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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#10129

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10129. 'And the altar shall be the holy of holies' means the celestial kingdom, where the Lord is present in the good of love. This is clear from the meaning of 'the altar' as that which is representative of the Lord in respect of Divine Good, dealt with in 9388, 9389, 9714, 9964, at this point in respect of Divine Good in heaven and in the Church, 10123; and from the meaning of 'the holy of holies' as celestial good or the good of love from the Lord. The reason why it is the celestial kingdom that is meant here by 'the altar' and the good there that is meant by 'the holy of holies' is that the good received in that kingdom is the good of love which comes from and is offered back to the Lord, which is celestial good. For there are two kingdoms into which the heavens are divided, the celestial kingdom and the spiritual kingdom. The celestial kingdom receives the good of love coming from and offered back to the Lord, whereas the spiritual kingdom receives from the Lord the good of charity towards the neighbour, see the places referred to in 9277, and what is stated in 9680, 10068.

[2] 'The altar' represents the celestial kingdom, or what amounts to the same thing, it represents the Lord where He is present in the good of love; and 'the tent of meeting outside the veil' represents the spiritual kingdom, or what amounts to the same thing, it represents the Lord where He is present in the good of charity towards the neighbour. The spiritual kingdom's good, or spiritual good, is called the holy place, but the celestial kingdom's good, or celestial good, is called the holy of holies. The reason why celestial good, which is the good of love received from and offered back to the Lord, is referred to as the holy of holies is that this good is a channel through which the Lord flows directly into the heavens; but spiritual good - the good of charity towards the neighbour - is a channel through which He does so indirectly, by way of celestial good, see 9473, 9683, 9873, 9992, 10005. The term 'flow in' is used because the Lord, being the Sun of heaven, is above the heavens and flows in from there, 10106; yet He is still as one present within the heavens.

[3] The fact that celestial good, which is the good of love received from and offered back to the Lord, is meant by 'the holy of holies' is clear from places in the Word where the expression 'the holy of holies' occurs, as in Moses,

The veil shall be for you a divider between the holy place and the holy of holies. And you shall put the mercy-seat onto the ark of the Testimony in the holy of holies. Exodus 26:33-34.

From this it is evident that 'the holy place' refers to that part of the tent which was outside the veil, and 'the holy of holies' to the part within the veil. Regarding the tent or the dwelling-place outside the veil, that it represented the Lord's spiritual kingdom, or the middle heaven, and regarding the tent or dwelling-place within the veil, that it represented the Lord's celestial kingdom, or the inmost heaven, see 9457, 9481, 9485, 10001, 10025. The part of the tent within the veil is also called the holy sanctuary 1 , Leviticus 16:33. Since the ark, which had the Testimony within it and the mercy-seat above it, represented the inmost heaven, where celestial good reigns, the innermost part of the temple, where the ark of the covenant was, is also called the holy of holies, 1 Kings 6:16; 8:6.

[4] Since the bread and the minchah were signs of the good of love received from and offered back to the Lord, which is celestial good, they too are called 'the holy of holies' in Moses,

The bread of faces (or of the presence) shall be eaten by Aaron and his sons in a holy place; for it is the holy of holies of the fire offerings to Jehovah. Leviticus 24:9.

'The bread of faces (or of the presence)' means celestial good, see 9545. In the same book,

That which remains of the minchah shall be for Aaron and his sons, the holy of holies of the fire offerings to Jehovah. Leviticus 2:3, 10.

'The minchah', which consisted of unleavened bread, unleavened cakes, and unleavened wafers mixed with oil, means celestial good or the good of love, see 4581, 9992, 10079; and 'a fire offering to Jehovah' means Divine Love, 10055.

[5] In the same author,

Every minchah - a sacrifice of sin offering and a sacrifice of guilt offering - which is for Aaron and his sons, is the holy of holies to Jehovah. Numbers 18:9-10.

Such minchahs too were called 'the holy of holies' because those sacrifices were signs of purification from evils, and all purification from evils is accomplished in a state of the good of innocence; and this good as well is celestial good. This explains why in sacrifices of sin offering or guilt offering female or male lambs, or rams, or young bulls, or turtle doves were offered, as is clear from Chapters 4, 5 of Leviticus, that good being meant by these creatures. For its being meant by 'lambs', see 3994, 3519, 7840, by 'rams', 10042, by 'young bulls', 9391; and its being meant by 'turtle doves' is evident from the places in the Word where such birds are mentioned. As regards purification from evils and regeneration, that they are accomplished in a state of innocence, see 10021. Therefore those sacrifices are called 'the holy of holies' also in Leviticus 6:25; 7:6; 10:17; 14:13.

[6] In the same author,

The minchah shall be eaten beside the altar; for it is the holy of holies. Leviticus 10:12.

It has been shown above that the altar of burnt offering represented the Lord in respect of the good of love, and reception by angels and men. This accounts for the use of the following words concerning it in Moses,

You shall anoint the altar of burnt offering and all its vessels, its laver, and its pedestal. And you shall sanctify them, that they may be the holy of holies; everyone who touches them will make himself holy. Exodus 30:28-29.

[7] The incense too, some of which was placed before the Testimony in the tent of meeting, is called the holy of holies, Exodus 30:36, because it meant celestial good in last and lowest things, and also meant the things that emanate from that good, 9475. In Ezekiel,

This is the law of the house 2 : On the top of the mountain shall its whole border round about be, the holy of holies. Ezekiel 43:12.

The reason why 'the house' together with the border around it is called 'the holy of holies' is that 'God's house' means the celestial kingdom, and in the highest sense the Lord in respect of the good of love, 3720. This is why the words 'on the top of the mountain' are also used, for 'the top of the mountain' has the same meaning, 6435, 9422, 9434.

[8] In Daniel,

Seventy weeks have been decreed concerning the people and concerning the holy city to seal up vision and prophet, and to anoint the holy of holies. Daniel 9:24.

This refers to the Coming of the Lord, who alone is Jehovah's Anointed and who alone is the Holy One, and who also as to His Human is the Divine Good of Divine Love, and so is the holy of holies.

The Lord alone as to His Divine Human is Jehovah's Anointed, see 9954.

He alone is the Holy One, 9229.

He is the Divine Good of Divine Love, see the places referred to in 9199(end).

[9] The reason why celestial good is meant by 'the holy of holies' but spiritual good by 'the holy place' is that celestial good is inmost good, and therefore also is the inmost heaven's good, whereas spiritual good is good emanating from that celestial good and is therefore the middle heaven's good. And this good is good and consequently holy to the extent that it has celestial good within it; for celestial good flows into spiritual, conceives it, and begets it as a father does his child. The words 'celestial good' are used to mean the good of love received from and offered back to the Lord, and 'spiritual good' to mean the good of charity towards the neighbour received from the Lord.

[10] The good of love to the Lord received from the Lord is 'the holy of holies' because the Lord joins Himself directly to others through it. But the good of charity towards the neighbour is 'the holy place' because He joins Himself through it indirectly; and He joins Himself to the extent that it has the good of love from the Lord within it. The good of love to the Lord received from the Lord is present within all genuine good of charity, and also within all genuine good of faith; for such good flows in from the Lord. No one by his own strength, only by the Lord's, can love the neighbour and in love do good to him; and no one by his own strength, only by the Lord's, can believe in God. When therefore the Lord is acknowledged and the neighbour is loved, the Lord is present within the love towards the neighbour, however unaware the person may be of it. This also is what the Lord's words in Matthew serve to mean,

The righteous will answer, Lord, when did we see You hungry and feed You, or thirsty and give You drink? When did we see You sick, or in prison, and come to You? But the King will say to them, Truly I say to you, Insofar as you did it to one of the least of these My brothers you did it to Me. Matthew 25:37-40.

From these words it is evident that the Lord is within the good of charity, indeed is that good, even though those governed by this good are unaware of it. 'Brothers' is used in the proximate sense 3 to mean those governed by the good of charity; and in the abstract sense, without reference to persons, 'the Lord's brothers' are the good of charity itself, in all its forms, see 5063-5071.

脚注:

1. i.e. the internal historical sense. See the final words of 4690.

2. i.e. the new temple

3. literally, the sanctuary of holiness

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