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Leviticus 15

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1 And the Lord said to Moses and to Aaron,

2 Say to the children of Israel: If a man has an unclean flow from his flesh, it will make him unclean.

3 If the flow goes on or if the part is stopped up, to keep back the flow, he is still unclean.

4 Every bed on which he has been resting will be unclean, and everything on which he has been seated will be unclean.

5 And anyone touching his bed is to have his clothing washed and his body bathed in water and be unclean till evening.

6 And he who has been seated on anything on which the unclean man has been seated is to have his clothing washed and his body bathed in water and be unclean till evening.

7 And anyone touching the flesh of the unclean man is to have his clothing washed and his body bathed in water and be unclean till evening.

8 And if liquid from the mouth of the unclean man comes on to him who is clean, then he is to have his clothing washed and his body bathed in water and be unclean till evening.

9 And any leather seat on a horse on which the unclean man has been seated will be unclean.

10 And anyone touching anything which was under him will be unclean till the evening; anyone taking up any of these things is to have his clothing washed and his body bathed in water and be unclean till evening.

11 And anyone on whom the unclean man puts his hands, without washing them in water, is to have his clothing washed and his body bathed in water and be unclean till evening.

12 And any vessel of earth which has been touched by the unclean man will have to be broken and any vessel of wood washed.

13 And when a man who has a flow from his body is made clean from it, he is to take seven days to make himself clean, washing his clothing and bathing his body in flowing water, and then he will be clean.

14 And on the eighth day he is to take two doves or two young pigeons and come before the Lord to the door of the Tent of meeting and give them to the priest:

15 And they are to be offered by the priest, one for a sin-offering and one for a burned offering, and the priest will take away his sin before the Lord on account of his flow.

16 And if a man's seed goes out from him, then all his body will have to be bathed in water and he will be unclean till evening.

17 And any clothing or skin on which the seed comes is to be washed with water and be unclean till evening.

18 And if a man has sex relations with a woman and his seed goes out from him, the two of them will have to be bathed in water and will be unclean till evening.

19 And if a woman has a flow of blood from her body, she will have to be kept separate for seven days, and anyone touching her will be unclean till evening.

20 And everything on which she has been resting, while she is kept separate, will be unclean, and everything on which she has been seated will be unclean.

21 And anyone touching her bed will have to have his clothing washed and his body bathed in water and be unclean till evening.

22 And anyone touching anything on which she has been seated will have to have his clothing washed and his body bathed in water and be unclean till evening.

23 Anyone touching anything on the bed or on the thing on which she has been seated, will be unclean till evening.

24 And if any man has sex relations with her so that her blood comes on him, he will be unclean for seven days and every bed on which he has been resting will be unclean.

25 And if a woman has a flow of blood for a long time, not at the time when she generally has it, or if the flow goes on longer than the normal time, she will be unclean while the flow of blood goes on, as she is at other normal times.

26 Every bed on which she has been resting will be unclean, as at the times when she normally has a flow of blood, and everything on which she has been seated will be unclean, in the same way.

27 And anyone touching these things will be unclean, and his clothing will have to be washed and his body bathed in water and he will be unclean till evening.

28 But when her flow of blood is stopped, after seven days she will be clean.

29 And on the eighth day let her get two doves or two young pigeons and take them to the priest to the door of the Tent of meeting,

30 To be offered by the priest, one for a sin-offering and one for a burned offering; and the priest will take away her sin before the Lord on account of her unclean condition.

31 In this way may the children of Israel be made free from all sorts of unclean conditions, so that death may not overtake them when they are unclean and when they make unclean my holy place which is among them.

32 This is the law for the man who has a flow from his body, or whose seed goes from him so that he is unclean;

33 And for her who has a flow of blood, and for any man or woman who has an unclean flow, and for him who has sex relations with a woman when she is unclean.

   

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Arcana Coelestia # 9506

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9506. And thou shalt make a propitiatory [mercy seat] of pure gold. That this signifies the hearing and reception of all things that belong to worship from the good of love is evident from the signification of “a propitiatory [mercy seat]” as being a cleansing from evils, or the forgiveness of sins, consequently the hearing and reception of all things that belong to worship (of which in what follows); and from the signification of “gold” as being the good of love (see n. 113, 1551-1552, 5658, 6917). That “the propitiatory [mercy seat]” denotes a cleansing from evils and the forgiveness of sins is evident from the passages in the Word where “propitiation” or “expiation” is mentioned.

[2] That it also denotes the reception of all things of worship is because those only are heard who have been propitiated or expiated, that is, cleansed from evils; and their worship alone is received by the Lord; but those are not heard who are in evils, that is, who have not been expiated or propitiated. On this account also Aaron was not allowed to approach the propitiatory [mercy seat] until he had cleansed and expiated himself and the people. That for this reason “the propitiatory [mercy seat]” denotes the hearing and reception of all things of worship is also evident from the fact that Jehovah spoke with Moses over the propitiatory [mercy seat] between the two cherubs. That it is worship from the good of love that is received is because no one is admitted into heaven, thus to the Lord, except one who is in good, namely, in the good of love to the Lord and in the good of charity toward the neighbor (see n. 8516, 8539, 8722, 8772, 9139, 9227, 9230, 9274); consequently no one else is heard, and his worship received. For this reason also cherubs were over the propitiatory [mercy seat]; for by “the cherubs” is signified guard and providence lest the Lord be approached except through the good of love, thus lest any enter into heaven except those who are in good, and also lest those who are in heaven be approached and injured by those who are in hell. From all this it can be seen what was signified by the propitiatory [mercy seat] being upon the ark, and by the cherubs being over the propitiatory [mercy seat]; and further by the propitiatory [mercy seat] and the cherubs being of pure gold; for “gold” signifies the good of love, and “the ark” signifies heaven where the Lord is.

[3] That “the propitiatory [mercy seat]” signifies cleansing from evils, thus the forgiveness of sins, is evident from the passages in the Word where “propitiation” or “expiation” is mentioned; as in David:

O Jehovah, expiate our sins for Thy name’s sake (Psalms 79:9).

He, being merciful, expiated their iniquity (Psalms 78:38).

Thou shalt expiate me with hyssop, and I shall be made clean; Thou shalt wash me, and I shall be made whiter than snow (Psalms 51:7).

Evil shall come upon thee, which thou shalt not know how to avert by prayer; calamity shall fall upon thee, which thou shall not be able to expiate (Isaiah 47:11).

Sing, ye nations, His people; who will avenge the blood of His servants, and will make expiation for His land, for His people (Deuteronomy 32:43).

[4] Expiations were made by means of sacrifices, and after they had been made, we read, “The priest shall expiate him from sin, and he shall be forgiven” (Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 9:7; 15:15, 30). Expiation was also made by means of silver (Exodus 30:16; Psalms 49:8). Therefore there was a day of expiations before the feast of tabernacles (Leviticus 23:27-32). But be it known that these expiations were not real cleansings from evils, nor forgivenesses of sins, but represented them; for every ritual with the Israelitish and Jewish nation was merely representative of the Lord, of His kingdom and church, and of such things as belong to heaven and the church. (In what manner the representations presented such things before the angels in heaven, see in n. 9229.)

[5] As cleansing from evils and forgiveness of sins were signified by “the propitiatory [mercy seat],” there were also signified by it the hearing and reception of all things that belong to worship; for he who has been cleansed from evils is heard, and his worship is received. This was represented by Jehovah speaking above the propitiatory [mercy seat] with Moses, and commanding what the sons of Israel should do, as is evident from verse 22 of the present chapter, where it is said, “There I will meet with thee, and I will speak with thee from above the propitiatory [mercy seat], from between the two cherubs that are over the ark of the testimony, all that I shall command thee for the sons of Israel.” In like manner in another place: “When Moses spoke with Jehovah, he heard the voice speaking from above the propitiatory [mercy seat] that was upon the ark of the testimony, from between the two cherubs” (Numbers 7:89). That a man would be heard and his worship received after he had been cleansed from evils, was represented by Aaron’s not entering into the holy of holies within the veil before the propitiatory [mercy seat] until he had first expiated himself and the people, which was effected by means of washing, sacrifices, incense, and blood; and it is said, “So shall he expiate the holy place from the uncleannesses of the sons of Israel, and from their transgressions as to all their sins” (Leviticus 16:16); “and that Jehovah would appear there in a cloud” (verse 2). “In a cloud” denotes in Divine truth accommodated to the reception and apprehension of men, such as is the Word in the sense of the letter (n. 4060, 4391, 5922, 6343, 6752, 8106, 8443, 8781).

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