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1 I reče Gospod Mojsiju govoreći:

2 Zapovedi sinovima Izrailjevim neka isteraju iz logora sve gubave i sve kojima teče seme i sve koji su se oskvrnili o mrtvaca,

3 Bio čovek ili žena, isterajte, iza logora isterajte ih, da ne skvrne logora onima među kojima nastavam.

4 I učiniše tako sinovi Izrailjevi, i isteraše ih iz logora, kako Gospod kaza Mojsiju, tako učiniše sinovi Izrailjevi.

5 Još reče Gospod Mojsiju govoreći:

6 Reci sinovima Izrailjevim: Čovek ili žena kad učini kakav greh ljudski, te zgreši Gospodu, i bude ona duša kriva,

7 Tada neka priznadu greh koji su učinili, i ko je kriv neka vrati celo čim je kriv i nek dometne odozgo peti deo i da onome kome je skrivio.

8 I ako onaj nema nikoga kome bi pripala naknada za štetu, neka se da Gospodu i neka bude svešteniku osim ovna za očišćenje kojim će ga očistiti.

9 Tako i svaki prinos između svih stvari koje posvećuju sinovi Izrailjevi i donose svešteniku, njegov neka bude;

10 I šta god ko posveti, neka je njegovo, i šta god ko da svešteniku, neka je njegovo.

11 Još reče Gospod Mojsiju govoreći:

12 Kaži sinovima Izrailjevim i reci im: Čija bi žena zastranila te bi mu zgrešila,

13 I drugi bi je obležao, a muž njen ne bi znao, nego bi ona zatajila da se oskvrnila, i ne bi bilo svedoka na nju, niti bi se zatekla,

14 A njemu bi došla sumnja ljubavna, te bi iz ljubavi sumnjao na svoju ženu, a ona bi bila oskvrnjena; ili bi mu došla sumnja ljubavna te bi iz ljubavi sumnjao na svoju ženu, a ona ne bi bila oskvrnjena,

15 Onda neka muž dovede ženu svoju k svešteniku, i neka donese za nju prinos njen, deseti deo efe brašna ječmenog, ali neka ga ne polije uljem i neka ne metne na nj kada, jer je prinos za sumnju ljubavnu, dar za spomen da se spomene greh;

16 I neka je sveštenik privede i postavi pred Gospodom.

17 I neka uzme sveštenik svete vode u sud zemljani; i praha s poda u šatoru neka uzme i uspe u vodu.

18 I postavivši sveštenik ženu pred Gospodom neka joj otkrije glavu i metne joj na ruke dar za spomen koji je dar za sumnju ljubavnu; a sveštenik neka drži u ruci svojoj gorku vodu, koja nosi prokletstvo.

19 I neka sveštenik zakune ženu, i reče joj: Ako nije niko spavao s tobom, i ako nisi zastranila od muža svog na nečistotu, neka ti ne bude ništa od ove vode gorke, koja nosi prokletstvo.

20 Ako li si zastranila od muža svog i oskvrnila se, i kogod drugi osim muža tvog spavao s tobom,

21 Tada sveštenik zaklinjući ženu neka je prokune i reče ženi: Da te Gospod postavi za uklin i za kletvu u narodu tvom učinivši da ti bedro spadne a trbuh oteče.

22 I neka ti ova voda prokleta uđe u creva da ti oteče trbuh i da ti bedro spadne. A žena neka reče: Amin, amin.

23 Tada neka napiše sveštenik te kletve u knjigu, i neka ih spere vodom gorkom.

24 I neka da ženi da se napije gorke vode proklete da uđe u nju voda prokleta i bude gorka.

25 I neka uzme sveštenik iz ruku ženi dar za sumnju ljubavnu, i obrne dar pred Gospodom i prinese ga na oltaru.

26 I neka uzme sveštenik u šaku od dara njenog spomen, i zapali na oltaru, pa onda neka da ženi vodu da popije.

27 A kad joj da vodu da pije, ako se bude oskvrnila i učinila neveru mužu svom, onda će ući voda prokleta u nju i postaće gorka, i trbuh će joj oteći i spasti bedro, i ona će žena postati uklin u narodu svom.

28 Ako li se ne bude oskvrnila žena, nego bude čista, neće joj biti ništa i imaće dece.

29 Ovo je zakon za sumnju ljubavnu, kad žena zastrani od muža svog i oskvrni se;

30 Ili kad kome dođe sumnja ljubavna te posumnja iz ljubavi na ženu svoju i postavi je pred Gospodom i svrši joj sveštenik sve po ovom zakonu.

31 I muž da je prost od greha, ali žena da nosi svoje bezakonje.

   

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Arcana Coelestia # 8540

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8540. 'And an omer is the tenth part of an ephah' means the amount of good then. This is clear from the meaning of 'an omer', in that it was the tenth part of an ephah, as the sufficient amount, for 'ten' means that which is complete, 3107, so that 'the tenth part' means the sufficient amount, 8468; and from the meaning of 'an ephah' as good. The reason why 'an ephah' means good is that the ephah and the homer were used to measure dry commodities that served as food, such as wheat, barley, or fine flour; and things that serve as food mean forms of good. And the bath and the hin were used to measure liquid commodities that served as drink; therefore these latter measures mean truths. The container takes its meaning from it contents.

[2] The fact that 'an ephah' was used as a measure is evident from the following places: In Moses,

You shall have a just ephah, and a just hin. Leviticus 19:36.

In Ezekiel,

You shall have just balances, and a just ephah, and a just bath. Ezekiel 45:10.

In the same prophet, The ephah and the bath shall be of one measure, for the ephah is a tenth of a homer. Ezekiel 44:11.

A like use of it as a measure occurs in Amos 8:5.

[3] The meaning of 'an ephah' as good is evident from places where the minchah is referred to; the amount of flour or fine flour for it is measured by the ephah, for example at Leviticus 5:11; Numbers 5:15; 28:5; Ezekiel 45:24; 26:7, 11. And 'minchah' too means good, 4581. That meaning is also evident from the following in Zechariah,

The angel talking to me said to me, Lift your eyes now; what is this going out? And I said, What is this? He said, This is an ephah going out. He said further, This is their eye in all the earth. And behold, a talent of lead was lifted up, and at the same time a woman 1 sitting in the middle of the ephah. Then he said, She is wickedness. 2 And he threw her down into the middle of the ephah, and threw a stone of lead 3 over the mouth of it. And I raised my eyes and saw, and behold, two women going out, and the wind was in their wings. Each had two wings like the wings of a stork, and they lifted up the ephah between earth and heaven. And I said to the angel talking to me, Where are they taking away the ephah? And he said to me, To build her a house in the land of Shinar; and she will be prepared and will remain there on her seat. Zechariah 5:5-11.

[4] No one can ever know what all this means except from the internal sense. He will never know unless he knows from that sense what 'an ephah' means, and what 'the woman in the middle of it', 'the stone of lead over the mouth of the ephah', and also 'Shinar' mean. Once these particular meanings have been brought to the surface it is plain that the profanation existing in the Church at that time is meant. For 'an ephah' means good; 'the woman' means wickedness or evil, as it is explicitly stated there; and 'a stone of lead' means falsity arising from evil which shuts it away, 'a stone' being outward truth, and therefore in the contrary sense falsity, 643, 1298, 3720, 6426, and 'lead' evil, 8298. So it is that the woman in the middle of the ephah, over the mouth of which a stone of lead was placed, means evil shut up in good by falsity, which is the same thing as profanation. For profanation is evil joined to good, 6348. The two women lifting up the ephah between earth and heaven are Churches, 252, 253, by which the profanation was banished. 'Shinar', to which the woman in the ephah was taken away, is external worship that has profanity within it, 1183, 1292

Poznámky pod čarou:

1. literally, this woman

2. literally, evil (noun, not adjective)

3. i. e. a hard cover made of lead

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

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Arcana Coelestia # 4601

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4601. 'That Reuben went and lay with Bilhah his father's concubine' means the profanation of good by means of faith separated from charity; 'and Israel heard' means that this faith was cast aside. This is clear from the representation of 'Reuben' as faith present in doctrine and in the understanding, which is the attribute of the Church that is born first, dealt with in 3861, 3866, at this point when that faith has been separated from charity, dealt with below; and from the meaning of 'lying with Bilhah his father's concubine' as the profanation of good, for committing adultery means perverting or adulterating forms of good, 2466, 2729, 3399, but 'lying with a father's concubine' profaning them; and from the meaning of 'Israel heard' as the fact that this faith was cast aside. In the proper sense the expression 'Israel heard' means that the spiritual Church knew this and assented to it, for 'hearing' means hearkening, while 'Israel' means the spiritual Church. But the fact that the true Church does not assent to it will be evident from what is going to be said about Reuben. In the internal sense however the meaning is that that faith was cast aside, for although Jacob's feelings and thoughts concerning this unmentionable and outrageous deed are not stated, his utter disgust and abhorrence is evident from his prophecy concerning Reuben,

Reuben, you my firstborn, are my strength and the beginning of my might, excelling in eminence, and excelling in power. Unstable as water, may you not excel, for you went up to your father's bed; then you profaned It. He went up to my couch. Genesis 49:3-4.

The same is also evident from the fact that because of what he did Reuben was deprived of the birthright, 1 Chronicles 5:1. These considerations show that 'Israel heard' means that that faith was cast aside. As regards the birthright meaning the faith of the Church, see 352, 2435, 3325.

[2] The profanation of good by faith separated from charity takes place when people acknowledge and believe the truth of the Church and its good and yet lead lives contrary to these. Indeed with those who in understanding and consequently in life separate matters of faith from those of charity, evil is joined to truth and falsity to good; and it is this joining together that is called profanation. The situation is different with those who, though they know what the truth and good of faith are, nevertheless do not in their hearts have any belief in these. See what has been stated and shown already concerning profanation in 301-303, 571, 582, 593, 1001, 1003, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 3898, 4050, 4289; also that the profanation of good by faith separated from charity was represented by Cain when he killed Abel, by Ham when he was cursed by his father, and by the Egyptians when they were drowned in the Red Sea, 3325, 1 as well as here by Reuben, 3325, 3870.

[3] In order that members of the spiritual Church might be saved the Lord miraculously separated the understanding part of their minds from the will part and imparted to the understanding the ability to accept a new will, 863, 875, 895, 927, 928, 1023, 1043, 1044, 2256, 4328, 4493. When therefore the understanding takes hold of and perceives the [truth and] good of faith and makes these its own, and yet the person's own will - that is, his will to do evil - reigns and rules, truth comes to be joined to evil and good to falsity. This joining of truth to evil and of good to falsity is profanation and is meant by eating and drinking in an unworthy manner in the Holy Supper. From people like this the good meant by the body and the truth meant by the blood [cannot] be separated; for when these have been joined to falsity and evil as described, they cannot be separated ever at all, and as a consequence the deepest hell awaits those persons. But those who know what the truth and good of faith are and yet in their hearts have no belief in them, as is the case with the vast majority of people at the present day, are unable to profane them because the understanding does not accept them and absorb them into itself.

[4] The subject here is the casting aside of this faith, for in what follows immediately after this the subject is truths and goods in their genuine order, and immediately after that the joining of these to the rational or understanding part, 'the sons of Jacob' who in the verses immediately after this are mentioned by name being truths and goods in that order, 'Isaac' the rational or understanding part, and 'Jacob's coming with his sons to Isaac' being in the internal sense that joining to the understanding part.

Poznámky pod čarou:

13325 refers to the death of the firstborn but not to the drowning in the Red Sea.

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