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Levitska 15

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1 Jahve reče Mojsiju i Aronu:

2 "Govorite Izraelcima i kažite im: 'Kad koji čovjek imadne izljev iz svoga tijela, njegov je izljev nečist.

3 Evo u čemu je njegova nečistoća ako ima taj izljev: ispusti li njegovo tijelo izljev ili ga zadrži, on je nečist.

4 Svaka postelja na koju legne onaj koji ima izljev neka je nečista; i svaki predmet na koji sjedne neka je nečist.

5 A svaki koji se dotakne njegove posteljine neka opere svoju odjeću, u vodi se okupa i nečistim ostane do večeri.

6 Tko god sjedne na predmet na kojemu je sjedio onaj koji je imao izljev neka opere svoju odjeću, u vodi se okupa i nečistim ostane do večeri.

7 Tko se dotakne tijela onoga koji je imao izljev neka opere svoju odjeću, u vodi se okupa i do večeri nečistim ostane.

8 Ako onaj koji ima izljev pljune na koga tko je čist neka taj opere svoju odjeću, u vodi se okupa i nečistim ostane do večeri.

9 Neka je nečisto i svako sjedalo na koje za vožnje sjedne onaj koji ima izljev;

10 i tko se dotakne čega što je pod tim bolesnikom bilo neka je nečist do večeri. Tko ponese štogod takvo neka svoju odjeću opere, u vodi se okupa i ostane nečistim do večeri.

11 A svaki koga se onaj koji ima izljev dotakne neopranih ruku neka svoju odjeću opere, u vodi se okupa i ostane nečistim do večeri.

12 Zemljana posuda koje se dotakne onaj s izljevom neka se razbije, a svaki drveni sud neka se vodom ispere.

13 Kad se onaj koji ima izljev od toga izliječi, neka onda nabroji sedam dana za svoje oćišćenje; neka opere svoju odjeću, okupa se u živoj vodi i neka je čist.

14 Osmoga pak dana neka uzme dvije grlice ili dva golubića, dođe pred Jahvu na ulaz u Šator sastanka pa ih svećeniku preda.

15 Neka ih svećenik prinese jedno kao žrtvu okajnicu, a drugo kao žrtvu paljenicu. Time će svećenik izvršiti obred pomirenja nad tim čovjekom za njegov izljev.

16 Kad čovjek imadne sjemeni izljev, neka u vodi okupa cijelo svoje tijelo i ostane nečistim do večeri.

17 Svaka haljina i svaka koža na koju dospije takav sjemeni izljev neka se u vodi opere i ostane nečistom do večeri.

18 Ako koja žena legne s kojim čovjekom i on ispusti sjeme, neka se okupaju u vodi i budu nečisti do večeri'."

19 "Kad žena imadne krvarenje, izljev krvi iz svoga tijela, neka ostane u svojoj nečistoći sedam dana; tko se god nje dotakne neka je nečist do večeri.

20 Na što god bi legla za svoje nečistoće neka je nečisto; na što god sjedne neka je nečisto.

21 Tko se dotakne njezine posteljine neka opere svoju odjeću, u vodi se okupa i do večeri ostane nečistim.

22 Tko god dotakne bilo koji predmet na kojemu je ona sjedila neka svoju odjeću opere, u vodi se okupa i nečist ostane do večeri.

23 A ako bi se dotakao čega što je bilo na njezinoj postelji ili na predmetu na kojem je ona sjedila, neka je nečist do večeri.

24 Ako koji čovjek s njom legne, njezina nečistoća za nj prianja, pa neka je nečist sedam dana. Svaka postelja na koju on legne neka je nečista.

25 Ako žena imadne krvarenje dulje vremena izvan svoga mjesečnog pranja, ili ako se njezino mjesečno pranje produžuje, neka se smatra nečistom sve vrijeme krvarenja kao da su dani njezina mjesečnog pranja.

26 Svaka postelja na koju legne za sve vrijeme svoga krvarenja bit će joj kao i postelja za njezina mjesečnog pranja. I svaki predmet na koji sjedne neka postane nečistim kao što bi bio nečist u vrijeme njezina mjesečnog pranja.

27 A svatko tko ih se dotakne neka je nečist; neka opere svoju odjeću, okupa se u vodi i ostane nečistim do večeri.

28 Ako ozdravi od svog krvarenja, neka namiri sedam dana, a poslije toga neka je čista.

29 Osmoga dana neka uzme dvije grlice ili dva golubića te ih donese svećeniku na ulaz u Šator sastanka.

30 Neka jedno svećenik prinese kao žrtvu okajnicu, a drugo kao žrtvu paljenicu. Tako će svećenik obaviti pred Jahvom obred pomirenja nad njom, za njezino nečisto krvarenje."

31 "Odvraćajte Izraelce od njihovih nečistoća, da ne bi zbog njih pomrli oskvrnjujući moje Prebivalište koje se nalazi među njima.

32 To je propis za čovjeka koji ima izljev; za onoga koga čini nečistim sjemeni izljev;

33 za ženu u vrijeme nečistoće njezina mjesečnog pranja; za svakoga - bilo muško bilo žensko - tko imadne izljev, a tako i za čovjeka koji legne s onečišćenom ženom."

   

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Arcana Coelestia # 9938

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9938. 'Which the children of Israel shall sanctify, even in all their gifts of holy things' means acts of worship representative of removal from sins. This is clear from the meaning of 'gifts' - or presents, which among the Israelite and Jewish nation were primarily burnt offerings, sacrifices, and minchahs - as the inner realities of acts of worship; for those realities were represented by these acts. The inner realities of worship are the fruits of love and faith; they are therefore pardonings of sins, that is, removals from them, since faith and love are the means by which the Lord moves sins away. For in the measure that the good of love and faith comes in, or what amounts to the same thing, heaven comes in, sins are removed, that is, hell is removed - the hell within the person as well as the hell outside him. From this it is evident what should be understood by the gifts which they made holy, that is, offered. The gifts were called holy, and giving or offering them was called sanctifying them, because they represented holy realities. For they were offered to expiate people, thus to remove them from their sins, which is accomplished by means of faith in and love to the Lord received from the Lord.

[2] Gifts and presents were said to be made to Jehovah, though Jehovah, that is, the Lord, is not the receiver of gifts or presents, but the giver of them, freely to everyone. Even so, His will is that they should come from a person as though they did so from that person himself, provided the person acknowledges that they do not actually come from him but from the Lord. For the Lord imparts a desire to do good because he loves it, and a desire to speak the truth because he believes it. The actual desire flows in from the Lord, yet appears to be inherent in the person and so to flow from the person. For whatever a person does out of love and desire for it, he does from his life, love being what composes anyone's life. From this it is evident that the things that are called gifts and presents made to the Lord by a person are essentially gifts and presents made to a person by the Lord, and that they are called gifts and presents on account of what they appear to be. All who are wise at heart recognize this appearance, but not so the simple. Yet their gifts and presents are acceptable, so far as they are made in ignorance that has innocence within it. Innocence is the good of love to God, and dwells within ignorance, especially with the wise at heart. Those who are wise at heart know, indeed perceive, that nothing whatever of the wisdom within themselves originates in themselves, but that the all of wisdom is attributable to the Lord, that is, the all of the good of love and the all of the truth of faith are attributable to Him, and that for this reason even with the wise innocence dwells in ignorance. From this it is evident that the acknowledgement of this matter, and especially the perception of it, constitutes the innocence of wisdom.

[3] The gifts offered in the Jewish Church, which were primarily burnt offerings, sacrifices, and minchahs, were also spoken of as offerings made for the expiations of sins; for they were offered for the sake of being pardoned from sins, that is, being removed from them. Those who belonged to that Church also thought that sins were pardoned, indeed completely taken away, by means of these offerings; for it is said of people who have offered them that they will be pardoned, see Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30. But they were unaware of the fact that their gifts represented more internal things, thus the kinds of things that are done by a person from love and faith received from the Lord; that these are what expiate, that is, remove sins; and that when they have been removed they appear to have been completely removed or banished, as has been shown above in the present paragraph and the one before it. The worship of that nation was representative, and so was external devoid of anything internal; and it was by means of this worship that heaven was joined to mankind, in those times, see the places referred to in 9320 (end), 9380.

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