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Leviticus 22

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1 και ελαλησεν κυριος προς μωυσην λεγων

2 ειπον ααρων και τοις υιοις αυτου και προσεχετωσαν απο των αγιων των υιων ισραηλ και ου βεβηλωσουσιν το ονομα το αγιον μου οσα αυτοι αγιαζουσιν μοι εγω κυριος

3 ειπον αυτοις εις τας γενεας υμων πας ανθρωπος ος αν προσελθη απο παντος του σπερματος υμων προς τα αγια οσα αν αγιαζωσιν οι υιοι ισραηλ τω κυριω και η ακαθαρσια αυτου επ' αυτω εξολεθρευθησεται η ψυχη εκεινη απ' εμου εγω κυριος ο θεος υμων

4 και ανθρωπος εκ του σπερματος ααρων του ιερεως και ουτος λεπρα η γονορρυης των αγιων ουκ εδεται εως αν καθαρισθη και ο απτομενος πασης ακαθαρσιας ψυχης η ανθρωπος ω αν εξελθη εξ αυτου κοιτη σπερματος

5 η οστις αν αψηται παντος ερπετου ακαθαρτου ο μιανει αυτον η επ' ανθρωπω εν ω μιανει αυτον κατα πασαν ακαθαρσιαν αυτου

6 ψυχη ητις αν αψηται αυτων ακαθαρτος εσται εως εσπερας ουκ εδεται απο των αγιων εαν μη λουσηται το σωμα αυτου υδατι

7 και δυη ο ηλιος και καθαρος εσται και τοτε φαγεται των αγιων οτι αρτος εστιν αυτου

8 θνησιμαιον και θηριαλωτον ου φαγεται μιανθηναι αυτον εν αυτοις εγω κυριος

9 και φυλαξονται τα φυλαγματα μου ινα μη λαβωσιν δι' αυτα αμαρτιαν και αποθανωσιν δι' αυτα εαν βεβηλωσωσιν αυτα εγω κυριος ο θεος ο αγιαζων αυτους

10 και πας αλλογενης ου φαγεται αγια παροικος ιερεως η μισθωτος ου φαγεται αγια

11 εαν δε ιερευς κτησηται ψυχην εγκτητον αργυριου ουτος φαγεται εκ των αρτων αυτου και οι οικογενεις αυτου και ουτοι φαγονται των αρτων αυτου

12 και θυγατηρ ανθρωπου ιερεως εαν γενηται ανδρι αλλογενει αυτη των απαρχων των αγιων ου φαγεται

13 και θυγατηρ ιερεως εαν γενηται χηρα η εκβεβλημενη σπερμα δε μη ην αυτη επαναστρεψει επι τον οικον τον πατρικον κατα την νεοτητα αυτης απο των αρτων του πατρος αυτης φαγεται και πας αλλογενης ου φαγεται απ' αυτων

14 και ανθρωπος ος αν φαγη αγια κατα αγνοιαν και προσθησει το επιπεμπτον αυτου επ' αυτο και δωσει τω ιερει το αγιον

15 και ου βεβηλωσουσιν τα αγια των υιων ισραηλ α αυτοι αφαιρουσιν τω κυριω

16 και επαξουσιν εφ' εαυτους ανομιαν πλημμελειας εν τω εσθιειν αυτους τα αγια αυτων οτι εγω κυριος ο αγιαζων αυτους

17 και ελαλησεν κυριος προς μωυσην λεγων

18 λαλησον ααρων και τοις υιοις αυτου και παση συναγωγη ισραηλ και ερεις προς αυτους ανθρωπος ανθρωπος απο των υιων ισραηλ η των υιων των προσηλυτων των προσκειμενων προς αυτους εν ισραηλ ος αν προσενεγκη τα δωρα αυτου κατα πασαν ομολογιαν αυτων η κατα πασαν αιρεσιν αυτων οσα αν προσενεγκωσιν τω θεω εις ολοκαυτωμα

19 δεκτα υμιν αμωμα αρσενα εκ των βουκολιων και εκ των προβατων και εκ των αιγων

20 παντα οσα αν εχη μωμον εν αυτω ου προσαξουσιν κυριω διοτι ου δεκτον εσται υμιν

21 και ανθρωπος ος αν προσενεγκη θυσιαν σωτηριου τω κυριω διαστειλας ευχην κατα αιρεσιν η εν ταις εορταις υμων εκ των βουκολιων η εκ των προβατων αμωμον εσται εις δεκτον πας μωμος ουκ εσται εν αυτω

22 τυφλον η συντετριμμενον η γλωσσοτμητον η μυρμηκιωντα η ψωραγριωντα η λιχηνας εχοντα ου προσαξουσιν ταυτα τω κυριω και εις καρπωσιν ου δωσετε απ' αυτων επι το θυσιαστηριον τω κυριω

23 και μοσχον η προβατον ωτοτμητον η κολοβοκερκον σφαγια ποιησεις αυτα σεαυτω εις δε ευχην σου ου δεχθησεται

24 θλαδιαν και εκτεθλιμμενον και εκτομιαν και απεσπασμενον ου προσαξεις αυτα τω κυριω και επι της γης υμων ου ποιησετε

25 και εκ χειρος αλλογενους ου προσοισετε τα δωρα του θεου υμων απο παντων τουτων οτι φθαρματα εστιν εν αυτοις μωμος εν αυτοις ου δεχθησεται ταυτα υμιν

26 και ελαλησεν κυριος προς μωυσην λεγων

27 μοσχον η προβατον η αιγα ως αν τεχθη και εσται επτα ημερας υπο την μητερα τη δε ημερα τη ογδοη και επεκεινα δεχθησεται εις δωρα καρπωμα κυριω

28 και μοσχον η προβατον αυτην και τα παιδια αυτης ου σφαξεις εν ημερα μια

29 εαν δε θυσης θυσιαν ευχην χαρμοσυνης κυριω εις δεκτον υμιν θυσετε αυτο

30 αυτη τη ημερα εκεινη βρωθησεται ουκ απολειψετε απο των κρεων εις το πρωι εγω ειμι κυριος

31 και φυλαξετε τας εντολας μου και ποιησετε αυτας

32 και ου βεβηλωσετε το ονομα του αγιου και αγιασθησομαι εν μεσω των υιων ισραηλ εγω κυριος ο αγιαζων υμας

33 ο εξαγαγων υμας εκ γης αιγυπτου ωστε ειναι υμων θεος εγω κυριος

   

Ze Swedenborgových děl

 

Arcana Coelestia # 10296

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10296. '[And] pure frankincense' means truth on the inmost level, which is spiritual good. This is clear from the meaning of 'frankincense' as truth on the inmost level; and from the meaning of 'pure' as that which has been purged of the falsity of evil. The reason why truth on the inmost level, meant by 'frankincense', is spiritual good is that good with those who are in the Lord's spiritual kingdom is nothing other than truth. But this truth is called good when a person wills and does it from conscience and from affection. For in the case of those who are spiritual the entire will part of the mind has been corrupted; but the understanding part is preserved intact by the Lord, and within it the Lord implants a new will through regeneration. This new will is the conscience they have within them, which is a conscience composed of truth. All that is implanted in the understanding and emanates from the understanding is truth; for the human understanding is dedicated to the reception of truths belonging to faith, whereas the will is dedicated to receiving forms of good belonging to love. From all this it is evident that spiritual good is in its essence truth. As regards the new will in the case of those who are spiritual, that it is implanted in the understanding part of their minds, so that good with them is in its essence truth, see in the places referred to in 9277, 9596, 9684. Truth on the inmost level is called good because the more internal things are, the more perfect they are, and because the inmost part of a person is his will and what belongs to his will is called good. That 'frankincense' means truth on the inmost level, and so means spiritual good, may be recognized from the places quoted from the Word in 10177 above.

[2] Since spiritual good is meant by 'frankincense', and good is what reigns within all truths, arranges them into order, links them together, and imparts affection to them, frankincense is mentioned last; and the containers in which incense was burned were therefore called censers 1 . For the designation is derived from the essential element, which is good, even as for a like reason the term 'the anointing oil' was derived from the olive oil and not from the spices mixed into it when it was being prepared, that is to say, for the reason that 'the oil' meant good and 'the spices' different kinds of truth.

[3] The expression 'pure frankincense' is used because 'pure' means that which has been purged of the falsities of evil; and the word in the original language means inwardly pure, while another word is used to mean outwardly pure or clean. The fact that what is inwardly pure is meant by that word is clear in Isaiah,

Wash yourselves, render yourselves pure; remove the wickedness of your doings from before My eyes. Isaiah 1:16.

In David,

In vain have I rendered my heart pure, and washed my hands in innocence. Psalms 73:13.

'Rendering the heart pure' means being purified inwardly, and 'washing the hands in innocence ' being purified outwardly. In the same author,

By what will a young man render his way pure? By guarding himself according to Your Word. Psalms 119:9.

And in the same author,

... You may be pure in Your judging. Psalms 51:4.

For the other word that is used to mean outwardly pure or clean, see Leviticus 11:32; 12:7-8; 13:6, 13, 17, 23, 28, 34, 37, 58; 14:7-9, 20, 48, 53; 15:13, 28; 16:19, 30; 22:7; Jeremiah 13:27; Ezekiel 24:13; 39:12; and elsewhere.

Poznámky pod čarou:

1. Thuribula (censers) is derived from thus (frankincense).

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

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