圣经文本

 

레위기第7章

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1 속건제의 규례는 이러하니라 이는 지극히 거룩하니

2 번제 희생을 잡는 곳에서 속건제의 희생을 잡을 것이요 제사장은 그 피를 단 사면에 뿌릴 것이며

3 그 모든 기름을 드리되 곧 그 기름진 꼬리와, 내장에 덮인 기름과,

4 두 콩팥과, 그 위의 기름 곧 허리 근방에 있는 것과, 간에 덮인 꺼풀을 콩팥과 함께 취하고

5 제사장은 그것을 다 단 위에 불살라 여호와께 화제로 드릴 것이니라 이는 속건제요

6 지극히 거룩하니 이것을 제사장의 남자마다 먹되 거룩한 곳에서 먹을지며

7 속건제나 속죄제는 일례니 그 제육은 속하는 제사장에게로 돌아갈 것이요

8 사람의 번제를 드리는 제사장 곧 그 제사장은 그 드린 번제물의 가죽을 자기가 얻을 것이며

9 무릇 화덕에 구운 소제물과 솥에나 번철에 만든 소제물은 그 드린 제사장에게로 돌아갈 것이니

10 무릇 소제물은 기름 섞은 것이나 마른 것이나 아론의 모든 자손이 평균히 분배할 것이니라

11 여호와께 드릴 화목제 희생의 규례는 이러하니라

12 만일 그것을 감사하므로 드리거든 기름 섞은 무교병과 기름 바른 무교병과 고운 가루에 기름 섞어 구운 과자를 그 감사 희생과 함께 드리고

13 또 유교병을 화목제의 감사 희생과 함께 그 예물에 드리되

14 그 전체의 예물 중에서 하나씩 여호와께 거제로 드리고 그것을 화목제의 피를 뿌린 제사장들에게로 돌릴지니라 !

15 감사함으로 드리는 화목제 희생의 고기는 드리는 그 날에 먹을 것이요, 조금이라도 이튿날 아침까지 두지 말 것이니라

16 그러나 그 희생의 예물이 서원이나 자원의 예물이면 그 희생을 드린 날에 먹을 것이요, 그 남은 것은 이튿날에도 먹되

17 그 희생의 고기가 제 삼일까지 남았으면 불사를지니

18 만일 그 화목제 희생의 고기를 제 삼일에 조금이라도 먹으면 그 제사는 열납되지 않을 것이라 드린 자에게도 예물답게 못되고 도리어 가증한 것이 될 것이며 그것을 먹는 자는 죄를 당하리라

19 그 고기가 부정한 물건에 접촉되었으면 먹지 말고 불사를 것이라 그 고기는 깨끗한 자만 먹을 것이니

20 만일 몸이 부정한 자가 여호와께 속한 화목제 희생의 고기를 먹으면 그 사람은 자기 백성 중에서 끊쳐질 것이요

21 만일 누구든지 부정한 것 곧 사람의 부정이나 부정한 짐승이나 부정하고 가증한 아무 물건이든지 만지고 여호와께 속한 화목제 희생의 고기를 먹으면 그 사람도 자기 백성 중에서 끊쳐지리라 !

22 여호와께서 모세에게 일러 가라사대

23 이스라엘 자손에게 고하여 이르라 너희는 소나 양이나 염소의 기름을 먹지 말 것이요

24 스스로 죽은 것의 기름이나 짐승에게 찢긴 것의 기름은 달리는 쓰려니와 결단코 먹지 말지니라

25 사람이 여호와께 화제로 드리는 희생의 기름을 먹으면 그 먹는 자는 자기 백성 중에서 끊쳐지리라 !

26 너희의 사는 모든 곳에서 무슨 피든지 새나 짐승의 피를 먹지 말라 !

27 무슨 피든지 먹는 사람이 있으면 그 사람은 다 자기 백성 중에서 끊쳐지리라 !

28 여호와께서 모세에게 일러 가라사대

29 이스라엘 자손에게 고하여 이르라 화목제의 희생을 여호와께 드리려는 자는 그 화목제 희생 중에서 그 예물을 취하여 여호와께 가져오되

30 여호와의 화제는 그 사람이 자기 손으로 가져올지니 곧 그 제물의 기름과 가슴을 가져올 것이요 제사장은 그 가슴을 여호와 앞에 흔들어 요제를 삼고

31 그 기름은 단 위에 불사를 것이며 가슴은 아론과 그 자손들에게 돌릴 것이며

32 또 너희는 그 화목제 희생의 우편 뒷다리를 제사장에게 주어 거제를 삼을지니

33 아론의 자손 중 화목제 희생의 피와 기름을 드리는 자가 그 우편 뒷다리를 자기의 소득으로 삼을 것이라

34 내가 이스라엘 자손의 화목제 중에서 그 흔든 가슴과 든 뒷다리를 취하여 제사장 아론과 그 자손에게 주었나니 이는 이스라엘 자손에게 받을 영원한 소득이니라

35 이는 여호와의 화제 중에서 아론에게 돌릴 것과 그 자손에게 돌릴 것이니 그들을 세워 여호와의 제사장의 직분을 행하게 한 날

36 곧 그들에게 기름 부은 날에 여호와께서 명하사 이스라엘 자손 중에서 그들에게 돌리게 하신 것이라 대대로 영원히 받을 소득이니라

37 이는 번제와, 소제와, 속죄제와, 속건제와, 위임제와, 화목제의 규례라

38 여호와께서 시내 광야에서 이스라엘 자손에게 그 예물을 여호와께 드리라 명하신 날에 시내산에서 이같이 모세에게 명하셨더라

   

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.