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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 # 6348

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6348. 'because you went up to your father's bed' means because when separated from the good of charity faith is involved in a foul liaison. This is clear from the meaning of 'going up to his father's bed' as being involved in a foul liaison; that is to say, faith separated from charity is involved in it. For if faith in doctrine or the understanding, which 'Reuben' represents here, is not introduced to good and joined to it, it is either dissipated or ceases to be anything, or else it is introduced to evil and falsity and joined to them, which is the foul liaison that is meant. For then profanity comes about. The truth of this may be recognized from the fact that faith cannot have a dwelling-place anywhere else than within good; and if it does not have a dwelling-place there, then inevitably it ceases to be anything or is joined to evil. This is plainly evident from those people in the next life who have adhered to faith alone and not at all to charity. Their faith is dissipated in that life; or if it has been joined to evil, a lot among profaners awaits them.

[2] In the internal sense of the Word instances of adultery mean adulterations of good, while instances of whoredom mean falsifications of truth, 2466, 3399. But foul liaisons - which are called the forbidden degrees [of sexual relations], dealt with in Leviticus 18:6-24 - mean various kinds of profanation. Profanation is obviously meant here also since the words used are, 'You went up to your father's bed; at that time you profaned [it] - he went up to my couch'. Regarding the meaning of these words as the profanation of good by separated faith, see 4601, where that unspeakable deed performed by Reuben is dealt with.

[3] The nature of faith alone or faith separated from charity is such that if it is joined to evil - as happens when a person first believes the truth of faith, and especially when initially he leads a life in accordance with it but after that renounces it and leads a life contrary to it - profanity takes place. For the truth of faith and the good of charity first become rooted through doctrine and life in the person's interiors, after which they are called forth from there and are joined to evil. The lot that awaits the person in whom this happens is the worst of all in the next life; for with someone like that, good is incapable of being separated from evil, though they are nevertheless separated in the next life. Nor does someone like that have any remnants of good stored away in him interiorly because they have perished altogether in evil. Their hell is located on the left out in front, a considerable distance away; and those who are there look to the angels like skeletons, possessing scarcely any life. Therefore to avoid the occurrence of the profanation of goodness and truth, the person who - the Lord foresees - is the kind that will not allow himself to be regenerated is held back from faith and charity and is allowed to immerse himself in evil and consequently in falsity. For in this condition he cannot profane anything. See what has been stated and shown already about profanation in 301-303, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3489, 3898, 4289, 4601.

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