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Левит 15

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1 И говорилъ Господь Моисею и Аарону, и сказалъ:

2 объявите сынамъ Израилевымъ, и скажите имъ: если у кого будетъ истеченіе изъ тјла его, то отъ истеченія своего онъ нечистъ.

3 И вотъ законъ о нечистотј его отъ истеченія его: когда течетъ изъ тјла его истеченіе его, и когда задержано въ тјлј его истеченіе его, это нечистота его.

4 Всякая постеля, на которой ляжетъ имјющій истеченіе, нечиста, и всякая вещь, на которой сядетъ онъ, нечиста.

5 И кто прикоснется къ постелј его, то долженъ вымыть одежды свои и самъ омыться водою, и нечистъ будетъ до вечера.

6 Кто сядетъ на какую либо вещь, на которой сидјлъ имјющій истеченіе, тотъ долженъ вымыть одежды свои и вымыться водою, и нечистъ будетъ до вечера.

7 И кто прикоснется къ тјлу имјющаго истеченіе, тотъ долженъ вымыть одежды свои и омыться водою, и нечистъ будеть до вечера.

8 Если имјющій истеченіе плюнетъ на чистаго, то сей долженъ вымыть одежды свои и омыться водою и нечистъ будетъ до вечера.

9 И всякое сјдло, на которомъ јдетъ имјющій истеченіе, нечисто.

10 И всякъ, кто прикоснется къ чему нибудь, что было подъ нимъ, нечистъ будетъ до вечера, и кто понесетъ это, долженъ вымыть одежды свои и омытъся водою, и нечистъ будетъ до вечера.

11 Всякъ, къ кому прикоснется имјющій истеченіе, не омывъ рукъ своихъ водою, долженъ вымыть одежды свои, и омыться водою, и нечистъ будетъ до вечера.

12 Глиняный сосудъ, къ которому прикоснется имјющій истеченіе, должно разбить, а всякій деревянный сосудъ должно вымыть водою.

13 А когда имјющій истеченіе освободится отъ истеченія своего, тогда долженъ онъ отсчитать себј семь дней для очищенія своего, вымыть одежды свои, омыть тјло свое живою водою, и будетъ чистъ.

14 Въ осьмой день возьметъ онъ себј двј горлицы или двухъ молодыхъ голубей, и прійдеть предъ Господа, къ дверямъ скиніи собранія, и отдастъ ихъ священнику.

15 Священникъ принесетъ изъ сихъ птицъ одну въ жертву за грјхъ, а другую во всесожжевіе, и такимъ образомъ очиститъ его священникъ предъ Господомъ отъ истеченія его.

16 Если у кого случится изліяніе сјмени, то онъ долженъ омыть водою все тјло свое, и нечистъ будетъ до вечера.

17 Всякая одежда и всякая кожа, на которую попадетъ изліяніе сјмени, должна быть вымыта водою, и нечиста будетъ до вечера.

18 Если съ женою ляжетъ мужъ, и будетъ изліяніе сјмени: то они должны омыться водою, и нечисты будутъ до вечера.

19 Если женщина имјетъ истеченіе крови, текущей изъ тјла ея: то она должна сидјть семь дней во время очищенія своего. Всякъ, кто прикоснется къ ней, нечистъ будетъ до вечера.

20 И все, на чемъ она ляжетъ въ продолженіе очищенія своего, нечисто; и все, на чемъ сядетъ, нечисто.

21 И всякъ, кто прикоснется къ постели ея, долженъ вымыть одежды свои и омыться водою, и нечистъ будетъ до вечера.

22 И всякъ, кто прикоснется къ какой-нибудь вещи, на которой она сядетъ, долженъ вымыть одежды свои, и омыться водою, и нечистъ будетъ до вечера.

23 И если кто прикоснется къ чему-нибудь на постели или на той вещи, на которую она сядетъ, нечистъ будетъ до вечера.

24 Если ляжетъ съ нею мужъ, то нечистота ея будетъ на немъ; онъ нечистъ будетъ семь дней, и всякая постеля, на которой онъ ляжетъ, будетъ нечиста.

25 Если у женщины течетъ кровь многіе дни не во время очищенія ея, или, если она имјетъ истеченіе долје обыкновеннаго очищенія ея: то во все время истеченія нечистоты ея, подобно какъ въ продолженіе очищенія своего, она нечиста.

26 Всякая постеля, на которой она ляжетъ во все время истеченія своего, подобно какъ постеля въ продолженіи очищенія ея, и всякая вещь, на которую она сядетъ, будетъ нечиста, такъ какъ бываетъ нечиста во время мјсячнаго очищенія.

27 И всякъ, кто прикоснется къ нимъ, будетъ нечистъ, и долженъ вымыть одежды свои и омыться водою, и нечистъ будетъ до вечера.

28 А когда она освободится отъ истеченія своего, тогда должна отсчитать себј семь дней, и потомъ будетъ чиста.

29 Въ осьмой день возьметъ она себј двј горлицы или двухъ молодыхъ голубей, и принесетъ ихъ къ священнику, къ дверямъ скиніи собранія.

30 Священникъ одну изъ птицъ принесетъ въ жертву за грјхъ, а другую во всесожженіе; и такимъ образомъ очиститъ ее священникъ предъ Господомъ отъ истеченія нечистоты ея.

31 Итакъ предохраняйте сыновъ Израилевыхъ отъ нечистоты ихъ, чтобъ они не умерли въ нечистотј своей, оскверняя жилище Мое, которое среди ихъ.

32 Вотъ законъ о имјющемъ истеченіе и о томъ, у кого случится изліяніе сјмени, отъ котораго онъ дјлается нечистъ,

33 и о больной отъ мјсячнаго очищенія своего, и о имјющихъ истеченіе, мущинј или женщинј, и о мужј, который ляжетъ съ нечистою.

   

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Arcana Coelestia # 9938

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9938. 'Which the children of Israel shall sanctify, even in all their gifts of holy things' means acts of worship representative of removal from sins. This is clear from the meaning of 'gifts' - or presents, which among the Israelite and Jewish nation were primarily burnt offerings, sacrifices, and minchahs - as the inner realities of acts of worship; for those realities were represented by these acts. The inner realities of worship are the fruits of love and faith; they are therefore pardonings of sins, that is, removals from them, since faith and love are the means by which the Lord moves sins away. For in the measure that the good of love and faith comes in, or what amounts to the same thing, heaven comes in, sins are removed, that is, hell is removed - the hell within the person as well as the hell outside him. From this it is evident what should be understood by the gifts which they made holy, that is, offered. The gifts were called holy, and giving or offering them was called sanctifying them, because they represented holy realities. For they were offered to expiate people, thus to remove them from their sins, which is accomplished by means of faith in and love to the Lord received from the Lord.

[2] Gifts and presents were said to be made to Jehovah, though Jehovah, that is, the Lord, is not the receiver of gifts or presents, but the giver of them, freely to everyone. Even so, His will is that they should come from a person as though they did so from that person himself, provided the person acknowledges that they do not actually come from him but from the Lord. For the Lord imparts a desire to do good because he loves it, and a desire to speak the truth because he believes it. The actual desire flows in from the Lord, yet appears to be inherent in the person and so to flow from the person. For whatever a person does out of love and desire for it, he does from his life, love being what composes anyone's life. From this it is evident that the things that are called gifts and presents made to the Lord by a person are essentially gifts and presents made to a person by the Lord, and that they are called gifts and presents on account of what they appear to be. All who are wise at heart recognize this appearance, but not so the simple. Yet their gifts and presents are acceptable, so far as they are made in ignorance that has innocence within it. Innocence is the good of love to God, and dwells within ignorance, especially with the wise at heart. Those who are wise at heart know, indeed perceive, that nothing whatever of the wisdom within themselves originates in themselves, but that the all of wisdom is attributable to the Lord, that is, the all of the good of love and the all of the truth of faith are attributable to Him, and that for this reason even with the wise innocence dwells in ignorance. From this it is evident that the acknowledgement of this matter, and especially the perception of it, constitutes the innocence of wisdom.

[3] The gifts offered in the Jewish Church, which were primarily burnt offerings, sacrifices, and minchahs, were also spoken of as offerings made for the expiations of sins; for they were offered for the sake of being pardoned from sins, that is, being removed from them. Those who belonged to that Church also thought that sins were pardoned, indeed completely taken away, by means of these offerings; for it is said of people who have offered them that they will be pardoned, see Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30. But they were unaware of the fact that their gifts represented more internal things, thus the kinds of things that are done by a person from love and faith received from the Lord; that these are what expiate, that is, remove sins; and that when they have been removed they appear to have been completely removed or banished, as has been shown above in the present paragraph and the one before it. The worship of that nation was representative, and so was external devoid of anything internal; and it was by means of this worship that heaven was joined to mankind, in those times, see the places referred to in 9320 (end), 9380.

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