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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.

   

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Arcana Coelestia # 9959

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9959. 'And make for them linen undergarments' means an external level of conjugial love. This is clear from the meaning of 'undergarments' as an external level of conjugial love, dealt with below; and from the meaning of 'linen' as external truth or natural truth, also dealt with below. The reason why an external level of conjugial love is meant by 'undergarments' is that garments or coverings derive their meaning from the part of the body they cover, 9827, and the loins and genital organs, which the undergarments clothe or cover, mean conjugial love. For 'the loins' and their meaning this love, see 3021, 4280, 4575; and for 'the genital organs' and their meaning it, 4462, 5050-5062. What truly conjugial love is will be stated below in 9960.

[2] The undergarments were made from linen because 'linen' or 'flax' means external truth or natural truth, 7601, and what constitutes the actual external is truth. The reason why truth constitutes the external is that internal things terminate in external ones and rest on them as their underlying supports, and the underlying supports of good are truths. These are like the foundations on which a house is built or on which a house rests, which is why the truths of faith springing from good are meant by the foundations of a house, 9643. Truths furthermore are what protect forms of good from and withstand evils and falsities, all the power that good possesses being exerted by means of truths, 9643. So it is also that the last and lowest part of heaven is inhabited by those who are guided by truths of faith springing from good. So it is also therefore that what is last or most external with a person, namely his external skin, corresponds to those in heaven who are guided by the truths of faith, 5552-5559, 8980, yet not to those who uphold faith separated from good, since they are not in heaven. From all this it may now be recognized why the undergarments were made from linen or flax. Aaron's undergarment however, when he was clothed with the garments which were 'for glorious adornment', and which have been the subject in the present chapter, was made of fine linen together with interwoven fine linen, as is evident from a later chapter where it says,

They made tunics of fine linen, the work of a weaver, and a turban of fine linen, and attractive headdresses 1 from fine linen, and linen undergarments with fine twined linen. Exodus 39:27-28.

But when he was clothed with the 'holy garments' Aaron's undergarment was made of linen alone, as is clear from the following in Moses,

When Aaron comes into the sanctuary within the veil he shall put on the holy linen tunic, and the linen undergarment shall be over his flesh, and he shall gird himself with the linen belt, and place the linen turban on himself. These are holy garments. He shall also wash his flesh with water when he puts them on. He shall then first offer burnt offerings and sacrifices, by means of which he will expiate the holy place from uncleannesses. Leviticus 16:1-end.

[3] The reason why Aaron was to go at that time clothed in the linen garments, which were also called 'the holy garments', was that at that time he was performing the duty of expiating the tent, and also the people and himself from uncleannesses. And every expiation, which was accomplished by means of washings, burnt offerings, and sacrifices, represented purification of the heart from evils and falsities, and so represented regeneration; and purification from evils and falsities, or regeneration, is accomplished by means of the truths of faith. This was why Aaron wore the linen garments then, for the truths of faith are meant by 'linen garments', as stated above.

All purification from evils and falsities is accomplished by means of the truths of faith, see 2799, 5954 (end), 7044, 7918, 9089. So therefore is regeneration, 1555, 2046, 2063, 2979, 3332, 3665, 3690, 3786, 3876, 3877, 4096, 4097, 5893, 6247, 8635, 8638-8640, 8772, 9088, 9089, 9103.

[4] It was for the same reason also that the priest was to put on the linen robe and the linen undergarment when he carried the ash away from the altar, Leviticus 6:9-11, and also that 'the priests, the Levites, from the sons of Zadok' were to put it on, when they entered the sanctuary, regarding whom the following is stated in Ezekiel,

The priests, the Levites, the sons of Zadok, shall enter My sanctuary, and they shall draw near My table to minister to Me. When they enter the gates of the inner court they shall put on the linen garments, and no wool shall come upon them. When they minister in the gates of the inner court, and within, the linen turbans shall be on their heads, and the linen undergarments shall be over their loins. They shall not gird themselves with sweat. 2 Ezekiel 44:15-18.

The subject in this passage is the new temple, by which a new Church is meant. By 'the priests, the Levites' those guided by truths springing from good are meant, and by 'the linen garments' the truths of faith by means of which purification and regeneration are accomplished. 'Not girding themselves with sweat' means that the holy things of worship should not be mingled with the human self; for 'sweat' means the human self or proprium, and the human proprium is nothing but evil and falsity, 210, 215, 694, 874-876, 987, 1047, 3812 (end), 8480, 8941.

[5] The reason why the undergarment Aaron wore when he was clothed with the garments 'for glorious adornment' was made of linen together with fine twined linen, as is evident from Exodus 39:27-28, quoted above, was that Aaron in those garments represented the Lord in respect of Divine Good in the heavens, Aaron himself representing the Lord in respect of the Divine Celestial there, his garments the Lord in respect of the Divine Spiritual there emanating from the Divine Celestial, 9814, and fine linen the Divine Spiritual emanating from the Divine Celestial, 5319, 9469.

Poznámky pod čarou:

1. literally, adornments of headdresses

2. i.e. They must not wear garments that will make them sweat

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

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Arcana Coelestia # 4097

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4097. 'Is there still any portion and inheritance for us in our father's house?' means the first state of the separation of those affections from the good meant by 'Laban'. This is clear from the meaning of 'Is there still any portion and inheritance for us?' as the question, 'Were they still in any way joined to that good?' and from the meaning of 'our father's house' as the good represented by 'Laban'. Consequently these words mean the first state of the separation of those affections from the good meant by Laban. For the first state exists at a time when the mind is subject to doubt; the second state when doubt is dispelled by means of reasons; the third is affirmation; and the last is action. In this way good together with truths passes gradually from the understanding part of the mind into the will part, and is made the person's own.

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