Bible

 

Levitska 27

Studie

   

1 Jahve reče Mojsiju:

2 "Govori Izraelcima i reci im: 'Ako tko zaželi podmiriti Jahvi zavjet što vrijedi koliko čovjek,

3 neka ti je mjerilo: muškarca od dvadeset do šezdeset godina starosti procijeni pedeset šekela u srebru, prema hramskom šekelu,

4 a žensku procijeni trideset šekela.

5 A za dob od pet do dvadeset godina neka tvoja procjena bude: za muškarca dvadeset šekela, a za žensku deset šekela.

6 Je li dob od jednoga mjeseca do pet godina, neka ti je procjena: za muško pet šekela u srebru, a procjena za žensko tri šekela u srebru.

7 Bude li u starosti od šezdeset godina ili više, neka ti je procjena: za muškarca petnaest šekela, a za žensku deset šekela.

8 Ali ako je tko siromašan te ne može platiti svoju cijenu, neka ga dovedu pred svećenika i neka ga svećenik procijeni. Ali neka svećenik procijeni prema onome što zavjetovalac može dati.

9 Ako zavjetovani prinos bude od životinja koje se mogu Jahvi prinositi, svaki takav prinos Jahvi bit će posvećena stvar.

10 Neka se ne nadomješta niti zamjenjuje za što drugo - bilo dobro za loše, bilo loše za dobro. Ako li se napravi zamjena jednoga živinčeta za drugo, onda će i zavjetovano i ono koje ga je zamijenilo biti posvećena stvar.

11 Bude li zavjetovani prinos od nečiste životinje koja se ne može Jahvi prinositi, neka se takvo živinče dovede k svećeniku

12 pa neka ga on procijeni. Bilo skupo, bilo jeftino, kako svećenik procijeni, neka tako bude.

13 Zaželi li ga tko otkupiti, neka doda njegovoj procjeni jednu petinu.

14 Ako tko posveti svoju kuću zavjetovavši je Jahvi, neka svećenik procijeni da li je dobra ili loša. Kako svećenik prosudi, neka tako ostane.

15 Ako onaj koji je svoju kuću zavjetovao zaželi da je otkupi, neka dometne jednu petinu svoti na koju je procijenjena pa neka bude njegova.

16 Ako tko zavjetuje Jahvi dio zemljišta od svoga vlasništva, procijeni ga prema njegovu usjevu: za jedan homer ječmena sjemena pedeset šekela u srebru.

17 Zavjetuje li zemljište za jubilejske godine, neka ostane prema ovoj procjeni.

18 Ali ako zemljište zavjetuje poslije jubilejske godine, neka svećenik proračuna cijenu prema godinama što preostaju do jubilejske godine i prema tome smanji procjenu.

19 Ako onaj tko je zemljište zavjetovao zaželi da ga otkupi, neka doda jednu petinu svoti na koju je procijenjeno pa neka mu ostane.

20 Ako zemljište ne otkupi nego ga proda drugome, ne može se više otkupiti.

21 Kad zemljište bude oslobođeno u jubilejskoj godini, neka se posveti Jahvi kao zavjetovano zemljište i postane svećenikov posjed.

22 Zavjetuje li tko Jahvi kupljeno zemljište koje nije dio njegove očevine,

23 neka mu svećenik proračuna razmjernu procjenu do jubilejske godine. I toga istog dana neka isplati iznos kao stvar posvećenu Jahvi.

24 U jubilejskoj godini zemljište se ima vratiti onome od koga je kupljeno - kome pripada zemljišno vlasništvo.

25 Svaka procjena neka se vrši prema hramskom šekelu: dvadeset gera jedan šekel.

26 Ali neka nitko ne zavjetuje prvinu od stoke. TÓa prvina ionako pripada Jahvi - Jahvina je, pa bila od sitnoga bila od krupnoga blaga.

27 Bude li od nečiste stoke, može se otkupiti prema procjeni, dometnuvši petinu cijene. Ako se ne otkupi, neka se prema procjeni proda.

28 Ali ništa od 'herema', od onog što je Jahvi izručeno, bio to čovjek ili živinče ili njegovo baštinjeno zemljište, ništa što je tko Jahvi zavjetom posvetio, ne može se niti prodati niti otkupiti. Svaka zavjetom posvećena stvar najveća je Jahvina svetinja.

29 Nijedno ljudsko biće koje bude 'heremom' - prokletstvom - udareno ne smije se otkupljivati: mora se smaknuti.

30 Svaka desetina sa zemljišta, bilo od poljskih usjeva bilo od plodova sa stabala, pripada Jahvi; to je Jahvi posvećeno.

31 Ako bi tko htio otkupiti koji dio svoje desetine, mora tome dodati jednu petinu cijene.

32 Svaka desetina od krupnoga i sitnoga blaga, to jest svako deseto od svega što prolazi ispod pastirskog štapa, neka bude posvećeno Jahvi.

33 Neka se ne gleda je li dobro ili rđavo; i neka se ne zamjenjuje. Ako se ipak zamijeni, neka je onda i jedno i drugo posvećeno i ne smije se otkupljivati.'"

34 To su zapovijedi koje je Jahve izdao Mojsiju za Izraelce na Sinajskome brdu.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 8753

Prostudujte si tuto pasáž

  
/ 10837  
  

8753. 'They came to the wilderness of Sinai' means, they entered a state of good in which the truths of faith were to be implanted. This is clear from the meaning of 'the wilderness of Sinai' as a state of good in which the truths of faith are to be implanted. Here 'wilderness' is good in which truths have not as yet been implanted, and 'Sinai' is actual truths. For 'wilderness' has a number of meanings, 3900, in general what is uninhabited and uncultivated, 2708, so that in the spiritual sense it means good which as yet has no truths in it; for good without truths is spiritually uncultivated. Consequently 'wilderness' means a new will which has not as yet been formed by means of the truths of faith, 8457.

[2] As regards 'Mount Sinai', in the highest sense it means Divine Truth emanating from Divine Good, Divine Good being meant by 'mountain' and Divine Truth by 'Sinai'. In the internal sense it means the truth of faith springing from good, in this instance the truth of faith that is to be implanted in good since the Law had not as yet been declared from there. The reason why 'Mount Sinai' has these meanings is that the Law was declared from there by the Lord, and the Law is Divine Truth emanating from Divine Good, and also is the truth of faith springing from good, 6752, 7463, 8695. This explains why the children of Israel encamped in the wilderness beside this mountain; for not only the Ten Commandments, which are the Law in a restricted sense, were declared from there, but also all the statutes of the Church, which, being representative, held within themselves the spiritual and celestial truths and forms of good of the Lord's kingdom. The fact that the Law was declared from that mountain is clear from Chapter Exodus 20 below; and the fact that the statutes of the Church were as well is clear from Exodus 21 and following chapters; and Leviticus 7:37-38; 27:34. 'Sinai' has the same meaning in David,

O God, when You went out before Your people, when You marched in the wilderness, the earth trembled; the heavens also dropped [rain] before God. This Sinai [trembled] before God. the God of Israel. You cause a rain of blessings to drop down, O God. Psalms 68:7-9.

Here 'Sinai' stands for truth which springs from good, for these are meant by 'the heavens dropped [rain] before God' and by 'God dropped a rain of blessings'.

[3] In the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down before Jehovah, Sinai itself before Jehovah God of Israel. In the days of Shamgar, son of Anath, in the days of Jael, the roads ceased to be, and those who went along by pathways kept to twisting roads; the streets in Israel ceased to be. They ceased until I, Deborah, arose, until I arose a mother in Israel. Judges 5:4-7.

Here also 'Sinai' stands for the Law or Divine Truth emanating from Divine Good, from which the truths of faith were implanted in the good of faith, those truths also being meant by 'the heavens dropped, and the clouds dropped water'. A lack of the truths of faith and the perversion of them is meant by 'the roads ceased to be, and those who went along by pathways kept to twisting roads', truths being meant by 'roads' or 'ways', 'pathways', and 'streets', see 627, 2333, 3123, 3477. For the theme of this prophetic song, which is the Song of Deborah and Barak, is the perversion of the Church's truth and the renewal of it.

[4] In Moses,

Jehovah came from Sinai, He dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. Deuteronomy 33:2.

Here the children of Jacob are blessed by Moses before his death. He begins the prophetic utterance in his blessing with Jehovah came from Sinai, and in this instance 'Sinai' means the truths of faith in their entirety. The reason why he begins with these words is that all the truths and forms of the good of faith are meant by 'the children of Jacob', 3858, 3862, 3926, 3939, 6335, and in a similar way by 'the children of Israel', 5414, 5951, 5879.

  
/ 10837  
  

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