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Nombres 26

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1 A la suite de cette plaie, l'Eternel dit à Moïse et à Eléazar, fils du sacrificateur Aaron:

2 Faites le dénombrement de toute l'assemblée des enfants d'Israël, depuis l'âge de vingt ans et au-dessus, selon les maisons de leurs pères, de tous ceux d'Israël en état de porter les armes.

3 Moïse et le sacrificateur Eléazar leur parlèrent dans les plaines de Moab, près du Jourdain, vis-à-vis de Jéricho. Ils dirent:

4 On fera le dénombrement, depuis l'âge de vingt ans et au-dessus, comme l'Eternel l'avait ordonné à Moïse et aux enfants d'Israël, quand ils furent sortis du pays d'Egypte.

5 Ruben, premier-né d'Israël. Fils de Ruben: Hénoc de qui descend la famille des Hénokites; Pallu, de qui descend la famille des Palluites;

6 Hetsron, de qui descend la famille des Hetsronites; Carmi, de qui descend la famille des Carmites.

7 Ce sont là les familles des Rubénites: ceux dont on fit le dénombrement furent quarante-trois mille sept cent trente. -

8 Fils de Pallu: Eliab.

9 Fils d'Eliab: Nemuel, Dathan et Abiram. C'est ce Dathan et cet Abiram, qui étaient de ceux que l'on convoquait à l'assemblée, et qui se soulevèrent contre Moïse et Aaron, dans l'assemblée de Koré, lors de leur révolte contre l'Eternel.

10 La terre ouvrit sa bouche, et les engloutit avec Koré, quand moururent ceux qui s'étaient assemblés, et que le feu consuma les deux cent cinquante hommes: ils servirent au peuple d'avertissement.

11 Les fils de Koré ne moururent pas.

12 Fils de Siméon, selon leurs familles: de Nemuel descend la famille des Nemuélites; de Jamin, la famille des Jaminites; de Jakin, la famille des Jakinites;

13 de Zérach, la famille des Zérachites; de Saül, la famille des Saülites.

14 Ce sont là les familles des Siméonites; vingt-deux mille deux cents.

15 Fils de Gad, selon leurs familles: de Tsephon descend la famille des Tsephonites; de Haggi, la famille des Haggites; de Schuni, la famille des Schunites;

16 d'Ozni, la famille des Oznites; d'Eri, la famille des Erites;

17 d'Arod, la famille des Arodites; d'Areéli, la famille des Areélites.

18 Ce sont là les familles des fils de Gad, d'après leur dénombrement: quarante mille cinq cents.

19 Fils de Juda: Er et Onan; mais Er et Onan moururent au pays de Canaan.

20 Voici les fils de Juda, selon leurs familles: de Schéla descend la famille des Schélanites; de Pérets, la famille des Péretsites; de Zérach, la famille des Zérachites.

21 Les fils de Pérets furent: Hetsron, de qui descend la famille des Hetsronites; Hamul, de qui descend la famille des Hamulites.

22 Ce sont là les familles de Juda, d'après leur dénombrement: soixante-seize mille cinq cents.

23 Fils d'Issacar, selon leurs familles: de Thola descend la famille des Tholaïtes; de Puva, la famille des Puvites;

24 de Jaschub, la famille des Jaschubites; de Schimron, la famille des Schimronites.

25 Ce sont là les familles d'Issacar, d'après leur dénombrement: soixante quatre mille trois cents.

26 Fils de Zabulon, selon leurs familles: de Séred descend la famille des Sardites; d'Elon, la famille des Elonites; de Jahleel, la famille des Jahleélites.

27 Ce sont là les familles des Zabulonites, d'après leur dénombrement: soixante mille cinq cents.

28 Fils de Joseph, selon leurs familles: Manassé et Ephraïm.

29 Fils de Manassé: de Makir descend la famille des Makirites. -Makir engendra Galaad. De Galaad descend la famille des Galaadites.

30 Voici les fils de Galaad: Jézer, de qui descend la famille des Jézerites; Hélek, la famille des Hélekites;

31 Asriel, la famille des Asriélites; Sichem, la famille des Sichémites;

32 Schemida, la famille des Schemidaïtes; Hépher, la famille des Héphrites.

33 Tselophchad, fils de Hépher, n'eut point de fils, mais il eut des filles. Voici les noms des filles de Tselophchad: Machla, Noa, Hogla, Milca et Thirtsa.

34 Ce sont là les familles de Manassé, d'après leur dénombrement: cinquante-deux mille sept cents.

35 Voici les fils d'Ephraïm, selon leurs familles: de Schutélach descend la famille des Schutalchites; de Béker, la famille des Bakrites; de Thachan, la famille des Thachanites. -

36 Voici les fils de Schutélach: d'Eran est descendue la famille des Eranites.

37 Ce sont là les familles des fils d'Ephraïm, d'après leur dénombrement: trente-deux mille cinq cents. Ce sont là les fils de Joseph, selon leurs familles.

38 Fils de Benjamin, selon leurs familles: de Béla descend la famille des Balites; d'Aschbel, la famille des Aschbélites; d'Achiram, la famille des Achiramites;

39 de Schupham, la famille des Schuphamites; de Hupham, la famille des Huphamites. -

40 Les fils de Béla furent: Ard et Naaman. D'Ard descend la famille des Ardites; de Naaman, la famille des Naamanites.

41 Ce sont là les fils de Benjamin, selon leurs familles et d'après leur dénombrement; quarante-cinq mille six cents.

42 Voici les fils de Dan, selon leurs familles: de Schucham descend la famille des Schuchamites. Ce sont là les familles de Dan, selon leurs familles.

43 Total pour les familles des Schuchamites, d'après leur dénombrement: soixante-quatre mille quatre cents.

44 Fils d'Aser, selon leurs familles: de Jimna descend la famille des Jimnites; de Jischvi, la famille des Jischvites; de Beria, la famille des Beriites.

45 Des fils de Beria descendent: de Héber, la famille des Hébrites; de Malkiel, la famille des Malkiélites.

46 Le nom de la fille d'Aser était Sérach.

47 Ce sont là les familles des fils d'Aser, d'après leur dénombrement: cinquante-trois mille quatre cents.

48 Fils de Nephthali, selon leurs familles: de Jahtseel descend la famille des Jahtseélites; de Guni, la famille des Gunites;

49 de Jetser, la famille des Jitsrites; de Schillem, la famille des Schillémites.

50 Ce sont là les familles de Nephthali, selon leurs familles et d'après leur dénombrement: quarante-cinq mille quatre cents.

51 Tels sont ceux des enfants d'Israël dont on fit le dénombrement: six cent un mille sept cent trente.

52 L'Eternel parla à Moïse, et dit:

53 Le pays sera partagé entre eux, pour être leur propriété, selon le nombre des noms.

54 A ceux qui sont en plus grand nombre tu donneras une portion plus grande, et à ceux qui sont en plus petit nombre tu donneras une portion plus petite; on donnera à chacun sa portion d'après le dénombrement.

55 Mais le partage du pays aura lieu par le sort; ils le recevront en propriété selon les noms des tribus de leurs pères.

56 C'est par le sort que le pays sera partagé entre ceux qui sont en grand nombre et ceux qui sont en petit nombre.

57 Voici les Lévites dont on fit le dénombrement, selon leurs familles: de Guerschon descend la famille des Guerschonites; de Kehath, la famille des Kehathites; de Merari, la famille des Merarites.

58 Voici les familles de Lévi: la famille des Libnites, la famille des Hébronites, la famille des Machlites, la famille des Muschites, la famille des Korites. Kehath engendra Amram.

59 Le nom de la femme d'Amram était Jokébed, fille de Lévi, laquelle naquit à Lévi, en Egypte; elle enfanta à Amram: Aaron, Moïse, et Marie, leur soeur.

60 Il naquit à Aaron: Nadab et Abihu, Eléazar et Ithamar.

61 Nadab et Abihu moururent, lorsqu'ils apportèrent devant l'Eternel du feu étranger.

62 Ceux dont on fit le dénombrement, tous les mâles depuis l'âge d'un mois et au-dessus, furent vingt-trois mille. Ils ne furent pas compris dans le dénombrement des enfants d'Israël, parce qu'il ne leur fut point donné de possession au milieu des enfants d'Israël.

63 Tels sont ceux des enfants d'Israël dont Moïse et le sacrificateur Eléazar firent le dénombrement dans les plaines de Moab, près du Jourdain, vis-à-vis de Jéricho.

64 Parmi eux, il n'y avait aucun des enfants d'Israël dont Moïse et le sacrificateur Aaron avaient fait le dénombrement dans le désert de Sinaï.

65 Car l'Eternel avait dit: ils mourront dans le désert, et il n'en restera pas un, excepté Caleb, fils de Jephunné, et Josué, fils de Nun.

   

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Arcana Coelestia # 9809

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9809. 'So that they may serve Me in the priestly office' means that which is representative of the Lord. This is clear from the representation of 'the priestly office' in the highest sense as all the service performed by the Lord as the Saviour. And the moving force behind whatever He does as the Saviour is Divine Love, thus Divine Good since all good is an aspect of love. So it is also that in the highest sense 'the priestly office' means the Divine Good of the Lord's Divine Love. There is Divine Good and there is Divine Truth. Divine Good exists within the Lord, and so is His Essential Being (Esse), which in the Word is called Jehovah. But Divine Truth is an emanation from the Lord, and so is the Coming-into-being (Existere) from that Essential Being; this is meant in the Word by God. And since that which is the Coming-into-being from Himself is nonetheless Himself, the Lord is also Divine Truth, which is what is Divine and His in the heavens. For the heavens are a coming-into-being from Him, because the angels there are recipients of what is Divine and His, celestial angels being recipients of the Divine Good which emanates from Him, but spiritual angels recipients of the Divine Truth springing from that Good. All this helps to make clear what it was belonging to the Lord that was represented by the priestly office, and what it was belonging to the Lord that was represented by the royal office, namely the Divine Good of His Divine Love by the priestly office, and the Divine Truth springing from that Good by the royal office.

[2] The truth that the priestly office represented the Divine Good of the Lord's Divine Love, thus all the service performed by the Lord as the Saviour, is clear from the following declarations in the Word: In David,

Jehovah said to my Lord, Sit at My right hand, till I make Your enemies as Your footstool. Jehovah will send the rod of strength from Zion; have dominion in the midst of Your enemies. Your people will be prompt to offer themselves on the day of Your power, in the beauty of holiness. From the womb of the dawn You have the dew of Your birth. Jehovah has sworn and will not repent, You are a priest for ever, after the manner 1 of Melchizedek. The Lord is on Your right hand; He struck kings on the day of His anger. He has judged among the nations, He has filled [the places] with dead bodies, He has stricken [one who was] head over much land. He will drink from the stream by the way; therefore he will lift up his head. Psalms 110:1-7.

These declarations show what the Lord as a priest, consequently what the priestly office within the Lord represented, namely the whole work of saving the human race. For the subject in this Psalm is the Lord's conflicts with the hells when He was in the world. Through those conflicts He acquired for Himself a power over the hells that was almighty and Divine, by means of which He saved the human race and also today saves all who accept Him. This very salvation, because the Divine Good of Divine Love is the moving force behind the accomplishment of it, is the reason why it says in reference to the Lord, 'You are a priest for ever, after the manner of Melchizedek'. The name Melchizedek means King of Righteousness, which the Lord was called because He had become [the One in whom there was] righteousness and consequently salvation, as accords with what has been shown in 9715.

[3] But since the declarations in this Psalm each contain arcana which have to do with the Lord's conflicts when He was in the world, and those arcana cannot be revealed without the internal sense, let a brief explanation of them be supplied. Jehovah said to my Lord means that the subject is the Lord when He was in the world. 'Lord' here is used to mean the Lord's Divine Human, as is clear in Matthew 22:43-45; Mark 12:36; Luke 20:42-44. Sit at My right hand means the almighty power of Divine Good, exercised through Divine Truth, the Lord being Divine Truth at that time, and Divine Truth being that with which He entered into and won the battle. For the meaning of 'sitting at the right hand' as a state of power, and in reference to the Divine as almighty power, see 3387, 4592, 4933, 6948, 7518, 7673, 8281, 9133; and the fact that all the power which good possesses is exercised through truth, 6344, 6423, 8304, 9327, 9410, 9639, 9643.

[4] Till I make Your enemies as Your footstool means until the time when the evils which exist in and spring from the hells have been subdued and made subject to His Divine power. Jehovah will send the rod of strength from Zion means the power at that time received from celestial good, 'Zion' meaning this good, see 2362, 9055. Have dominion in the midst of Your enemies means that this good has dominion over evils. Evils are enemies because they are contrary to what is Divine, especially to the Lord. Your people will be prompt to offer themselves on the day of Your power means the Divine Truths engaging in conflict then. In the beauty of holiness means which spring from Divine Good. From the womb of the dawn You have the dew of Your birth means conception from Divine Good itself, from which He had Divine Truth. Jehovah has sworn and will not repent means what is sure and certain.

[5] You are a priest for ever means the Divine Good of Divine Love within Him. After the manner of Melchizedek means that His Divine Human is of a like nature. The name Melchizedek means King of Righteousness, thus Jehovah who has become Righteousness through conflicts and victories, 9715. The Lord is on Your right hand means Divine Truth from Him at that time, through which almighty power is exercised, as above. He struck kings on the day of His anger means the destruction of falsities then, 'the day of anger' being the time when He fought against evils and destroyed them. 'Kings' are truths and in the contrary sense falsities, 2015, 2069, 4575, 4581, 4966, 5044, 5068, 6148. He has judged among the nations means the dispersion of evils; for 'nations' are forms of good and in the contrary sense evils, 1259, 1260, 1849, 6005. He has filled [the places] with dead bodies means the resulting spiritual death, which is a total deprivation of truth and good. He has stricken [one who was] head over much land means casting hellish self-love down into the hells, and the damnation of that love. He will drink from the stream by the way; therefore he will lift up his head means the endeavour to rise up from there by means of reasonings about truths. This is the meaning which those in heaven perceive within these words when that Psalm is read by someone in the world.

[6] Since the priestly office was representative of the Lord's whole work of salvation which was motivated by Divine Love, the performance of all the worship of God furthermore belonged to the office of the priest. Acts of worship at that time consisted first and foremost in offering burnt offerings, sacrifices, and minchahs, in setting the loaves on the table of the Presence, in keeping the lamps alight day by day, and in offering incense, and consequently in expiating or making atonement for the people and forgiving sins. In addition to all this their office consisted, when they were at the same time prophets, in explaining God's law and in teaching. The fact that all these duties were performed by Aaron and his sons is clear from the description in Moses of the establishment of the priesthood; and all those duties, it is self-evident, were representative of the Lord's acts of salvation. All this also explains why the portions of the sacrifices and minchahs that were Jehovah's, that is, the Lord's, were given to Aaron, likewise various kinds of first fruits as well as tithes, see Exodus 29:1-36; Leviticus 7:35-36; 23:15-22; 27:21; Numbers 5:6-11; 18:8-20, 25-end; Deuteronomy 18:1-4. The firstborn were also given; but in place of all the firstborn of human beings stood the Levites, who were given as a gift to Aaron, see Numbers 1:47; 3:9, because they were Jehovah's, Numbers 3:12-13, 40-45.

[7] Because the Lord as regards His whole work of salvation was represented by the high priest, and the actual work of salvation by his office, which is called the priestly office, no inheritance and portion among the people was given to Aaron and his sons; for it says that Jehovah God is their inheritance and portion, Numbers 18:20. Nor was any given to the Levites, because they belonged to Aaron, Numbers 26:58-63; Deuteronomy 10:9; 18:1-2. For the people represented heaven and the Church; but Aaron and his sons, and the Levites, represented the good of love and faith, which composes heaven and the Church, and so represented the Lord, who is the source of that good. Therefore He gave over the land to the people as an inheritance, but not to the priests, for the Lord is present in people, but not among them as an individual person.

[8] Something similar is implied by the following words in Isaiah,

You will be called the priests of Jehovah, you will be spoken of as the ministers of our God. You will eat the wealth of the gentiles, and in their glory you will glory. Isaiah 61:6.

'Eating the wealth of the gentiles' stands for making forms of good one's own, 'glorying in their glory' for having the benefit of truths, and so for the joy and happiness which those forms of good and truths give. As regards the meaning of 'the gentiles' or 'the nations' as forms of good, see 1259, 1260, 4574, 6005; and as regards that of 'glory' as truth from the Divine, 9429.

[9] Various places in the Word mention 'kings and priests', also 'kings, princes, priests, and prophets' in a series. But in these places truths in their entirety are meant in the internal sense by 'kings', and leading truths by 'princes'; forms of good in their entirety are meant by 'priests', and doctrinal teachings by 'prophets', as in the Book of Revelation,

Jesus Christ has made us kings and priests. Revelation 1:6; 5:10.

In Jeremiah,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

On that day the heart of the king and the heart of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

At that time they will bring out the bones of the kings of Judah, and the bones of its princes, and the bones of the priests, and the bones of the prophets. Jeremiah 8:1.

In the abstract sense, separate from actual persons, truths in their entirety are meant by 'kings', see 1672, 2015, 2069, 4581, 4966, 5044, 6148; leading truths by 'princes', 1482, 2089, 5044; forms of good by 'priests', 1728, 2015 (end), 3670, 6148; and doctrinal teachings derived from and concerning all these by 'prophets', 2534, 7269. The Lord's kingship furthermore is meant by His name Christ, Anointed One, or Messiah, and His priesthood by the name Jesus; for Jesus means Saviour or Salvation, regarding which the following is stated in Matthew,

The angel appearing to Joseph in a dream said to him, You shall call His name Jesus, for He will save His people from their sins. Matthew 1:21.

Since this 2 belonged to the priestly office the high priest's duty of expiating or making atonement for people's sins had the same representation, Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30.

[10] Since evil cannot possibly be combined with good, because each repels the other, various kinds of acts of purification were ordained for Aaron and his sons whenever they served in the priestly office, whether at the altar or in the tent of meeting. It was also ordained for example that the high priest should not marry anyone other than a virgin; he was not allowed to marry a widow, divorced woman, or prostitute, Leviticus 21:13-15. If any of Aaron's sons who were unclean had eaten from the holy offerings they should be cut off, Leviticus 22:2-9. None of Aaron's seed who had a defect should offer bread, Leviticus 21:17-21. The high priest should not use a razor on his head, nor tear his clothes, nor defile himself with any dead body, not even for his father or mother, nor go out of the sanctuary, Leviticus 21:10-12. These and many other laws, as has been stated, were laid down because the high priest represented the Lord and His Divine Goodness, and the nature of good is such that no evil can be combined with it. For good recoils from evil, and evil has a horror of good, as hell has of heaven; therefore it is impossible for them to be joined to each other.

[11] As regards truth however, its nature is such that it can be combined with falsity, but not falsity that has evil in it, only that which has good in it. That is, it can be combined with the kind of good that exists with very young children or older boys and girls who are still at the age of innocence, or with upright gentiles who are uninformed; and it can be combined with the kind of good that exists with all who are confined to the literal sense of the Word and to teachings derived from it and yet have the good of life as their end in view. For this good, if it is the end in view, dispels from falsity all inclination towards evil, and uses it in such a way that it makes it look to outward appearance like truth.

Poznámky pod čarou:

1. The Latin means according to My word but the Hebrew means after the manner of, which Swedenborg has in some other places where he quotes this verse.

2. i.e. the work of salvation

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