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Numero 5

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1 At sinalita ng Panginoon kay Moises, na sinasabi,

2 Iutos mo sa mga anak ni Israel na ilabas sa kampamento ang bawa't may ketong, at bawa't inaagasan, at ang sinomang karumaldumal sa pagkahipo sa patay:

3 Lalake at babae ay kapuwa ninyo ilalabas, sa labas ng kampamento ilalagay ninyo sila; upang huwag nilang ihawa ang kanilang kampamento na aking tinatahanan sa gitna.

4 At ginawang gayon ng mga anak ni Israel, at inilabas sa labas ng kampamento: kung paanong sinalita ng Panginoon kay Moises ay gayon ginawa ng mga anak ni Israel.

5 At sinalita ng Panginoon kay Moises, na sinasabi,

6 Salitain mo sa mga anak ni Israel, Pagka ang isang lalake o babae ay nakagawa ng anomang kasalanan na nagagawa ng mga tao, na sumasalangsang laban sa Panginoon at ang gayong tao ay naging salarin;

7 Ay kaniyang isusulit nga ang kaniyang kasalanang nagawa: at kaniyang pagbabayarang lubos ang kaniyang sala, at dadagdagan pa niya ng ikalimang bahagi at ibibigay sa pinagkasalahan.

8 Datapuwa't kung ang lalake ay walang kamaganak na mapagbabayaran ng sala, ay mapapasa saserdote ang kabayaran ng sala na handog sa Panginoon, bukod sa tupang lalaking pinakatubos na ipangtutubos sa kaniya.

9 At ang bawa't handog na itinaas sa lahat ng bagay na banal ng mga anak ni Israel, na kanilang ihaharap sa saserdote ay magiging kaniya.

10 At ang mga bagay na banal ng bawa't lalake ay magiging kaniya: ang ibigay ng sinomang tao sa saserdote ay magiging kaniya.

11 At sinalita ng Panginoon kay Moises, na sinasabi,

12 Salitain mo sa mga anak ni Israel, at sabihin mo sa kanila, Kung ang asawa ng sinomang lalake ay malilisya, at sasalangsang sa kaniya,

13 At ang ibang lalake ay sisiping sa kaniya, at ito'y makukubli sa mga mata ng kaniyang asawa at ang bagay ay malilihim, at ang babae ay madudumhan at walang saksi laban sa kaniya, o hindi man matututop siya sa pagkakasala;

14 At ang diwa ng paninibugho ay sasakaniya, at siya'y maninibugho sa kaniyang asawa at siya'y madudumhan: o kung sasakaniya ang diwa ng paninibugho at siya'y maninibugho sa kaniyang asawa, at ito'y hindi madudumhan:

15 Ay dadalhin nga ng lalake sa saserdote ang kaniyang asawa, at ipagdadala ng alay ng babae ng ikasangpung bahagi ng isang epa ng harina ng sebada: hindi niya bubuhusan ng langis o lalagyan man ng kamangyan; sapagka't handog na harina tungkol sa paninibugho, handog na harinang alaala na nagpapaalaala ng kasalanan.

16 At ilalapit ng saserdote ang babae, at pahaharapin sa Panginoon:

17 At ang saserdote ay kukuha ng banal na tubig sa isang sisidlang lupa: at sa alabok na nasa lapag ng tabernakulo ay dadampot ang saserdote, at ilalagay sa tubig:

18 At pahaharapin ng saserdote ang babae sa Panginoon, at ipalulugay ang buhok ng babae, at ilalagay ang handog na harina na alaala sa kaniyang mga kamay, na handog na harina tungkol sa paninibugho: at tatangnan ng saserdote sa kamay ang mapapait na tubig na nagbubugso ng sumpa:

19 At siya'y papanunumpain ng saserdote, at sasabihin sa babae, Kung walang sumiping sa iyo na ibang lalake, at kung di ka nalisya sa karumihan, sa isang hindi mo asawa, ay maligtas ka nga sa mapapait na tubig na ito na nagbubugso ng sumpa:

20 Datapuwa't kung ikaw ay tunay na nalisya sa iba na di mo asawa, at kung ikaw ay nadumhan, at ibang lalake ay sumiping sa iyo, bukod sa iyong asawa:

21 Ay panunumpain nga ng saserdote ang babae ng panunumpang sumpa, at sasabihin ng saserdote sa babae, Ilagay ka ng Panginoon na pinakasumpa at pinakapula sa gitna ng iyong bayan, kung papanglumuhin ng Panginoon ang iyong hita at pamagain ang iyong tiyan;

22 At ang tubig na ito na nagbubugso ng sumpa ay tatalab sa iyong tiyan, at ang iyong katawan ay pamamagain at ang iyong hita ay panglulumuhin. At ang babae ay magsasabi, Siya nawa, Siya nawa.

23 At isusulat ng saserdote ang mga sumpang ito sa isang aklat, at kaniyang buburahin sa mapait na tubig:

24 At kaniyang ipaiinom sa babae ang mapait na tubig ng nagbubugso ng sumpa at tatalab sa kaniya ang tubig na nagbubugso ng sumpa, at magiging mapait.

25 At kukunin ng saserdote sa kamay ng babae ang handog na harina tungkol sa paninibugho at kaniyang aalugin ang handog na harina sa harap ng Panginoon, at dadalhin sa dambana:

26 At ang saserdote ay kukuha ng isang dakot ng handog na harina na pinakaalaala niyaon at susunugin sa ibabaw ng dambana, at pagkatapos ay ipaiinom sa babae ang tubig.

27 At pagka napainom na siya ng tubig, ay mangyayari na kung siya'y nadumhan, at siya'y sumalangsang sa kaniyang asawa, na ang tubig na nagbubugso ng sumpa ay tatalab sa kaniya at magiging mapait, at ang kaniyang katawan ay mamamaga at ang kaniyang hita ay manglulumo: at ang babae ay magiging sumpa sa gitna ng kaniyang bayan.

28 At kung ang babae ay hindi nadumhan, kundi malinis; ay magiging laya nga at magdadalang-tao.

29 Ito ang kautusan tungkol sa paninibugho, pagka ang isang babae ay nalilisiya sa lalaking di niya asawa, at nadumhan;

30 O pagka ang diwa ng paninibugho ay sumasaisang lalake, at naninibugho sa kaniyang asawa; ay pahaharapin nga ang babae sa Panginoon at gagawin ng saserdote sa kaniya ang buong kautusang ito.

31 At ang lalake ay maliligtas sa kasamaan, at ang babae ay siyang magdadala ng kaniyang kasamaan.

   

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Apocalypse Explained # 618

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618. And it shall make thy belly bitter.- That this signifies that it was interiorly undelightful, because exteriorly adulterated, is evident from the signification of being bitter, or of bitterness, as denoting undelightfulness from adulterated truth, of which we shall speak presently; and from the signification of the belly, as denoting that which is interior. The reason why the belly denotes that which is interior, is, that after these words it is said, that "in the mouth it shall be sweet as honey," and by the mouth is meant that which is exterior, for what is received into the mouth, is masticated and passes into the belly, and thus goes from the exterior to the interior, for it enters into the viscera of man. But concerning the signification of belly, we shall speak presently. The reason why bitter or bitterness signifies that which is undelightful from adulterated truth, and that therefore to make bitter signifies to render undelightful, is, that what is sweet becomes bitter, and thus undelightful, by admixture with anything offensive, thence comes the bitterness of wormwood, gall, and myrrh. Now because "sweet" signifies what is delightful from the good of truth, and the truth of good, therefore "bitter" signifies what is undelightful from adulterated truth. What is undelightful is not perceived and felt by any man in the natural world as bitter, but by spirits and angels in the spiritual world, for all adulterated good of truth, when turned with them into taste, is sensitively perceived as bitter. For spirits and angels have taste equally as men, but the taste of spirits and angels flows from a spiritual origin, whereas that of men is from a natural origin. The bitter taste with spirits is from the adulterated truth of good, but, with men, from the mixture of the sweet with the offensive. The sensation of bitterness with John was also from a spiritual origin, for he was then in the spirit, otherwise he could not have eaten the little book. By adulterated truth is signified the truth of good applied to evil and mingled with its falsity, which is the case when the truths of the sense of the letter of the Word, are applied to filthy loves, and thus mingled with evils. This is the undelightfulness here signified by the bitterness of the belly.

[2] The signification of what is interior in the Word, that is, of the interior things of the Word, shall be briefly explained. The interior things of the Word are those contained in its internal or spiritual sense; these are genuine truths; to these correspond the exterior truths of the Word, which are those in the external or natural sense, called the sense of the letter and literal sense. When the exterior things of the Word, or the truths of the Word in the sense of the letter or literal sense, are falsified and adulterated, then the interior truths of the Word are falsified and adulterated. When therefore man applies the Word in the sense of the letter to the evils of his earthly loves, then it becomes undelightful to the angels, who are in the internal or spiritual sense, and this undelightfulness is like the undelightfulness of what is bitter. It is evident from these things, that by the little book shall be bitter, and shall make thy belly bitter, is signified, that the Word was interiorly undelightful; but the undelightfulness of which we have just treated is spiritual undelightfulness. But spiritual-natural undelightfulness, which is also here signified by bitterness, arises from the fact that the truth of doctrine, which is collected interiorly from the sense of the letter of the Word, and is called its literal sense, is undelightful to those who are in the falsities of evil. For the subject here treated of is the understanding of the Word by the men of the church at its end, when they are, for the most part, in falsities from evil; and then the falsities of evil, confirmed from the sense of the letter of the Word, are delightful to them, but truths confirmed from the literal sense of the Word are undelightful. This also is the signification of the little book being in the mouth sweet as honey, but making the belly bitter.

[3] That bitter signifies adulterated truth of good, is evident also from the Word where bitter is mentioned, as in the following places.

Thus in Isaiah:

"Woe unto them that call evil good, and good evil; that put darkness for light and light for darkness; that put bitter for sweet and sweet for bitter! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink" (5:20, 22).

That good and truth adulterated are here signified by bitter, is evident, for it is said, "Woe unto them that call evil good, and good evil; that put darkness for light and light for darkness," by which are signified the adulteration of good, and the falsification of truth. For good is adulterated when good is called evil and evil good, and truth is falsified when darkness is put for light and light for darkness, darkness denoting falsities, and light denoting truths. It is therefore evident from these things that similar things are signified by putting bitter for sweet and sweet for bitter, also by its being said, "Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink;" by them that are mighty to drink wine are signified those who adulterate the truth of the Word, and by men of strength to mingle strong drink, are signified those who falsify it, wine and strong drink denoting the truths of the Word, and mighty men, and men of strength, those who excel in ingenuity and skill in adulterating them.

[4] Again, in the same prophet:

"The new wine (mustum) mourneth, the vine languisheth, all the merry-hearted do sigh. They shall not drink wine (vinum) with a song; strong drink shall be bitter to them that drink it" (24:7, 9).

Here, by the new wine, which shall mourn, and by the vine which shall languish, is signified the truth of the Word and of the church, which is destroyed, new wine denoting the truth of the Word, and the vine, the truth of the doctrine of the church. By, all the merry-hearted do sigh, and by, they shall not drink wine with a song, is signified, that internal blessedness of mind and happiness of heart will perish, because the truth of spiritual good is destroyed. Strong drink shall be bitter to them that drink it, signifies that the truth of good will be undelightful by its falsification and adulteration.

[5] It is said in Moses, that the waters of Marah, which they could not drink because of their bitterness, were healed by wood cast into them (Exodus 15:23, 25). The waters of Marah which they could not drink because of their bitterness, represented truths adulterated; for waters signify truths, and bitterness signifies adulteration. The healing of the waters by the wood which was cast into them, represented the good of love and of life shaking off falsity and opening truth, and thus restoring it. For all truth is adulterated from evil of life and of love, therefore it is opened and restored by the good of love and of life, because all truth is of good, and the good of love is like fire, from which truth appears in the light.

[6] The same thing was signified by the pottage into which the sons of the prophets cast bitter gourds, or grapes of the field, which Elisha healed by casting in fine flour (2 Kings 4:38-41). By the pottage into which they cast bitter gourds, is signified the Word falsified; and by the fine flour which was cast in, by which it was healed, is signified truth from good; for truth which is from good dissipates the falsities which produce falsification.

[7] Since the sons of Jacob perverted all the truths of the Word, and by application to themselves and to their earthly loves, falsified and adulterated them, it is therefore said of them in the song of Moses, that their vine was as the vine of Sodom and of the fields of Gomorrah, and their grapes, grapes of gall, and clusters of bitternesses (Deuteronomy 32:32).

By a vine is signified the church as to truth, consequently also the truth of the church; and by grapes are signified goods thence, which are the goods of charity, and by clusters, the goods of faith; hence it is evident that by clusters of bitternesses are signified adulterated goods of faith.

[8] Again, it is said that waters of the curse were to be given to a woman accused by her husband of adultery; if she were guilty, those waters would become bitternesses in her, and her belly would swell and her thigh fall away (Num. 5:12-29).

The marriage of a man (vir) and wife signifies the marriage of truth and good, for love truly conjugial descends from that spiritual marriage. Adultery therefore signifies the conjunction of falsity and evil, and this was the reason why, if she were guilty, the water became bitternesses, which signifies the adulteration of good. And because the belly signified conjugial love, like the womb, and also the thigh, therefore the belly swelled and the thigh fell away, which, in the spiritual sense, signifies that the conjugial [principle] perished, or spiritual and natural conjugial love itself, the womb or belly signifying that spiritual conjugial love, and the thigh the natural conjugial love. From these things it is evident that bitter and bitterness, in general, signify the falsification and adulteration of truth and good, and that the various species thereof are signified by gall, wormwood, myrrh, wild grapes, bitter gourds, and many other things.

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