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Exodus第29章:40

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40 A desátý díl efi běli smíšené s olejem vytlačeným, jehož by bylo s čtvrtý díl hin, a k oběti mokré čtvrtý díl hin vína na jednoho beránka.

来自斯威登堡的著作

 

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.

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Exodus第14章

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1 Yahweh spoke to Moses, saying,

2 "Speak to the children of Israel, that they turn back and encamp before Pihahiroth, between Migdol and the sea, before Baal Zephon. You shall encamp opposite it by the sea.

3 Pharaoh will say of the children of Israel, 'They are entangled in the land. The wilderness has shut them in.'

4 I will harden Pharaoh's heart, and he will follow after them; and I will get honor over Pharaoh, and over all his armies; and the Egyptians shall know that I am Yahweh." They did so.

5 It was told the king of Egypt that the people had fled; and the heart of Pharaoh and of his servants was changed towards the people, and they said, "What is this we have done, that we have let Israel go from serving us?"

6 He prepared his chariot, and took his army with him;

7 and he took six hundred chosen chariots, and all the chariots of Egypt, and captains over all of them.

8 Yahweh hardened the heart of Pharaoh king of Egypt, and he pursued after the children of Israel; for the children of Israel went out with a high hand.

9 The Egyptians pursued after them: all the horses and chariots of Pharaoh, his horsemen, and his army; and overtook them encamping by the sea, beside Pihahiroth, before Baal Zephon.

10 When Pharaoh drew near, the children of Israel lifted up their eyes, and behold, the Egyptians were marching after them; and they were very afraid. The children of Israel cried out to Yahweh.

11 They said to Moses, "Because there were no graves in Egypt, have you taken us away to die in the wilderness? Why have you treated us this way, to bring us forth out of Egypt?

12 Isn't this the word that we spoke to you in Egypt, saying, 'Leave us alone, that we may serve the Egyptians?' For it were better for us to serve the Egyptians, than that we should die in the wilderness."

13 Moses said to the people, "Don't be afraid. Stand still, and see the salvation of Yahweh, which he will work for you today: for the Egyptians whom you have seen today, you shall never see them again.

14 Yahweh will fight for you, and you shall be still."

15 Yahweh said to Moses, "Why do you cry to me? Speak to the children of Israel, that they go forward.

16 Lift up your rod, and stretch out your hand over the sea, and divide it: and the children of Israel shall go into the midst of the sea on dry ground.

17 I, behold, I will harden the hearts of the Egyptians, and they shall go in after them: and I will get myself honor over Pharaoh, and over all his armies, over his chariots, and over his horsemen.

18 The Egyptians shall know that I am Yahweh, when I have gotten myself honor over Pharaoh, over his chariots, and over his horsemen."

19 The angel of God, who went before the camp of Israel, moved and went behind them; and the pillar of cloud moved from before them, and stood behind them.

20 It came between the camp of Egypt and the camp of Israel; and there was the cloud and the darkness, yet gave it light by night: and the one didn't come near the other all the night.

21 Moses stretched out his hand over the sea, and Yahweh caused the sea to go back by a strong east wind all the night, and made the sea dry land, and the waters were divided.

22 The children of Israel went into the midst of the sea on the dry ground, and the waters were a wall to them on their right hand, and on their left.

23 The Egyptians pursued, and went in after them into the midst of the sea: all of Pharaoh's horses, his chariots, and his horsemen.

24 It happened in the morning watch, that Yahweh looked out on the Egyptian army through the pillar of fire and of cloud, and confused the Egyptian army.

25 He took off their chariot wheels, and they drove them heavily; so that the Egyptians said, "Let's flee from the face of Israel, for Yahweh fights for them against the Egyptians!"

26 Yahweh said to Moses, "Stretch out your hand over the sea, that the waters may come again on the Egyptians, on their chariots, and on their horsemen."

27 Moses stretched out his hand over the sea, and the sea returned to its strength when the morning appeared; and the Egyptians fled against it. Yahweh overthrew the Egyptians in the midst of the sea.

28 The waters returned, and covered the chariots and the horsemen, even all Pharaoh's army that went in after them into the sea. There remained not so much as one of them.

29 But the children of Israel walked on dry land in the midst of the sea, and the waters were a wall to them on their right hand, and on their left.

30 Thus Yahweh saved Israel that day out of the hand of the Egyptians; and Israel saw the Egyptians dead on the seashore.

31 Israel saw the great work which Yahweh did to the Egyptians, and the people feared Yahweh; and they believed in Yahweh, and in his servant Moses.