] Because "washings" signified purifications from falsities and evils, and "one blind" signified those who do not see truths, and are therefore in falsities:

The Lord told the blind man whose eyes He anointed with clay made with spittle, to wash himself in the pool of Siloam, and when he had washed himself he came seeing (John 9:6, 7, 11, 15).

The "blind man" here represented those who can see nothing of truth because they are sensual, and see only those things that appear before the external senses, from which come fallacies instead of truths, and to the confirmation of these they apply the sense of the letter of the Word; "the clay made of spittle" signifies sensual truth, such as the Word contains for such persons; "the waters of the lake or pool of Siloam" signify the truths of the Word, for all things, even to the waters in Jerusalem were significative; and "to wash" signifies to purify from fallacies, which in themselves are falsities. From this it can be seen what these things signify in series; for all the miracles and works of the Lord when He was in the world signified Divine celestial and Divine spiritual things, that is, such things as pertain to heaven and the church, and this because they were Divine, and the Divine always operates in ultimates from first things, and thus in fullness; ultimates are such as appear before the eyes in the world. This is why the Lord spoke and the Word was written by means of such things in nature as correspond.

[18] It is similar with the miracle performed on Naaman the leper by command of Elisha, which is thus described in the second book of Kings:

Naaman of Syria, being affected with leprosy, was commanded by a messenger from Elisha to wash himself seven times in the Jordan, and his flesh would come again and he would be clean. At length Naaman went down, and dipped himself seven times in Jordan; and his flesh came again like unto the flesh of a little lad, and he was clean (2 Kings 5:10, 14).

"Naaman a leper of Syria" represented and signified those who falsify the knowledges of truth and good from the Word, for "leprosy" signifies falsifications, and "Syria" the knowledges of truth and good. "The waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, for the river Jordan was the first boundary across which the land of Canaan was entered, and "the land of Canaan" signified the church; this is why "the waters of Jordan" signified introductory truths, which are the first knowledges of truth and good from the Word. Because of this signification of "the waters of Jordan," Naaman was commanded to wash himself in them seven times, which signified purification from falsified truths; "seven times" signifies fully, and is predicated of things holy, such as truths Divine are. Because "seven times" has this signification, it is said that "his flesh came again like unto the flesh of a little lad," the flesh coming again signifying spiritual life, such as those have who are regenerated through Divine truths.

[19] Because "the waters of Jordan" signified the truths that introduce into the church, which are the knowledges of truth and good from the Word, and "washing" therein signified purification from falsities, and consequent reformation and regeneration by the Lord, therefore baptism was instituted, which was first performed in Jordan by John (Matthew 3:11-16; Mark 1:4-13). This rite signified initiation into the knowledges from the Word respecting the Lord, His coming, and salvation by Him; and as man is reformed and regenerated by the Lord by means of truths from the Word, baptism was commanded by the Lord (Matthew 28:19); for it is by means of truths from the Word that man is reformed and regenerated, and it is the Lord who reforms and regenerates. (Respecting this more may be seen in The Doctrine of the New Jerusalem 202-209.)

[20] It was said by John:

That he baptized with water; but that the Lord would baptize with the Holy Spirit and with fire (Luke 3:16; John 1:33).

This means that John only inaugurated them into knowledges from the Word respecting the Lord, and thus prepared them to receive Him, but that the Lord Himself regenerates man by means of Divine truth and Divine good proceeding from Him; for John represented the like as Elijah, namely, the Word; "the waters" with which John baptized signified introductory truths, which are knowledges from the Word respecting the Lord; "the Holy Spirit" signifies Divine truth proceeding from the Lord; and "fire" signifies Divine good proceeding from Him; and "baptism" signifies regeneration by the Lord by means of Divine truths from the Word.

[21] Washings were instituted in the ancient churches, and afterwards baptisms in their place, which nevertheless are only representative and significative rites, in order that heaven might be conjoined with the human race, and in particular with the man of the church; for heaven is conjoined to man when man is in ultimates, that is, in such things as are in the world in regard to his natural man, while he is in such things as are in heaven in regard to his spiritual man; in no other way is conjunction possible. This is why baptism was instituted; also the holy supper; likewise why the Word was written by means of such things as are in the world, while there is in it a spiritual sense, containing such things as are in heaven, that is, that the sense of the letter of the Word is natural, while in it there is a spiritual sense. (That by means of this sense the Word conjoins the angels of heaven with the men of the church, may be seen in the work on Heaven and Hell 303-310; and in the small work on The White Horse from beginning to end. That the holy supper likewise conjoins, see in The Doctrine of the New Jerusalem 210-222, and the same is true of baptism.) But he is much mistaken who believes that baptism contributes anything to a man's salvation unless he is at the same time in the truths of the church and in a life according to them; for baptism is an external thing, which without an internal contributes nothing to salvation, but it does contribute when the external is conjoined to an internal. The internal of baptism is, that by means of truths from the Word and a life according to them, falsities and evils may be removed by the Lord, and thus man be regenerated, as the Lord teaches (Matthew 23:26, 27), as explained above in this article.

Poznámky pod čarou:

1. The photolithograph has "them."

2. The photolithograph has "he take thee."

  
/ 1232  
  

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

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org