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Leviticus第7章

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1 και-C ουτος- D--NSM ο- A--NSM νομος-N2--NSM ο- A--GSM κριος-N2--GSM ο- A--GSM περι-P ο- A--GSF πλημμελεια-N1A-GSF αγιος-A1A-NPN αγιος-A1A-GPN ειμι-V9--PAI3S

2 εν-P τοπος-N2--DSM ου-D σφαζω-V1--PAI3P ο- A--ASN ολοκαυτωμα-N3M-ASN σφαζω-VF--FAI3P ο- A--ASM κριος-N2--ASM ο- A--GSF πλημμελεια-N1A-GSF εναντι-P κυριος-N2--GSM και-C ο- A--ASN αιμα-N3M-ASN προςχεω-VF2-FAI3S επι-P ο- A--ASF βασις-N3I-ASF ο- A--GSN θυσιαστηριον-N2N-GSN κυκλος-N2--DSM

3 και-C πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN αυτος- D--GSM προςφερω-VF--FAI3S απο-P αυτος- D--GSM και-C ο- A--ASF οσφυς-N3U-ASF και-C πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN ο- A--ASN κατακαλυπτω-V1--PAPASN ο- A--APN ενδοσθια-N2N-APN και-C πας-A3--ASN ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P ο- A--GPN ενδοσθια-N2N-GPN

4 και-C ο- A--APM δυο-M νεφρος-N2--APM και-C ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P αυτος- D--GPM ο- A--ASN επι-P ο- A--GPN μηριον-N2N-GPN και-C ο- A--ASM λοβος-N2--ASM ο- A--ASM επι-P ο- A--GSN ηπαρ-N3T-GSN συν-P ο- A--DPM νεφρος-N2--DPM περιαιρεω-VF2-FAI3S αυτος- D--APN

5 και-C αναφερω-VF--FAI3S αυτος- D--APN ο- A--NSM ιερευς-N3V-NSM επι-P ο- A--ASN θυσιαστηριον-N2N-ASN καρπωμα-N3M-ASN ο- A--DSM κυριος-N2--DSM περι-P πλημμελεια-N1A-GSF ειμι-V9--PAI3S

6 πας-A3--NSM αρσην-A3--NSM εκ-P ο- A--GPM ιερευς-N3V-GPM εσθιω-VF--FMI3S αυτος- D--APN εν-P τοπος-N2--DSM αγιος-A1A-DSM εσθιω-VF--FMI3P αυτος- D--APN αγιος-A1A-NPN αγιος-A1A-GPN ειμι-V9--PAI3S

7 ωσπερ-D ο- A--NSN περι-P ο- A--GSF αμαρτια-N1A-GSF ουτως-D και-C ο- A--NSN ο- A--GSF πλημμελεια-N1A-GSF νομος-N2--NSM εις-A3--NSM αυτος- D--GPN ο- A--NSM ιερευς-N3V-NSM οστις- X--NSM εκιλασκομαι-VF--FMI3S εν-P αυτος- D--DSN αυτος- D--DSM ειμι-VF--FMI3S

8 και-C ο- A--NSM ιερευς-N3V-NSM ο- A--NSM προςαγω-V1--PAPNSM ολοκαυτωμα-N3M-ASN ανθρωπος-N2--GSM ο- A--NSN δερμα-N3M-NSN ο- A--GSF ολοκαυτωσις-N3I-GSF ος- --GSF αυτος- D--NSM προςφερω-V1--PAI3S αυτος- D--DSM ειμι-VF--FMI3S

9 και-C πας-A1S-NSF θυσια-N1A-NSF οστις- X--NSF ποιεω-VC--FPI3S εν-P ο- A--DSM κλιβανος-N2--DSM και-C πας-A1S-NSF οστις- X--NSF ποιεω-VC--FPI3S επι-P εσχαρα-N1--GSF η-C επι-P τηγανον-N2N-GSN ο- A--GSM ιερευς-N3V-GSM ο- A--GSM προςφερω-V1--PAPGSM αυτος- D--ASF αυτος- D--DSM ειμι-VF--FMI3S

10 και-C πας-A1S-NSF θυσια-N1A-NSF αναποιεω-VM--XPPNSF εν-P ελαιον-N2N-DSN και-C μη-D αναποιεω-VM--XPPNSF πας-A3--DPM ο- A--DPM υιος-N2--DPM *ααρων-N---GSM ειμι-VF--FMI3S εκαστος-A1--DSM ο- A--NSN ισος-A1--NSN

11 ουτος- D--NSM ο- A--NSM νομος-N2--NSM θυσια-N1A-GSF σωτηριον-N2N-GSN ος- --ASF προςφερω-VF--FAI3P κυριος-N2--DSM

12 εαν-C μεν-X περι-P αινεσις-N3I-GSF προςφερω-V1--PAS3S αυτος- D--ASF και-C προςφερω-VF--FAI3S επι-P ο- A--GSF θυσια-N1A-GSF ο- A--GSF αινεσις-N3I-GSF αρτος-N2--APM εκ-P σεμιδαλις-N3I-GSF αναποιεω-VM--XPPAPM εν-P ελαιον-N2N-DSN λαγανον-N2N-APN αζυμος-A1B-APN διαχριω-VM--XPPAPN εν-P ελαιον-N2N-DSN και-C σεμιδαλις-N3I-ASF φυραω-VM--XPPASF εν-P ελαιον-N2N-DSN

13 επι-P αρτος-N2--DPM ζυμιτης-N1M-DPM προςφερω-VF--FAI3S ο- A--APN δωρον-N2N-APN αυτος- D--GSM επι-P θυσια-N1A-DSF αινεσις-N3I-GSF σωτηριον-N2N-GSN

14 και-C προςαγω-VF--FAI3S εις-A3--ASN απο-P πας-A3--GPN ο- A--GPN δωρον-N2N-GPN αυτος- D--GSM αφαιρεμα-N3M-ASN κυριος-N2--DSM ο- A--DSM ιερευς-N3V-DSM ο- A--DSM προςχεω-V2--PAPDSM ο- A--ASN αιμα-N3M-ASN ο- A--GSN σωτηριον-N2N-GSN αυτος- D--DSM ειμι-VF--FMI3S

15 και-C ο- A--NPN κρεας-N3--NPN θυσια-N1A-GSF αινεσις-N3I-GSF σωτηριον-N2N-GSN αυτος- D--DSM ειμι-VF--FMI3S και-C εν-P ος- --DSF ημερα-N1A-DSF δωρεομαι-V2--PMI3S βιβρωσκω-VC--FPI3S ου-D καταλειπω-VF--FAI3P απο-P αυτος- D--GSN εις-P ο- A--ASN πρωι-D

16 καιαν-C+X ευχη-N1--NSF η-C εκουσιος-A1A-ASM θυσιαζω-V1--PAS3S ο- A--ASN δωρον-N2N-ASN αυτος- D--GSM ος- --DSF αν-X ημερα-N1A-DSF προςαγω-VB--AAS3S ο- A--ASF θυσια-N1A-ASF αυτος- D--GSM βιβρωσκω-VC--FPI3S και-C ο- A--DSF αυριον-D

17 και-C ο- A--NSN καταλειπω-VV--APPNSN απο-P ο- A--GPN κρεας-N3--GPN ο- A--GSF θυσια-N1A-GSF εως-P ημερα-N1A-GSF τριτος-A1--GSF εν-P πυρ-N3--DSN κατακαιω-VC--FPI3S

18 εαν-C δε-X εσθιω-VB--AAPNSM εσθιω-VB--AMS3S απο-P ο- A--GPN κρεας-N3--GPN ο- A--DSF ημερα-N1A-DSF ο- A--DSF τριτος-A1--DSF ου-D δεχομαι-VQ--FPI3S αυτος- D--DSM ο- A--DSM προςφερω-V1--PAPDSM αυτος- D--ASN ου-D λογιζομαι-VS--FPI3S αυτος- D--DSM μιασμα-N3M-NSN ειμι-V9--PAI3S ο- A--NSF δε-X ψυχη-N1--NSF οστις- X--NSF εαν-C εσθιω-VB--AMS3S απο-P αυτος- D--GSN ο- A--ASF αμαρτια-N1A-ASF λαμβανω-VF--FMI3S

19 και-C κρεας-N3--NPN οσος-A1--NPN αν-X απτομαι-VA--AMS3S πας-A3--GSN ακαθαρτος-A1B-GSN ου-D βιβρωσκω-VC--FPI3S εν-P πυρ-N3--DSN κατακαιω-VC--FPI3S πας-A3--NSM καθαρος-A1A-NSM εσθιω-VF--FMI3S κρεας-N3--APN

20 ο- A--NSF δε-X ψυχη-N1--NSF οστις- X--NSF εαν-C εσθιω-VB--AMS3S απο-P ο- A--GPN κρεας-N3--GPN ο- A--GSF θυσια-N1A-GSF ο- A--GSN σωτηριον-N2N-GSN ος- --NSN ειμι-V9--PAI3S κυριος-N2--GSM και-C ο- A--NSF ακαθαρσια-N1A-NSF αυτος- D--GSM επι-P αυτος- D--GSM αποολλυω-VF2-FMI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF εκ-P ο- A--GSM λαος-N2--GSM αυτος- D--GSF

21 και-C ψυχη-N1--NSF ος- --NSF αν-X απτομαι-VA--AMS3S πας-A3--GSN πραγμα-N3M-GSN ακαθαρτος-A1B-GSN η-C απο-P ακαθαρσια-N1A-GSF ανθρωπος-N2--GSM η-C ο- A--GPM τετραποδος-A1B-GPM ο- A--GPN ακαθαρτος-A1B-GPN η-C πας-A3--GSN βδελυγμα-N3M-GSN ακαθαρτος-A1B-GSN και-C εσθιω-VB--AMS3S απο-P ο- A--GPN κρεας-N3--GPN ο- A--GSF θυσια-N1A-GSF ο- A--GSN σωτηριον-N2N-GSN ος- --NSN ειμι-V9--PAI3S κυριος-N2--GSM αποολλυω-VF2-FMI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF εκ-P ο- A--GSM λαος-N2--GSM αυτος- D--GSF

22 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

23 λαλεω-VA--AAD2S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM λεγω-V1--PAPNSM πας-N3--ASN στεαρ-N3T-ASN βους-N3--GPM και-C προβατον-N2N-GPN και-C αιξ-N3G-GPM ου-D εσθιω-VF--FMI2P

24 και-C στεαρ-N3T-NSN θνησιμαιος-A1A-GPN και-C θηριαλωτος-A1B-NSN ποιεω-VC--FPI3S εις-P πας-A3--ASN εργον-N2N-ASN και-C εις-P βρωσις-N3I-ASF ου-D βιβρωσκω-VC--FPI3S

25 πας-A3--NSM ο- A--NSM εσθιω-V1--PAPNSM στεαρ-N3T-ASN απο-P ο- A--GPN κτηνος-N3E-GPN ος- --GPN προςαγω-VF--FAI3S αυτος- D--GPN καρπωμα-N3M-ASN κυριος-N2--DSM αποολλυω-VF2-FMI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF απο-P ο- A--GSM λαος-N2--GSM αυτος- D--GSF

26 πας-A3--ASN αιμα-N3M-ASN ου-D εσθιω-VF--FMI2P εν-P πας-A1S-DSF ο- A--DSF κατοικια-N1A-DSF συ- P--GP απο-P τε-X ο- A--GPN πετεινον-N2N-GPN και-C απο-P ο- A--GPN κτηνος-N3E-GPN

27 πας-A1S-NSF ψυχη-N1--NSF ος- --NSF αν-X εσθιω-VB--AMS3S αιμα-N3M-ASN αποολλυω-VF2-FMI3S ο- A--NSF ψυχη-N1--NSF εκεινος- D--NSF απο-P ο- A--GSM λαος-N2--GSM αυτος- D--GSF

28 και-C λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λεγω-V1--PAPNSM

29 και-C ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM λαλεω-VF--FAI2S λεγω-V1--PAPNSM ο- A--NSM προςφερω-V1--PAPNSM θυσια-N1A-ASF σωτηριον-N2N-GSN κυριος-N2--DSM φερω-VF--FAI3S ο- A--ASN δωρον-N2N-ASN αυτος- D--GSM κυριος-N2--DSM απο-P ο- A--GSF θυσια-N1A-GSF ο- A--GSN σωτηριον-N2N-GSN

30 ο- A--NPF χειρ-N3--NPF αυτος- D--GSM προςφερω-VF--FAI3P ο- A--APN καρπωμα-N3M-APN κυριος-N2--DSM ο- A--ASN στεαρ-N3T-ASN ο- A--ASN επι-P ο- A--GSN στηθυνιον-N2N-GSN και-C ο- A--ASM λοβος-N2--ASM ο- A--GSN ηπαρ-N3T-GSN προςφερω-VF--FAI3S αυτος- D--APN ωστε-C επιτιθημι-VE--AAN δομα-N3M-ASN εναντι-P κυριος-N2--GSM

31 και-C αναφερω-VF--FAI3S ο- A--NSM ιερευς-N3V-NSM ο- A--ASN στεαρ-N3T-ASN επι-P ο- A--GSN θυσιαστηριον-N2N-GSN και-C ειμι-VF--FMI3S ο- A--NSN στηθυνιον-N2N-NSN *ααρων-N---DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM

32 και-C ο- A--ASM βραχιων-N3N-ASM ο- A--ASM δεξιος-A1A-ASM διδωμι-VF--FAI2P αφαιρεμα-N3M-ASN ο- A--DSM ιερευς-N3V-DSM απο-P ο- A--GPF θυσια-N1A-GPF ο- A--GSN σωτηριον-N2N-GSN συ- P--GP

33 ο- A--NSM προςφερω-V1--PAPNSM ο- A--ASN αιμα-N3M-ASN ο- A--GSN σωτηριον-N2N-GSN και-C ο- A--ASN στεαρ-N3T-ASN απο-P ο- A--GPM υιος-N2--GPM *ααρων-N---GSM αυτος- D--DSM ειμι-VF--FMI3S ο- A--NSM βραχιων-N3N-NSM ο- A--NSM δεξιος-A1A-NSM εν-P μερις-N3D-DSF

34 ο- A--ASN γαρ-X στηθυνιον-N2N-ASN ο- A--GSN επιθεμα-N3M-GSN και-C ο- A--ASM βραχιων-N3N-ASM ο- A--GSN αφαιρεμα-N3M-GSN λαμβανω-VX--XAI1S παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM απο-P ο- A--GPF θυσια-N1A-GPF ο- A--GSN σωτηριον-N2N-GSN συ- P--GP και-C διδωμι-VAI-AAI1S αυτος- D--APN *ααρων-N---DSM ο- A--DSM ιερευς-N3V-DSM και-C ο- A--DPM υιος-N2--DPM αυτος- D--GSM νομιμος-A1--NSN αιωνιος-A1B-NSN παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM

35 ουτος- D--NSF ο- A--NSF χρισις-N3I-NSF *ααρων-N---GSM και-C ο- A--NSF χρισις-N3I-NSF ο- A--GPM υιος-N2--GPM αυτος- D--GSM απο-P ο- A--GPN καρπωμα-N3M-GPN κυριος-N2--GSM εν-P ος- --DSF ημερα-N1A-DSF προςαγω-VBI-AMI3S αυτος- D--APM ο- A--GSN ιερατευω-V1--PAN ο- A--DSM κυριος-N2--DSM

36 καθα-D εντελλομαι-VAI-AMI3S κυριος-N2--NSM διδωμι-VO--AAN αυτος- D--DPM ος- --DSF ημερα-N1A-DSF χριω-VAI-AAI3S αυτος- D--APM παρα-P ο- A--GPM υιος-N2--GPM *ισραηλ-N---GSM νομιμος-A1--NSN αιωνιος-A1B-NSN εις-P ο- A--APF γενεα-N1A-APF αυτος- D--GPM

37 ουτος- D--NSM ο- A--NSM νομος-N2--NSM ο- A--GPN ολοκαυτωμα-N3M-GPN και-C θυσια-N1A-GSF και-C περι-P αμαρτια-N1A-GSF και-C ο- A--GSF πλημμελεια-N1A-GSF και-C ο- A--GSF τελειωσις-N3I-GSF και-C ο- A--GSF θυσια-N1A-GSF ο- A--GSN σωτηριον-N2N-GSN

38 ος- --ASM τροπος-N2--ASM εντελλομαι-VAI-AMI3S κυριος-N2--NSM ο- A--DSM *μωυσης-N1M-DSM εν-P ο- A--DSN ορος-N3E-DSN *σινα-N----S ος- --DSF ημερα-N1A-DSF εντελλομαι-VAI-AMI3S ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM προςφερω-V1--PAN ο- A--APN δωρον-N2N-APN αυτος- D--GPM εναντι-P κυριος-N2--GSM εν-P ο- A--DSF ερημος-N2--DSF *σινα-N----S

   

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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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