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Levitska 5

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1 "Zgriješi li tko tako što čuje riječi proklinjanja a odbije da svjedoči iako je mogao biti svjedokom jer je ili sam vidio ili doznao pa tako nosi krivnju na sebi;

2 ili ako tko dirne kakav nečist predmet, strv nečiste zvijeri, strv nečista živinčeta ili strv nečista puzavca - i u neznanju postane nečist i odgovoran;

3 ili kad se tko dotakne nečistoće čovječje, bilo to što mu drago od čega se nečistim postaje i toga ne bude svjestan, kad dozna, biva odgovoran;

4 nadalje, kad tko nepromišljeno izusti zakletvu na dobro ili zlo - na što se već čovjek nepromišljeno zaklinje - i toga ne bude svjestan, onda, kad dozna, biva odgovoran;

5 ako, dakle, tko postane odgovoran u bilo čemu od toga, neka prizna počinjeni grijeh.

6 I neka prinese Jahvi kao žrtvu naknadnicu za počinjeni grijeh jednu ženku od sitne stoke, janje ili kozle, kao žrtvu okajnicu. Neka svećenik izvrši nad njim obred pomirenja koji će ga osloboditi od njegova grijeha."

7 "Ako mu sredstva ne dopuštaju da pribavi glavu sitne stoke, neka Jahvi, kao naknadnicu za počinjeni grijeh, prinese dvije grlice ili dva golubića; jedno kao žrtvu okajnicu, a drugo kao žrtvu paljenicu.

8 Neka ih donese svećeniku, a on neka najprije prinese ono što je određeno kao žrtva okajnica. Stisnuvši ga za vrat, neka mu slomi šiju, ali neka glave ne otkida.

9 Neka krvlju žrtve poškropi žrtvenik sa strane, a ostatak krvi neka se iscijedi podno žrtvenika. To je žrtva okajnica.

10 Onda neka drugo prinese kao žrtvu paljenicu prema propisu. Neka tako svećenik nad tim čovjekom izvrši obred pomirenja za grijeh koji je počinio, i bit će mu oprošteno.

11 Ako mu sredstva ne dopuštaju da pribavi dvije grlice ili dva golubića, neka Jahvi, u zadovoljštinu za počinjeni grijeh, prinese jednu desetinu efe njaboljeg brašna. Ulja u nj neka ne ulijeva niti na nj tamjana stavlja jer je žrtva okajnica.

12 Kada to donese svećeniku, neka svećenik zagrabi punu pregršt kao spomen-žrtvu i na žrtveniku sažeže u čast Jahvi povrh paljenih žrtava. To je žrtva okajnica.

13 Neka tako svećenik izvrši nad tim čovjekom obred pomirenja za grijeh koji je počinio u bilo kojem od tih slučajeva, pa će mu biti oprošteno. Ono ostalo neka pripadne svećeniku kao i od žrtve prinosnice."

14 Još reče Jahve Mojsiju:

15 "Ako tko počini pronevjerenje ogriješivši se nehotično o svete stvari Jahvine, neka za naknadu, kao žrtvu naknadnicu, prinese Jahvi, iz svoga stada, ovna bez mane, vrijedna - po tvojoj procjeni - najmanje dva šekela srebra - prema cijeni hramskog šekela.

16 Neka nadoknadi koliko se ogriješio o svete stvari i tome doda još petinu i neka dadne svećeniku. Neka svećenik nad njim izvrši obred pomirenja ovnom žrtve naknadnice, i bit će mu oprošteno.

17 Ako tko i ne znajući pogriješi i učini štogod što je Jahve zabranio, kriv je, pa neka snosi posljedice svoje krivnje.

18 Neka svećeniku dovede za naknadnicu iz svoga stada ovna bez mane, prema tvojoj procjeni. Neka svećenik nad tim čovjekom izvrši obred pomirenja za pogrešku što je počinio u neznanju, i bit će mu oprošteno.

19 To je žrtva naknadnica; on je doista bio odgovoran Jahvi."

20 Jahve još reče Mojsiju:

21 "Kad se tko ogriješi i počini pronevjeru prema Jahvi prevarivši svoga bližnjega u pologu ili pohrani, a tako i krađom ili iskorištavanjem svoga bližnjega;

22 ili, nađe li što je bilo izgubljeno pa slaže i krivo se zakune u bilo kojem grijehu što ga čovjek može učiniti;

23 ako tko tako pogriješi i kriv postane, onda ono što je krađom oduzeo ili što je iskorištavanjem namakao; ili polog što mu je bio povjeren; ili izgubljenu stvar što ju je našao;

24 ili ono za što se bio krivo zakleo - neka u cijelosti vrati i, dodavši tome petinu, neka dadne onome kome pripada istoga dana kad spozna svoju krivnju.

25 Neka potom svećeniku za naknadu, kao žrtvu naknadnicu Jahvi, dovede iz svog stada jednoga ovna bez mane, prema tvojoj procjeni,

26 a svećenik neka nad tim čovjekom izvrši obred pomirenja pred Jahvom, i bit će mu oprošteno, ma kakvo bilo nedjelo kojega je krivac."

   

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Arcana Coelestia # 2959

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2959. Land of four hundred shekels of silver. That this signifies the price of redemption by means of truth, is evident from the signification of “four hundred shekels” (concerning which presently); and from the signification of “silver” as being truth (see n. 1551, 2048, 2937). That “four hundred shekels” signifies the price of redemption, is because “four hundred” signifies vastation; and “shekel” signifies the price. What vastation is may be seen above (n. 2455, 2682, 2694, 2699, 2701, 2704), namely, that it is twofold; of one kind when a church altogether perishes, that is, when there is no longer any charity or faith, and when it is said to be “devastated” or laid waste;” and of the other kind when they who are of the church are reduced to a state of ignorance, and also of temptation, in order that the evils and falsities with them may be separated and as it were dispersed. They who emerge from this kind of vastation are they who are specifically called the redeemed, for they are then instructed in the goods and truths of faith, and are reformed and regenerated by the Lord (concerning whom see the passages cited). Now whereas “four hundred” when predicated of time, as “four hundred years,” signifies the duration and state of vastation, so when predicated of shekels it signifies the price of redemption; and when mention is made of silver at the same time, there is signified the price of redemption by means of truth.

[2] That “four hundred years” signifies the duration and state of vastation, may also be seen from what was said to Abram:

Jehovah said unto Abram, Knowing thou shalt know that thy seed shall be a sojourner in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years (Genesis 15:13); where it seems that by “four hundred years” is meant the stay of the sons of Israel in Egypt. But that their stay in Egypt is not what is signified, but something else which is not manifest to anyone except from the internal sense, is evident from the fact that the stay of the sons of Israel in Egypt was but half of that time; as is clearly evident from the generations from Jacob to Moses; for from Jacob came Levi; from Levi, Kohath; from Kohath, Amram; and from Amram, Aaron and Moses (Exodus 6:16-20). Leviticus and his son Kohath came with Jacob into Egypt (Genesis 46:11); Moses was of the second generation after this, and he was eighty years old when he spoke to Pharaoh (Exodus 7:7); from all which it is evident that from the coming of Jacob into Egypt to the going forth of his sons was about two hundred and fifteen years.

[3] It is still further evident that by “four hundred” in the Word something else is signified than what is meant by the number itself in the historic sense, from its being said:

The dwelling of the sons of Israel which they dwelt in Egypt was four hundred and thirty years; and it came to pass at the end of four hundred and thirty years, in the selfsame day it came to pass that all the armies of Jehovah went out from the land of Egypt (Exodus 12:40-41);

when nevertheless the stay of the sons of Israel there was but half that number of years; but it was four hundred and thirty years counting from Abraham’s entrance into Egypt; and therefore it was so said for the sake of the internal sense that lies concealed in the words. In the internal sense, by the sojourning of the sons of Jacob in Egypt is represented and signified the vastation of the church; the state and duration of which is described by the number “four hundred and thirty years”; by “thirty” the state of vastation of Jacob’s sons, that it was none at all, because they were such that they could not be reformed by any state of vastation (concerning the signification of the number thirty, see n. 2276); and by “four hundred years,” the general state of vastation of those who were of the church.

[4] Therefore they who go forth from this vastation are they who are called the “redeemed” as is also plain from the words spoken to Moses:

Wherefore say unto the sons of Israel, I am Jehovah, and I will bring you out from under the burdens of Egypt, and I will deliver you from their bondage, and I will redeem you with a stretched out arm, and with great judgments (Exodus 6:6).

Jehovah brought you out with a mighty hand, and redeemed you out of the house of servants, from the hand of Pharaoh king of Egypt (Deuteronomy 7:8; 13:5).

Thou shalt remember that thou wast a servant in the land of Egypt, but Jehovah thy God redeemed thee (Deuteronomy 15:15; 24:18).

In Samuel:

Thy people whom thou hast redeemed to thee out of Egypt (2 Samuel 7:23).

Because those who emerge from the state of vastation are called the “redeemed,” therefore by “four hundred shekels” is signified the price of redemption.

[5] That a “shekel” signifies the price or estimation is evident from the following passages in the Word; in Moses:

And all thy estimation shall be in the shekel of the holiness (Leviticus 27:25).

And in another place:

When a soul hath committed a trespass, and sinned in error from the holy things of Jehovah, he shall bring his guilt offering to Jehovah, a ram without blemish out of the flock, according to thy estimation, in silver of shekels, after the shekel of holiness (Leviticus 5:15).

From these passages it is plain that by a “shekel” is signified the price or estimation. It is said the “shekel of holiness,” because the price or estimation has regard to truth and good from the Lord; and truth and good from the Lord are the holy itself in the church. For this reason it is called the “shekel of holiness” in other places also (as in Exodus 30:24; Leviticus 27:3; Numbers 3:47, 50; 7:13, 19, 25, 31, 37, 43, 49, 55, 61, 67, 73; 18:16).

[6] That the “shekel” denotes the price of what is holy, is clearly evident in Ezekiel, where the Holy Land and the Holy City are treated of. It is there said of the shekel:

The shekel shall there be twenty gerahs; twenty shekels, five and twenty shekels, fifteen shekels, shall be your maneh [pound] (Ezekiel 45:12).

That here by “shekel,” and by “pound,” and by the numbers, are signified holy things, that is, good and truth, anyone can see; for the Holy Land, and the Holy City in it (or the New Jerusalem there treated of) is no other than the kingdom of the Lord, where neither shekel nor gerah nor pound, nor the counting by them, but the number itself, from its signification in the internal sense, determines the estimation or the price of what is good and what is true.

[7] In Moses:

They shall give every man an expiation for his soul lest there should be a plague, half a shekel, after the shekel of holiness: the shekel is twenty gerahs and the half shekel for a therumah [an oblation] to Jehovah (Exodus 30:12-13); where ten gerahs, which are the “half shekel,” denote the remains which are from the Lord. (Remains are goods and truths stored up with man, and these are signified by “ten,” as may be seen above, n. 576, 1738, 1906, 2284; and also that remains are goods and truths from the Lord stored up with man, n. 1906, 2284). These therefore are called an “oblation to Jehovah,” and it is said that by them there shall be an expiation for the soul. The reason why it is so often said that the shekel was twenty gerahs (as in the passages quoted, and also in Leviticus 27:25; Numbers 3:47; 18:16, and elsewhere) is that the “shekel which is twenty gerahs” signifies the estimation of the good of remains (that “twenty” signifies the good of remains may be seen above, n. 2280). On this account the shekel was likewise a weight, according to which the value both of gold and of silver was estimated (see Genesis 24:22; Exodus 38:24; Ezekiel 4:10; 45:12); the value of gold, because “gold” signifies good (n. 113, 1551, 1552); and of silver, because “silver” signifies truth (n. 1551, 2048). From all this it is now plain that by “land of four hundred shekels of silver” is signified the price of redemption by means of truth. It is called “land” because the subject is the spiritual church, which is reformed and regenerated by means of truth from the the Lord, (n. 2954). (That by “land” is signified the church, may be seen above, n. 662, 1066, 1067, 1262, 1733, 1850, 2117, 2118 at the end.)

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

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