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4 Mózes 19

പഠനം

   

1 Szóla azután az Úr Mózesnek és Áronnak, mondván:

2 Ez a törvény rendelése, a melyet parancsolt az Úr, mondván: Szólj Izráel fiainak, hogy hozzanak hozzád egy veres tehenet, épet, a melyben ne legyen hiba, a melynek nyakán iga nem volt.

3 És adjátok azt Eleázárnak, a papnak, és õ vitesse ki azt a táboron kivül, és öljék meg azt õ elõtte.

4 És vegyen Eleázár, a pap annak vérébõl az õ újjával, és hintsen a gyülekezet sátorának eleje felé annak vérébõl hétszer.

5 Azután égessék meg azt a tehenet az õ szemei elõtt; annak bõrét, húsát, és vérét a ganéjával együtt égessék meg.

6 Akkor vegyen a pap czédrusfát, izsópot és karmazsint, és vesse a tehénnek égõ részei közé.

7 És mossa meg a pap az õ ruháit, az õ testét is mossa le vízzel, és azután menjen be a táborba, és tisztátalan legyen a pap estvéig.

8 Az is, a ki megégeti azt, mossa meg az õ ruháit vízzel, és az õ testét is mossa le vízzel, és tisztátalan legyen estvéig.

9 Valamely tiszta ember pedig szedje fel annak a tehénnek hamvát, és helyezze el azt a táboron kivûl tiszta helyre, hogy legyen az Izráel fiai gyülekezetének szolgálatára a tisztulásnak vizéhez; bûnért való áldozat ez.

10 És az, a ki felszedi a tehénnek hamvát, mossa meg az õ ruháit, és tisztátalan legyen estvéig; és legyen ez Izráel fiainak és a köztök tartózkodó jövevénynek örök rendelésül.

11 A ki illeti akármely embernek a holttestét, és tisztátalanná lesz hét napig:

12 Az olyan tisztítsa meg magát azzal a vízzel harmadnapon és hetednapon, [és] tiszta lesz; ha pedig nem tisztítja meg magát harmadnapon és hetednapon, akkor nem lesz tiszta.

13 Valaki holtat illet, bármely embert a ki megholt, és meg nem tisztítja magát, az megfertézteti az Úrnak hajlékát; és irtassék ki az a lélek Izráelbõl mivelhogy tisztulásnak vize nem hintetett õ reá, tisztátalan lesz; még rajta van az õ tisztátalansága.

14 Ez legyen a törvény, mikor valaki sátorban hal meg. Mindaz, a ki bemegy a sátorba, és mindaz, a ki ott van a sátorban, tisztátalan legyen hét napig.

15 Minden nyitott edény is, a melyen nincs lezárható fedél, tisztátalan.

16 És mindaz, a ki illet a mezõn fegyverrel megöletettet, vagy megholtat, vagy emberi csontot, vagy sírt, tisztátalan legyen hét napig.

17 És vegyenek a tisztátalanért a bûnért való megégetett áldozatnak hamvából, és töltse[nek] arra élõ vizet edénybe.

18 Valamely tiszta ember pedig vegyen izsópot, és mártsa azt vízbe, és hintse meg a sátort és minden edényt, és minden embert, a kik ott lesznek; és azt is, a ki a csontot, vagy a megöltet, vagy a megholtat, vagy a koporsót illette.

19 Hintse pedig meg a tiszta a tisztátalant harmadnapon és hetednapon, és tisztítsa meg õt hetednapon; azután mossa meg az õ ruháit, mossa le magát is vízzel, és tiszta lesz estve.

20 Ha pedig valaki tisztátalanná lesz, és nem tisztítja meg magát, az a lélek irtassék ki a község közûl; mivelhogy az Úrnak szenthelyét megfertéztette, a tisztulásnak vize nem hintetett õ reá, tisztátalan az.

21 Ez legyen õ nálok örök rendelésül: mind az, a ki hinti a tisztulásnak vizét, mossa meg az õ ruháit; mind az, a ki illeti a tisztulásnak vizét, tisztátalan legyen estvéig.

22 És valamit illet a tisztátalan, tisztátalan legyen az; és az a lélek is, a ki illeti azt, tisztátalan legyen estvéig.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #6767

ഈ ഭാഗം പഠിക്കുക

  
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6767. 'Do you intend to kill me . . .' means, Do you wish to destroy my faith ... This is clear from the meaning of 'killing' as destroying, dealt with below; and from the meaning of a Hebrew man, to whom 'me' refers here, as one who belongs to the Church. Faith too is accordingly meant, for faith goes together with the Church, and the two are so bound up with each other that a person who destroys the faith present with someone destroys the Church with him. This is also 'to kill him', for by taking faith away he takes spiritual life away, the life that remains being a life that is called death. From this it is evident that 'Do you intend to kill me?' means, Do you wish to destroy my faith?

[2] The fact that 'killing' is taking away spiritual life is evident from many places in the Word, as in Jeremiah,

Drag them away like sheep for the slaughter, and destine them to the day of killing. How long will the land mourn and the plant of every field wither, on account of the wickedness of those who dwell in it? The beasts and the birds will be devoured. Jeremiah 12:3-4.

'The day of killing' stands for the time that the Church is laid waste, when there is no longer any faith because there is no charity. 'The land which will mourn' stands for the Church; 'the plant of every field' stands for all the facts known to the Church that hold truth within them; 'the beasts and the birds will be devoured' stands for the fact that forms of good and truths will be destroyed. For the meaning of 'the land' as the Church, see 566, 662, 1067, 1262, 1413, 1607, 1733, 1850, 2117, 2118 (end), 2928, 3755, 4447, 4535, 5577. The meaning of 'the plant' as factual knowledge holding truth within it is clear from places in the Word where plant is mentioned. And for the meaning of 'the field' as that which is of the Church, see 2971, 3710, 3766, of 'the beasts' as affections for good, thus forms of good, 45, 46, 142, 143, 246, 714, 715, 719, 1823, 2179, 2180, 3218, 3519, 5198, and of 'the birds' as affections for truth, 5149. From all this one may recognize what the meaning of these words is, and also that the spiritual sense is present in every detail there. Anyone can see that without the inner meaning there could be no understanding of what 'the day of killing' is, or of what is described by the details 'will the land mourn', 'the plant of every field wither, on account of the wickedness of those who dwell in it', and 'the beasts and the birds will be devoured'.

[3] In Zechariah,

Thus said Jehovah my God, Feed the sheep for killing, whose owners kill them. Zechariah 11:4-5.

'The sheep for killing' plainly stands for people whose faith is destroyed by those who are their owners. In Ezekiel,

You have desecrated Me among My people for handfuls of barley and for crusts of bread, to kill souls that ought not to die, and to keep alive souls that ought not to live. Ezekiel 13:19.

Here also 'killing' plainly stands for destroying spiritual life, that is, charity and faith. In Isaiah,

What will you do on the day of visitation and vastation? They will fall beneath the bound and beneath the killed. Isaiah 10:3-4.

Here 'the killed' stands for those who are in hell, thus for those immersed in evils and falsities.

[4] In the same prophet,

You are cast out from your sepulchre like an abominable branch, [like] a garment of the killed, [like] those pierced with the sword. You will not be united with them in the sepulchre, for you have destroyed your land, you have killed your people. Isaiah 14:19-20.

'The killed' stands for those who have been deprived of spiritual life; 'you have killed your people' stands for his destruction of forms of the truth and good of faith. In John,

The thief does not come except in order to steal, kill, and destroy. I have come in order that they may have life. John 10:10.

'Killing' stands for destroying the life of faith, and therefore it says, 'I have come in order that they may have life'. In Mark,

Brother will deliver up brother to death, and the father his children, and the children will rise up against parents and kill them. Mark 13:12.

This refers to the last days of the Church when there is no longer any charity and therefore no faith either. 'Brother', 'children', and 'parents' in the internal sense are the Church's forms of good and its truths; and 'killing' is destroying them.

[5] Because one who had been 'killed' meant a person who had been deprived of spiritual life, and 'the field' meant the Church, it had therefore been decreed in the representative church that if anyone on the surface of the field touched somebody who had been pierced with the sword, or who had been killed, he would be unclean for seven days, Numbers 19:16. 'Slain with the sword' means truth wiped out by falsity, see 4507; for 'the sword' is falsity that wipes out truth, 2799, 4499, 653. It was likewise decreed that if anyone was found killed in the land which was their inheritance, lying on the field, and it was not known who had killed him, the elders and judges were to measure the distances to the cities which were round about. Having found out by doing this which was the nearest city, they were to take a heifer and break its neck at a fast-flowing river, and to do many other things, Deuteronomy 21:1-10.

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

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Genesis 2

പഠനം

   

1 The heavens and the earth were finished, and all their vast array.

2 On the seventh day God finished his work which he had made; and he rested on the seventh day from all his work which he had made.

3 God blessed the seventh day, and made it holy, because he rested in it from all his work which he had created and made.

4 This is the history of the generations of the heavens and of the earth when they were created, in the day that Yahweh God made the earth and the heavens.

5 No plant of the field was yet in the earth, and no herb of the field had yet sprung up; for Yahweh God had not caused it to rain on the earth. There was not a man to till the ground,

6 but a mist went up from the earth, and watered the whole surface of the ground.

7 Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.

8 Yahweh God planted a garden eastward, in Eden, and there he put the man whom he had formed.

9 Out of the ground Yahweh God made every tree to grow that is pleasant to the sight, and good for food; the tree of life also in the middle of the garden, and the tree of the knowledge of good and evil.

10 A river went out of Eden to water the garden; and from there it was parted, and became four heads.

11 The name of the first is Pishon: this is the one which flows through the whole land of Havilah, where there is gold;

12 and the gold of that land is good. There is aromatic resin and the onyx stone.

13 The name of the second river is Gihon: the same river that flows through the whole land of Cush.

14 The name of the third river is Hiddekel: this is the one which flows in front of Assyria. The fourth river is the Euphrates.

15 Yahweh God took the man, and put him into the garden of Eden to dress it and to keep it.

16 Yahweh God commanded the man, saying, "Of every tree of the garden you may freely eat;

17 but of the tree of the knowledge of good and evil, you shall not eat of it; for in the day that you eat of it you will surely die."

18 Yahweh God said, "It is not good that the man should be alone; I will make him a helper suitable for him."

19 Out of the ground Yahweh God formed every animal of the field, and every bird of the sky, and brought them to the man to see what he would call them. Whatever the man called every living creature, that was its name.

20 The man gave names to all livestock, and to the birds of the sky, and to every animal of the field; but for man there was not found a helper suitable for him.

21 Yahweh God caused a deep sleep to fall on the man, and he slept; and he took one of his ribs, and closed up the flesh in its place.

22 He made the rib, which Yahweh God had taken from the man, into a woman, and brought her to the man.

23 The man said, "This is now bone of my bones, and flesh of my flesh. She will be called 'woman,' because she was taken out of man."

24 Therefore a man will leave his father and his mother, and will join with his wife, and they will be one flesh.

25 They were both naked, the man and his wife, and were not ashamed.