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Leviticus 5

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1 And if any one sin, and hear the voice of adjuration, and he is a witness whether he hath seen or known [it], if he do not give information, then he shall bear his iniquity.

2 Or if any one touch any unclean thing, whether it be the carcase of an unclean beast, or the carcase of unclean cattle, or the carcase of an unclean crawling thing, and it be hid from him, -- he also is unclean and guilty;

3 or if he touch the uncleanness of man, any uncleanness of him by which he is defiled, and it be hid from him, when he knoweth [it], then he is guilty.

4 Or if any one swear, talking rashly with the lips, to do evil or to do good, in everything that a man shall say rashly with an oath, and it be hid from him, when he knoweth [it], then is he guilty in one of these.

5 And it shall be, when he shall be guilty in one of these, that he shall confess wherein he hath sinned;

6 and he shall bring his trespass-offering to Jehovah for his sin which he hath sinned, a female from the small cattle, a sheep or doe goat, for a sin-offering; and the priest shall make atonement for him [to cleanse him] from his sin.

7 And if his hand be not able to bring what is so much as a sheep, then he shall bring for his trespass which he hath sinned two turtle-doves or two young pigeons, to Jehovah; one for a sin-offering, and the other for a burnt-offering.

8 And he shall bring them unto the priest, who shall present that which is for the sin-offering first, and pinch off his head at the neck, but shall not divide it;

9 and he shall sprinkle of the blood of the sin-offering on the wall of the altar; and the rest of the blood shall be wrung out at the bottom of the altar: it is a sin-offering.

10 And he shall offer the other for a burnt-offering, according to the ordinance. And the priest shall make atonement for him [to cleanse him] from his sin which he hath sinned, and it shall be forgiven him.

11 But if his hand cannot attain to two turtle-doves, or two young pigeons, then he that sinned shall bring for his offering the tenth part of an ephah of fine flour for a sin-offering: he shall put no oil on it, neither shall he put frankincense thereon; for it is a sin-offering.

12 And he shall bring it to the priest, and the priest shall take his handful of it, the memorial thereof, and burn it on the altar, with Jehovah's offerings by fire: it is a sin-offering.

13 And the priest shall make atonement for him concerning his sin which he hath sinned in one of these, and it shall be forgiven him; and it shall be the priest's, as the oblation.

14 And Jehovah spoke to Moses, saying,

15 If any one act unfaithfully and sin through inadvertence in the holy things of Jehovah, then he shall bring his trespass-offering to Jehovah, a ram without blemish out of the small cattle, according to thy valuation by shekels of silver, according to the shekel of the sanctuary, for a trespass-offering.

16 And he shall make restitution for the wrong that he hath done in the holy things, and shall add the fifth part thereto, and shall give it unto the priest; and the priest shall make atonement for him with the ram of the trespass-offering, and it shall be forgiven him.

17 And if any one sin and do against any of all the commandments of Jehovah what should not be done, and hath not known [it], yet is he guilty, and shall bear his iniquity.

18 And he shall bring a ram without blemish out of the small cattle, according to thy valuation, as trespass-offering, unto the priest; and the priest shall make atonement for him concerning his inadvertence wherein he sinned inadvertently, and knew [it] not, and it shall be forgiven him.

19 It is a trespass-offering: he hath certainly trespassed against Jehovah.

   

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Arcana Coelestia # 10047

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10047. And sprinkle it upon the altar round about. That this signifies conjunction with Divine good, is evident from the signification of “the blood that was to be sprinkled upon the altar round about,” as being Divine truth (n. 10026, 10033); and from the representation of the altar, as being a representative of the Lord as to Divine good (n. 9388, 9389, 9714, 9964). From this it is plain that “to sprinkle the blood upon the altar round about,” denotes to unite Divine truth with Divine good in the Lord.

[2] The case herein is as follows. It was said above that in this chapter the subject treated of is the glorification of the Lord’s Human, and in the representative sense the regeneration of man by the Lord. As regards the glorification of the Lord’s Human, it was effected by the unition of Divine truth with Divine good. The Divine good, which is Jehovah, was in the Lord as the soul from the father in man, for He was conceived of Jehovah, and through Divine means He made His Human Divine truth, especially through the combats of temptations; and insofar as He united it He glorified it, that is, made it Divine. This unition is what is signified in the supreme sense by “sprinkling the blood round about the altar.” (That when the Lord was in the world He made His Human Divine truth and united it with the Divine good which was in Himself, and thus glorified His Human, see the places cited in n. 9199, 9315; as also that Jehovah His father is the Divine good which was in Him, n. 9194.)

[3] As the Lord glorified His Human, so also He regenerates man; for with man the Lord flows in with good through the soul, which is through the internal way, and with truth through the hearing and the sight, which is through the external way; and insofar as a man desists from evils, so far the Lord conjoins the good with truth, and the good becomes of charity toward the neighbor and of love to God, and the truth becomes of faith. So does the Lord create the man anew, or regenerate him; for as before said the regeneration of man is effected by purification from evils and falsities, by the implantation of good and truth, and by the conjunction of these. The regeneration of man, and in the supreme sense the glorification of the Lord’s Human, is what is represented by the sacrifices and burnt-offerings (n. 10022).

[4] Be it known that in the burnt-offerings the blood was sprinkled upon the altar round about; in like manner in the eucharistic sacrifices; but in the sacrifices for guilt and for sin the blood was sprinkled at the base of the altar. By sprinkling the blood on the altar round about was represented the complete unition of Divine truth and Divine good, as well in the internal as in the external man; and by sprinkling the blood at the base of the altar was represented the unition of Divine truth and Divine good in the external man only.

[5] With the regenerate, conjunction is effected in the external man, according to the words of the Lord in John:

He that is washed needeth not save to be washed as to his feet, and is wholly clean (John 13:9-10).

“Washing” signifies purification and regeneration (n. 3147, 9089); thus “he that is washed” signifies one purified and regenerated; and the “feet” signify the natural or external of man (n. 2162, 3147, 4938-4952, 9406). That in the burnt-offerings blood was sprinkled upon the altar round about, may be seen in Leviticus 1:5, 11; also in the eucharistic sacrifices, Leviticus 3:2, 8, 13; and that in the sacrifices for guilt and for sin the blood was sprinkled at the base of the altar, Leviticus 4:7, 18, 25, 30, 34; 5:9.

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