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Levitski Zakonik 4

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1 Još reče Gospod Mojsiju govoreći:

2 Kaži sinovima Izrailjevim, i reci: Ako ko zgreši nehotice i učini štagod što je Gospod zabranio da se ne čini,

3 Ako sveštenik pomazani zgreši, te bude na greh narodu, neka za greh svoj koji je učinio prinese tele zdravo Gospodu na žrtvu za greh.

4 I dovedavši tele na vrata šatoru od svedočanstva pred Gospoda, neka metne ruku svoju teletu na glavu, i zakolje tele pred Gospodom.

5 I neka uzme sveštenik pomazani krvi od teleta, i unese je u šator od sastanka.

6 I neka zamoči sveštenik prst svoj u krv, i krvlju sedam puta pokropi pred Gospodom pred zavesom od svetinje.

7 I neka pomaže sveštenik tom krvlju rogove oltaru, na kome se kadi mirisima pred Gospodom u šatoru od sastanka, a ostalu krv od teleta svu neka izlije na podnožje oltaru, na kome se pale žrtve na vratima šatora od sastanka.

8 I neka izvadi sve salo iz teleta za greh, salo što pokriva creva i sve salo što je na crevima;

9 I oba bubrega, i salo što je na njima i na slabinama, i mrežicu na jetri s bubrezima neka izvadi,

10 Onako kako se vadi iz govečeta za žrtvu zahvalnu; i neka zapali sveštenik na oltaru, na kome se žrtva pali.

11 A kožu od teleta i sve meso s glavom i s nogama i creva i balegu,

12 I celo tele neka iznese napolje iz logora na čisto mesto, gde se prosipa pepeo, i neka ga spali ognjem na drvima; na mestu gde se prosipa pepeo neka se spali.

13 Ako li bi sav zbor sinova Izrailjevih zgrešio nehotice i ne bi zbor znao za to, i učinili bi štagod što je Gospod zabranio da se ne čini, te bi skrivili,

14 Kad se dozna za greh koji su učinili, onda neka zbor prinese tele, žrtvu za greh, i neka ga dovedu pred šator od sastanka.

15 I starešine od zbora neka metnu teletu na glavu ruke svoje pred Gospodom, i sveštenik neka zakolje tele pred Gospodom.

16 I sveštenik pomazani neka unese krvi od teleta u šator od sastanka,

17 I neka sveštenik zamoči prst svoj u krv, i sedam puta pokropi pred Gospodom pred zavesom.

18 I tom krvlju neka pomaže rogove oltaru koji je pred Gospodom u šatoru od sastanka, a ostalu krv svu neka izlije na podnožje oltaru na kome se pali žrtva, na vratima šatora od sastanka.

19 A sve salo izvadivši iz njega neka zapali na oltaru.

20 I s tim teletom neka čini onako kako čini s teletom za svoj greh, tako neka učini s njim; tako će ih sveštenik očistiti od greha, i oprostiće im se.

21 A tele neka iznese napolje iz logora, i spali ga kao i prvo tele; to je žrtva za greh svega zbora.

22 Ako li poglavar zgreši, i učini nehotice štagod što je Gospod Bog njegov zabranio da se ne čini, te skrivi,

23 Kad dozna za greh svoj, koji je učinio, tada neka dovede na žrtvu jare muško, zdravo.

24 I neka metne ruku svoju jaretu na glavu, i sveštenik neka ga zakolje gde se kolje žrtva paljenica pred Gospodom; to je žrtva za greh.

25 I neka uzme sveštenik krvi od žrtve za greh na prst svoj, i pomaže rogove oltaru na kome se žrtva pali; a ostalu krv neka izlije na podnožje oltaru na kome se žrtva pali.

26 A sve salo neka zapali na oltaru kao salo od žrtve zahvalne; i tako će ga očistiti sveštenik od greha njegovog, i oprostiće mu se.

27 Ako li ko iz prostog naroda zgreši nehotice, i učini štagod što je Gospod zabranio da se ne čini, te skrivi,

28 Kad dozna za greh svoj, koji je učinio, tada neka dovede na žrtvu jare žensko zdravo za greh, koji je učinio.

29 I neka metne ruku svoju na glavu žrtvi za greh, i neka je sveštenik zakolje na mestu gde se kolje žrtva paljenica.

30 I neka uzme sveštenik krvi od nje na prst svoj, I pomaže rogove oltaru na kome se pali žrtva; a ostalu krv svu neka izlije na podnožje oltaru.

31 I sve salo iz nje neka izvadi kao što se vadi salo iz žrtve zahvalne, i neka ga zapali sveštenik na oltaru za ugodni miris Gospodu; a tako će ga očistiti od greha sveštenik, I oprostiće mu se.

32 Ako li bi doveo između ovaca na žrtvu za greh, neka dovede žensko zdravo.

33 I neka metne ruku svoju na glavu žrtvi za greh, i neka je sveštenik zakolje na mestu gde se kolje žrtva paljenica.

34 I neka uzme sveštenik krvi od žrtve za greh na prst svoj, i neka pomaže rogove oltaru na kome se pali žrtva; a ostalu krv svu neka izlije na podnožje oltaru.

35 I sve salo neka izvadi kao što se vadi salo iz jagnjeta za žrtvu zahvalnu; i neka ga sveštenik zapali na oltaru za žrtvu ognjenu Gospodu; i tako će ga očistiti sveštenik od greha njegovog, koji je učinio, i oprostiće mu se.

   

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Explanation of Leviticus 4

Napsal(a) Henry MacLagan

Verses 1-12. The purification of the celestial man, as to the natural degree, from errors committed without fault, and the worship of the Lord Involved in the process, is described

Verses 13-21. The purification of the spiritual man, and worship in like manner

Verses 22-26. The purification of natural men, their worship, and their regeneration, are next treated of; and first, as to the state of truth leading to good

Verses 27-31. Secondly, as to their state of the good of truth, or of good, adopted as a principle of life

Verses 32-35. And lastly, as to their state of genuine good, which is their inmost state.

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Arcana Coelestia # 8700

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8700. 'For the task is too heavy for you' means that it is not possible because it does not arise from true order. This is clear from the meaning of 'heavy task' as something not possible. The meaning of 'heavy burden' here as something not possible is clear from what comes before, where it says that he and the people with him would wither away, meaning that the truth which had been implanted was going to perish, and also from what comes after - 'You are not able to do it yourself alone', and later on in verse 23, 'If you do this thing, you are able to stand fast' - by which impossibility if no change takes place is meant.

[2] The reason why it is not possible because it does not arise from true order is that in the next life everything is possible which arises from order, and everything is impossible which does not arise from order. Divine Truth, which emanates from the Lord, is what makes order, indeed is order. Consequently everything that is in keeping with Divine Truth, being in keeping with order, is possible; and everything that is contrary to Divine Truth, being contrary to order, is impossible. Let some examples serve to show plainly that this is so. It is in keeping with order that people who have led good lives will be saved, and those who have led bad ones will be condemned. Therefore it is impossible to send to hell those who have led good lives, or to raise to heaven those who have led bad ones. Consequently it is impossible for those in hell to be brought, by the Lord's pure mercy, out of there into heaven and to be saved. For it is the acceptance of the Lord's mercy when they lived in the world that saves everyone. Those who accept it in the world are open to the Lord's mercy in the next life, for there they have the ability to accept it. Imparting it to others, and doing so at will to all and sundry provided that they possess faith and so believe they have been cleansed from sins, is impossible because it is contrary to true order, that is, contrary to the Divine, who is order.

[3] It is in keeping with order that faith and charity should be implanted in freedom and not under compulsion, and that faith and charity that has been implanted in freedom should remain, but not if implanted under compulsion. The reason for this is that when they are implanted in freedom they are instilled into the person's affection and so into his will, and are accordingly made his own, but not so if they are implanted under compulsion. Consequently it is impossible for a person to be saved unless, having been born in evil, he is left in freedom to do evil or to refrain from it. When with that freedom he refrains of his own accord from evil, an affection for truth and goodness is instilled by the Lord; and this gives him freedom to receive insights belonging to faith and desires belonging to charity; for freedom exists as a result of affection. From this it is evident that it is impossible for a person to be saved under compulsion; were it possible all people in the world would be saved.

[4] It is in keeping with order in the next life for all to be formed into different communities according to the life they acquired in the world, the evil living in association with the evil, and the good with the good. It is not possible therefore for the evil and the good to be together, nor is it possible for the evil to be governed by good; for good and evil are opposites and one destroys the other. From this it is also evident that it is not possible for those in hell to be saved, so that salvation by mercy alone, regardless of the life a person has been leading, is an impossibility. Those who are in hell and suffer torment there attribute the torments there to the Divine. They say that since the Divine is all-powerful He is able, if He is willing, to take their torment away, but that He is not willing, and that for this reason He is responsible for it. For they say that he who is able yet unwilling to take it away is the one who is responsible for it. But it is impossible for such things to be taken away because that is contrary to order. If they were taken away the evil would rise up against the good; they would overpower the angels themselves and destroy heaven. But the Divine desires only what is good, that is to say, the happiness of those who are good, and those torments only because they restrain and at the same time correct the wicked. Since this is the end in view, being the end that Divine Love and Mercy itself has in view, it is not possible for the torments suffered by those in hell to be taken away. From these examples it becomes clear that everything is impossible which is contrary to order, however possible it may seem to be to those unacquainted with the arcana of heaven.

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