Bible

 

Levitski Zakonik 13

Studie

   

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.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 962

Prostudujte si tuto pasáž

  
/ 1232  
  

962. And there came a great 1 and noxious sore, signifies evil works therein and consequent falsifications of the Word. This is evident from the signification of a "sore," as being works that are done from man, thus that are from what is his own [proprium] and that are evil (of which presently); and as "great" 1 is predicated of good, and in the contrary sense of evil, and "noxious" of what is falsified, therefore "a great 1 and noxious sore" signifies evil works, and consequent falsifications of truth. "Sores" signify works from what is one's own [proprium], and thus evils, because from what is man's own nothing but evil can be produced. For what is man's own is that into which he is born, and which he afterwards carries into effect by means of his life. And as what is his own is thus from very birth composed of mere evils, man must be as it were created anew, that is, regenerated, that he may be in good and thus be received into heaven. When he is being regenerated the evils that are from his own are removed, and goods are implanted in their place, and this is effected by means of truths. That evil works and falsifications of truths are with those who acknowledge faith alone in doctrine, and confirm it in life is meant by what follows, namely, that "a great 1 and noxious sore is on the men who have the mark of the beast and who adore his image."

[2] That "sores" signify works that are from one's own can be seen from the Word where sores and wounds, also diseases of various kinds, as leprosies, fevers, ulcers, emerods, and many others, are mentioned. All of these correspond to the cupidities that arise from evil loves, and thus signify them. Moreover, what sores or wounds signify can be seen from the following passages. In Isaiah:

From the sole of the foot even unto the head there is no soundness in it; wound, and bruise, and the fresh blow, they have not been pressed out nor bound up nor softened with oil. Your land is a solitude, your cities are burned with fire (Isaiah 1:6, 7).

This describes that there is no good and consequently no truth in the church, but evil and falsity therefrom. "From the sole of the foot even unto the head there is no soundness" signifies that both natural and spiritual things which are the interiors of man and of his will have been destroyed. "Wound and bruise and fresh blow" signify the evils of the will, and the falsities of the thought therefrom continually increasing. Evils of the will are also evil works. "Not bound up nor softened with oil" signifies not amended by repentance and tempered by good. "Your land is a solitude, your cities are burned with fire" signifies that the church has been devastated as to all truth, and its doctrinals have been destroyed by a life according to the cupidities that spring from an evil love.

[3] In Hosea:

Ephraim saw his disease, and Judah his wound; and Ephraim went to the Assyrian, and sent to king Jareb, and he was not able to heal you, neither shall he cure you of your wound (Hosea 5:13).

"Ephraim" signifies the church as to the understanding of truth, here as to the understanding of falsity; and "Judah" signifies the will of good, but here the will of evil; the "Assyrian" and "king Jareb" signify the rational perverted as to good and truth. This makes clear the signification of these words in the series, namely, that man is unable from self-intelligence to amend the falsities that spring from the evils of the will, "wound" meaning the evil of the will, which also is the evil of the life.

[4] In David:

Mine iniquities have passed over my head. My wounds have putrefied, they have wasted away because of my foolishness (Psalms 38:4, 5).

Here, too, "wounds" stand for evils of the will, which are evil works, these are said "to putrefy and to waste away because of foolishness" when it is the delight of the will and of the thought therefrom to do them.

[5] In Isaiah:

In the day that Jehovah shall bind up the breach of His people, and shall heal the wound of their blow (Isaiah 30:26).

"The breach of the people" signifies the falsity of doctrine; and "the wound of their blow" the evil of life; the reformation of doctrine by means of truths is signified by "Jehovah shall bind up the breach of His people;" and reformation of the life by means of truths is signified by "He shall heal the wound of their blow."

[6] In Luke:

The Samaritan bound up the wounds of the man disabled by robbers, and poured into them oil and wine (Luke 10:33, 34).

This signifies that by means of truths from good, those who are in the good of charity will to amend the evils that spring from falsities; "robbers" mean those who have infused falsities from which come evils, in particular the Jews; "wounds" mean those evils; "oil" means the good of love; and "wine" the truth of the Word and of doctrine. (But this may be seen explained above, n. 376, 444)

[7] In Luke:

Lazarus, full of sores, who was cast forth at the vestibule of the rich man (Luke 16:20, 21),

signifies the nations that were in falsities from ignorance of truth, and thus were not in goods. From this he is said to have been "fall of sores;" "the rich man" at whose vestibule he was cast forth means the Jewish nation, which could have been in the truths from the Word that it possessed.

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

Jehovah said unto Moses and unto Aaron, Take to you handfuls of ashes of the furnace, and let Moses scatter it towards heaven before the eyes of Pharaoh; and it shall become dust upon all the land of Egypt. And they took ashes of the furnace, and Moses scattered it towards heaven, and it became a boil of pustules breaking forth on man and beast; and the magicians could not stand before Moses because of the boil, because the boil was upon the magicians and upon all the Egyptians (Exodus 9:8-11).

"Pharaoh and the Egyptians" signify the natural man obsessed by evils and falsities of every kind, and the natural man's striving after dominion over the spiritual; the spiritual man is here signified by the sons of Israel. The miracles in Egypt, which were so many plagues, also called diseases, signify so many evils and falsities infesting, devastating, and destroying the church which is with spiritual men. "The ashes of the furnace" which Moses scattered towards heaven signify the falsities of lusts that are stirred up; "the dust in the land of Egypt" signifies damnation; "the boil breaking forth in pustules" signifies the filthy things of the will with blasphemies. (But this may be seen explained in detail in the Arcana Coelestia 7516-7532.)

[9] So, too, these words in Moses have a like signification:

Jehovah shall smite thee with the boil of Egypt and with emerods, and with scab and the itch, so that thou canst not be healed, with which thou shalt become mad from the sight of their eyes. Jehovah shall smite thee with an evil boil upon the knees and upon the thighs, of which thou canst not be healed (Deuteronomy 28:27, 34-36).

The plagues here mentioned signify 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 flesh and blood, and evils and falsities from injury to the Divine good and the Divine truth; and flesh corresponds to good, and thus signifies it in the Word, and blood to truth, and thus signifies it.

[10] As "leprosy" signifies the profanation of truth, and the profanation of truth is various, is light or grievous, interior or exterior, and is according to the quality of the truth profaned, so too its effects are various, and these are signified by the appearances in leprosy, which were:

Tumors, suppurating tumors, white pustules, reddenings, abscesses, burnings, tetter, scall (Leviticus 13 to the end). The Jewish nation was afflicted with such things from correspondence because of their profanations of the Word, not only in their flesh, but also in their garments, houses, and vessels.

(Continuation respecting the Second Commandment)

[11] As the Divine truth or the Word is meant by "the name of God," and the profanation of it means a denial of its holiness, and thus contempt, rejection, and blasphemy, it follows that the name of God is interiorly profaned by a life contrary to the commandments of the Decalogue. For there is profanation that is interior and not exterior, and there is profanation that is interior and at the same time exterior, and there can be also a kind of profanation that is exterior and not at the same time interior. Interior profanation is produced by the life, exterior by the speech. Interior profanation, which is produced by the life, becomes exterior also, or of the speech, after death. For then everyone thinks and wills, and so far as it can be permitted, speaks and acts, according to his life; thus not as he did in the world. In the world, for the world's sake and to gain reputation, man is wont to speak and act otherwise than as he thinks and wills from his life. This is why it has been said that there is profanation that is interior and not at the same time exterior. There can also be a kind of profanation that is exterior and not at the same time interior. It can come from the style of the Word, which is not at all the style of the world, and for this reason it may be to some extent despised from ignorance of its interior sanctity.

Poznámky pod čarou:

1. In the text at the beginning of the chapter it reads "malum et noxium," "evil and noxious" here in the photolithograph Swedenborg first wrote "malum" but crossed this out and wrote over it "magnum" "great," through the following explanation he wrote "magnum" where the word is quoted. The Greek word means evil. In The Apocalypse Revealed Swedenborg translates it "malum" "evil," wherever quoted.

  
/ 1232  
  

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