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Brojevi 19

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1 Jahve reče Mojsiju i Aronu:

2 "Ovo je zakonska odredba što ju je Jahve naredio: Reci Izraelcima neka ti dovedu crvenu junicu, zdravu, na kojoj nema mane i na koju još nije stavljan jaram.

3 A vi je predajte svećeniku Eleazaru. Neka se zatim izvede izvan tabora i zakolje pred njim.

4 Svećenik Eleazar neka uzme njezine krvi na svoj prst pa njome poškropi sedam puta prema pročelju Šatora sastanka.

5 Neka se onda junica spali na njegove oči; neka joj se spale: koža, meso, krv i nečist.

6 Potom neka svećenik uzme cedrovine, izopa i crvenoga prediva pa ih baci usred vatre gdje se krava spaljuje.

7 Neka svećenik opere svoju odjeću, a svoje tijelo u vodi okupa. Poslije toga neka se svećenik vrati u tabor, ali neka je nečist do večeri.

8 I onaj koji ju je spaljivao neka svoju odjeću opere i okupa svoje tijelo u vodi te bude nečist do večeri.

9 A jedan čist čovjek neka pokupi pepeo od junice pa ga pohrani izvan tabora na čisto mjesto da se čuva izraelskoj zajednici za vodu očišćenja. To je žrtva okajnica.

10 I onaj koji skupi pepeo od junice neka opere svoju odjeću i bude nečist do večeri. Neka to bude trajan zakon i za Izraelce i za stranca koji među njima boravi."

11 "Tko se dotakne mrtva ljudskog tijela neka je nečist sedam dana.

12 Takav neka se opere tom vodom trećega dana i sedmoga dana pa će biti čist. Ako se ne opere trećega dana i sedmoga dana, neće biti čist.

13 Tko se dotakne mrtvaca, tijela preminula čovjeka, a ne opere se, oskvrnjuje Jahvino prebivalište. Takav neka se iskorijeni iz Izraela. Budući da vodom za očišćenje nije bio poliven, nečist je; njegova je nečistoća još na njemu."

14 "Ovo je zakon kad koji čovjek umre u šatoru; tko god uđe u šator i tko god bude u šatoru neka je nečist sedam dana.

15 Svaka otvorena posuda koja ne bude zatvorena poklopcem neka je nečista.

16 A na otvorenu polju tko se god dotakne poginuloga od mača, ili mrtvaca, ili ljudskih kostiju, ili groba neka je nečist sedam dana.

17 Neka se za onoga koji se onečistio uzme pepela od životinje spaljene za okajnicu i na nj, u kakvu sudu, nalije žive vode.

18 Onda neka čist čovjek uzme izopa, zamoči ga u vodu te poškropi po šatoru, po svemu posuđu, po ljudima koji su tu bili, po onome koji se dotakao kostiju, ili ubijenoga, ili preminuloga, ili groba.

19 Neka čisti čovjek škropi nečistoga trećega i sedmoga dana. Tako će ga na sedmi dan očistiti. Taj onda neka opere svoju odjeću, okupa se u vodi i neka je navečer čist.

20 A bude li tko nečist pa se ne očisti, neka se iskorijeni iz zajednice, jer je oskvrnuo Jahvino svetište; vodom za očišćenje nije bio poliven; nečist je!

21 Neka im i ovo bude trajnim zakonom: i onaj koji je škropio vodom za očišćenje neka opere svoju odjeću; i onaj koji je dirnuo vodu za očišćenje neka je nečist do večeri.

22 Čega se god nečisti dotakne neka je nečisto; a osoba koja se njega dotakne neka je nečista do večeri."

   

Des oeuvres de Swedenborg

 

Arcana Coelestia #5146

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5146. And in the uppermost basket. That this signifies the inmost of the will part, is evident from the signification of a “basket” as being the will part (of which above, n. 5144); and from the signification of “the uppermost,” as being the inmost (n. 2148, 3084, 4599). The reason why the “uppermost” denotes the inmost is that with man who is in space, interior things appear as higher things, and exterior things as lower ones; but when the idea of space is put off, as is the case in heaven and also in the interior thought of man, there is then put off the idea of what is high and what is low; for height and depth come from the idea of space. Nay, in the interior heaven there is no idea of things interior and exterior, because something of space adheres to this idea also; but there is the idea of more perfect or more imperfect state; for interior things are in a more perfect state than exterior ones, because interior things are nearer the Divine, and exterior things are more remote from it. This is the reason why what is uppermost signifies what is inmost.

[2] Nevertheless no one can apprehend what the interior is relatively to the exterior unless he knows how the case stands with degrees (in regard to which see above, n. 3691, 4154, 5114, 5145). Man has no other conception of what is interior and hence more perfect than as of what is purer in continual diminution; but the purer and the grosser are possible in one and the same degree, both according to the expansion and the contraction, and according to the determinations, and also according to the insertions of things homogeneous or heterogeneous. As such an idea prevails about the interior of man, it is quite impossible to avoid the notion that the exteriors are continuously coherent with the interiors, and thus act with them absolutely as a one. But if a genuine idea about degrees is formed, it is then possible to see how the interiors and the exteriors are distinct from one another, and that they are so distinct that the interiors can come into existence and subsist without the exteriors, but by no means the exteriors without the interiors. It is also then possible to see how the case stands with the correspondence of the interiors in the exteriors, and also how the exteriors can represent the interiors. This is the reason why the learned can treat hypothetically only of the interaction between the soul and the body; nay, this is also the reason why many of them believe life to be in the body, so that when the body dies, they believe that they will die as to the interiors also, on account of the coherence of these with the body, when yet it is only the exterior degree that dies, the interior then surviving and living.

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