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3 Mose第1章

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1 Und der HERR rief Mose und redete mit ihm von der Hütte des Stifts und sprach:

2 Rede mit den Kindern Israel und sprich zu ihnen: Welcher unter euch dem HERRN ein Opfer tun will, der tue es von dem Vieh, von Rindern und Schafen.

3 Will er ein Brandopfer tun von Rindern, so opfere er ein Männlein, das ohne Wandel sei, vor der Tür der Hütte des Stifts, daß es dem HERRN angenehm sei von ihm,

4 und lege seine Hand auf des Brandopfers Haupt, so wird es angenehm sein und ihn versöhnen.

5 Und soll das junge Rind schlachten vor dem HERRN; und die Priester, Aarons Söhne, sollen das Blut herzubringen und auf den Altar umher sprengen, der vor der Tür der Hütte des Stifts ist.

6 Und man soll dem Brandopfer die Haut abziehen; und es soll in Stücke zerhauen werden.

7 Und die Söhne Aarons, des Priesters, sollen ein Feuer auf den Altar machen und Holz oben drauf legen;

8 Und sollen die Stücke, nämlich den Kopf und das Fett, auf das Holz legen, das auf dem Feuer auf dem Altar liegt.

9 Das Eingeweide aber und die Schenkel soll man mit Wasser waschen, und der Priester soll das alles anzünden auf dem Altar zum Brandopfer. Das ist ein Feuer zum süßen Geruch dem HERRN.

10 Will er aber von Schafen oder Ziegen ein Brandopfer tun, so opfere er ein Männlein, das ohne Wandel sei.

11 Und soll es schlachten zur Seite des Altars, gegen Mitternacht, vor dem HERRN. Und die Priester, Aarons Söhne, sollen sein Blut auf den Altar umher sprengen.

12 Und man soll es in Stücke zerhauen. Und der Priester soll den Kopf und das Fett auf das Holz und Feuer, das auf dem Altar ist, legen.

13 Aber das Eingeweide und die Schenkel soll man mit Wasser waschen. Und der Priester soll es alles opfern und anzünden auf dem Altar zum Brandopfer. Das ist ein Feuer zum süßen Geruch dem HERRN.

14 Will er aber von Vögeln dem HERRN ein Brandopfer tun, so tue er's von Turteltauben oder von jungen Tauben.

15 Und der Priester soll's zum Altar bringen und ihm den Kopf abkneipen, daß es auf dem Altar angezündet werde, und sein Blut ausbluten lassen an der Wand des Altars.

16 Und seinen Kropf mit seinen Federn soll man neben dem Altar gegen den Morgen auf den Aschenhaufen werfen.

17 Und soll seine Flügel spalten, aber nicht abbrechen. Und also soll es der Priester auf dem Altar anzünden, auf dem Holz auf dem Feuer, zum Brandopfer. Das ist ein Feuer zum süßen Geruch dem HERRN.

来自斯威登堡的著作

 

Arcana Coelestia#1824

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1824. That 'a heifer' means those things that are the representatives of exterior celestial things, 'a she-goat' those that are the representatives of interior celestial, and 'a ram' those that are the representatives of spiritual-celestial, becomes clear from the sacrifices, which will in the Lord's Divine mercy be dealt with later on when sacrifices are the subject. There are exterior celestial things and interior celestial things, as well as spiritual-celestial. Exterior celestial things are such as belong to the external man, interior celestial such as belong to the internal man, while spiritual-celestial are such as derive from both exterior and interior celestial things. The celestial itself consists in love to the Lord and love towards the neighbour. That celestial flows in from the Lord, and indeed by way of the internal man into the external. In the interior man it is called the interior celestial, in the exterior the exterior celestial. The exterior celestial consists of every affection for good, and also indeed every pleasure which springs from the affection for good. Insofar as these two, that is, the affection for good and the pleasure springing from it, have the good of love and charity within them, they have what is celestial within them, and happiness too: The spiritual-celestial however consists of every affection for truth which has within it the affection for good, that is, the affection for truth which is begotten by the affection for good; thus it is faith that has charity within it, or faith which is begotten by charity.

  
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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#714

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714. That 'every clean beast' means affections for good is clear from what has been stated and shown already about beasts in 45, 46, 142, 143, 246. The reason affections are meant by this is that a human being regarded in himself and his proprium is no different from a beast. His [five] senses are very similar, appetites very similar, natural desires very similar, as well as all his affections being very similar. His good and even his best loves are very similar, such as loving companions of his own species, loving his offspring, and loving his married partner. To this extent there is no difference at all. He is a human being and superior to beasts however in that he has an inner life which neither does nor can exist with beasts. That life is the life of faith and love deriving from the Lord, and unless that life were present in the smallest characteristic which a human being shares in common with beasts he would not be in any way different. Take just one example - love towards companions. If he were to love them merely for his own sake without anything more heavenly or more divine within such love, he could not then be called a human being, for the same is true of beasts. Similarly with every other example that could be taken. Consequently if the life of love from the Lord were not present in his will, and the life of faith from the Lord in his understanding, he would in no way be human. Through the life he has from the Lord he lives on after death, for the Lord takes him to Himself; and in this way he can be with angels in His heaven and live for ever. And even when someone lives like a wild animal, loving nothing whatever but himself and things regarding himself, still the Lord's mercy, being Divine and Infinite, is so great that He does not abandon him but by means of angels continually breathes His life into him. And even though someone does not receive that life otherwise than as a wild animal the Lord still makes it possible for him to think, reflect, and understand whether something in private or public life, or something worldly or bodily is good or bad, and so whether it is true or false.

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