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Levitski Zakonik 6

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1 Opet reče Gospod Mojsiju govoreći:

2 Kad ko zgreši i učini zlo delo Gospodu udarivši u bah bližnjemu svom za ostavu ili za stvar predanu u ruke ili otevši šta ili zanesavši bližnjeg svog,

3 Ili nađe izgubljeno šta, pa udari u bah, ili se krivo zakune za koju god stvar koju može čovek učiniti i ogrešiti se njom,

4 Kad tako zgreši i skrivi, neka vrati šta je oteo ili prisvojio prevarom ili šta mu je bilo dano na ostavu ili šta je izgubljeno našao,

5 Ili za šta se zakleo krivo, neka plati celo i još dometne peti deo onome čije je; neka mu da onaj dan kad prinese žrtvu za svoj greh.

6 A na žrtvu za greh svoj neka prinese Gospodu ovna zdravog, sa cenom kojom proceniš krivicu neka ga dovede svešteniku.

7 I očistiće ga sveštenik pred Gospodom, i oprostiće mu se svaka stvar koju je učinio, te skrivio.

8 I reče Gospod Mojsiju govoreći:

9 Zapovedi Aronu i sinovima njegovim, i reci im: Ovo je zakon za žrtvu paljenicu: žrtva paljenica neka stoji na ognju na oltaru celu noćdo jutra, i oganj na oltaru neka gori jednako.

10 Sveštenik neka obuče svoju haljinu lanenu, i gaće lanene neka obuče na telo svoje, i neka zgrne pepeo kad oganj spali na oltaru žrtvu paljenicu, i neka ga izruči kod oltara.

11 Potom neka svuče haljine svoje i obuče druge haljine, i neka iznese pepeo napolje iz logora na čisto mesto.

12 A oganj što je na oltaru neka gori na njemu, neka se ne gasi, nego neka sveštenik loži na oganj drva svako jutro, i neka namešta na nj žrtvu paljenicu, i neka pali na njemu salo od žrtava zahvalnih.

13 Oganj neka jednako gori na oltaru, neka se ne gasi.

14 A ovo je zakon za dar: sinovi Aronovi neka ga prinose Gospodu pred oltarom.

15 Uzevši šaku belog brašna i ulja od dara i sav kad koji bude na daru, neka zapali na oltaru spomen njegov na ugodni miris Gospodu.

16 A šta preteče, neka jede Aron i sinovi njegovi; neka se jede bez kvasca na svetom mestu; u tremu šatora od sastanka neka jedu.

17 Neka se ne mesi sa kvascem; to im dadoh da im bude deo od žrtava mojih ognjenih; to je svetinja nad svetinjama kao žrtva za greh i kao žrtva za prestup.

18 Svako muško između sinova Aronovih neka to jede zakonom večnim od kolena do kolena od žrtava koje se pale Gospodu; šta se god dotakne toga, biće sveto.

19 I reče Gospod Mojsiju govoreći:

20 Ovo je žrtva Aronova i sinova njegovih, koju će prinositi Gospodu onaj dan kad se koji pomaže: desetinu efe belog brašna za dar svagdašnji, polovinu ujutru a polovinu uveče.

21 U tavi s uljem neka se gotovi; prženo neka se donese; i pržene komade dara neka prinese na ugodni miris Gospodu.

22 I sveštenik između sinova njegovih, koji bude pomazan nakon njega, neka čini tako isto zakonom večnim; neka se pali Gospodu sve to;

23 I svaki dar sveštenikov neka se sav spali, a neka se ne jede.

24 Još reče Gospod Mojsiju govoreći:

25 Kaži Aronu i sinovima njegovim, i reci: Ovo je zakon za žrtvu radi greha: na mestu gde se kolje žrtva paljenica, neka se kolje i žrtva za greh pred Gospodom; svetinja je nad svetinjama.

26 Sveštenik koji prinese žrtvu za greh neka je jede; na svetom mestu neka se jede, u tremu od šatora od sastanka.

27 Šta se god dotakne mesa njenog, biće sveto; i ako ko pokapa krvlju njenom haljinu, ono što pokapa neka opere na svetom mestu.

28 I sud zemljani u kome bude kuvano neka se razbije; ako li je kuvano u sudu bronzanom, neka se istre i vodom opere.

29 Svako muško između sveštenika neka to jede; svetinja je nad svetinjama.

30 Ali nijedna žrtva za greh, od koje se unese krv u šator od sastanka da se učini očišćenje od greha u svetinji, neka se ne jede, nego neka se ognjem sažeže.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 4545

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4545. 'And be purified, and change your garments' means the holiness that was to be put on. This is clear from the meaning of 'being purified' or being cleansed as being made holy, dealt with below, and from the meaning of 'changing one's garments' as putting on, in this case putting on holy truths, for in the internal sense of the Word truths are meant by 'garments'. It is quite evident that 'changing one's garments' was an accepted representative within the Church, but what that custom represented no one can know unless he knows what 'garments' means in the internal sense - namely truths, see 2576. Because in the internal sense the casting aside of falsities and the arrangement by good of truths within the natural is the subject here, it is therefore recorded that Jacob commanded them to change their garments.

[2] 'Changing their garments' was representative of the need to put on holy truths, as may also be seen from other places in the Word, as in Isaiah,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city, for there will no more come into you the uncircumcised and the unclean. Isaiah 52:1.

Since 'Zion' means the celestial Church and 'Jerusalem' the spiritual Church, and the celestial Church is that which dwells in good by virtue of its love to the Lord, and the spiritual Church in truth by virtue of its faith and charity, 'strength' is therefore used in reference to Zion, and 'garments' in reference to Jerusalem. And when clothed with these the two are 'clean'.

[3] In Zechariah,

Joshua was clothed with filthy garments, and so stood before the angel. And [the angel] answered and said to those standing before him - he said - Remove the filthy garments from upon him. And he said to him, See, I have caused your iniquity to pass away from upon you, by putting on you a change of garments Zechariah 3:3-4.

From this place too it is evident that 'removing garments' and 'putting on a change of garments' represented purification from falsities, for the words 'I have caused your iniquity to pass away from upon you' are used. This also explains why people had changes of garments - which they called simply 'changes', an expression occurring in various places in the Word - because different representations were set forth by means of those changes.

[4] Because the kinds of things mentioned here were represented by changes of garments it is therefore said in Ezekiel, in the description of the new Temple, which in the internal sense means a new Church,

When the priests enter they shall not go out of the holy place to the outer court, but there shall lay aside their garments in which they have ministered, for these are holy, 1 and they shall put on other garments and go near the things which are for the people. Ezekiel 42:14.

And in the same prophet,

When they go out to the outer court, to the people, they shall put off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments. 2 Ezekiel 44:19.

[5] Anyone may see that a new temple and the holy city and land which are referred to by the prophet in this chapter, and in the chapters before and after it, are not used to mean any new temple, new city, or new land. For reference is made to sacrifices and religious ceremonies being introduced anew, when in fact these had to be brought to an end; and mention is also made of how the tribes of Israel, referred to by name, were to divide the land among themselves into inheritances, when in fact they were dispersed and never returned to the land. From this it is evident that the religious ceremonies referred to in those chapters mean the spiritual and celestial things constituting the Church. Much the same is meant by Aaron's change of garments when he was going to minister, to offer a burnt offering; in Moses,

He shall put on his linen robe, and linen breeches. He shall place the ashes at the side of the altar. After he takes off his own garments and puts on other garments he shall carry away the ashes to a clean place outside the camp. Leviticus 6:9-12.

This was what he had to do when offering the burnt offering.

[6] As regards 'being cleansed' meaning being made holy, this may be seen from the cleansings that were commanded, such as the command to wash their flesh and their garments, and the command to be sprinkled with the waters of separation. Everyone who knows anything about the spiritual man may also recognize that nobody is made holy by carrying out commands such as these. For what does iniquity or sin have to do with the garments a person is wearing? Yet it is stated several times that after people had cleansed themselves they would be holy. From this it is also evident that such rituals which the Israelites were commanded to carry out were in no way holy except by virtue of their representation of holy things, and that as a consequence people who served as representers did not on that account become holy persons. It was the holiness they represented, quite apart from them as actual persons, that stirred the affections of the spirits present with them, and through these the affections of the angels in heaven, 4307.

[7] For in order that the human race may be kept in being, human beings must of necessity live in communication with heaven; and that communication is effected through the Church. Otherwise human beings would become like animals, lacking any restraints internally or externally, so that all would plunge unchecked into the destruction of others and would annihilate one another. And because in the time of the Israelites no communication through any Church was possible, the Lord therefore provided in an amazing way for a communication to be effected by means of representatives. It is evident from many places in the Word that being made holy was represented by the ritual observance of washing and cleansing, as when Jehovah came down on Mount Sinai and then said to Moses,

Make them holy today and tomorrow, and let them wash their garments and be ready on the third day. Exodus 19:10-11.

In Ezekiel,

I will sprinkle clean water over you, and you will be cleansed from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit will I give in the midst of you. Ezekiel 36:25-26.

Here it is plain that 'sprinkling clean water' represented purification of the heart, so that 'being cleansed' means being made holy.

Poznámky pod čarou:

1. literally, holiness

2. The Latin means they shall sanctify the people in other garments, but the Hebrew means they shall not sanctify the people in their own garments, which Swedenborg has in another place where he quotes this verse.

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