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Levitski Zakonik 14

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1 Još reče Gospod Mojsiju govoreći:

2 Ovo je zakon za gubavca kada se čisti: neka se dovede k svešteniku,

3 A sveštenik neka izađe iza logora; i ako vidi da je izlečena guba na gubavcu,

4 Onda će zapovediti sveštenik onome koji se čisti da uzme dve ptice žive čiste, i drvo kedrovo i crvca i isopa.

5 I neka zapovedi sveštenik da se jedna ptica zakolje nad sudom zemljanim nad vodom živom.

6 Pa neka uzme živu pticu i drvo kedrovo i crvac i isop, i sve to zajedno sa živom pticom neka zamoči u krv od ptice zaklane nad vodom živom.

7 I neka pokropi sedam puta onog koji se čisti od gube, i neka ga proglasi da je čist, i neka pusti živu pticu u polje.

8 Tada koji se čisti neka opere haljine svoje i obrije sve dlake svoje, i neka se okupa u vodi, i biće čist; potom neka uđe u logor, ali da stoji napolju ne ulazeći u svoj šator sedam dana.

9 A u sedmi dan neka obrije sve dlake svoje, glavu i bradu i obrve nad očima, i sve dlake svoje neka obrije, i neka opere haljine svoje, pa neka se okupa u vodi i biće čist.

10 A u osmi dan neka uzme dva jagnjeta zdrava i jednu ovcu od godine zdravu i tri desetine efe belog brašna zamešenog s uljem za dar, i jedan log ulja.

11 A sveštenik koji ga čisti neka postavi onog koji se čisti zajedno s tim stvarima pred Gospodom na vratima šatora od sastanka.

12 I uzevši sveštenik jedno jagnje neka ga prinese na žrtvu za prestup zajedno s logom ulja, i neka obrne tamo i amo pred Gospodom na žrtvu obrtanu.

13 A posle neka zakolje jagnje na mestu gde se kolje žrtva za greh i žrtva paljenica na svetom mestu, jer žrtva za prestup pripada svešteniku kao i žrtva za greh; svetinja je nad svetinjama.

14 Tada neka sveštenik uzme krvi od žrtve za prestup i pomaže kraj desnog uha onome koji se čisti i palac desne ruke njegove i palac desne noge njegove.

15 Potom neka uzme sveštenik od loga ulja i nalije na dlan svoj levi.

16 Pa neka zamoči sveštenik prst od desne ruke svoje u ulje što mu je na levom dlanu, i neka pokropi uljem s prsta svog sedam puta pred Gospodom.

17 A ostalim uljem što mu je na dlanu neka pomaže sveštenik kraj desnog uha onome koji se čisti, i palac desne ruke njegove i palac desne noge njegove po krvi od žrtve za prestup.

18 A šta još ostane od ulja na dlanu svešteniku, onim neka namaže glavu onome koji se čisti, i tako će ga očistiti sveštenik pred Gospodom.

19 Potom neka prinese sveštenik žrtvu za greh, i očistiće onog koji se čisti od svoje nečistote; a posle neka zakolje žrtvu paljenicu.

20 I neka prinese sveštenik žrtvu paljenicu zajedno s darom na oltaru; i tako će ga očistiti, i biće čist.

21 Ali ako je siromah, te ne može doneti toliko, onda neka uzme jedno jagnje za žrtvu radi prestupa da se prinese žrtva obrtana za očišćenje njegovo, i jednu desetinu efe belog brašna zamešenog s uljem za dar, i log ulja.

22 I dve grlice ili dva golubića, koje može priskrbiti, da bude jedno žrtva za greh a drugo žrtva paljenica.

23 I to neka donese u osmi dan svog čišćenja svešteniku na vrata šatora od sastanka pred Gospodom.

24 Tada sveštenik neka uzme jagnje za prestup i log ulja, i to neka sveštenik obrne pred Gospodom za žrtvu obrtanu.

25 I neka zakolje jagnje za žrtvu radi prestupa, i uzevši sveštenik krvi od žrtve za prestup neka pomaže kraj desnog uha onome koji se čisti i palac desne ruke njegove i palac desne noge njegove.

26 I ulja neka nalije sveštenik na dlan svoj levi,

27 Pa neka zamoči prst od desne ruke svoje u ulje što mu je na levom dlanu, i neka pokropi uljem s prsta svog sedam puta pred Gospodom.

28 I uljem što mu je na dlanu neka pomaže sveštenik kraj desnog uha onome koji se čisti, i palac desne ruke njegove i palac desne noge njegove po mestu gde je krv od žrtve za prestup.

29 A šta još ostane od ulja na dlanu svešteniku, onim neka namaže glavu onome koji se čisti, i tako će ga očistiti pred Gospodom.

30 Tako neka učini i s jednom grlicom ili golupčetom od onih koje priskrbi.

31 Šta je priskrbio, jedno će biti žrtva za greh a drugo žrtva paljenica s darom; i tako će sveštenik očistiti pred Gospodom onog koji se čisti.

32 To je zakon za gubavca koji ne može priskrbiti sve što treba za očišćenje.

33 I reče Gospod Mojsiju i Aronu govoreći:

34 Kad dođete u zemlju hanansku, koju ću vam ja dati da je vaša, pa kad pustim gubu na koju kuću u zemlji koju ćete držati,

35 Onda onaj čija je kuća neka dođe i javi svešteniku govoreći: Čini mi se kao da je guba na kući.

36 A sveštenik neka zapovedi da se isprazni kuća pre nego on dođe da vidi gubu, da se ne bi oskvrnilo šta je u kući; potom neka dođe sveštenik da vidi kuću.

37 Pa kad vidi bolest, ako bude bolest na zidovima kućnim kao rupice zelenkaste ili crvenkaste i na oči niže od zida,

38 Neka izađe sveštenik iz kuće one na vrata kućna, i zatvori kuću za sedam dana.

39 Posle opet neka dođe sveštenik u sedmi dan, pa ako vidi da se bolest dalje razišla po zidovima kućnim,

40 Zapovediće sveštenik da povade kamenje na kome je bolest i da ga bace iza grada na mesto nečisto.

41 A kuću zapovediće da ostružu iznutra svuda unaokolo, i prah što sastružu da prospu iza grada na mesto nečisto,

42 I da uzmu drugo kamenje i uglave na mesto gde je bilo pređašnje kamenje; tako i blato drugo uzevši da oblepe kuću.

43 Ako se povrati bolest i opet izraste po kući, pošto se povadi kamenje i ostruže kuća i nanovo oblepi,

44 Tada došav sveštenik ako vidi da se bolest razišla po kući, ljuta je guba na kući, nečista je.

45 Neka se razruši ona kuća, kamenje i drva i sav lep od one kuće, i neka se iznese iza grada na mesto nečisto.

46 A ko bi ušao u kuću onu dok je zatvorena, da je nečist do večera.

47 I ko bi spavao u onoj kući, neka opere haljine svoje; tako i ko bi jeo u onoj kući, neka opere haljine svoje.

48 Ako li sveštenik došav vidi da se nije bolest razišla po kući pošto je kuća nanovo oblepljena, neka proglasi sveštenik da je čista, jer se izlečila bolest.

49 I neka uzme da bi se kuća očistila dve ptice i drvo kedrovo i crvca i isopa,

50 I neka zakolje jednu pticu nad sudom zemljanim nad vodom živom.

51 Pa neka uzme drvo kedrovo i isop i crvac i drugu pticu živu, i neka zamoči u krv od zaklane ptice i u vodu živu, i pokropi kuću sedam puta.

52 I tako će očistiti kuću onu krvlju ptičijom i vodom živom i pticom živom i drvetom kedrovim i isopom i crvcem.

53 Pa onda neka pusti pticu živu iza grada u polje; i očistiće kuću, i biće čista.

54 Ovo je zakon za svaku gubu i za ospu,

55 Za gubu na haljini i na kući,

56 I za otok i za krastu i za bubuljicu,

57 Da se zna kad je ko nečist i kad je ko čist. To je zakon za gubu.

   

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Apocalypse Explained # 1042

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1042. (Verse 4) And the woman was arrayed in crimson and scarlet. That this signifies the appearance of that religious persuasion in externals, as if it were from celestial good and truth, although in internals it is from diabolical evil and falsity, is evident from the signification of the woman, as denoting the religious persuasion among the Papists; and from the signification of being arrayed, as denoting to be in externals; for garments denote things external that cover - hence being arrayed, denotes the appearance in externals; and from the signification of crimson, as denoting good from a celestial origin, and also the evil that is the opposite of this, which is called diabolical evil, of which we shall speak presently. And from the signification of scarlet, as denoting truth from a celestial origin, and also the falsity that is the opposite of this, which is called diabolical falsity. That those goods and truths differ from the goods and truths that are from a spiritual origin, and similarly the evils and falsities that are their opposites, which are called infernal evils and falsities, will be seen in the following article.

[2] The reason why the woman, who is the whore and Babylon, is thus described is, that those who are in evils and falsities therefrom are described in the Word from their external appearance; thus, such as they are in the eyes of the men who worship them. The reason why they are thus described is, that the sense of the letter of the Word consists of appearances. But the spiritual sense puts off those appearances, and presents interior things naked, without garments, which, when they appear, do so in quite another form. As in the present case, the woman outwardly appearing clothed in purple and scarlet is, in the internal form, called the mother of the whoredoms and abominations of the earth. Just as it is said of

The rich man clothed in crimson and fine linen, who notwithstanding was cast into hell (Luke 16:19).

And also concerning the Assyrians, with whom Ohola and Oholibah, that is, Samaria and Jerusalem, committed whoredom, who are said to be

Clothed in blue, officers and leaders, horsemen riding upon horses (Ezekiel 23:6, 12).

And so in other passages. Babylon here described as a whore appears in the world, splendidly clothed, but still abominable, because full of uncleanness.

[3] Before it is confirmed from the Word that crimson and scarlet signify goods and truths from a celestial origin, something shall first be said about those goods and truths. The Divine good that proceeds from the Lord is united with His Divine truth, as the heat of the sun with its light in the time of spring. But the angels who are recipients of the Divine good and Divine truth proceeding from the Lord, are distinguished into celestial and spiritual. Those who receive the Divine good more than the Divine truth of the Lord are called celestial angels, because these constitute the kingdom of the Lord which is called the celestial kingdom. But the angels who receive the Lord's Divine truth more than His Divine good are called spiritual angels, because of these consists the Lord's spiritual kingdom. It is therefore evident that goods and truths are of a twofold origin - from a celestial origin and a spiritual origin. Those goods and truths that are from a celestial origin are the goods and truths of love to the Lord; whereas those goods and truths that are from a spiritual origin are the goods and truths of love towards the neighbour. The difference is like that between what is higher and what is lower, or between what is interior and what is exterior; consequently, as between those things that are in a higher or interior degree, and those that are in a lower or exterior. What is the nature of this difference is evident from what is said in the work on Heaven and Hell concerning the three degrees of the heavens, and thence of the angels; and also of their intelligence and wisdom (n. 33, 34, 38, 39, 208, 209, 211, 435).

[4] That crimson in the Word signifies that good, and scarlet that truth, is evident from the passages in the Word where they are mentioned. As in Ezekiel:

"Fine linen of needlework from Egypt was thy expansion; blue and crimson from the isles of Elisha was thy covering" (27:7).

This is spoken of Tyre, by which is signified the church as to the knowledges of truth and good. Blue and crimson denote those knowledges from a celestial origin. By covering and expansion are signified the externals of that church.

In Luke:

"There was a certain rich man, who was clothed in crimson and fine linen, and fared sumptuously every day" (Luke 16:19).

By the rich man is meant the Jewish nation, and the church there, called rich from the knowledges of good and truth from the Word, which they possessed, crimson having relation to the knowledges of good, and fine linen to the knowledges of truth, both from a celestial origin.

In Lamentations:

"Those that fed delicately are devastated in the streets; those that were brought up upon scarlet, embrace the dunghill" (4:5).

To be brought up upon scarlet denotes to be instructed from infancy in truths from celestial good.

[5] Because the tent of the assembly represented heaven, and the garments of Aaron the holy things of heaven, and crimson and scarlet signified the goods and truths of heaven, therefore, the curtains and veils of the tent, also the garments of Aaron, were wrought with blue, purple, scarlet double-dyed, and fine-twined linen. As, for example,

Upon the curtains of the tabernacle (Exodus 26:1).

Upon the veil before the ark (Exodus 26:31).

Upon the covering for the door of the tent (Exodus 26:36).

Upon the covering at the gate of the outer court (Exodus 27:16).

Upon the ephod (Exodus 28:6).

Upon the belt (Exodus 28:8).

Upon the breastplate of judgment (Exodus 28:15).

Upon the borders of the cloak of the ephod (Exodus 28:33).

Because double-dyed signified the truth of celestial good,

A cloth of scarlet double-dyed was spread over the table upon which was the bread of faces, and afterwards it was covered with a covering of badgers' skin (Numbers 4:8).

For the inmost things of the celestial kingdom were signified by those things that were upon the table, which were the bread, but the exterior things by those that covered them; these have reference to truths from good.

[6] Because truth from celestial good, which is the truth of the sense of the letter of the Word, is signified by scarlet, therefore it was used for the sake of remembrance, as when it was ordered,

That the sons of Israel should make for themselves a fringe upon the borders of their garments, and should put upon the fringe of the borders a scarlet thread, that by it they might remember all the precepts of Jehovah, and do them (Numbers 15:38, 39).

For the same reason also it was a custom in ancient times, when significatives were in use, to tie a scarlet thread, in order to remember a thing. As we read concerning Perez, the son of Tamar,

That the midwife tied scarlet upon his hand (Genesis 38:28, 30).

And concerning the harlot Rahab,

That she tied in the window a scarlet thread, that the searchers might remember their promise (Jos. 2:17, 21).

[7] Because all purifications from evils take place by means of truths from the Word, therefore

In the cleansings they made use of cedar-wood, scarlet, and hyssop (Leviticus 14:4-7, 49-52);

And the scarlet from a red cow for the waters of expiation and separation (19:6).

The reason of such significations of crimson and scarlet is from their colours. For there are colours in heaven far more brilliant than in the world, that have their origin in the light there. And because red colour originates there from something fiery or flamy, and what is fiery and flamy there is from the good of love, hence crimson signifies good from a celestial origin. But scarlet, which derives its colour from what is flaming and white together, and the white from light signifies truth, therefore that colour signifies the truth of celestial good.

[8] As most things in the Word have an opposite sense, so also have crimson and scarlet; then they signify evils and falsities, the opposites of those goods and truths. As in Isaiah:

"Though your sins were as scarlet, they shall become white as snow; though they were red like crimson, they shall be as wool" (Isaiah 1:8).

Because by scarlet is signified truth, the same as by snow; and by crimson is signified good, the same as by wool; and since by scarlet and crimson, in the opposite sense, is signified falsity and evil, therefore, because falsity and truth, and evil and good, have an opposite correspondence to each other, it is said, "Though your sins were as scarlet, they shall become white as snow, and though they were red like crimson, they shall be as wool."

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