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Leviticus第7章

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1 And this is the law of the offering for wrongdoing: it is most holy.

2 They are to put to death the offering for wrongdoing in the same place as the burned offering; and the priest is to put the blood on and round the altar.

3 And all the fat of it, the fat tail and the fat covering the inside parts, is to be given as an offering.

4 And the two kidneys, and the fat on them, which is by the top of the legs, and the fat joining the liver and the kidneys, he is to take away:

5 They are to be burned by the priest on the altar for an offering made by fire to the Lord: it is an offering for wrongdoing.

6 Every male among the priests may have it as food in a holy place: it is most holy.

7 As is the sin-offering, so is the offering for wrongdoing; there is one law for them: the priest who makes the offering to take away sin, he is to have it.

8 And the priest offering any man's burned offering for him, may have the skin of the burned offering which is offered by him.

9 And every meal offering which is cooked in the oven and everything made in a cooking pot or on a flat plate, is for the priest by whom it is offered.

10 And every meal offering, mixed with oil or dry, is for all the sons of Aaron in equal measure.

11 And this is the law for the peace-offerings offered to the Lord.

12 If any man gives his offering as a praise-offering, then let him give with the offering, unleavened cakes mixed with oil and thin unleavened cakes covered with oil and cakes of the best meal well mixed with oil.

13 With his peace-offering let him give cakes of leavened bread, as a praise-offering.

14 And let him give one out of every offering to be lifted up before the Lord; that it may be for the priest who puts the blood of the peace-offering on the altar.

15 And the flesh of the praise-offering is to be taken as food on the day when it is offered; no part of it may be kept till the morning.

16 But if his offering is made because of an oath or given freely, it may be taken as food on the day when it is offered; and the rest may be used up on the day after:

17 But if any of the flesh of the offering is still unused on the third day, it is to be burned with fire.

18 And if any of the flesh of the peace-offering is taken as food on the third day, it will not be pleasing to God and will not be put to the account of him who gives it; it will be unclean and a cause of sin to him who takes it as food.

19 And flesh touched by any unclean thing may not be taken for food: it is to be burned with fire; and as for the flesh of the peace-offerings, everyone who is clean may take it as food:

20 But he who is unclean when he takes as food the flesh of the peace-offerings, which are the Lord's, will be cut off from his people.

21 And anyone who, after touching any unclean thing of man or an unclean beast or any unclean and disgusting thing, takes as food the flesh of the peace-offerings, which are the Lord's, will be cut off from his people.

22 And the Lord said to Moses,

23 Say to the children of Israel: You are not to take any fat, of ox or sheep or goat, for food.

24 And the fat of that which comes to a natural death, and the fat of that which is attacked by beasts, may be used for other purposes, but not in any way for food.

25 For anyone who takes as food the fat of any beast of which men make an offering by fire to the Lord, will be cut off from his people.

26 And you are not to take for food any blood, of bird or of beast, in any of your houses.

27 Whoever takes any blood for food will be cut off from his people.

28 And the Lord said to Moses,

29 Say to the children of Israel: He who makes a peace-offering to the Lord, is to give an offering to the Lord out of his peace-offering:

30 He himself is to take to the Lord the offering made by fire, even the fat with the breast, so that the breast may be waved for a wave offering before the Lord.

31 And the fat is to be burned by the priest on the altar, but the breast is for Aaron and his sons.

32 And the right leg you are to give to the priest for an offering to be lifted up out of what is given for your peace-offerings.

33 That man, among the sons of Aaron, by whom the blood of the peace-offering and the fat are offered, is to have the right leg for his part.

34 For the breast which is waved and the right leg which is lifted up on high I have taken from the children of Israel, from their peace-offerings, and have given them to Aaron the priest and to his sons as their right for ever from the children of Israel.

35 This is the holy part given to Aaron and to his sons, out of the offerings made to the Lord by fire, on the day when they were made priests before the Lord;

36 Which the Lord said the children of Israel were to give them, on the day when he made them his priests. It is their right for ever from generation to generation.

37 These are the laws for the burned offering, the meal offering, and the offering for wrongdoing; and for the making of priests, and for the giving of peace-offerings;

38 As they were given by the Lord to Moses on Mount Sinai, on the day when the Lord gave orders to the children of Israel to make their offerings to the Lord, in the waste land of Sinai.

   

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Arcana Coelestia#10109

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10109. 'And they shall eat those things containing what has been expiated' means the making of good their own by those who have been purified from evils and consequent falsities. This is clear from the meaning of 'eating' as making one's own, dealt with above in 10106; and from the meaning of 'what has been expiated' as that which has been purified from evils and consequent falsities, dealt with in 9506. The words 'purified from evils and consequent falsities' are used because falsities as well as truths exist with those ruled by evil, and also falsities as well as truths exist with those who are governed by good. The falsities present with those ruled by evil are falsities of evil, and the truths present with them are falsified truths, which are dead. But the falsities present with those governed by good are accepted as truths, for those falsities are tempered by the good and put to good and useful purposes, and the truths present with them are the truths of good, which are alive. Regarding both kinds of falsity and truth, see what has been shown in 2243, 2408, 2863, 4736, 4822, 6359, 7272, 7437, 7574, 7577, 8051, 8137, 8138, 8149, 8298, 8311, 8318 (end), 9258, 9298.

[2] Since 'eating the holy things containing what has been expiated' means the making of good their own by those who have been purified from evils and consequent falsities, anyone unclean was strictly forbidden to eat of those things; for uncleanness means defilement by evils and consequent falsities. For the situation is that as long as a person is steeped in evils and consequent falsities good cannot by any means be made his own. This is because evil comes up from hell and good comes down from heaven, and where hell is heaven cannot be, since they are diametrically opposed to each other. Therefore to make a place for heaven - that is, for good from heaven - hell, that is, evil from hell, must be removed. From this it may be seen that good cannot by any means be made a person's own as long as he is ruled by evil. By making good his own the implanting of good in the will should be understood, for good cannot be said to have been made a person's own until it becomes part of his will. A person's will is the actual person, and his understanding also, to the extent that it derives from the will. For what is part of the will forms part of the person's love and consequently his life, since what a person wills he loves and calls good, and also when it is done by him it is felt to be such. The situation is different with those things which are part of the understanding but not at the same time part of the will. It should also be recognized that when a person is said to make good his own, no more should be understood than his ability to receive good from the Lord, an ability he is endowed with through regeneration. Consequently good as it exists with a person is not that person's; rather it is the Lord's with him. And he is maintained in it to the extent that he allows himself to be withheld from evils. The impossibility for good to become a person's own, that is, for it to be transmitted to him, as long as he is ruled by evil was the reason for the prohibition which prevented one who was unclean from eating the flesh and the bread of a sacrifice; for that eating represented making good one's own, as stated above.

[3] Those who were unclean were forbidden on pain of death to eat from holy offerings, as is clear in Moses,

Everyone who is clean shall eat flesh. The soul who eats the flesh of sacrifices while uncleanness is on him shall be cut off from his people. The soul who touches anything unclean - the uncleanness of a human being or an unclean beast or any unclean creeping thing whatever - and eats of the flesh of the eucharistic sacrifice shall be cut off from [his] people. Leviticus 7:19-21.

All those outward kinds of uncleanness represented inward kinds, which are a person's evils; and they are evils present in his will, having been made his own by the life he actually leads.

[4] This matter is described further elsewhere in Moses,

Any man of the seed of Aaron who is a leper or suffers a discharge shall not eat of the holy things until he has been made clean. Whoever has touched anything made unclean by a corpse 1 , [or any] man who has had an emission of semen 2 , or [any] man who has touched any creeping thing by which he is defiled, or [has touched] a person by whom any one is defiled, as to all his uncleanness - the soul who has touched that thing shall be unclean until evening and not eat of the holy things. But when he has washed his flesh with water, and the sun has gone down, he shall be clean; and afterwards he shall eat of the holy things, because it is his bread. No outsider shall eat what is holy; a stranger staying with a priest, or a hired servant, shall not eat what is holy. If the priest buys a soul - a buying with his silver - [that soul] may eat of it, and one who is born in his house; these shall eat of his bread. When a priest's daughter has married a man, an outsider, she shall not eat of the heave offering of holy things. But if the priest's daughter has been made a widow or divorced and has no seed, and has indeed returned to her father's house, as in her youth, she shall eat of her father's bread. Leviticus 22:1-16.

All these rules, it is plainly evident, serve to mean more internal considerations, that is, they imply the transmission of holy things to those in a receptive state of mind, who then make those things their own. The rule that no outsider could eat the holy things meant, not those who do not acknowledge the Lord within the Church, thus not those with whom none of the Church's truth and good exists. The rule that no stranger or hired servant could eat them meant, neither those with whom natural good exists devoid of the good of faith, nor those who do good for the sake of reward. The rule that those bought with silver and those born in the house could eat them meant, those who have been converted, and those with whom the Church's truth and good exists as the result of faith and love. The rule that a priest's daughter married to a man who was an outsider could not eat them meant that the good which had not been wedded to the Church's truths [but to something other] could not make the holy things of the Church its own. The rule however that a widow or a divorcee who had no seed could eat them meant that good can be made one's own after the removal of things which do not belong to the Church, provided that no notions have been hatched or born out of that union that have become an integral part of one's faith. The fact that such considerations are meant is evident from the internal sense of these specific rules.

[5] But hereditary evils do not prevent anyone from making good his own. This consideration too is described in Moses,

No man of the seed of Aaron in whom there is a blemish shall approach to offer the bread of God - no man who is blind, lame, mutilated, or [has a limb] too long; none who has a broken foot or hand, is a hunchback, is bruised, has a defect in his eye, has scabs, has warts, or has a crushed testicle. He shall not approach to offer the bread of his God; but he shall eat the bread of God from among the most holy and the holy things. Leviticus 21:17-23.

These defects, as has been stated, serve to mean hereditary evils, some specific evil being meant by each particular defect. The reason why these men should not offer bread or approach the altar as priests was that if they did so the people would catch sight of those imperfections or ills, and in what was caught sight of some representation would take shape, none of which would happen if those defects remained hidden. For although a priest, Levite, or the people were unclean inwardly, they were nevertheless called clean and also thought to be sanctified, provided that outwardly they were washed and looked clean.

脚注:

1. literally, anything unclean on account of the soul

2. literally, a man from whom the lying together of semen (i.e. semen from sexual intercourse) has gone out

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