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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 # 9683

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9683. 'And you shall place the table outside the veil' means influx through heavenly blessings belonging to love. This is clear from the meaning of 'the table', on which the loaves of the Presence were laid, as the receptacle of heavenly blessings, dealt with in 9527, 9545; and from the meaning of 'outside the veil' as outside the uniting intermediary through which indirect influx comes, for 'the veil' means a uniting intermediary, 9670. And since this table was placed immediately behind the veil an influx through heavenly blessings belonging to the inmost heaven, which are forms of the good of love, is meant. The fact that this influx comes both indirectly from the Lord through the inmost heaven, and directly from Him, may be seen from the places referred to above at the end of 9682. The situation with all the good which constitutes heavenly life and so eternal life with man and with angel is that the inmost core of good is the Lord Himself and consequently the good of love which emanates directly from Him. The next in order is the good of mutual love, after this the good of charity towards the neighbour, and finally the good of faith. This is the order in which forms of good beginning with the inmost core succeed one another. From this it may be seen what the situation is with direct and indirect influx. In general a degree of good below other degrees, that is, good which is more external, is good in the measure that it holds more internal good within itself, for in the same measure is its closeness to the Lord Himself, who is the inmost good, as has been stated. But the ways in which succeeding degrees of good - more internal ones within more external - are arranged and set out varies from one person to the next according to the way they receive them, and the way each one receives them is conditioned by the spiritual and moral development of that person's life in the world; for the life everyone leads in the world remains with them forever.

[2] The Lord also flows directly into each individual person, for without this direct influx the indirect achieves nothing at all. The reception of direct influx is determined by order as it exists with man or angel, thus by Divine Truth emanating from the Divine, for this constitutes that order, 1728, 1919, 2447, 4839, 5703, 7995, 8512, 8513, 8700, 8988. True order for a person therefore is to lead a life of good which comes from the Lord, that is, to live from the Lord. The influx is constant; it enters into every single impulse of a person's will and turns it, as far as possible, in the direction of true order; for the will that is properly a person's own is constantly drawing him away from such order. The situation is as it is with a person's voluntary and involuntary powers. His voluntary powers are constantly drawing him away from order, but his involuntary ones are constantly bringing him back to it. For this reason the motion of the heart, which is involuntary, has been set free completely from the person's conscious will, as has the activity of his cerebellum; and the motion of the heart and the forces of the cerebellum control the powers of the will, preventing them from driving on beyond certain limits and wearing out the life of the body prematurely. Therefore the chief agents of both powers - of both involuntary powers and voluntary ones - have been joined and work together in the whole body. These matters have been mentioned to help to cast some light on the idea regarding the direct and indirect influx from the Lord of the celestial blessings which belong to love and the spiritual ones which belong to faith.

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