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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 # 8313

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8313. 'Distress took hold of the inhabitants of Philistia' means despair of enlarging their dominion, on the part of those upholding faith separated from good. This is clear from the meaning of 'distress' as despair, because they could not any longer enlarge their dominion, dealt with below; and from the meaning of 'the inhabitants of Philistia' as those who uphold faith alone separated from the good of charity, dealt with in 1197, 1198, 3412, 3413, 8093, 8096, 8099. They are distinguished from the Egyptians by the fact that they rule out the good deeds of charity, in the belief that a person is saved without them by faith. This main tenet in their doctrine gives birth to a large number of errors, such as these: Salvation is attributable to mercy, irrespective of the life the person has been leading; all his sins and evils are washed away through faith, enabling him to walk as someone who has been made righteous; his salvation can be accomplished in an instant, even through faith and truth attained at the final hour of his death; consequently it is not the affection belonging to heavenly love that makes heaven in a person. People subscribing to these errors are Philistines; and they are called 'uncircumcised' because of the evils of self-love and love of the world in which their life consists.

[2] The reason why 'distress' here means despair is that extreme distress should be understood, or pain like that suffered by women in labour. The word in the original language also means that kind of pain. Despair or the extremes of distress are actually described in the Word as 'the pain of a woman in labour', for example in David,

The kings assembled themselves. Terror seized them, pain as of a woman in labour. Psalms 48:4, 6.

In Jeremiah,

O dweller in Lebanon, having a nest in the cedars, how much grace will you find when distresses come to you, pain as of a woman in labour? Jeremiah 22:23.

In the same prophet,

The king of Babel has heard the report about them, consequently his hands have become feeble; anguish has taken hold of him, pain as of a woman in labour. Jeremiah 50:43.

In Isaiah,

The day of Jehovah is near, like devastation from Shaddai. Therefore all hands are feeble, and every human heart melts, and they are terrified; pangs and distresses take hold of them, they are in labour, like a woman giving birth. Isaiah 13:6-8.

[3] In Jeremiah,

behold, a people coming from the land of the north, and a mighty nation will be stirred up from the furthest parts of the earth. They lay hold on bow and spear; it is cruel and they do not have any pity. Their voice resounds like the sea, and they ride on horses, [every one] prepared as a man for battle against you, O daughter of Zion. We have heard the report about it, our hands have grown feeble. Anguish has laid hold on us, pain as of a woman in labour. Jeremiah 6:22-24.

This refers to truth being laid waste as experienced by those ruled by evil. 'A people from the land of the north' stands for those steeped in falsities arising from evil. 'A mighty nation from the uttermost parts of the earth' stands for those steeped in evils which are altogether opposed to good. 'They lay hold on bow and spear' stands for the fact that they draw on false teachings when they engage in conflict. 'Their voice resounds like the sea' stands for reasoning based on those teachings. 'They ride on horses' stands for arguments seemingly based on understanding. 'Prepared as a man for battle' stands for the desire to attack truth. 'Daughter of Zion' stands for the Church where good exists. 'Anguish has laid hold' stands for distress, because truths might undergo molestation. 'Pain as of a woman in labour' stands for despair, because good might suffer harm. From all this it is evident that 'pain' in this instance means despair on account of harm that might be done to good.

[4] The reason why 'distress took hold of the inhabitants of Philistia' means despair or lack of hope of enlarging their dominion is that the Philistines, that is, those who suppose that salvation comes as a result of faith alone without the good deeds of charity, in the next life strive unceasingly after dominion, fighting against others. They do not stop until they undergo vastation of their knowledge of cognitions or matters of faith. Every person in the next life retains the tenets of the faith he possessed during his lifetime; and no other people exchange them for truths except those who have done what is good in life, since good desires truth and welcomes it freely because it is of a similar nature. But those who have done what is bad in life do not exchange them. Those people are so to speak hard, and also they reject truths. Furthermore they live in obscurity, so that they cannot even see them. They see only whatever endorses the ideas they have adopted and nothing whatever that goes against them. Such people also imagine that they have more intelligence than everyone else; yet they know nothing except to use reasonings based on the ideas they have adopted. This is why they are people who attack charity very strongly, consequently are people who wish to dominate. For those who are governed by charity are humble, and wish - as though lowest in rank - to serve all. But those who are ruled by faith without charity are haughty, and wish - as though highest in rank - to be served by all. This also is why they consider heaven to consist in the glory of dominion, imagining - because they suppose that they have more intelligence than all others - that they will be archangels and that very many others will for that reason serve them, a supposition also in keeping with the words in Daniel,

Those who have intelligence will shine like the brightness of the expanse, and those who turn many to righteousness like the stars for ever and ever. 1 Daniel 12:3.

But instead of brightness theirs is darkness.

Poznámky pod čarou:

1. lit. into the age and eternity

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