聖書

 

Левит 21

勉強

   

1 И сказалъ Господь Моисею: объяви священникамъ сынамъ Аароновымъ, и скажи имъ: чтобы никто изъ нихъ не осквернялъ себя прикосновеніемъ къ умершему изъ народа своего.

2 Только прикосновеніемъ къ ближнему родственнику своему, къ матери своей и къ отцу своему, къ сыну своему и дочери своей, къ брату своему,

3 и къ сестрј своей дјвицј, жившей близко и не бывшей замужемъ, можно ему осквернить себя.

4 И прикосновеніемъ къ владыкј въ народј своемъ не долженъ онъ осквернять себя, такъ чтобы сдјлаться нечистымъ.

5 Они не должны выстригать голову свою, и выбривать край бороды своей, и не должны надрјзывать тјла своего.

6 Они должны быть святы у Бога своего и не должны порочить имени Бога своего; ибо они приносятъ огнепалимыя жертвы Господу, хлјбъ Богу своему, и потому должны быть святы.

7 Они не должны брать за себя блудницу и опороченную, не должны также брать жену отверженную мужемъ своимъ: ибо они святы у Бога своего.

8 Сдјлай ихъ святыми; ибо они приносятъ хлјбъ Богу твоему; да будутъ они у тебя святы: ибо Я Господь, освящающій васъ, святъ.

9 Если священническая дочь сдјлаетъ блудъ; то она порочитъ отца своего, огнемъ должно сжечь ее.

10 Великій же священникъ изъ братьевъ его, на голову котораго возлитъ елей помазанія, и которому наполнены руки, чтобъ облачаться въ священныя одежды, не долженъ обнажать голову свою и раздирать одежды свои.

11 И ни къ какому умершему не долженъ онъ приступать; даже прикосновеніемъ къ умершему отцу своему и матери своей онъ не долженъ осквернять себя.

12 И отъ святилища не долженъ отходить и не долженъ порочить святилища Бога своего; ибо діадима елея помазанія Бога его на немъ. Я Господъ.

13 Въ жену онъ долженъ брать дјвицу.

14 Вдову, или отверженную, или опороченную, блудницу, не долженъ онъ брать; но дјвицу изъ народа своего долженъ онъ брать въ жену.

15 Онъ не долженъ порочить сјмени своего въ народј своемъ; ибо Я Господь, освящающій его.

16 И говорилъ Господь Моисею, и сказалъ:

17 скажи Аарону: никто изъ сјмени твоего во всј роды ихъ, у котораго на тјлј будетъ порокъ, не долженъ приступать, чтобы приносить хлјбъ Богу своему.

18 Никто, у кого на тјлј есть порокъ, не долженъ приступать, ни слјпый, ни хромый, ни курносый, ни имјющій излишества въ членахъ,

19 ни такой, у котораго переломлена нога, или переломлена рука,

20 ни горбатый, ни сухой, ни съ бельмомъ въ глазј своемъ, ни коростовый, ни паршивый, ни съ поврежденными ятрами.

21 Ни одинъ человјкъ изъ сјмени Аарона священника, у когораго на тјлј есть порокъ, не долженъ приступать, чтобы приносить огиепалимыя жертвы Господу, порокъ на тјлј его, не долженъ онъ приступать, чтобы приносить хлјбъ Богу своему.

22 Хлјбъ Бога своего изъ великихъ святынь и изъ святынь онъ можетъ јсть.

23 Но къ завјсј не долженъ онъ приходить, и къ жертвеннику не долженъ приступать, потому что на тјлј его порокъ; не долженъ онъ порочить святилища Моего: ибо Я Господь, освящающій ихъ.

24 И объявилъ сіе Моисей Аарону и сынамъ его, и всјмъ сынамъ Израилевымъ.

   

スウェーデンボルグの著作から

 

Arcana Coelestia#1186

この節の研究

  
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1186. That “Asshur” is reasoning, is evident from the signification of Asshur or Assyria in the Word, where it is constantly taken for the things which pertain to reason, in both senses; namely, for what is of reason, and for reasonings. By reason and rational things are properly meant things that are true; and by reasoning and reasonings, those which are false. Because “Asshur” signifies reason and reasoning, it is very frequently connected with “Egypt,” which signifies memory-knowledges; for reason and reasoning are from such knowledges. That “Asshur” signifies reasoning is evident in Isaiah:

Woe unto Asshur, the rod of Mine anger, he thinketh not right, neither doth his heart meditate right, he hath said, By the strength of my hand I have done it, and by my wisdom, because I am intelligent (Isaiah 10:5, 7, 13), where “Asshur” denotes reasoning, of whom it is therefore predicated that he neither thinketh nor doth meditate right; and it is said, “by his own wisdom, because he is intelligent.”

[2] In Ezekiel:

Two women, the daughters of one mother, committed whoredom in Egypt; they committed whoredom in their youth. The one committed whoredom, and doted on her lovers, on Asshur (the Assyrians) her neighbors, who were clothed in blue, captains and rulers, all of them desirable young men, horsemen riding upon horses. The sons of Babel came to her, and they defiled her with their whoredom (Ezekiel 23:2-3, 5-6, 17).

Here “Egypt” denotes memory-knowledges; “Asshur,” reasoning; and “the sons of Babel,” falsities from cupidities.

[3] In the same:

O Jerusalem, thou hast also committed whoredom with the sons of Egypt, thou hast committed whoredom also with the sons of Asshur, and thou hast multiplied thy whoredom even into the land of Canaan unto Chaldea (Ezekiel 16:26, 28-29), where “Egypt” in like manner denotes memory-knowledges; “Asshur,” reasoning. Reasoning from memory-knowledges concerning spiritual and celestial things is called “whoredom,” both here and elsewhere in the Word. That whoredom with the Egyptians and the Assyrians is not meant, anyone can see.

[4] In Jeremiah:

Israel, what hast thou to do with the way of Egypt, to drink the waters of Shihor? and what hast thou to do with the way of Asshur, to drink the waters of the river [Euphrates]? (Jeremiah 2:18, 36).

Here likewise “Egypt” denotes memory-knowledges; and “Asshur,” reasoning. In the same:

Israel is a scattered sheep, the lions have driven him away, first the king of Asshur hath devoured him, and after that this king of Babel hath broken his bones (Jeremiah 50:17-18).

“Asshur” here is reasoning concerning spiritual things.

[5] In Micah:

This shall be the peace, when Asshur shall come into our land, and when he shall tread in our palaces, we will even set over him seven shepherds, and eight princes of men, and they shall feed down the land of Asshur with the sword, and the land of Nimrod, In the gates thereof, and he shall deliver from Asshur, when he shall come into our land, and when he shall tread upon our border (Micah 5:5-6).

The subject here is Israel, or the spiritual church, of which it is said that “Asshur shall not enter in,” that is, that reasoning shall not; “the land of Nimrod” denotes such worship as is signified by Nimrod, in which the interiors are evil and false.

[6] That “Asshur” in the Word is also reason, which is in the man of the church, whereby he discerns truth and good, is evident in Hosea:

They shall tremble as a bird out of Egypt, and as a dove out of the land of Asshur (Hosea 11:11).

“Egypt” here denotes the memory-knowledge of the man of the church; and “Asshur,” his reason. That a “bird” is the intellectual of the memory [scientificum intellectuale], and “a dove” rational good, has been shown before.

[7] In Isaiah:

In that day shall there be a path from Egypt to Asshur, and Asshur shall come into Egypt, and Egypt into Asshur, and the Egyptians shall serve Asshur. In that day shall Israel be the third with Egypt and with Asshur, a blessing in the midst of the land, which Jehovah Zebaoth shall bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel Mine inheritance (Isaiah 19:23-25).

The subject here is the spiritual church, which is “Israel,” whose reason is “Asshur,” and memory-knowledge “Egypt.” These three constitute the intellectual things of the man of the spiritual church, which follow one another in this order. In other places also where Asshur is named, it signifies the rational, either true or false, as in:

Isaiah 20:1, 3; 23:13; 27:13; 30:31; 31:8, 36, 37; 52:4,

Ezekiel 27:23-24; 31:3-18; 32:22;

Micah 7:12;

Zephaniah 2:13;

Zechariah 10:11;

Psalms 83:8.

“Asshur” denotes reasoning in Hosea 5:13; 7:11; 10:6; 11:5; 12:1; 14:3; and in Zechariah 10:10, where Ephraim is spoken of, by whom is signified the intellectual, but here, perverted.

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