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Levitska 7

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1 "Ovo je obred za žrtvu naknadnicu.

2 Nadasve je sveta! Neka se žrtva naknadnica zakolje na mjestu gdje se kolju žrtve paljenice, a njezinom krvlju neka svećenik zapljusne sve strane žtrvenika.

3 Zatim neka prinese sav loj s nje: pretili rep, loj što omotava drobinu,

4 oba bubrega i loj što je na njima i na slabinama; pa privjesak s jetre: neka i njega izvadi s bubrezima!

5 Neka ih svećenik sažeže na žrtveniku kao žrtvu u čast Jahvi paljenu. To je žrtva naknadnica.

6 Svaki muški od svećeničke loze može od nje jesti. Neka je jedu na posvećenu mjestu - presveta je!

7 Kakva je žrtva okajnica, takva je i žrtva naknadnica; jedno je pravilo za njih: neka pripadne svećeniku koji njome vrši obred pomirenja.

8 Tako isto koža od žrtve koju tko preda svećeniku da bude prinesena za žrtvu paljenicu neka pripadne svećeniku.

9 Nadalje, svaka žrtva prinosnica što bude pečena u peći, kao i svaka što bude zgotovljena u kotluši ili na tavi, neka pripadne svećeniku koji je prinosi.

10 A svaka žrtva prinosnica, zamiješena s uljem ili nasuho, neka pripadne svim Aronovim sinovima bez razlike!"

11 "Ovo je obred za žrtvu pričesnicu koja će se prinositi Jahvi.

12 Ako se prinosi u zahvalu, neka se zajedno sa žrtvom zahvalnicom prinesu i beskvasne pogače uljem zamiješene; beskvasne prevrte uljem namazane i kolači od najboljeg brašna, zamiješeni uljem.

13 Ovaj prinos, nadopunjen kolačima od ukvasanoga tijesta, neka se prinosi zajedno sa žrtvom pričesnicom u zahvalu.

14 Od svake ovakve žrtve neka se prinese po jedan kolač na dar Jahvi. To neka bude za svećenika koji zapljuskuje krv od žrtve pričesnice.

15 A meso žrtve pričesnice neka se pojede istoga dana kad bude žrtvovana; neka se od nje ne ostavlja ništa za sutradan.

16 A bude li prinos žrtva zavjetnica ili žrtva dragovoljna, neka se jede na dan kad se žrtva prinosi. Što ostane od nje neka se jede sutradan.

17 A što još mesa od žrtve preteče, neka se treći dan na vatri spali."

18 "Ako bi tko jeo meso žrtve pričesnice i treći dan, žrtva neće biti primljena niti će onome koji je prinosi biti uračunata. To je meso kvarno, i onaj koji od toga jede neka i posljedice krivnje snosi!

19 Meso koje se dotakne bilo čega nečista neka se ne jede nego na vatri spali! Inače, tko je god čist može jesti Meso.

20 A tko bi nečist jeo mesa od žrtve pričesnice što je bila Jahvi prinesena takav neka se iskorijeni iz svoga naroda.

21 Kad se tko dotakne bilo čega nečista - bila to nečist čovječja, kakva nečista životinja ili bilo kakvo nečisto stvorenje - pa pojede mesa od žrtve pričesnice koja je prinesena Jahvi takav neka se iskorijeni iz svoga naroda!"

22 Reče Jahve Mojsiju:

23 "Ovako kaži Izraelcima: 'Ne jedite loja ni volujskoga, ni ovčjega, ni kozjega.

24 Loj sa životinje koja ugine, ili koju divlje zvijeri razderu, može se upotrijebiti za bilo što, ali ga ne smijete jesti.

25 Tko god jede loj od životinje koja se može prinijeti Jahvi kao žrtva paljenica takav neka se iskorijeni iz svoga naroda.

26 Ne smijete uživati krvi ni od ptica ni od stoke ni u kojem svome prebivalištu.

27 Tko bi god uživao bilo kakvu krv neka se iskorijeni iz svoga naroda.'"

28 Jahve još reče Mojsiju:

29 "Ovako kaži Izraelcima: 'Prinos Jahvi od žrtve pričesnice mora donijeti onaj koji Jahvi prinosi žrtvu pričesnicu.

30 Svojim vlastitim rukama neka prinese Jahvi žrtvu paljenicu; neka prinese loj i grudi; grudi neka se prinesu pred Jahvom kao žrtva prikaznica.

31 Neka svećenik sažeže loj na žrtveniku, a grudi neka pripadnu Aronu i njegovim sinovima.

32 Desno pleće od svojih žrtava pričesnica dajte svećeniku na dar.

33 Onome Aronovu sinu koji bude prinosio krv i loj sa žrtve pričesnice neka u dio pripadne desno pleće.

34 Jer ja uzimam od Izraelaca grudi od žrtava pričesnica što se prinose kao žrtva prikaznica i pleće žrtve podizanice te ih predajem svećeniku Aronu i njegovim sinovima. To je trajna odredba za Izraelce.

35 To je dohodak Aronov i njegovih sinova od žrtava paljenih u čast Jahvi; dodjeljuje im se od onog dana kad se dovedu da vrše svećeničku službu u čast Jahvi.

36 Jahve je naredio da im se od dana kad budu pomazani to daje kao pristojbina od Izraelaca. To je trajna odredba za njihove naraštaje'."

37 To je obred za žrtvu paljenicu, prinosnicu, okajnicu, naknadnicu, žrtvu posvetnicu i žrtvu pričesnicu

38 koji je Jahve naredio Mojsiju na Sinajskom brdu kad je zapovjedio Izraelcima da Jahvi u Sinajskoj pustinji prinose žrtve.

   

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Arcana Coelestia # 8753

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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.

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