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Ezekiel 48

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1 And these are the names of the tribes: From the north end along the way of Hethlon, as one entereth into Hamath, Hazar-enan, the border of Damascus northward unto near Hamath -- the east and west side [belonging] to him -- shall Dan have one [portion].

2 And by the border of Dan, from the east side unto the west side, Asher one.

3 And by the border of Asher, from the east side even unto the west side, Naphtali one.

4 And by the border of Naphtali, from the east side unto the west side, Manasseh one.

5 And by the border of Manasseh, from the east side unto the west side, Ephraim one.

6 And by the border of Ephraim, from the east side even unto the west side, Reuben one.

7 And by the border of Reuben, from the east side unto the west side, Judah one.

8 And by the border of Judah, from the east side unto the west side, shall be the heave-offering that ye shall offer, five and twenty thousand [cubits] in breadth, and in length as one of the parts from the east side unto the west side: and the sanctuary shall be in the midst of it.

9 The heave-offering that ye shall offer unto Jehovah shall be five and twenty thousand in length, and ten thousand in breadth.

10 And for them, for the priests, shall be the holy heave-offering, toward the north five and twenty thousand, and toward the west the breadth ten thousand, and toward the east the breadth ten thousand, and toward the south the length five and twenty thousand: and the sanctuary of Jehovah shall be in the midst of it.

11 [It shall be] for the priests that are hallowed of the sons of Zadok, who kept my charge and went not astray when the children of Israel went astray, as the Levites went astray.

12 And this offering heaved from the heave-offering of the land shall be unto them a thing most holy, by the border of the Levites.

13 And answering to the border of the priests, the Levites shall have five and twenty thousand in length, and ten thousand in breadth: the whole length shall be five and twenty thousand, and the breadth ten thousand.

14 And they shall not sell of it, neither exchange, nor alienate the first-fruits of the land: for it is holy unto Jehovah.

15 And the five thousand that are left in the breadth over against the five and twenty thousand, shall be a common [place] for the city, for dwellings and for suburbs: and the city shall be in the midst of it.

16 And these shall be the measures thereof: the north side four thousand and five hundred [cubits], and the south side four thousand and five hundred, and the east side four thousand and five hundred, and the west side four thousand and five hundred.

17 And the suburbs of the city shall be toward the north two hundred and fifty [cubits], and toward the south two hundred and fifty, and toward the east two hundred and fifty, and toward the west two hundred and fifty.

18 And the residue in length, alongside the holy heave-offering, shall be ten thousand eastward and ten thousand westward: it shall be alongside the holy heave-offering; and the increase thereof shall be for the support of them that serve the city.

19 And they that serve the city shall serve it out of all the tribes of Israel.

20 The whole heave-offering shall be five and twenty thousand by five and twenty thousand; ye shall offer the holy heave-offering foursquare with the possession of the city.

21 And the rest shall be for the prince, on the one side and on the other of the holy heave-offering and of the possession of the city, in front of the five and twenty thousand of the heave-offering toward the east border, and westward in front of the five and twenty thousand toward the west border, answering to the [other] portions: it shall be for the prince; and the holy heave-offering and the sanctuary of the house shall be in the midst of it.

22 And from the possession of the Levites and from the possession of the city, being in the midst of that which shall be the prince's, between the border of Judah and the border of Benjamin, shall be for the prince.

23 And as for the rest of the tribes: from the east side unto the west side, Benjamin one [portion].

24 And by the border of Benjamin, from the east side unto the west side, Simeon one.

25 And by the border of Simeon, from the east side unto the west side, Issachar one.

26 And by the border of Issachar, from the east side unto the west side, Zebulun one.

27 And by the border of Zebulun, from the east side unto the west side, Gad one.

28 And by the border of Gad, at the south side southward, the border shall be from Tamar [to] the waters of Meribah-Kadesh, by the torrent, unto the great sea.

29 This is the land which ye shall divide by lot unto the tribes of Israel for inheritance, and these are their portions, saith the Lord Jehovah.

30 And these are the goings out of the city. On the north side, four thousand and five hundred [cubits] by measure.

31 And the gates of the city shall be after the names of the tribes of Israel: three gates northward: the gate of Reuben, one; the gate of Judah, one; the gate of Levi, one.

32 And at the east side four thousand and five hundred, and three gates: the gate of Joseph, one; the gate of Benjamin, one; the gate of Dan, one.

33 And at the south side four thousand and five hundred [cubits] by measure, and three gates: the gate of Simeon, one; the gate of Issachar, one; the gate of Zebulun, one.

34 At the west side four thousand and five hundred, [and] their three gates: the gate of Gad, one; the gate of Asher, one; the gate of Naphtali, one.

35 Round about it was eighteen thousand [cubits]; and the name of the city from that day, Jehovah is there.

   

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Priests

  

'Priests' represent the Lord regarding His divine good. When they do not acknowledge the Lord, they do not signify the Lord.

(Odkazy: Apocalypse Revealed 854; Arcana Coelestia 3670)

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Arcana Coelestia # 3670

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3670. 'And He will give you the blessing of Abraham' means the joining of the Divine itself to the good and truth of the natural. This is clear from the meaning of 'blessing' as a joining together, dealt with above in 3660, 3667, and from the representation of 'Abraham' as the Lord's Divine itself, which is called the Father, dealt with in 2011, 3251, 3439. And as these words are addressed to Jacob, who is to represent the Divine Good and Truth of the Lord's Divine Natural, it is a joining together of the Divine itself to the good and truth of the Natural - this joining together being meant in the internal sense by 'He will give you the blessing of Abraham'. In the sense of the letter it is possession of the land of Canaan that is meant by 'the blessing of Abraham', and also by the words that follow, 'to inherit the land of your sojournings, which God gave to Abraham'. This also is what these words are taken to mean by all who believe that the historical descriptions of the Word do not embody anything more heavenly and deeper than that. This is especially so with the Jewish nation, which also claims from that sense to hold a superior position to all other nations and peoples. Their forefathers understood those words in the same way, especially Jacob, who had that kind of disposition, as becomes clear from what has been stated just above in 3667. That is to say, he did not know Jehovah and was unwilling to acknowledge Him unless He conferred bodily and worldly benefits on him. The fact that neither Abraham, nor Isaac, nor Jacob were meant, but that Jacob represented the Lord's Natural which He was to make Divine is abundantly evident from the explanations given. The same applies to the character of any person who represents, whether evil or good; for the evil are no less able to represent, and have represented, the Lord's Divine, see 665, 1097, 1361.

[2] The same may be seen from the representatives which also exist at the present day. For all kings, no matter who they are or what they are like, represent the Lord through the kingly office itself residing with them; and in like manner all priests, no matter who they are or what they are like, do so through their priestly office. The kingly office itself and the priestly office itself are sacred, no matter who serves in them. Consequently the Word taught by someone evil is no less sacred; nor is the Sacrament of Baptism, or the Holy Supper, or similar ministrations any less so. From this it may also be seen that no king can possibly claim as his own the sacredness that goes with his kingly office, nor any priest the sacredness that goes with his priestly office. Insofar as he does claim it or attribute it to himself he brands himself with the sign of a spiritual thief, or the mark of spiritual theft. And insofar as he commits what is evil, that is, acts contrary to what is right and fair, and contrary to what is good and true, a king throws off his representation of the sacred kingly office, and a priest his representation of the sacred priestly office, and then represents the reverse of this. This explains why so many laws were laid down in the Jewish representative Church concerning the sacredness which was to be attached in particular to priests when ministering. More on this matter will in the Lord's Divine mercy be stated later on.

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