圣经文本

 

Leviticus第7章

学习

   

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

   

来自斯威登堡的著作

 

Arcana Coelestia#9937

学习本章节

  
/10837  
  

9937. 'And Aaron shall bear the iniquity of the holy things' means a consequent removal or shifting away of falsities and evils with those who are governed by good derived from the Lord. This is clear from the representation of 'Aaron' as the Lord in respect of the good of love, dealt with in 9806, and from the representation of 'the priestly office' in which Aaron served as all the service performed by the Lord as the Saviour, dealt with in 9809; from the meaning of 'bearing the iniquity' as a removal of falsities and evils with those who are governed by good, dealt with below; and from the meaning of 'the holy things' as the gifts which they offered to Jehovah or the Lord to expiate them from sins, those gifts being burnt offerings, sacrifices, and minchahs. It is plain that these should be understood by 'the holy things', for it says, Which the children of Israel shall sanctify, even in all their gifts of holy things. The reason why 'bearing the iniquity' means a removal or shifting away of falsities and evils, or sins, with those who are governed by good is that what is said refers to the Lord; for the Lord is represented by Aaron, and all the work of salvation by his service or priestly office. It is well known in the Church that the Lord is said to have borne sins on behalf of the human race, yet there is no knowledge of what to understand by bearing iniquities and sins. Some think it means that He took the sins of the human race onto Himself and allowed Himself to be condemned even to death on a cross, and that since, because of this, the condemnation for sins was cast onto Him, people in the world have been made free from condemnation. It is also thought that condemnation was taken away by the Lord through His fulfilling the law, for the law would have condemned everyone who did not fulfill it.

[2] But no such ideas should be understood by 'bearing iniquity', for every individual person's deeds await him after death, when he is judged according to the essential nature of those deeds either to life or to death. The essential nature of them depends on his love and faith, for love and faith constitute the life of a deed. No one's deeds therefore can be taken away by transference onto another who will bear them. From these considerations it is evident that something other than those ideas should be understood by 'bearing iniquities'; but what should be understood may be recognized from the actual bearing of iniquities or sins by the Lord. The Lord bears them when He fights on behalf of a person against the hells; for no one is able by himself to fight against them. Rather the Lord alone does so, indeed constantly for every individual person, yet differently with each one according to their reception of Divine Good and Divine Truth.

[3] When He was in the world the Lord fought against all the hells and completely subdued them, as a result of which also He became Righteousness. By doing that He has rescued from damnation those who receive Divine Good and Truth from Him. If the Lord had not done so no person could have been saved, for the hells are unceasingly present with a person, exercising control over him to the extent that the Lord does not shift them away. And He shifts them away to the extent that the person refrains from evils. He who is victorious once over the hells is victorious forever over them; and to achieve this the Lord made Divine His Human. The One therefore who alone fights for a person against the hells - or what amounts to the same thing, against evils and falsities, since they arise from the hells - is said to bear sins; for He bears that burden, alone. The reason why 'bearing sins' also means moving evils and falsities away from those who are governed by good is that this is the consequence. For the more remote the hells are from a person, the more remote evils and falsities are, since falsities and evils come, as has been stated, from the hells - evils and falsities being sins and iniquities. For the implications of all this, see what has been shown above in 9715, 9809, where the Lord's merit and righteousness, and also the subjugation of the hells by Him, are dealt with.

[4] The reason for its being said that Aaron would bear iniquities was that He represented the Lord, while his priestly office represented the Lord's entire work of salvation, see 9806, 9809; and the work of salvation consists primarily in rescuing and delivering a person from hell, and so in shifting evils and falsities away. The expression 'a shifting of evils and falsities away' is used because deliverance from sins or forgiveness of them is nothing other than a shifting away of them; for they still remain with the person. But to the extent that the good of love and the truth of faith are implanted evil and falsity are shifted away. The situation in this is like that with heaven and hell. Heaven does not annihilate hell or those who are there, but moves it away from itself; for the good and truth received from the Lord are what compose heaven, and they are what move hell back. The situation is similar with a person. In himself a person is an embodiment of hell, but when he is being regenerated he becomes an embodiment of heaven; and to the extent that he becomes an embodiment of heaven, hell is moved away from him. It is commonly supposed that evils, that is, sins, are not shifted away in that manner, but that they are completely separated from a person. But those who think this do not know that in himself the whole of a person is nothing but evil, and that to the extent that the person is maintained by the Lord in good, the evils that are his appear as though they have been obliterated. For when a person is maintained in good he is withheld from evil. Yet nobody can be withheld from evil and maintained in good except one in whom the good of faith and charity received from the Lord is present, that is, one who allows himself to be regenerated by the Lord. For through regeneration heaven is implanted with a person, and through this the hell residing with him is moved away, as stated above.

[5] From all this it may again be recognized that 'bearing iniquities', when the Lord is the subject, means fighting constantly for a person against the hells, thus constantly moving them away, for that removal of them goes on unceasingly not only while a person is in the world but also forever in the next life. No mere human being is able to move evils away in that manner, for by himself no one is able to move even the smallest amount of evil away, less still to move the hells, and least of all to do so forever. But see what has been shown previously about these matters -

Evils with a person are not completely separated from him, but they are moved away to the extent that he is governed by good received from the Lord, 8393, 9014, 9333-9336, 9444-9454.

While in the world the Lord overcame the hells by means of conflicts brought about by temptations, and thereby set all things in order; He was stirred by Divine Love to do this, in order that the human race might be saved; and He also thereby made Divine His Human, see the places referred to in 9528 (end).

The Lord fights for a person in temptations, which are spiritual conflicts against evils that come from hell, 1692, 6574, 8159, 8172, 8175, 8176, 8273, 8969.

In what way the Lord bore the iniquities of the human race when He was in the world, that is, fought with the hells and subdued them, and in so doing acquired Divine power to Himself to remove them with all who are governed by good, and that He thereby became merit and righteousness, is described in Isaiah 59:16-20, and also 63:1-9, for explanations of which, see 9715, 9809.

[6] From all this, once it is understood, people may then know what all those things mean that are stated regarding the Lord in Chapter 53 of the same prophet, a chapter dealing from beginning to end with the state of temptations He underwent, thus with the state He was passing through when He was engaged in conflict with the hells. For temptations are nothing other than conflicts with them. This state is described in [verses Isaiah 53:4-6, 9-12, of] that chapter in the following way,

He bore our griefs 1 and carried our sorrows.

He was pierced because of our transgressions and bruised because of our iniquities.

Jehovah has laid on 2 Him the iniquity of us all.

So He consigned the wicked to [their] grave.

The will of Jehovah will prosper by means of His hand.

Out of the distress 3 of His soul He will see and be satisfied, and through His wisdom He will justify many, because He has carried their iniquities.

So He has borne the sin of many.

The Lord is also called there [in Isaiah 53:1] the arm of Jehovah, by which Divine Power is meant, 4932, 7205. 'Carrying griefs, sorrows, and iniquities', and 'being pierced and bruised because of them' self-evidently means the state of temptations; for at that time there are experiences involving distress of mind, anguish, and despair, which cause the pain described in those verses. The hells bring such feelings about; for in temptations they assault the actual love of the one against whom they fight. Everyone's love is the inmost core of his life. The Lord's love was that of saving the human race; and this love was the Essential Being (Esse) of His life, since the Divine within Him was that love. This too is so described in Isaiah, where the Lord's conflicts are the subject, in the following words,

He said, Surely they are My people. Therefore He became their Saviour. In all their affliction He suffered affliction; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isaiah 63:8-9.

[7] The description of the Lord's suffering of such temptations when He was in the world is brief in the Gospels, but in the Prophets, and especially in the Psalms of David, it is extensive. The Gospels merely state that He was led into the wilderness, where He was then tempted by the devil, and that He was there forty days, and was with the beasts, Mark 1:12-13; Matthew 4:1. But the fact that He had been undergoing temptations from earliest childhood through to the end of His life in the world, that is, had been engaged in conflicts with the hells, was not revealed by Him, as accords with the following words in Isaiah,

He was oppressed and He was afflicted, yet He did not open His mouth. He is led like a lamb to the slaughter, and like a sheep before its shearers is dumb, He did not open His mouth. Isaiah 53:7.

His final temptation was in Gethsemane, Matthew 26; Mark 14, followed by the passion of the Cross. Through this temptation He completely subdued the hells, as He Himself teaches in John,

Father, rescue Me from this hour. But on account of this I came to this hour. Father, glorify Your name. [Then] a voice came from heaven, [saying,] I have both glorified it and will glorify it again. Then Jesus said, Now is the judgement of this world, now will the prince of this world be cast outdoors. John 12:27-28, 31.

'The prince of [this] world' is the devil, thus all hell. 'Glorifying' means making Divine the Human. The reason why only the temptation after the forty days in the wilderness is mentioned is that 'forty days' means and implies temptations to completeness, thus over a number of years, see 8098, 9437. 'The wilderness' means hell, 'the beasts' He fought with there being the devil's crew.

[8] The removal of sins with those who are governed by good or who have repented was represented in the Jewish Church by the he-goat called Azazel. Aaron was to lay his hands on its head and to confess the iniquities of the children of Israel and all transgressions in respect of all their sins, after which he was to send it into the wilderness; thus the he-goat was to bear on itself all their iniquities into a land of separation, Leviticus 16:21-22. 'Aaron' here represents the Lord, 'the he-goat' means faith, 'the wilderness' and 'a land of separation' hell, and 'bearing the iniquities of the children of Israel to that place' removing and casting them into hell. Nobody can know that such things were represented except from the internal sense. For anyone can see that the iniquities of the entire assembly could not have been carried off into the wilderness by any he-goat; for what did a he-goat have in common with iniquities? But since everything representative at that time was a sign of such things as belong to the Lord, heaven, and the Church, so were these things that were done with the he-goat. The internal sense therefore teaches what those things imply, namely that the truth of faith is the means by which a person is regenerated, consequently by which sins are removed. And since faith or belief in what is true is derived from the Lord, the Lord Himself is the One who accomplishes that removal of them, as accords with what has been stated and shown in the Preface to Genesis 22, and also in 2046, 3332, 3876, 3877, 4738. Aaron represents the Lord, see 9806, 9808; and 'a he-goat of the she-goats' is the truth of faith, 4169 (end), 4769. The reason why 'the wilderness' is hell, is that the camp where the children of Israel were meant heaven, 4236; and for the same reason also the wilderness is called 'a land of separation' or a land that is cut off. 'Bearing iniquities into that land' or into the wilderness accordingly means casting evils and falsities into hell from where they come; and they are cast into that place when they become so remote that they cannot be seen, which is what happens when a person is withheld from them because he is maintained in good by the Lord, as accords with what has been stated above.

[9] The same thing as is meant by casting out sins into the wilderness is also meant by casting them into the depths of the sea, as in Micah,

He will be merciful to us, He will sink our iniquities, and He will cast all their sins into the depths of the sea. Micah 7:19.

'Depth of the sea' too means hell.

[10] From all this it is now evident that the words saying that Aaron was to bear the iniquity of the holy things means a removal or shifting away of sins from those who are governed by good derived from the Lord, and that this removal of them is done constantly by the Lord. This is what 'bearing iniquities' means, as also in another place in Moses,

Jehovah said to Aaron, You and your sons with you shall bear the iniquity of the sanctuary. Also you and your sons with you shall bear the iniquity of your priesthood. The children of Israel shall no longer come near the tent of meeting, or else they will bear sin and die. 4 But Levites shall perform the work of the tent, and these shall bear their iniquity. Numbers 18:1, 22-23.

'Bearing' or 'carrying' is used with a similar meaning in Isaiah,

Hearken to Me, O house of Jacob, and all the remnant of the house of Israel who have been carried from the womb. Even to [your] old age I am the Same, and even to grey hair I will carry [you]; I have made, and I will carry, and I will bear, and I will deliver. Isaiah 46:3-4.

[11] 'Bearing iniquity' means making expiation, thus removing sins, in Moses,

Moses was annoyed with Eleazar and Ithamar, because the he-goat of the sin-sacrifice had been burnt, saying, Why have you not eaten it in a holy place, since Jehovah has given it to you to bear the iniquity of the congregation, to make expiation for them before Jehovah? Leviticus 10:16-17.

For the meaning of 'expiation' as cleansing from evils, thus removal from sins, see 9506. Also Aaron was commanded to make expiation for the people, and to pardon their sins, Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30. But bearing sins, when the phrase is not used in reference to the priesthood, means being damned, and so means dying, Leviticus 5:1, 17; 7:18; 17:16; 19:8; 20:17, 19-20; 22:9; 24:15; Numbers 9:13; 18:22; Ezekiel 18:19-20; 23:49.

脚注:

1. literally, sicknesses

2. literally, has caused to run to

3. literally, labour

4. literally, no longer come near the tent of meeting to bear sin, dying

  
/10837  
  

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

圣经文本

 

Matthew第26章

学习

   

1 It happened, when Jesus had finished all these words, that he said to his disciples,

2 "You know that after two days the Passover is coming, and the Son of Man will be delivered up to be crucified."

3 Then the chief priests, the scribes, and the elders of the people were gathered together in the court of the high priest, who was called Caiaphas.

4 They took counsel together that they might take Jesus by deceit, and kill him.

5 But they said, "Not during the feast, lest a riot occur among the people."

6 Now when Jesus was in Bethany, in the house of Simon the leper,

7 a woman came to him having an alabaster jar of very expensive ointment, and she poured it on his head as he sat at the table.

8 But when his disciples saw this, they were indignant, saying, "Why this waste?

9 For this ointment might have been sold for much, and given to the poor."

10 However, knowing this, Jesus said to them, "Why do you trouble the woman? Because she has done a good work for me.

11 For you always have the poor with you; but you don't always have me.

12 For in pouring this ointment on my body, she did it to prepare me for burial.

13 Most certainly I tell you, wherever this Good News is preached in the whole world, what this woman has done will also be spoken of as a memorial of her."

14 Then one of the twelve, who was called Judas Iscariot, went to the chief priests,

15 and said, "What are you willing to give me, that I should deliver him to you?" They weighed out for him thirty pieces of silver.

16 From that time he sought opportunity to betray him.

17 Now on the first day of unleavened bread, the disciples came to Jesus, saying to him, "Where do you want us to prepare for you to eat the Passover?"

18 He said, "Go into the city to a certain person, and tell him, 'The Teacher says, "My time is at hand. I will keep the Passover at your house with my disciples."'"

19 The disciples did as Jesus commanded them, and they prepared the Passover.

20 Now when evening had come, he was reclining at the table with the twelve disciples.

21 As they were eating, he said, "Most certainly I tell you that one of you will betray me."

22 They were exceedingly sorrowful, and each began to ask him, "It isn't me, is it, Lord?"

23 He answered, "He who dipped his hand with me in the dish, the same will betray me.

24 The Son of Man goes, even as it is written of him, but woe to that man through whom the Son of Man is betrayed! It would be better for that man if he had not been born."

25 Judas, who betrayed him, answered, "It isn't me, is it, Rabbi?" He said to him, "You said it."

26 As they were eating, Jesus took bread, gave thanks for it, and broke it. He gave to the disciples, and said, "Take, eat; this is my body."

27 He took the cup, gave thanks, and gave to them, saying, "All of you drink it,

28 for this is my blood of the new covenant, which is poured out for many for the remission of sins.

29 But I tell you that I will not drink of this fruit of the vine from now on, until that day when I drink it anew with you in my Father's Kingdom."

30 When they had sung a hymn, they went out to the Mount of Olives.

31 Then Jesus said to them, "All of you will be made to stumble because of me tonight, for it is written, 'I will strike the shepherd, and the sheep of the flock will be scattered.'

32 But after I am raised up, I will go before you into Galilee."

33 But Peter answered him, "Even if all will be made to stumble because of you, I will never be made to stumble."

34 Jesus said to him, "Most certainly I tell you that tonight, before the rooster crows, you will deny me three times."

35 Peter said to him, "Even if I must die with you, I will not deny you." All of the disciples also said likewise.

36 Then Jesus came with them to a place called Gethsemane, and said to his disciples, "Sit here, while I go there and pray."

37 He took with him Peter and the two sons of Zebedee, and began to be sorrowful and severely troubled.

38 Then he said to them, "My soul is exceedingly sorrowful, even to death. Stay here, and watch with me."

39 He went forward a little, fell on his face, and prayed, saying, "My Father, if it is possible, let this cup pass away from me; nevertheless, not what I desire, but what you desire."

40 He came to the disciples, and found them sleeping, and said to Peter, "What, couldn't you watch with me for one hour?

41 Watch and pray, that you don't enter into temptation. The spirit indeed is willing, but the flesh is weak."

42 Again, a second time he went away, and prayed, saying, "My Father, if this cup can't pass away from me unless I drink it, your desire be done."

43 He came again and found them sleeping, for their eyes were heavy.

44 He left them again, went away, and prayed a third time, saying the same words.

45 Then he came to his disciples, and said to them, "Sleep on now, and take your rest. Behold, the hour is at hand, and the Son of Man is betrayed into the hands of sinners.

46 Arise, let's be going. Behold, he who betrays me is at hand."

47 While he was still speaking, behold, Judas, one of the twelve, came, and with him a great multitude with swords and clubs, from the chief priest and elders of the people.

48 Now he who betrayed him gave them a sign, saying, "Whoever I kiss, he is the one. Seize him."

49 Immediately he came to Jesus, and said, "Hail, Rabbi!" and kissed him.

50 Jesus said to him, "Friend, why are you here?" Then they came and laid hands on Jesus, and took him.

51 Behold, one of those who were with Jesus stretched out his hand, and drew his sword, and struck the servant of the high priest, and struck off his ear.

52 Then Jesus said to him, "Put your sword back into its place, for all those who take the sword will die by the sword.

53 Or do you think that I couldn't ask my Father, and he would even now send me more than twelve legions of angels?

54 How then would the Scriptures be fulfilled that it must be so?"

55 In that hour Jesus said to the multitudes, "Have you come out as against a robber with swords and clubs to seize me? I sat daily in the temple teaching, and you didn't arrest me.

56 But all this has happened, that the Scriptures of the prophets might be fulfilled." Then all the disciples left him, and fled.

57 Those who had taken Jesus led him away to Caiaphas the high priest, where the scribes and the elders were gathered together.

58 But Peter followed him from a distance, to the court of the high priest, and entered in and sat with the officers, to see the end.

59 Now the chief priests, the elders, and the whole council sought false testimony against Jesus, that they might put him to death;

60 and they found none. Even though many false witnesses came forward, they found none. But at last two false witnesses came forward,

61 and said, "This man said, 'I am able to destroy the temple of God, and to build it in three days.'"

62 The high priest stood up, and said to him, "Have you no answer? What is this that these testify against you?"

63 But Jesus held his peace. The high priest answered him, "I adjure you by the living God, that you tell us whether you are the Christ, the Son of God."

64 Jesus said to him, "You have said it. Nevertheless, I tell you, after this you will see the Son of Man sitting at the right hand of Power, and coming on the clouds of the sky."

65 Then the high priest tore his clothing, saying, "He has spoken blasphemy! Why do we need any more witnesses? Behold, now you have heard his blasphemy.

66 What do you think?" They answered, "He is worthy of death!"

67 Then they spit in his face and beat him with their fists, and some slapped him,

68 saying, "Prophesy to us, you Christ! Who hit you?"

69 Now Peter was sitting outside in the court, and a maid came to him, saying, "You were also with Jesus, the Galilean!"

70 But he denied it before them all, saying, "I don't know what you are talking about."

71 When he had gone out onto the porch, someone else saw him, and said to those who were there, "This man also was with Jesus of Nazareth."

72 Again he denied it with an oath, "I don't know the man."

73 After a little while those who stood by came and said to Peter, "Surely you are also one of them, for your speech makes you known."

74 Then he began to curse and to swear, "I don't know the man!" Immediately the rooster crowed.

75 Peter remembered the word which Jesus had said to him, "Before the rooster crows, you will deny me three times." He went out and wept bitterly.