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3 Mose第4章

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1 Und Jehova redete zu Mose und sprach:

2 ede zu den Kindern Israel und sprich: Wenn jemand aus Versehen sündigt gegen irgend eines der Verbote Jehovas, die nicht getan werden sollen, und irgend eines derselben tut, -

3 wenn der gesalbte Priester sündigt nach einem Vergehen des Volkes, (And.: zur Verschuldung des Volkes) so soll er für seine Sünde, die er begangen hat, einen jungen Farren ohne Fehl dem Jehova darbringen zum Sündopfer.

4 Und er soll den Farren an den Eingang des Zeltes der Zusammenkunft vor Jehova bringen und seine Hand auf den Kopf des Farren legen und den Farren schlachten vor Jehova.

5 Und der gesalbte Priester nehme von dem Blute des Farren und bringe es in das Zelt der Zusammenkunft;

6 und der Priester tauche seinen Finger in das Blut und sprenge von dem Blute siebenmal vor Jehova gegen den Vorhang des Heiligtums hin.

7 Und der Priester tue von dem Blute an die Hörner des Altars des wohlriechenden äucherwerks, der im Zelte der Zusammenkunft ist, vor Jehova; und alles Blut des Farren soll er an den Fuß des Brandopferaltars gießen, der an dem Eingang des Zeltes der Zusammenkunft ist.

8 Und alles Fett von dem Farren des Sündopfers soll er von ihm abheben: das Fett, welches das Eingeweide bedeckt, und alles Fett, das am Eingeweide ist,

9 und die beiden Nieren und das Fett, das an ihnen, das an den Lenden ist, und das Netz über der Leber: samt den Nieren soll er es abtrennen,

10 so wie es abgehoben wird von dem inde des Friedensopfers; und der Priester soll es auf dem Brandopferaltar räuchern.

11 Und die Haut des Farren und all sein Fleisch samt seinem Kopfe und seinen Schenkeln und seinem Eingeweide und seinem Mist:

12 den ganzen Farren soll er (O. man) hinausbringen außerhalb des Lagers an einen reinen Ort, nach dem Schutthaufen der Fettasche, und soll ihn auf Holzscheiten mit Feuer verbrennen; auf dem Schutthaufen der Fettasche soll er verbrannt werden.

13 Und wenn die ganze Gemeinde Israel aus Versehen sündigt und die Sache ist verborgen vor den Augen der Versammlung, und sie tun eines von allen Verboten Jehovas, die nicht getan werden sollen, und verschulden sich,

14 und die Sünde wird bekannt, (Eig. wird die Sünde bekannt) die sie wider dasselbe begangen haben, so soll die Versammlung einen jungen Farren darbringen zum Sündopfer und ihn vor das Zelt der Zusammenkunft bringen.

15 Und die Ältesten der Gemeinde sollen ihre Hände auf den Kopf des Farren legen vor Jehova, und man soll den Farren vor Jehova schlachten.

16 Und der gesalbte Priester bringe von dem Blute des Farren in das Zelt der Zusammenkunft,

17 und der Priester tauche seinen Finger in das Blut und sprenge siebenmal vor Jehova gegen den Vorhang hin.

18 Und er tue von dem Blute an die Hörner des Altars, der vor Jehova, der im Zelte der Zusammenkunft ist; und alles Blut soll er an den Fuß des Brandopferaltars gießen, der an dem Eingang des Zeltes der Zusammenkunft ist.

19 Und all sein Fett soll er von ihm abheben und auf dem Altar räuchern.

20 Und er soll mit dem Farren tun, wie er mit dem Farren des Sündopfers getan hat; also soll er damit tun. Und so tue der Priester Sühnung für sie, und es wird ihnen vergeben werden.

21 Und er (O. man) soll den Farren hinausbringen außerhalb des Lagers und ihn verbrennen, so wie er (O. man) den ersten Farren verbrannt hat: es ist ein Sündopfer der Versammlung.

22 Wenn ein Fürst sündigt und tut aus Versehen eines von allen den Verboten Jehovas, seines Gottes, die nicht getan werden sollen, und verschuldet sich,

23 und seine Sünde wird ihm kundgetan, (Eig. ist ihm seine Sünde kundgetan worden) worin er gesündigt hat, so soll er seine Opfergabe bringen, einen Ziegenbock, ein Männlein ohne Fehl.

24 Und er soll seine Hand auf den Kopf des Bockes legen und ihn schlachten an dem Orte, wo man das Brandopfer vor Jehova schlachtet: es ist ein Sündopfer.

25 Und der Priester nehme von dem Blute des Sündopfers mit seinem Finger und tue es an die Hörner des Brandopferaltars; und sein Blut soll er an den Fuß des Brandopferaltars gießen.

26 Und all sein Fett soll er auf dem Altar räuchern, wie das Fett des Friedensopfers. Und so tue der Priester Sühnung für ihn wegen seiner Sünde, und es wird ihm vergeben werden.

27 Und wenn jemand vom Volke des Landes (d. i. vom gemeinen Volke) aus Versehen sündigt, indem er eines von den Verboten Jehovas tut, die nicht getan werden sollen, und sich verschuldet

28 und seine Sünde wird ihm kundgetan, (Eig. ist ihm seine Sünde kundgetan worden) die er begangen hat, so soll er seine Opfergabe bringen, eine Ziege ohne Fehl, ein Weiblein, für seine Sünde, die er begangen hat.

29 Und er soll seine Hand auf den Kopf des Sündopfers legen und das Sündopfer schlachten an dem Orte des Brandopfers.

30 Und der Priester nehme von seinem Blute mit seinem Finger und tue es an die Hörner des Brandopferaltars; und all sein Blut soll er an den Fuß des Altars gießen.

31 Und all sein Fett soll er abtrennen, so wie das Fett von dem Friedensopfer abgetrennt wird; und der Priester soll es auf dem Altar räuchern zum lieblichen Geruch dem Jehova. Und so tue der Priester Sühnung für ihn, und es wird ihm vergeben werden. -

32 Und wenn er ein Schaf bringt als seine Opfergabe zum Sündopfer, so soll es ein Weiblein ohne Fehl sein, das er bringt.

33 Und er soll seine Hand auf den Kopf des Sündopfers legen und es zum Sündopfer schlachten an dem Orte, wo man das Brandopfer schlachtet.

34 Und der Priester nehme von dem Blute des Sündopfers mit seinem Finger und tue es an die Hörner des Brandopferaltars; und all sein Blut soll er an den Fuß des Altars gießen.

35 Und all sein Fett soll er abtrennen, so wie das Fett des Schafes von dem Friedensopfer abgetrennt wird; und der Priester soll es auf (O. bei, mit; so auch Kap. 5,12) dem Altar räuchern, auf den Feueropfern Jehovas. Und so tue der Priester Sühnung für ihn wegen seiner Sünde, die er begangen hat, und es wird ihm vergeben werden.

   

来自斯威登堡的著作

 

Arcana Coelestia#9965

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9965. 'That they may not bear iniquity and die' means the elimination of the whole of worship. This is clear from the meaning of 'bearing the iniquity', when the subject is the priestly office of Aaron and his sons, as a removal or shifting away of falsities and evils with those who are governed by good derived from the Lord, dealt with above in 9937. But when it speaks of them 'bearing iniquity and dying' the elimination of the whole of worship is meant, see 9928; for the representative worship died because nothing of it appeared any longer in heaven. The situation in all this may become clear from what has been stated and shown above in 9959-9961. They also died when they did not act in accordance with the statutes, 1 as is evident from Aaron's sons Nadab and Abihu, who were devoured by fire from heaven when they did not take the fire of the altar to burn incense but foreign 2 fire, Leviticus 10:1-2ff. 'The fire of the altar' represented God's love, thus love from the Lord, whereas 'foreign fire' represented love from hell. The elimination of worship was meant by their burning incense with this fire and their consequent death. For the meaning of 'fire' as love, see 5215, 6832, 7324, 7575, 7852.

[2] Many places in the Word state that they would bear iniquity when they did not do things in accordance with the statutes, and by this was meant damnation because sins had not been removed. Not that they themselves were condemned on account of disobeying the statutes. Rather by doing so they eliminated representative worship and in so doing represented the damnation of those who remain in their sins. For none are condemned because they fail in their performance of outward religious observances, only because of evils in the heart, thus because of failing in such observances as a result of evil in the heart. This is what 'bearing iniquity' means in the following places: In Moses,

If a soul sins and acts against any of Jehovah's commandments regarding what ought not to be done, 3 though he does not know it, yet he will be guilty and will bear his iniquity. Leviticus 5:17-18.

Here the retention of evils and consequent damnation should not be understood literally by 'bearing iniquity', although that is the spiritual meaning; for it says 'though he does not know it', implying that what the person has done does not spring from evil in the heart.

[3] In the same author,

If any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, the one offering it will not be accepted. It is an abomination, and the soul that eats it will bear his iniquity, and will be cut off from his people. Leviticus 7:18; 19:7-8.

Here also 'bearing iniquity' means remaining in his sins and being as a result in a state of damnation. It does so not because the person ate some of his sacrifice on the third day, but because 'eating it on the third day' represented something abominable, namely an action leading to damnation. Thus 'bearing iniquity and being cut off from his people' represented the damnation of those who performed the abomination meant by that deed. Nevertheless there was no condemnation on account of his having eaten it, for interior evils that were represented are what condemn, not exterior actions in which those evils are not present.

[4] In the same author,

Every soul who eats a carcass 4 or that which has been torn, and does not wash his clothes and bathe his flesh shall bear his iniquity. Leviticus 17:15-16.

Since 'eating a carcass or that which has been torn' represented making evil or falsity one's own, the expression 'bearing iniquity' also has a representative meaning. In the same author,

If a man who is clean fails to keep the Passover, this soul shall be cut off from his people, because he did not bring the offering of Jehovah at its appointed time; he shall bear his sin. Numbers 9:13.

'The Passover' represented deliverance by the Lord from damnation, 7093 (end), 7867, 7995, 9286-9292; and 'the Passover supper' represented being joined to the Lord through the good of love, 7836, 7997, 8001. And since these things were represented it was decreed that anyone who did not keep the Passover should be cut off from his people and that he should bear his sin. The failure to keep it was not really so great a crime; rather it represented those who at heart refuse to accept the Lord and consequently deliverance from sins, and so who have no wish to be joined to Him through love. Thus it represented their damnation.

[5] In the same author,

The children of Israel shall not come near the tent of meeting, or else they will bear iniquity and die. 5 Levites shall perform the work of the tent of meeting, and these shall bear the iniquity. Numbers 18:22-23.

The reason why the people would bear iniquity and die if they were to go near the tent of meeting to do the work there was that they would thereby eliminate the representative worship assigned to the function of the priests. The function of the priests or the priestly office represented the Lord's entire work of salvation, 9809; and this is why it says that the Levites, who also were priests, should bear the people's iniquity, by which expiation or atonement was meant, that is, removal from evils and falsities with those who are governed by good derived from the Lord alone, 9937. 'Bearing iniquity' means real damnation when this expression is used in reference to those who perform evil deeds because their heart is evil, such as those mentioned in Leviticus 20:17, 19-20; 24:15-16; Ezekiel 18:20; 23:49; and elsewhere.

脚注:

1. i.e. the laws of worship; see 8972.

2. i.e. unauthorized or profane

3. literally, and does one of [all] Jehovah's commandments [about] things which ought not to be done

4. i.e. an animal that had not been slaughtered but had died naturally

5. literally, to bear iniquity, dying

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

来自斯威登堡的著作

 

Arcana Coelestia#5215

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5215. 'And scorched by an east wind' means full of evil desires. This is clear from the meaning of 'being scorched by an east wind' as being consumed by the fire of evil desires. For an east wind' and the east' in the genuine sense mean love to the Lord and love towards the neighbour, lot, 1250, 3249, 3708, 3762, and therefore in the contrary sense self-love and love of the world, and so cravings and evil desires since these spring from those loves. The word 'fire' is used to refer to such desires for the reason dealt with in 5071, and therefore 'being scorched' is used also.

[2] There are two sources of heat, as there are also two sources of light, the one source of heat being the sun of this world, the other source of heat being the sun of heaven, which is the Lord. It is a well known fact that the sun of this world pours out heat into its own world and onto everything there, but it is a less well known fact that the sun of heaven pours out heat into the whole of heaven. Yet this too may become an equally well known fact if one reflects merely on the heat which exists intrinsically in the human being but which has nothing in common with the heat of the world, that is, if one reflects on what is called vital heat. From this one could know that this heat is of a different nature from the world's heat. That is to say, the former is a living heat but the latter is not at all a living one; also the former, being a living one, fires a person interiorly, namely his will and understanding, imparting to him desires and loves, and affections too. This also explains why desires, loves and affections are spiritual forms of heat, and are also called such. The fact that they are forms of heat is quite evident, for heat is radiated from all parts of the bodies of live persons, even where it is intensely cold. More than that, when desires and affections, that is, when loves, increase, the body grows correspondingly warmer. This kind of heat is what is meant in the Word by 'heat', 'fire', and 'flame'; in the genuine sense celestial and spiritual love is meant, in the contrary sense bodily and earthly love. From this it becomes clear that here 'being scorched by an east wind' means being consumed by the fire of evil desires, and that when used in reference to known facts meant by 'heads' that are 'thin', facts full of evil desires are meant.

[3] 'The east wind' means the blasts of evil desires and of derivative false notions, as is clear from places in the Word where that wind is mentioned, for example, in David,

He caused an east wind to blow 1 in the heavens, and by His power He brought forth the south wind; and He caused flesh to rain onto them like the dust, winged birds like the sand of the sea. Psalms 78:26-27.

'The flesh' which that wind brought meant cravings, and 'winged birds' resulting false notions, as is evident in Numbers 11:31-35, where it is said that the name of the place where the people were struck down for eating flesh was called 'the graves of craving, for there they buried the people who had the craving'.

[4] In Ezekiel,

Behold, the vine that was planted, will it thrive? When the east wind strikes it, will it not wither completely? It will wither on the small spaces where it began to grow. Ezekiel 17:10.

And in the same prophet,

The vine has been plucked up in anger, it has been cast down onto the ground, and the east wind has dried its fruit. They have been plucked out and have withered, each rod of its strength; fire has consumed each one. For fire has gone out from a rod of its branches and has consumed its fruit, so that there is no rod of strength in it, a sceptre for dominion. Ezekiel 19:12, 14.

Here 'the east wind' stands for the blasts of evil desires. In Isaiah,

He gave thought to His rough wind, on the day of the east wind. Isaiah 17:8.

[5] In Hosea,

An east wind will come, Jehovah's wind rising up from the desert, and his spring will become dry, and his fountain dried up. It will strip his treasury of every precious vessel. Hosea 13:15.

Here also 'an east wind' stands for blasts of evil desires. Similarly in Jeremiah,

Like an east wind I will scatter them before the enemy. Jeremiah 18:17.

[6] In David,

By means of an east wind You will shatter the ships of Tarshish. Psalms 48:7.

In Isaiah,

You have forsaken Your people, the house of Jacob, because they have been filled from the east wind, and they are diviners like the Philistines. Isaiah 2:6.

In Hosea,

Ephraim feeds the wind, and pursues the east wind. All the day long he multiplies lies and devastation. Hosea 11:1.

'The wind' here stands for false notions, and 'the east wind' for evil desires. Something similar is also meant in the internal sense by 'an east wind' by means of which 'locusts were brought forth' and by means of which 'the locusts were cast into the sea', 2 Exodus 10:13, 19, and also by means of which 'the waters of the sea Suph' were divided, Exodus 14:21.

脚注:

1. literally, set out

2. According to Exodus 10:19 a west wind cast the locusts into the sea.

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