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Levitska 14

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1 Jahve reče Mojsiju:

2 "Neka ovo bude obred za gubavca na dan njegova čišćenja: neka se dovede svećeniku;

3 neka svećenik iziđe iz tabora i obavi pregled. Ako ustanovi da je gubavac od gube ozdravio,

4 neka naredi da se za čovjeka koji se ima čistiti uzmu dvije ptice, čiste i žive, cedrovine, grimiznog prediva i izopa.

5 Neka zatim svećenik naredi da se jedna ptica zakolje nad živom vodom u zemljanoj posudi.

6 Potom neka uzme živu pticu, a onda zajedno živu pticu, cedrovinu, grimizno predivo i izop zamoči u krv ptice što je bila zaklana povrh žive vode.

7 Sada neka sedam puta poškropi onoga koji se od gube čisti, a onda ga čistim proglasi. Poslije toga neka pusti živu pticu na otvorenu polju.

8 Onaj koji se čisti neka opere svoju odjeću, obrije sve svoje dlake i u vodi se okupa. Tako neka je čist. Poslije toga neka uđe u tabor, ali sedam dana neka stanuje izvan svoga šatora.

9 Sedmi dan neka obrije sve svoje dlake: kosu, bradu i obrve; neka obrije sve ostale svoje dlake. Pošto u vodi opere svoju odjeću i okupa se, neka je čist.

10 Osmoga dana neka uzme muško janje bez mane, jedno žensko janje od godine dana, također bez mane, tri desetine efe najboljeg brašna zamiješena u ulju za žrtvu prinosnicu i jedan log ulja.

11 Svećenik koji vrši čišćenje neka ih stavi pred Jahvu na ulazu u Šator sastanka s čovjekom koji se ima čistiti.

12 Neka zatim svećenik uzme jedno muško janje pa ga s ono ulja u logu prinese kao žrtvu naknadnicu. Neka ih prinese pred Jahvom kao žrtvu prikaznicu.

13 Neka janje zakolje ondje gdje se kolju žrtve okajnice i žrtve paljenice - na svetome mjestu, jer žrtva naknadnica kao i okajnica pripada svećeniku: vrlo je sveta!

14 Potom neka svećenik uzme krvi od žrtve naknadnice, pa neka njome namaže resicu desnoga uha, palac desne ruke i palac desne noge onoga koji se čisti.

15 Poslije toga neka uzme log s uljem i izlije na dlan svoje lijeve ruke.

16 Zamočivši svećenik svoj desni prst u ulje na svojoj lijevoj ruci, neka uljem sa svoga prsta obavi škropljenje pred Jahvom sedam puta.

17 Od ulja što mu preostane u ruci neka svećenik, po krvi od žrtve naknadnice, pomaže resicu desnoga uha, palac desne ruke i palac desne noge onoga koji se čisti.

18 Ostatak ulja sa svoje ruke neka svećenik metne na glavu onoga koji se čisti. Tako će svećenik nad njim izvršiti obred pomirenja pred Jahvom.

19 Neka svećenik poslije toga prinese žrtvu okajnicu i nad onim koji se čisti neka obavi obred pomirenja za njegovu nečistoću. Napokon neka zakolje žrtvu paljenicu,

20 a onda neka svećenik žrtvu paljenicu i žrtvu prinosnicu podigne na žrtvenik. Kad tako svećenik nad njim obavi obred pomirenja, neka je čist.

21 Ako bude siromašan te ne mogne to priskrbiti, neka uzme samo jedno muško janje za žrtvu naknadnicu i neka se ono prinese kao žrtva prinosnica da se nad tim čovjekom izvrši obred pomirenja. I neka uzme samo desetinu efe najboljeg brašna zamiješena u ulju za žrtvu prinosnicu, jedan log ulja,

22 k tome dvije grlice ili dva golubića - prema svojim mogućnostima - jedno za žrtvu okajnicu, a drugo za žrtvu paljenicu.

23 Osam dana nakon svoga očišćenja neka ih donese svećeniku na ulaz u Šator sastanka pred Jahvu.

24 Neka svećenik uzme janje za žrtvu naknadnicu i log s uljem pa ih prinese pred Jahvom kao žrtvu prikaznicu.

25 Neka se onda zakolje janje žrtve naknadnice, a svećenik neka uzme njegove krvi i neka njome namaže resicu desnoga uha, palac desne ruke i palac desne noge onoga koji se čisti.

26 Poslije toga neka svećenik izlije ulje na dlan svoje lijeve ruke.

27 A onda neka od ulja što mu je na dlanu lijeve ruke obavi škropljenje sedam puta prstom svoje desne ruke pred Jahvom.

28 Od ulja iz svoje ruke neka svećenik, po krvi žrtve naknadnice, namaže resicu desnog uha, palac desne ruke i palac desne noge onoga koji se čisti.

29 Ostatak ulja što bude na dlanu neka svećenik stavi na glavu onoga koji se čisti, vršeći nad njim obred pomirenja pred Jahvom.

30 Neka zatim prinese jednu od dviju grlica ili jednoga od dvaju golubića - što je već mogao pribaviti -

31 kao žrtvu okajnicu, a drugu kao žrtvu paljenicu zajedno sa žrtvom prinosnicom. Neka tako svećenik izvrši obred pomirenja pred Jahvom nad onim koji se čisti."

32 To je propis za onoga koji je gubom zaražen a ne može priskrbiti sve za svoje očišćenje.

33 Jahve reče Mojsiju i Aronu:

34 "Kad uđete u kanaansku zemlju koju ću vam dati u posjed, a ja pustim gubu na koju kuću u zemlji što je budete zaposjeli,

35 onda onaj čija je kuća neka dođe svećeniku i kaže: 'Čini mi se da je moja kuća zaražena gubom.'

36 Neka svećenik naredi da se kuća isprazni prije nego on dođe da bolest pregleda, da ne bi sve što je u kući bilo proglašeno nečistim; poslije toga neka svećenik uđe da kuću pregleda.

37 Ako nakon pregleda zapazi da je bolest na kućnim zidovima od zelenkastih ili crvenkastih udubina i pričini mu se da idu dublje od površine zida,

38 neka svećenik iziđe iz kuće na kućna vrata i neka kuću zatvori sedam dana.

39 Sedmi dan neka svećenik opet dođe i pregleda: ako se bolest bude proširila po zidovima kuće,

40 neka svećenik naredi da se povadi zaraženo kamenje i baci na koje nečisto mjesto izvan grada.

41 Zatim neka zapovjedi da se svi unutarnji zidovi kuće ostružu i da se sastrugani prah baci na koje nečisto mjesto izvan grada.

42 Onda neka se uzme drugo kamenje i umetne namjesto onoga kamenja. Potom neka se uzme druga žbuka i kuća ponovo ožbuka.

43 Ako se pošast na kući opet pojavi pošto je kamenje bilo povađeno i kuća ostrugana i opet ožbukana,

44 neka svećenik ode da pregleda: bude li se bolest po kući proširila, to je onda u kući zarazna guba; kuća je nečista.

45 Neka se kuća poruši, a njezino kamenje, njezina drvena građa i sva žbuka s kuće neka se odnese izvan grada na koje nečisto mjesto.

46 Tko uđe u kuću dok je zatvorena, neka je nečist do večeri.

47 Tko u kući legne, mora oprati svoju odjeću. I tko u kući objeduje, mora svoju odjeću oprati.

48 Ako li svećenik dođe i vidi da se bolest po kući nije proširila pošto je kuća opet bila ožbukana, neka svećenik kuću proglasi čistom, jer se bolest izliječila.

49 A za očišćenje kuće neka uzme: dvije ptice, cedrovine, grimizna prediva i izopa.

50 Jednu od ptica neka zakolje nad živom vodom u zemljanoj posudi.

51 Potom neka uzme: cedrovinu, izop, grimizno predivo i pticu živu te ih zamoči u krv ptice zaklane i u živu vodu pa kuću poškropi sedam puta.

52 Očistivši tako od grijeha kuću krvlju ptice, živom vodom, živom pticom, cedrovinom, izopom i grimiznim predivom,

53 neka pticu živu pusti izvan grada na otvorenu polju. Kad tako obavi obred pomirenja nad kućom, bit će čista."

54 To je propis za svaku vrst gube i šuge,

55 za gubu odjeće ili kuće,

56 za otekline, lišaje ili pjege.

57 On određuje vrijeme nečistoće i čistoće. To je zakon o gubi.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 5954

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5954. 'And to them all he gave each one changes of garments' means truths brought in touch with good. This is clear from the meaning of 'garments' as truths, dealt with below, so that 'changes of garments' are truths that are new, and truths are made new when they are brought in touch with good, for then they receive life. The subject is the joining of the natural man to the spiritual, or the external man to the internal. When the joining together is effected the truths undergo change and are made new since they receive life from the good that flows into them, see just above in 5951. 'Changing one's garments' was representative of the need to put on holy truths, and this is also the origin of 'changes of garments', see 4545.

[2] The reason why in the Word truths are meant by 'garments' is that truths clothe good in almost the same way as blood vessels contain blood or fibres contain spirit. 'A garment' also has truth as its meaning because spirits, and angels too, are seen wearing garments; and each spirit or angel is attired in a way that accords with the truths that reside with him. Those seen wearing white garments are spirits or angels whose truths of faith act as paths to good, whereas those seen wearing brightly shining garments are ones whose truths of faith radiate from good. For it is good radiated through truth that produces the shining brightness, see 5248.

[3] The wearing of garments by spirits and angels is also evident from the Word where mention is made of angels that have been seen, as in Matthew,

The appearance of the angel sitting at the Lord's tomb was like lightning, and his clothing white as snow. Matthew 28:3.

In John,

On the thrones I saw twenty-four elders seated, clad in white garments. Revelation 4:4.

In the same book,

He who sat on the white horse was clothed in a garment dyed with blood, and His name is called the Word of God. His armies in heaven were following Him on white horses, clothed in linen, white and clean. Revelation 19:11, 13-14.

'Garments white as snow' and 'white linen' mean holy truths, for whiteness' and 'brightness' have reference to truths, 3301, 3993, 4007, 5319, for the reason that they are very nearly as bright as light, and the light which radiates from the Lord is Divine Truth. This explains why, when the Lord was transfigured, His garments looked like the light, as described in Matthew,

When Jesus was transfigured His face shone like the sun, and His garments became like the light. Matthew 17:2.

It is well known in the Church that 'the light' is Divine Truth; but its comparison to a garment is clear in David,

Jehovah covers Himself with light, as if with a garment. Psalms 104:2.

[4] The fact that 'garments' are truths is evident from many places in the Word, as in Matthew,

When the king came in to see the guests, he saw there a man (homo) who was not wearing a wedding garment. And he said to him, Friend, how did you come in here not having a wedding garment? Therefore he was cast out into outer darkness. Matthew 22:11-13.

Who exactly are meant by the one 'not wearing a wedding garment', see 2132. In Isaiah,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city; for no more may there come in to you the uncircumcised and the unclean. Isaiah 52:1.

'Beautiful garments' stands for truths that spring from good.

[5] In Ezekiel,

I clothed you with embroidered cloth, and shed you with badger, and I swathed you in fine linen and covered you with silk. Your garments were fine linen, and silk, and embroidered cloth You ate fine flour, honey, and oil. Ezekiel 16:10, 13.

This refers to Jerusalem, by which is meant at this point the spiritual Ancient Church, which was established by the Lord after the celestial Most Ancient Church breathed its last. The truths bestowed on that Church are described as 'garments'. 'Embroidered cloth' is factual knowledge. When such knowledge is genuine it also manifests itself in the next life as embroidered cloth and as lace, as I have also been allowed to see. 'Fine linen' and 'silk' are truths springing from good; but in heaven those fabrics are utterly bright and transparent because they are in the light there.

[6] In the same prophet,

Fine linen with embroidered work from Egypt was your sail, and violet and purple from the islands of Elishah was your covering. Ezekiel 27:7.

This refers to Tyre, by which the cognitions of truth and good are represented, 1201. When genuine ones, these are 'fine linen with embroidered work from Egypt'. Resulting good, which is the good of truth, is meant by 'violet' and 'purple'.

[7] In David,

All glorious is the king's daughter, in her clothing with gold interweavings; in embroidered robes she will be led to the king. Psalms 45:13-14.

'The king's daughter' stands for the affection for truth. 'Her clothing with gold interweavings' stands for truths that have good within them. 'Embroidered robes' stands for the lowest truths. In John,

You have a few names in Sardis, who have not soiled their garments, and they will walk with Me in white ones, for they are worthy. He who conquers will be clad in white garments. Revelation 3:4-5.

'Not soiling one's garments' stands for not defiling truths with falsities.

[8] In the same book,

Blessed is he who is awake and keeps his garments, so that he may not walk naked, and men see his shame. Revelation 16:15.

'Garments' in a similar way stands for truths. Truths of faith drawn from the Word are what are meant, strictly speaking, by 'garments'. Anyone who has not acquired those truths from there - or who has not, as gentiles do, acquired truths or something like them from the religion to which he belongs - and applied them to life, is not in touch with good, no matter how much he may think that he is. For having no truths from the Word or from what his religion teaches he allows himself to be led by reasonings received as much from evil spirits as from good ones, and cannot thus be given protection by the angels. This is what is meant by being awake and keeping one's garments, so that one may not walk naked and men see one's shame.

[9] In Zechariah,

Joshua was clothed with filthy garments, and so stood before the angel, who said to those standing before him, Remove the filthy garments from upon 1 him. But he said to him, See, I have caused your iniquity to pass away from you, by putting on you a change of garments. Zechariah 3:3-4.

'Filthy garments' stands for truths defiled by falsities deriving from evil. Once these were removed therefore and others were put on, the words 'See, I have caused your iniquity to pass away from you' are used. But anyone can recognize that iniquity does not pass away through a changing of garments, from which anyone may also deduce that a changing of garments was a representative act, as was also the washing of garments, which was commanded when people were purified, for example when they drew near Mount Sinai, Exodus 19:14, or when they were cleansed from impurities, Leviticus 11:25, 40; 14:8-9; Numbers 8:6-7; 19:21; 31:19-24.

[10] Cleansings from impurities are effected by means of the truths of faith since they teach what good is, what charity is, what the neighbour is, and what faith is. They also teach the existence of the Lord, heaven, and eternal life. Without truths to teach them people have no knowledge of these things or even of their existence. Who left to himself knows other than this, that the good which goes with self-love and love of the world is the only kind of good in a person? For both constitute the delight of his life. Can anyone know except from the truths of faith about the existence of another kind of good that can be imparted to a person, namely the good of love to God or the good of charity towards the neighbour? Can anyone know that those kinds of good have heavenly life within them, or that those kinds of good flow in from the Lord by way of heaven in the measure that the person ceases to love himself more than others and the world more than heaven? From all this it becomes clear that the purification which was represented by the washing of garments is effected by means of the truths of faith.

Poznámky pod čarou:

1. The Latin means before but the Hebrew means upon, which Swedenborg has in another place where he quotes this verse.

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