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Levitski Zakonik 13

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1 Još reče Gospod Mojsiju i Aronu govoreći:

2 Čovek u koga bi na koži tela njegovog bio otok ili krasta ili bubuljica, i bilo bi na koži tela njegovog nalik na gubu, neka se dovede k Aronu svešteniku ili ka kome sinu njegovom svešteniku.

3 I neka sveštenik vidi boljeticu na koži tela njegovog; ako dlaka na boljetici bude pobelela i boljetica bude na oči niža od ostale kože tela njegovog, onda je guba; pa kad ga vidi sveštenik proglasiće ga da je nečist.

4 Ako li bude bela bubuljica na koži tela njegovog i ne bude na oči niža od ostale kože niti dlaka na njoj pobelela, onda neka zatvori sveštenik za sedam dana čoveka sa takvom boljeticom.

5 A sedmog dana neka vidi sveštenik; ako opazi da je boljetica ostala kako je bila i nije se dalje razišla po koži, neka ga zatvori sveštenik opet za sedam dana.

6 I neka ga sveštenik opet vidi sedmog dana, pa ako opazi da se boljetica smanjila i nije se dalje razišla po koži; krasta je; i on neka opere haljine svoje i biće čist.

7 Ako li se dalje raširi krasta po koži njegovoj, pošto ga sveštenik vidi i proglasi da je čist, nanovo neka se pokaže svešteniku;

8 Ako vidi sveštenik da se krasta raširila po koži njegovoj, proglasiće sveštenik da je nečist; guba je.

9 Kad je guba na čoveku, neka ga dovedu k svešteniku.

10 I sveštenik neka ga vidi; ako bude beo otok na koži i dlaka bude pobelela, ako bi i zdravo meso bilo na otoku,

11 Guba je zastarela na koži tela njegovog; zato će ga sveštenik proglasiti da je nečist, i neće ga zatvoriti, jer je nečist.

12 Ako li se guba izaspe po koži i pokrije svu kožu čoveku od glave do pete, gde bi god sveštenik očima pogledao,

13 Kad sveštenik vidi da je guba pokrila svu kožu na njemu, proglasiće da je čovek čist, jer je sve pobelelo, pa je čist.

14 Ali ako se pokaže na njemu divlje meso, biće nečist.

15 Pa kad sveštenik vidi divlje meso, proglasiće ga da je nečist; ono je divlje meso nečisto, guba je.

16 A kad bi se divlje meso promenilo i pobelelo, neka dođe k svešteniku.

17 I kad vidi sveštenik da je boljetica pobelela, sveštenik će proglasiti da je čist, čist je.

18 Kad u koga na koži bude čir, pa prođe,

19 A posle na mestu gde je bio čir izađe otok beo ili bubuljica bela i crvenkasta, neka se pokaže svešteniku.

20 Ako sveštenik vidi da je na oči niža od ostale kože i dlaka na njoj pobelela, proglasiće ga sveštenik da je nečist, guba je, izašla je iz čira.

21 Ako li sveštenik gledajući vidi da nije dlaka na njoj pobelela niti je niža od kože, nego se smanjila, onda će ga zatvoriti sveštenik za sedam dana.

22 Ako se raširi po koži, onda će ga sveštenik proglasiti da je nečist; bolest je.

23 Ako li ostane na svom mestu bubuljica i ne raširi se, ožiljak je od čira; zato će ga sveštenik proglasiti da je čist.

24 Ako se ko po koži ožeže ognjem, pa pošto se zaleči ostane bubuljica bela i crvenkasta ili samo bela,

25 Neka ga vidi sveštenik; ako dlaka na bubuljici bude pobelela i ako na oči bude niža nego koža, guba je, izašla je iz ožegline; zato će ga sveštenik proglasiti da je nečist; guba je.

26 Ako li sveštenik vidi da na bubuljici nema bele dlake niti je niža od kože, nego se smanjila, zatvoriće ga za sedam dana.

27 Pa će je sedmog dana pogledati sveštenik; ako se bude raširila po koži, tada će ga sveštenik proglasiti da je nečist; guba je.

28 Ako li bubuljica bude ostala na svom mestu, i ne bude se raširila po koži, nego se smanjila, onda je rana od toga što se ožegao; zato će ga sveštenik proglasiti da je čist, jer je ožiljak od ožegline.

29 Ako u čoveka ili u žene bude boljetica na glavi ili na bradi,

30 Sveštenik neka vidi boljeticu; ako na oči bude niža od ostale kože i na njoj dlaka žućkasta i tanka, sveštenik će proglasiti da je nečist; ospa je, guba na glavi ili na bradi;

31 A kad sveštenik vidi boljeticu, i opazi da na oči nije niža od ostale kože i da nema na njoj crne dlake, tada će zatvoriti sveštenik za sedam dana onog na kome je ospa.

32 Pa kad sveštenik sedmi dan vidi, a ospa se nije dalje razišla niti dlaka na njoj požutela, niti je na oči ospa niža od kože,

33 Tada neka se obrije, ali ospu da ne obrije, i sveštenik neka zatvori još za sedam dana onog na kome je ospa.

34 I sedmog dana neka sveštenik opet vidi ospu; ako opazi da se ospa nije dalje razišla po koži niti je na oči niža od ostale kože, tada će ga proglasiti sveštenik da je čist, pa neka opere haljine svoje, i biće čist.

35 Ako li se raširi ospa po koži, pošto bude proglašen da je čist,

36 Tada neka ga vidi sveštenik; ako se bude raširila ospa po koži, neka više ne gleda sveštenik ima li žutih dlaka; nečist je.

37 Ako li opazi da je ospa ostala gde je bila i da je crna dlaka izrasla po njoj, zalečila se ospa, čist je, i sveštenik će proglasiti da je čist.

38 Kad u čoveka ili u žene budu bubuljice po koži tela njihovog, bubuljice bele,

39 Sveštenik neka vidi; ako na koži tela njegovog budu bele bubuljice male, bela je ospa, izašla po koži, čist je.

40 Kome opadne kosa s glave, ćelav je, čist je.

41 Ako mu spreda opadne kosa s glave, pola je ćelav, i čist je.

42 Kad na glavi sasvim ćelavoj ili pola ćelavoj bude bela i crvenkasta boljetica, guba je, izašla na glavi svoj ćelavoj ili pola ćelavoj.

43 I neka ga vidi sveštenik; ako opazi da je beo i crvenkast otok na glavi svoj ćelavoj ili pola ćelavoj nalik na gubu po koži ostalog tela,

44 Čovek je gubav, nečist je, i sveštenik će ga proglasiti da je nečist; guba mu je na glavi.

45 A gubavac na kome je ta bolest, neka ide u haljinama razdrtim i gologlav, i usta neka zastre, i neka viče: Nečist, Nečist.

46 Dokle je god bolest na njemu, neka bude nečist; nečist je, neka živi sam, iza logora neka mu bude stan.

47 I ako na haljini bude guba, na haljini vunenoj ili lanenoj,

48 Ili na osnovi ili na poučici od lana ili od vune, ili na koži, ili na čem god od kože,

49 I ako boljetica bude zelenkasta ili crvenkasta na haljini ili na koži ili na osnovi ili na poučici ili na čem god od kože, guba je, i neka se pokaže svešteniku.

50 I kad vidi sveštenik bolest, neka zatvori za sedam dana stvar na kojoj je guba.

51 I sedmog dana ako vidi da se dalje razišla bolest po haljini ili po osnovi ili po poučici ili po koži ili po čemu god od kože, ljuta je guba bolest, ona stvar je nečista.

52 Zato neka spali onu haljinu ili osnovu ili poučicu od vune ili od lana, ili šta god bude od kože, na čem bude bolest; jer je ljuta guba, ognjem neka se spali.

53 Ako li opazi sveštenik da se bolest nije razišla po haljini ili po osnovi ili po poučici, ili po čemu god od kože,

54 Tada neka zapovedi sveštenik da se opere ono na čem je bolest, pa onda neka zatvori opet za sedam dana.

55 Pa neka vidi sveštenik pošto se opere stvar na kojoj je bolest, i ako opazi da bolest nije promenila boje svoje, ako se i ne bude dalje razišla, stvar je nečista, spali je ognjem; jer je ljuta guba na gornjoj ili na donjoj strani.

56 Ako li vidi sveštenik da se mesto smanjilo pošto je oprano, onda neka otkine od haljine ili od kože ili od osnove ili od poučice.

57 Ako li se opet pokaže na haljini ili na osnovi ili na poučici ili na čem god od kože, guba je koja se širi, ognjem spali ono na čem bude.

58 A haljinu ili osnovu ili poučicu ili šta mu drago od kože, kad opereš pa otide s njega ta bolest, operi još jednom, i biće čisto.

59 Ovo je zakon za gubu na haljini vunenoj ili lanenoj, ili na osnovi ili na poučici, ili na čem god od kože, kako se može znati je li šta čisto ili nečisto.

   

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Apocalypse Explained # 962

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962. And there came a great and noxious sore. That this signifies evil works there, and consequent falsifications of truth, is evident from the signification of a sore, as denoting works that are done from man, thus from his proprium, and are evil; of these we shall treat presently. And that great is said of good, and, in the opposite sense, of evil, and noxious of what is falsified; therefore, by a great and noxious sore are signified evil works, and consequent falsifications of truth.

The reason why by sores are signified works from the proprium, and thence evils is, that from man's proprium nothing but evil can be produced. For a man's proprium is that into which he is born, and which he afterwards acquires by his own life. And because his proprium is thus, from its very birth, formed of mere evils, therefore a man must be, as it were, created anew, or regenerated, in order that he may be in good, and thus be received into heaven. When he is regenerated, then the evils from the proprium are removed, and in their place goods are implanted, and this is effected by truths. That evil works, and the falsifications of truths are with those who acknowledge faith alone in doctrine, and confirm it in life, is meant by what follows - that a great and noxious sore is upon the men who have the mark of the beast, and who worship his image.

That sores signify works from the proprium, is evident from the Word, where sores and wounds and various diseases are mentioned; as leprosies, fevers, hemorrhoids, and others; all of which correspond to lusts arising from evil loves, and thence signify them.

[2] What ulcers or wounds signify is further evident from the following passages.

In Isaiah:

"From the sole of the foot even to the head there is no soundness in it; the wound, and scar, and fresh bruise have not been pressed out, nor bound up, nor mollified with oil. Your whole land is a desert, your cities burned with fire" (1:6, 7).

By these words it is declared that there is no good and, consequently, no truth in the church, but evil and the falsity therefrom. From the sole of the foot even to the head no soundness, signifies that both natural things and spiritual, these being the interiors of man and of his will, are destroyed. Wound and scar, and fresh bruise, signify evils of the will, and the falsities of the thought therefrom, continually abounding. Evils of the will are also evil works. Not bound up, nor mollified with oil, signifies not amended by repentance, nor tempered by good. Your land is a desert, your cities burned with fire, signifies the church devastated as to all truth, and the doctrinals thereof destroyed by a life according to lusts arising from an evil love.

[3] In Hosea:

"Ephraim saw his disease, and Judah his wound; and Ephraim went to Assyria, and sent to king Jareb, and he could not heal you; and he shall not cure you of your wound" (5:13).

By Ephraim is signified the church as to the understanding of truth; in this case, as to the understanding of falsity. And by Judah is signified the will of good, here, the will of evil. By Assyria and king Jareb is signified the Rational perverted, as to good and as to truth. The signification of those words in a series is evident, that is, that a man from his own intelligence cannot amend the falsities arising from evils of the will; evil of the will, which also is evil of the life, being meant by wound.

[4] In David:

"Mine iniquities have passed over my head, my wounds stink and are corrupt, by reason of my foolishness" (Psalms 38:4, 5).

Here also wounds signify evils of the will, which are evil works; these are said to stink and to be corrupt by reason of foolishness, when the delight of the will and of thought therefrom is to do them.

[5] In Isaiah:

"In the day that Jehovah bindeth up the breach of his people, and healeth the wound of their plague" (30:26).

By the breach of the people is signified falsity of doctrine; and by the wound of their plague, evil of life. The reformation of doctrine by means of truths is signified by Jehovah binding up the breach of His people; and reformation of the life by truths, is signified by healing the wound of their plague.

[6] "The Samaritan bound up the wounds of him who was wounded by robbers, and poured therein oil and wine" (Luke 10:33, 34).

This signified that those who are in the good of charity are desirous to amend the evils arising from falsities by means of truths from good. Thieves are those who infuse falsities, whence evils come; the Jews in particular. Wounds are those evils; oil is the good of love, and wine is the truth of the Word and of doctrine.

[7] But these things may be seen explained above (n. 376, 444). By

Lazarus who lay at the threshold of the rich man, full of sores (Luke 16:21),

are meant the nations, who were in falsities from ignorance of truth, and thence were not in goods. These are those who are thence called full of sores. By the rich man, at whose threshold he lay, is meant the Jewish nation, which might have been in truths from the Word which they possessed.

[8] That a sore breaking forth was one of the plagues in Egypt, is evident in Moses:

"Jehovah said unto Moses and unto Aaron, Take to you your hands full of ashes of the furnace, and let Moses sprinkle it toward heaven in the sight of Pharaoh, and it shall become dust upon all the land of Egypt. And they took the ashes of the furnace, and Moses sprinkled it towards heaven, and it became a sore breaking forth with boils in man and in beast. And the magicians could not stand before Moses on account of the sore, because the sore was upon the magicians and upon all the Egyptians" (Exodus 9:8-11).

By Pharaoh and the Egyptians is signified the natural man obsessed by evils and falsities of every kind; and the love of dominion of the natural man over the spiritual, the spiritual man being there signified by the sons of Israel. By the miracles performed there, which were so many plagues, and also are called diseases, are signified so many evils and falsities infesting, devastating, and destroying the church with spiritual men. By the ashes of the furnace which Moses sprinkled toward heaven, are signified the falsities of lusts that are excited. By the dust in the land of Egypt, is signified damnation. By the sore breaking forth in boils, are signified the filthy things of the will together with blasphemies. But these things may be seen explained in detail in Arcana Coelestia 7516-7532).

[9] Similar things are also signified by these words in Moses:

"Jehovah will smite thee with the sore of Egypt, and with hemorrhoids, and with the scab and the itch, that thou canst not be healed, with which thou shalt become insane from the beholding of the eyes. Jehovah shall smite thee with an evil sore upon the knees and upon the thighs, of which thou canst not be healed" (Deuteronomy 28:27, 34-36).

By the plagues named there are signified evils and falsities of various kinds arising from the filthy loves of the natural man, for they correspond thereto. For sores and wounds exist from injury to the flesh and blood, and evils and falsities from the injury to Divine Good and Divine truth; and flesh corresponds to good, and therefore in the Word signifies it; and blood, to truth, and hence signifies it.

[10] Because leprosy signifies the profanation of truth; and the profanation of truth is various, and is, consequently, light and grievous, exterior and interior, and according to the quality of the truth profaned, therefore also its effects are various, these being signified by the appearances in leprosy; which were tumours, sores of tumours, white pustules, reddenings, abscesses, burnings, cutaneous eruption, scurf, etc. (Leviticus 13:1 to the end). Such things happened to the Jewish nation from correspondence, not only in their flesh, but also in their garments, houses, and vessels, on account of their profanations of the Word.

Continuation concerning the Second Precept:-

[11] Because by the name of God is meant the Divine truth, or the Word; and by its profanation denial of its sanctity, and thence contempt, rejection, and blasphemy, it follows that the name of God is interiorly profaned by a life contrary to the precepts of the Decalogue. For there is profanation interior and not exterior; and there is a profanation interior, and at the same time exterior. And there may be also somewhat of profanation which is exterior and not at the same time interior. Interior profanation is effected by the life, exterior by the speech. The interior profanation, by the life, becomes also exterior or by speech, after death. For then every one thinks and wills, and, as far as it is permitted, speaks and acts, according to his life; thus, not as he used in the world. In the world a man is accustomed to speak and act differently from his own life; he thinks and wills for the sake of the world, and to get fame. This is why, as was said, there is a profanation which is interior, and not at the same time exterior.

That there may be also somewhat of profanation which is exterior, and not at the same time interior, may result from the style of the Word, which is not at all the style of the world; and may consequently be to some extent despised from ignorance of its interior sanctity.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.