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Levitska 11

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1 Jahve reče Mojsiju i Aronu:

2 "Ovako kažite Izraelcima: 'Ovo su životinje koje između svih četveronožaca na zemlji možete jesti:

3 svaku koja ima papke, ali papke razdvojene, i koja preživa možete jesti.

4 Ali ove, iako preživaju ili papke imaju, ne smijete jesti: devu, jer iako preživa, razdvojena papka nema - za vas je nečista;

5 svisca, jer iako preživa, razdvojena papka nema - za vas je nečist;

6 arnebeta, iako preživa, razdvojena papka nema - za vas je nečist.

7 A svinja, iako ima papak, i to papak razdvojen, ne preživa - za vas je nečista.

8 Njihova mesa nemojte jesti niti se njihove strvine doticati - za vas su one nečiste.'"

9 Od svih vodenih životinja ove možete jesti: sve što živi u vodi, bilo u morima, bilo u rijekama, a ima peraje i ljuske možete jesti.

10 A što u morima i rijekama nema peraja i ljusaka - sve životinjice u vodi, sva živa vodena bića - neka su vam odvratna

11 i odvratna neka vam ostanu! Mesa od njih nemojte jesti, a njihove strvine držite za odvratnost.

12 Sve, dakle, što je u vodi a nema peraja i ljusaka neka je za vas odvratno."

13 "Od ptica neka su vam ove odvratne i neka se ne jedu - odvratnost su: orao, orao strvinar i jastreb,

14 tetrijeb i sokol bilo koje vrste;

15 gavran svih vrsta;

16 noj, kobac i galeb; lastavica svake vrste;

17 sova, gnjurac, ušara,

18 labud, pelikan, droplja;

19 roda, čaplja svake vrste; pupavac i šišmiš."

20 "Svi krilati kukci što hodaju četveronoške neka su vam odvratni!

21 Od svih tih krilatih kukaca što hodaju četveronoške možete jesti samo one koji imaju na svojim nožicama listove za skakutanje po zemlji.

22 Od njih možete jesti: svaku vrstu skakavaca, cvrčaka i zrikavaca.

23 A svi drugi krilati kukci na četiri nožice neka su vam odvratni!

24 I od njih ćete se onečistiti: tko se god dotakne njihove crkotine, neka je nečist do večeri;

25 tko god ponese crkotinu bilo koje od njih, neka opere svoju odjeću i nečistim se smatra do večeri;

26 i životinje s nerazdvojenim papkom što ne preživaju za vas su nečiste, i tko ih se dotakne neka je nečist!

27 Onda, četveronožne životinje koje hodaju na četiri šape za vas su nečiste. Tko se dotakne njihova strva, neka je nečist do večeri.

28 A onaj koji ponese njihov strv, neka opere svoju odjeću i bude nečist do večeri. Za vas su one nečiste."

29 "Od životinja što po zemlji gmižu neka su za vas ove nečiste: krtica, miš i svaka vrsta guštera;

30 zidni macaklin, kameleon, daždevnjak, zelembać i tinšamet.

31 Te su životinje od svih što gmižu za vas nečiste. Tko ih se mrtvih dotakne neka je nečist do večeri.

32 A na što koja od njih mrtva padne, neka je onečišćeno: bio to kakav drveni predmet ili odjeća, koža ili vreća. Svaki takav predmet koji se upotrebljava neka se zamoči u vodu i ostane nečist do večeri. Onda će postati čist.

33 Upadne li što od njih u kakvu zemljanu posudu, razbijte je; sve je u njoj onečišćeno.

34 A bilo kakva hrana što se jede, ako na nju kapne voda iz te posude, bit će onečišćena. Svaka tekućina što se pije u svakoj takvoj posudi neka se smatra nečistom.

35 A sve na što padne bilo što od njihove crkotine neka je nečisto; bude li to peć ili ognjište, neka se sruše: onečišćeni su za vas i neka nečisti budu.

36 A vrelo ili čatrnja koja drži vodu neka se smatraju čistima. Ali tko dirne strvinu životinje neka je nečist.

37 Ako što od njihova strva padne na žitno sjemenje što će se sijati, ono ostaje čisto;

38 ali ako se sjemenje nakvasi vodom, a onda na nj padne što od njihove crkotine, neka je za vas nečisto.

39 Ako ugine koja životinja što vam služi za hranu, onaj koji dotakne njezinu strvinu neka je nečist do večeri;

40 a koji pojede od njezine strvine neka opere svoju odjeću i bude nečist do večeri; koji ponese njezinu strvinu neka opere svoju odjeću i bude nečist do večeri.

41 Svaka životinja što po tlu gmiže odvratna je. Neka se ne jede!

42 Ništa što puže na trbuhu, ništa što god ide na četiri noge ili na više nogu - nikakve puzavce što po tlu gmižu nemojte jesti jer su odvratni!

43 Nemojte sami sebe poganiti svim tim puzavcima što gmižu; ne prljajte se njima, da i vi zbog njih ne postanete nečisti.

44 Ta ja - Jahve - Bog sam vaš! Posvećujte se, dakle, da sveti budete, jer svet sam ja! Nijednim se puzavcem što po tlu gmiže ne prljajte!

45 Jest, ja sam Jahve; izveo sam vas iz zemlje egipatske da vam budem Bog. Budite, dakle, sveti jer sam svet ja!"

46 To je odredba koja se odnosi na ptice i sva živa bića što se u vodi kreću i na sve stvorove koji po zemlji gmižu.

47 Svrha joj je da se razlikuje nečisto od čistoga; životinja koja se može jesti od životinje koja se ne smije jesti.

   

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Explanation of Leviticus 11

Napsal(a) Henry MacLagan

Verses 1-8. Instruction concerning good affections that may be appropriated by the man of the church, and evil affections that may not be appropriated on account of their impurity

Verses 9-12. Also concerning the truths of the Word in the memory that may be appropriated or not

Verses 13-19. The evil thoughts that ought not to be appropriated are next particularized

Verses 20-23. Then the appropriation of sensual and corporeal things is considered

Verses 24-28. Certain other causes of spiritual impurity are specified which ought to be avoided

Verses 29-38 and 41-43. And sensual and corporeal affections of the lowest kind, which are causes of impurity, ought not to be appropriated

Verses 39-40. Also every affection which, in its orderly state, may be appropriated, becomes impure if it be vastated of good and truth, and contact therewith produces impurity which must be removed by a change of state

Verses 44-45. For the Lord is holiness and purity in themselves, and by delivering mankind has made it possible for every one who chooses to become holy and pure

Verses 46-47. These are the laws of Divine Order relating to purity and impurity in the feeling's and thoughts; and also to the appropriation or non-appropriation of good or evil.

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Arcana Coelestia # 8812

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8812. 'When it came to be morning' means a state when they were governed by good. This is clear from the meaning of 'morning' as a state of the good of love, dealt with in 8426. From these details - that Jehovah, that is, the Lord, came down onto Mount Sinai on the third day, and also in the morning of that day - it is plainly evident that this event was representative of some Divine reality in heaven which no one can come to know about except from the correspondence of such things as arise in the natural world with realities in the spiritual world, and therefore from the spiritual meaning of those things. This is so here so far as the meaning of 'morning' and 'the third day' are concerned. 'The third day' means the end of a former state, and it does so because 'three' means what is complete from start to finish, 8790; and 'morning' means a state of the good of love, because the sun - the sun in the next life which gives light to angels and the whole of heaven - is the Lord. The fire there is His Divine Love, which gives vital heat to all that lives, and the light there is Divine Truth which enlightens all who receive it. The sun there is altogether different from the sun in the world, whose fire is fire and not love, and whose radiating light is light and not truth.

[2] All this goes to show what kind of effects the fire and also the light coming from the sun in the world produce, and what kind of effects the fire and light coming from the sun of heaven produce. The sun in the world provides heat and light without life, whereas the sun in heaven provides heat and light together with life. The latter, being provided by the sun of heaven, are therefore called spiritual, because they hold life within them, whereas the former, which are provided by the sun of the world, are called natural and do not hold life within them. The life in living things that is recognized in their heat and indicated by it does not come from the heat of the sun in the world but from the heat of the sun in heaven. When the latter heat enters heat in the world it produces that effect; the body feels it as elemental heat, but this has vital heat in it, which has its origin in the love that is heat from the sun of heaven. The truth that vital heat springs from a source other than the sun in the world, and that it owes its origin to love and exists according to the amount and the character of that love within it, anyone is able to know provided that he is prepared to think about it properly. Anyone can know except those who do not acknowledge anything internal in the human being and attribute everything to natural forces.

[3] Since therefore heat from the sun in heaven, which is the Lord, is the good of love, and the light from it is the truth of faith, one may see what is meant by 'morning', and what by 'midday', 'evening', and 'night' in the next life. They are states of good and truth or love and faith, 'morning' being a state of the good of love, 'midday' a state of the truth of faith, 'evening and night' a deprivation of them, which is ignorance and blindness in insights that belong to faith, and also slowness and coldness in feelings that belong to heavenly love.

[4] Furthermore the situation with the sun of heaven is as it is with the sun in the world, in that it is motionless and does not bring about those states by any wheeling round of its own. Rather the things around it bring them about, just as a planet travelling round the sun and at the same time rotating on its axis produces changes. The appearance therefore is that those changes are attributable to the sun, but in reality they are not attributable to the sun, only to the planet going round it. So also in heaven. Changes of state there, to which morning, midday, evening, and night correspond, are not attributable to the sun there, for that sun is always radiating heat and light, that is, the good of love and the truth of faith. Instead those changes are attributable to the recipients, that is to say, to the angels and spirits, who move through a regular cycle of such changes as their life progresses. At one point it is morning, that is, they are filled with the good of love; at another it is midday, that is, they are enlightened with the truth of faith; and at yet another it is evening and night, that is, these gifts become vague and dull with them.

[5] The reason why the situation in the world is as it is in heaven, except for the difference that in the world the regular cycle consists of states belonging to the times of day, while in heaven it consists of states of life, is that all things in the world have been created in the image of those in heaven. For natural things arise from spiritual ones as effects from their causes. Consequently there is a correspondence of all things in the world with those in heaven, and therefore the whole natural order is nothing other than a theatre representative of the Lord's kingdom, 3483, 4939, 8211.

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