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Levítico 15

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1 Y HABLO Jehová á Moisés y á Aarón, diciendo:

2 Hablad á los hijos de Israel, y decidles: Cualquier varón, cuando su simiente manare de su carne, será inmundo.

3 Y esta será su inmundicia en su flujo; sea que su carne destiló por causa de su flujo, ó que su carne se obstruyó á causa de su flujo, él será inmundo.

4 Toda cama en que se acostare el que tuviere flujo, será inmunda; y toda cosa sobre que se sentare, inmunda será.

5 Y cualquiera que tocare á su cama, lavará sus vestidos; lavaráse también á sí mismo con agua, y será inmundo hasta la tarde.

6 Y el que se sentare sobre aquello en que se hubiere sentado el que tiene flujo, lavará sus vestidos, se lavará también á sí mismo con agua, y será inmundo hasta la tarde.

7 Asimismo el que tocare la carne del que tiene flujo, lavará sus vestidos, y á sí mismo se lavará con agua, y será inmundo hasta la tarde.

8 Y si el que tiene flujo escupiere sobre el limpio, éste lavará sus vestidos, y después de haberse lavado con agua, será inmundo hasta la tarde.

9 Y toda aparejo sobre que cabalgare el que tuviere flujo, será inmundo.

10 Y cualquiera que tocare cualquiera cosa que haya estado debajo de él, será inmundo hasta la tarde; y el que la llevare, lavará sus vestidos, y después de lavarse con agua, será inmundo hasta la tarde.

11 Y todo aquel á quien tocare el que tiene flujo, y no lavare con agua sus manos, lavará sus vestidos, y á sí mismo se lavará con agua, y será inmundo hasta la tarde.

12 Y la vasija de barro en que tocare el que tiene flujo, será quebrada; y toda vasija de madera será lavada con agua.

13 Y cuando se hubiere limpiado de su flujo el que tiene flujo, se ha de contar siete días desde su purificación, y lavará sus vestidos, y lavará su carne en aguas vivas, y será limpio.

14 Y el octavo día tomará dos tórtolas, ó dos palominos, y vendrá delante de Jehová á la puerta del tabernáculo del testimonio, y los dará al sacerdote:

15 Y harálos el sacerdote, el uno ofrenda por el pecado, y el otro holocausto: y le purificará el sacerdote de su flujo delante de Jehová.

16 Y el hombre, cuando de él saliere derramamiento de semen, lavará en aguas toda su carne, y será inmundo hasta la tarde.

17 Y toda vestimenta, ó toda piel sobre la cual hubiere el derramamiento del semen, lavaráse con agua, y será inmunda hasta la tarde.

18 Y la mujer con quien el varón tuviera ayuntamiento de semen, ambos se lavarán con agua, y serán inmundos hasta la tarde.

19 Y cuando la mujer tuviere flujo de sangre, y su flujo fuere en su carne, siete días estará apartada; y cualquiera que tocare en ella, será inmundo hasta la tarde.

20 Y todo aquello sobre que ella se acostare mientras su separación, será inmundo: también todo aquello sobre que se sentare, será inmundo.

21 Y cualquiera que tocare á su cama, lavará sus vestidos, y después de lavarse con agua, será inmundo hasta la tarde.

22 También cualquiera que tocare cualquier mueble sobre que ella se hubiere sentado, lavará sus vestidos; lavaráse luego á sí mismo con agua, y será inmundo hasta la tarde.

23 Y si estuviere sobre la cama, ó sobre la silla en que ella se hubiere sentado, el que tocare en ella será inmundo hasta la tarde.

24 Y si alguno durmiere con ella, y su menstruo fuere sobre él, será inmundo por siete días; y toda cama sobre que durmiere, será inmunda.

25 Y la mujer, cuando siguiere el flujo de su sangre por muchos días fuera del tiempo de su costumbre, ó cuando tuviere flujo de sangre más de su costumbre; todo el tiempo del flujo de su inmundicia, será inmunda como en los días de su costumbre.

26 Toda cama en que durmiere todo el tiempo de su flujo, le será como la cama de su costumbre; y todo mueble sobre que se sentare, será inmundo, como la inmundicia de su costumbre.

27 Cualquiera que tocare en esas cosas será inmundo; y lavará sus vestidos, y á sí mismo se lavará con agua, y será inmundo hasta la tarde.

28 Y cuando fuere libre de su flujo, se ha de contar siete días, y después será limpia.

29 Y el octavo día tomará consigo dos tórtolas, ó dos palominos, y los traerá al sacerdote, á la puerta del tabernáculo del testimonio:

30 Y el sacerdote hará el uno ofrenda por el pecado, y el otro holocausto; y la purificará el sacerdote delante de Jehová del flujo de su inmundicia.

31 Así apartaréis los hijos de Israel de sus inmundicias, á fin de que no mueran por sus inmundicias, ensuciando mi tabernáculo que está entre ellos.

32 Esta es la ley del que tiene flujo, y del que sale derramamiento de semen, viniendo á ser inmundo á causa de ello;

33 Y de la que padece su costumbre, y acerca del que tuviere flujo, sea varón ó hembra, y del hombre que durmiere con mujer inmunda.

   

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Arcana Coelestia # 9506

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9506. And thou shalt make a propitiatory [mercy seat] of pure gold. That this signifies the hearing and reception of all things that belong to worship from the good of love is evident from the signification of “a propitiatory [mercy seat]” as being a cleansing from evils, or the forgiveness of sins, consequently the hearing and reception of all things that belong to worship (of which in what follows); and from the signification of “gold” as being the good of love (see n. 113, 1551-1552, 5658, 6917). That “the propitiatory [mercy seat]” denotes a cleansing from evils and the forgiveness of sins is evident from the passages in the Word where “propitiation” or “expiation” is mentioned.

[2] That it also denotes the reception of all things of worship is because those only are heard who have been propitiated or expiated, that is, cleansed from evils; and their worship alone is received by the Lord; but those are not heard who are in evils, that is, who have not been expiated or propitiated. On this account also Aaron was not allowed to approach the propitiatory [mercy seat] until he had cleansed and expiated himself and the people. That for this reason “the propitiatory [mercy seat]” denotes the hearing and reception of all things of worship is also evident from the fact that Jehovah spoke with Moses over the propitiatory [mercy seat] between the two cherubs. That it is worship from the good of love that is received is because no one is admitted into heaven, thus to the Lord, except one who is in good, namely, in the good of love to the Lord and in the good of charity toward the neighbor (see n. 8516, 8539, 8722, 8772, 9139, 9227, 9230, 9274); consequently no one else is heard, and his worship received. For this reason also cherubs were over the propitiatory [mercy seat]; for by “the cherubs” is signified guard and providence lest the Lord be approached except through the good of love, thus lest any enter into heaven except those who are in good, and also lest those who are in heaven be approached and injured by those who are in hell. From all this it can be seen what was signified by the propitiatory [mercy seat] being upon the ark, and by the cherubs being over the propitiatory [mercy seat]; and further by the propitiatory [mercy seat] and the cherubs being of pure gold; for “gold” signifies the good of love, and “the ark” signifies heaven where the Lord is.

[3] That “the propitiatory [mercy seat]” signifies cleansing from evils, thus the forgiveness of sins, is evident from the passages in the Word where “propitiation” or “expiation” is mentioned; as in David:

O Jehovah, expiate our sins for Thy name’s sake (Psalms 79:9).

He, being merciful, expiated their iniquity (Psalms 78:38).

Thou shalt expiate me with hyssop, and I shall be made clean; Thou shalt wash me, and I shall be made whiter than snow (Psalms 51:7).

Evil shall come upon thee, which thou shalt not know how to avert by prayer; calamity shall fall upon thee, which thou shall not be able to expiate (Isaiah 47:11).

Sing, ye nations, His people; who will avenge the blood of His servants, and will make expiation for His land, for His people (Deuteronomy 32:43).

[4] Expiations were made by means of sacrifices, and after they had been made, we read, “The priest shall expiate him from sin, and he shall be forgiven” (Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 9:7; 15:15, 30). Expiation was also made by means of silver (Exodus 30:16; Psalms 49:8). Therefore there was a day of expiations before the feast of tabernacles (Leviticus 23:27-32). But be it known that these expiations were not real cleansings from evils, nor forgivenesses of sins, but represented them; for every ritual with the Israelitish and Jewish nation was merely representative of the Lord, of His kingdom and church, and of such things as belong to heaven and the church. (In what manner the representations presented such things before the angels in heaven, see in n. 9229.)

[5] As cleansing from evils and forgiveness of sins were signified by “the propitiatory [mercy seat],” there were also signified by it the hearing and reception of all things that belong to worship; for he who has been cleansed from evils is heard, and his worship is received. This was represented by Jehovah speaking above the propitiatory [mercy seat] with Moses, and commanding what the sons of Israel should do, as is evident from verse 22 of the present chapter, where it is said, “There I will meet with thee, and I will speak with thee from above the propitiatory [mercy seat], from between the two cherubs that are over the ark of the testimony, all that I shall command thee for the sons of Israel.” In like manner in another place: “When Moses spoke with Jehovah, he heard the voice speaking from above the propitiatory [mercy seat] that was upon the ark of the testimony, from between the two cherubs” (Numbers 7:89). That a man would be heard and his worship received after he had been cleansed from evils, was represented by Aaron’s not entering into the holy of holies within the veil before the propitiatory [mercy seat] until he had first expiated himself and the people, which was effected by means of washing, sacrifices, incense, and blood; and it is said, “So shall he expiate the holy place from the uncleannesses of the sons of Israel, and from their transgressions as to all their sins” (Leviticus 16:16); “and that Jehovah would appear there in a cloud” (verse 2). “In a cloud” denotes in Divine truth accommodated to the reception and apprehension of men, such as is the Word in the sense of the letter (n. 4060, 4391, 5922, 6343, 6752, 8106, 8443, 8781).

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