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What It Means to Be “Born Again”The Watchtower—1968 | December 1
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eternally in an earthly paradise. The minister who called at that home in Kentucky is one who is looking forward to that paradise.
Does this mean that such ones do not have God’s favor now? Absolutely not! They have God’s approval just as John the Baptist did. One evidence of this is the fact that Jehovah gives them holy spirit, enabling them to manifest its fruitage as well as to carry on the Christian ministry. (Gal. 5:22, 23; Luke 12:11, 12) Hence, we can appreciate how accurate and fair was the minister’s reply to the inquiring householder.
If you would like to know more about the Bible message he had concerning God’s heavenly kingdom and the earthly paradise to come, we invite you to take advantage of opportunities you have to discuss the Bible with Jehovah’s witnesses in your area.
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Questions From ReadersThe Watchtower—1968 | December 1
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Questions From Readers
● Why was it that, under the Mosaic law, such normal functions as menstruation, sexual intercourse between husband and wife, and childbirth were viewed as making one “unclean”?—L. A., Spain.
The regulations in the Mosaic law concerning uncleanness related to menstruation, seminal emissions and childbirth are found in Leviticus chapters 12 and 15. Before considering what those regulations were and possible reasons for them, let it be noted that we are not here discussing the laws about diseased running discharges from the genital organs.—Lev. 15:1-15, 25-30.
Under the Law, if a man had an involuntary emission of semen, he was to bathe and be “unclean” until evening. When, during intercourse, a man had a seminal emission, both he and his wife would be “unclean” from it until the evening. A woman having her regular menstruation was to count seven days as a period of menstrual impurity. In a case where a wife’s menses began during intercourse, then her husband was “unclean” seven days also. If one touched a menstruating woman’s garments, bed or articles upon which she sat, he would become “unclean” until evening.—Lev. 15:16-24.
Giving birth also meant “uncleanness” for the mother. If she gave birth to a boy, she was “unclean” for seven days. After that she remained thirty-three days in the privacy of her home, not permitted to touch anything holy or to go into the sanctuary. When the baby was a girl, the mother was “unclean” for fourteen days and her period of semi-retirement was sixty-six days. At the end of either period of purification she was to present a burnt offering and a sin offering as cleansing sacrifices.—Lev. 12:1-8; Luke 2:22-24.
These regulations undoubtedly had a good effect in a number of ways. While an occasional nocturnal emission by an unmarried man might be a normal function of the mature male body, the inconvenience of being “unclean” for a day would have discouraged an Israelite from seeking pleasure from such an emission; it would have urged him to avoid thinking on sensual matters. Also, medical studies partially credit the low incidence of uterine cancer among Jewish women to their abstaining from intercourse during menstruation; so there were hygienic benefits. This same regulation would remind the Israelite husband to take into consideration his wife’s biological cycles and limitations, both physical and emotional. (Lev. 18:19; 1 Pet. 3:7) Also, these laws would have taught men and women self-discipline, reasonable restraint of their passions and respect for the sexual organs.
In regard to menstruation, respect for blood as something sacred to God seems also to have been involved. If a husband and wife willfully had relations while she was menstruating, the man would have “exposed her source,” and the woman would have “laid bare the source of her blood.” (Lev. 20:18; 17:11) Since an Israelite husband was not to have relations with his wife at such a time, as was discussed above, those who deliberately showed contempt for
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