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1 U Sinajskoj pustinji, u Šatoru sastanka, reče Jahve Mojsiju prvoga dana drugoga mjeseca, druge godine po izlasku iz zemlje egipatske:

2 "Obavite popis sve zajednice izraelske po rodovima i porodicama, navodeći imena svih muškaraca, glavu po glavu.

3 Od dvadeset godina naviše, za borbu sposobne u Izraelu, ti i Aron pobilježite prema njihovim jedinicama.

4 Neka s vama bude po jedan čovjek od svakoga plemena, glavari svoga pradjedovskog doma.

5 Ovo su imena ljudi koji će vam pomagati: Elisur, sin Šedeurov, za pleme Rubenovo;

6 Šelumiel, sin Surišadajev, za pleme Šimunovo;

7 Nahšon, sin Aminadabov, za pleme Judino;

8 Netanel, sin Suarov, za pleme Jisakarovo;

9 Eliab, sin Helonov, za pleme Zebulunovo.

10 Za Josipove sinove: Elišama, sin Amihudov, za pleme Efrajimovo; Gamliel, sin Pedahsurov, za pleme Manašeovo;

11 Abidan, sin Gidonijev, za pleme Benjaminovo;

12 Ahiezer, sin Amišadajev, za pleme Danovo;

13 Pagiel, sin Okranov, za pleme Ašerovo;

14 Elijasaf, sin Deuelov, za pleme Gadovo;

15 Ahira, sin Enanov, za pleme Naftalijevo."

16 To bijahu sazivači zajednice, knezovi pradjedovskih plemena i glavari rodova izraelskih.

17 Mojsije i Aron onda uzmu one ljude što su po imenu bili određeni

18 te prvoga dana drugoga mjeseca sazovu svu zajednicu. Tada se u popis prema rodovima i porodicama po redu unosio broj osoba starijih od dvadeset godina.

19 Kako je Jahve naredio Mojsiju, tako ih je on pobilježio u Sinajskoj pustinji.

20 Kad se utvrdi potomstvo Rubena, Izraelova prvorođenca, prema njegovim rodovima i porodicama, pribilježiše, glavu po glavu, imena svih muškaraca od dvadeset godina naviše, svih za borbu sposobnih.

21 Popisanih od Rubenova plemena bilo je četrdeset i šest tisuća i pet stotina.

22 Bili su popisani Šimunovi potomci prema njihovim rodovima i porodicama: pribilježiše se, glava po glava, imena svih muškaraca od dvadeset godina naviše, svih za borbu sposobnih.

23 Popisanih od Šimunova plemena bilo je pedeset i devet tisuća i tri stotine.

24 Kad se utvrdi potomstvo sinova Gadovih prema njihovim rodovima i porodicama, pribilježiše se, glava po glava, imena onih od dvadeset godina i više, svih za borbu sposobnih.

25 Popisanih od Gadova plemena bilo je četrdeset i pet tisuća i šest stotina i pedeset.

26 Kad se utvrdi potomstvo sinova Judinih prema njihovim rodovima i porodicama, pribilježiše se, glava po glava, imena onih od dvadeset godina i više, svih za borbu sposobnih.

27 Popisanih od Judina plemena bilo je sedamdeset i četiri tisuće i šest stotina.

28 Kad se utvrdi potomstvo sinova Jisakarovih prema njihovim rodovima i porodicama, pribilježiše se, glava po glava, imena onih od dvadeset godina i više, svih za borbu sposobnih.

29 Popisanih od Jisakarova plemena bilo je pedeset i četiri tisuće i četiri stotine.

30 Kad se utvrdi potomstvo sinova Zebulunovih prema njihovim rodovima i porodicama, pribilježiše se, glava po glava, imena onih od dvadeset godina i više, svih za borbu sposobnih.

31 Popisanih od Zebulunova plemena bilo je pedeset i sedam tisuća i četiri stotine.

32 Josipovi sinovi: Kad se utvrdi potomstvo sinova Efrajimovih, prema njihovim rodovima i porodicama, pribilježiše se, glava po glava, imena onih od dvadeset godina i više, svih za borbu sposobnih.

33 Popisanih od Efrajimova plemena bilo je četrdeset tisuća i pet stotina.

34 Kad se utvrdi potomstvo sinova Manašeovih, prema njihovim rodovima i porodicama, pribilježiše se, glava po glava, imena onih od dvadeset godina i više, svih za borbu sposobnih.

35 Popisanih od Manašeova plemena bilo je trideset i dvije tisuće i dvjesta.

36 Kad se utvrdi potomstvo sinova Benjaminovih, prema njihovim rodovima i porodicama, pribilježiše se, glava po glava, imena onih od dvadeset godina i više, svih za borbu sposobnih.

37 Popisanih od Benjaminova plemena bilo je trideset i pet tisuća i četiri stotine.

38 Kad se utvrdi potomstvo sinova Danovih, prema njihovim rodovima i porodicama, pribilježiše se, glava po glava, imena onih od dvadeset godina i više, svih za borbu sposobnih.

39 Popisanih od Danova plemena bilo je šezdeset i dvije tisuće i sedam stotina.

40 Kad se utvrdi potomstvo sinova Ašerovih, prema njihovim rodovima i porodicama, pribilježiše se, glava po glava, imena onih od dvadeset godina i više, svih za borbu sposobnih.

41 Popisanih od Ašerova plemena bila je četrdeset i jedna tisuća i pet stotina.

42 Kad se utvrdi potomstvo sinova Naftalijevih, prema njihovim rodovima i porodicama, pribilježiše se, glava po glava, imena onih od dvadeset godina i više, svih za borbu sposobnih.

43 Popisanih od Naftalijeva plemena bilo je pedeset i tri tisuće i četiri stotine.

44 To su oni koje popisaše Mojsije i Aron sa dvanaest knezova izraelskih, po jedan na svaki pradjedovski dom.

45 Bili su popisani svi Izraelci, prema pradjedovskim domovima, od dvadeset godina i više, svi za borbu sposobni u Izraelu.

46 Bilo je, dakle, svih popisanih šest stotina i tri tisuće i pet stotina i pedeset.

47 Među te nisu se ubrojili Levijevci prema svojem pradjedovskom plemenu.

48 Jahve je, naime, rekao Mojsiju:

49 "Nipošto nemoj popisivati Levijeva plemena niti ga unosi u popis Izraelaca.

50 Nego ti sam odredi Levijevce za službu u Prebivalištu svjedočanstva; za sav njegov namještaj i sve što na nj spada; neka oni nose Prebivalište i sav njegov namještaj; neka oni u njemu poslužuju i oko njega tabore.

51 Kad se Prebivalište mora premještati, neka ga Levijevci rastave; a kad se s Prebivalištem treba utaboriti, neka ga Levijevci opet podignu. Svjetovnjak koji bi mu se primakao neka se pogubi.

52 Neka Izraelci logoruju svatko u svome taboru; svatko kod svoje zastave, po četama.

53 Levijevci neka borave oko Prebivališta svjedočanstva, da se gnjev ne obori na izraelsku zajednicu. Neka tako Levijevci stražu straže oko Prebivališta svjedočanstva."

54 Izraelci učine kako je Jahve Mojsiju naredio. U svemu tako urade.

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Explanation of Numbers 1

Napsal(a) Henry MacLagan

Verses 1-4. There is revelation from the Lord by Divine Truth, that man ought to know from the Lord, who ordinates and arranges all his states, what his true quality is in general and in particular, by means of Divine Truth and by the instrumentality of the general principles of the church, each grounded in its own good.

Verses 5-19. These principles are described according to their quality, and their state as to spiritual and celestial life, and according to their specific quality in respect to intelligence in truth, the acquirement of the good of truth, and individual experience.

Verses 20-43. Concerning the quality of those who are in faith in the understanding; faith in the will; good works; celestial love; mutual love; the heavenly marriage; the new understanding of truth; the new will of good; the medium between the spiritual and natural man; the affirmation of truth; inmost natural delight; and resistance to evil, temptation and freedom thence.

Verses 44-46. Concerning the quality of the Spiritual Church, as to truths, in its entirety.

Verses 47-54. But, lastly, man cannot as yet know his quality as to good or charity, which ministers to the Lord, and to celestial good in all the changes which take place during regeneration.

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Arcana Coelestia # 6222

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6222. 'And he took his two sons with him, Manasseh and Ephraim' means the Church's will and the Church's understanding, born from the internal. This is clear from the representation of 'Manasseh' as the new will in the natural and its essential nature, dealt with in 5354 (end); and from the representation of 'Ephraim' as the new understanding in the natural and its essential nature, dealt with in 5354. The birth of the two from the internal is meant by the fact that they were the sons of Joseph, who represents the internal celestial, 5869, 5877.

[2] What the Church's understanding is and what its will is must be stated. The Church's understanding consists in perceiving from the Word what the truth of faith is and what the good of charity is. As is well known, the literal sense of the Word is by nature such that a person can use that sense to support any opinion at all that he may adopt. The reason for this is that ideas appearing in the literal sense of the Word serve as general vessels to receive truths, though not until they have actually received truths does the real nature of those vessels reveal itself as if through transparency. Thus those ideas form merely a general impression which a person must gain first in order that he may aptly receive particular aspects and specific details. This fact - that the literal sense of the Word is by nature such that a person can use that sense to support any opinion at all that he may adopt - is clearly evident from the great number of heresies that have existed in the Church, and still exist in it. Adherents of each heresy find support for it in the literal sense of the Word, support which enables them to believe fully that it is the truth, which means that if they were to hear the actual truth from heaven they would receive nothing at all of it.

[3] The reason why they would not receive it is that they do not share in the understanding that the Church possesses; for that understanding exists when people read the Word, assiduously take one statement together with another, and by doing so see what they ought to believe and what they ought to do. Such understanding comes only to those who receive light from the Lord, whom the Christian world also calls 'the enlightened'. That enlightenment does not come to any but the kind of people who have the desire to know truths, not for the sake of reputation and glory but for the sake of life and service. That same enlightenment is received by a person in his understanding, for the understanding is the receiver of light. This is clearly evident from the fact that people who have little understanding cannot by any means see such things from the Word but have faith in those who they think are the enlightened. Furthermore it should be recognized that those who have been regenerated receive from the Lord an understanding which is capable of being enlightened; and it is the light of heaven coming from the Lord that flows into the understanding and gives it light, for the understanding receives its light, its sight, and consequently its perception from no other source.

[4] But this understanding which is being called the Church's understanding is more internal than an understanding based merely on factual knowledge, for it consists in a discernment that a thing is true not because factual evidence and philosophical deductions dictate it but because the Word in its spiritual sense does so. For example, people who possess the Church's understanding can perceive clearly that in every single part the Word teaches that love to the Lord and charity towards the neighbour are the essential qualities of the Church, that a person's life continues after death, and that his life arises out of his loves. They can also perceive that faith separated from charity is not faith, that faith contributes nothing to eternal life except in the measure that the good of love to the Lord and the good of charity towards the neighbour are linked to it, and that faith and charity must therefore be joined together so that spiritual life may exist. People with an enlightened understanding can perceive quite clearly that these things are true; but those without it can by no means see that they are.

[5] It is thought that the people with an understanding in things of the Church are those who know how to substantiate extensively the opinions or teachings of their Church, to the point of convincing others that they are true, and who know how to refute numerous heresies in a masterly way. But this is not what is meant by the Church's understanding, for substantiating opinions is not a characteristic of the understanding but of mental ability at a sensory level, which sometimes comes to exist in very wicked people; indeed those without any beliefs at all, also those who are steeped in actual falsities, can have that ability. Nothing comes more easily to both these kinds of people than to substantiate whatever idea they like, so thoroughly that they convince the simple. But before substantiating any opinion the Church's understanding engages in seeing and perceiving whether it is true or not, and in substantiating it only after that.

[6] This understanding is what is represented by 'Ephraim'. But the Church's good, which is represented by 'Manasseh', is the good of charity, which the Lord instills into a member of the Church through the truths of faith. For these truths together with the good of charity are what flow into the understanding and give it light, and also enable the understanding and the will to constitute one mind. The truth that both these - the understanding and the will - are born from the internal may be seen from what was stated and shown previously; for the whole affection for goodness and truth, the affection through which enlightenment comes, flows in from no other origin, thus is born from no other origin than the internal; that is, it comes from the Lord through the internal.

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