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4 Mose 3

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1 Und dies sind die Geschlechter Aarons und Moses, an dem Tage, da Jehova auf dem Berge Sinai mit Mose redete.

2 Und dies sind die Namen der Söhne Aarons: der Erstgeborene Nadab, und Abihu, Eleasar und Ithamar.

3 Das sind die Namen der Söhne Aarons, der gesalbten Priester, die geweiht worden waren, um den Priesterdienst auszuüben.

4 Und Nadab und Abihu starben vor Jehova, als sie in der Wüste Sinai fremdes Feuer vor Jehova darbrachten; (3. Mose 10,1) und sie hatten keine Söhne. Und Eleasar und Ithamar übten den Priesterdienst vor ihrem Vater Aaron aus.

5 Und Jehova redete zu Mose und sprach:

6 Laß den Stamm Levi herzunahen und stelle ihn vor Aaron, den Priester, daß sie ihm dienen;

7 und sie sollen seiner Hut warten und der Hut der ganzen Gemeinde (d. h. das besorgen, was für Aaron oder der Gemeinde zu besorgen war) vor dem Zelte der Zusammenkunft, um den Dienst der Wohnung zu verrichten;

8 und sie sollen warten aller Geräte des Zeltes der Zusammenkunft und der Hut der Kinder Israel, um den Dienst der Wohnung zu verrichten.

9 Und du sollst die Leviten dem Aaron und seinen Söhnen geben; ganz zu eigen sind sie ihm gegeben von seiten der Kinder Israel.

10 Und Aaron und seine Söhne sollst du bestellen, daß sie ihres Priestertums warten. Der Fremde aber, der herzunaht, soll getötet werden.

11 Und Jehova redete zu Mose und sprach:

12 Und ich, siehe, ich habe die Leviten aus der Mitte der Kinder Israel genommen, anstatt aller Erstgeburt, welche die Mutter bricht unter den Kindern Israel; und die Leviten sollen mir gehören.

13 Denn mein ist alle Erstgeburt: an dem Tage, da ich alle Erstgeburt im Lande Ägypten schlug, habe ich mir alle Erstgeburt in Israel geheiligt vom Menschen bis zum Vieh; mir sollen sie gehören, mir, Jehova.

14 Und Jehova redete zu Mose in der Wüste Sinai und sprach:

15 Mustere die Söhne Levis nach ihren Vaterhäusern, nach ihren Familien; alle Männlichen von einem Monat und darüber sollst du sie mustern.

16 Und Mose musterte sie nach dem Befehl Jehovas, so wie ihm geboten war.

17 Und dies waren die Söhne Levis nach ihren Namen: Gerson und Kehath und Merari.

18 Und dies sind die Namen der Söhne Gersons nach ihren Familien: Libni und Simei.

19 Und die Söhne Kehaths nach ihren Familien: Amram und Jizhar, Hebron und Ussiel.

20 Und die Söhne Meraris nach ihren Familien: Machli und Muschi. Das sind die Familien Levis nach ihren Vaterhäusern.

21 Von Gerson die Familie der Libniter und die Familie der Simeiter; das sind die Familien der Gersoniter.

22 Ihre Gemusterten nach der Zahl aller Männlichen von einem Monat und darüber, ihre Gemusterten: 7500.

23 Die Familien der Gersoniter lagerten hinter der Wohnung gegen Westen.

24 Und der Fürst des Vaterhauses der Gersoniter war Eljasaph, der Sohn Laels.

25 Und die Hut (d. h. das was ihnen zu besorgen oblag) der Söhne Gersons am Zelte der Zusammenkunft war: die Wohnung und das Zelt, seine Decke, (Vergl. 2. Mose 26,1. 7. 14) und der Vorhang vom Eingang des Zeltes der Zusammenkunft,

26 und die Umhänge des Vorhofs und der Vorhang vom Eingang des Vorhofs, der rings um die Wohnung und um den Altar ist, und seine (des Zeltes der Zusammenkunft) Seile zu (O. nach) all seinem Dienst.

27 Und von Kehath die Familie der Amramiter und die Familie der Jizhariter und die Familie der Hebroniter und die Familie der Ussieliter; das sind die Familien der Kehathiter.

28 Nach der Zahl aller Männlichen von einem Monat und darüber, 8600, welche der Hut des Heiligtums warteten.

29 Die Familien der Söhne Kehaths lagerten an der Seite der Wohnung gegen Süden.

30 Und der Fürst des Vaterhauses der Familien der Kehathiter war Elizaphan, der Sohn Ussiels.

31 Und ihre Hut war: die Lade und der Tisch und der Leuchter und die Altäre, und die Geräte des Heiligtums, mit welchen man den Dienst verrichtet, und der Vorhang, und dessen (des Heiligtums) ganzer Dienst.

32 Und der Fürst der Fürsten Levis war Eleasar, der Sohn Aarons, des Priesters; er war Aufseher über die, welche der Hut des Heiligtums warteten.

33 Von Merari die Familie der Machliter und die Familie der Muschiter: das sind die Familien Meraris.

34 Und ihre Gemusterten nach der Zahl aller Männlichen von einem Monat und darüber: 6200.

35 Und der Fürst des Vaterhauses der Familien Meraris war Zuriel, der Sohn Abichails. Sie lagerten an der Seite der Wohnung gegen Norden.

36 Und die Hut (W. das Amt der Hut) der Söhne Meraris war: die Bretter der Wohnung, und ihre iegel und ihre Säulen und ihre Füße und alle ihre Geräte und ihr ganzer Dienst,

37 und die Säulen des Vorhofs ringsum und ihre Füße und ihre Pflöcke und ihre Seile.

38 Und die vor der Wohnung gegen Osten, vor dem Zelte der Zusammenkunft gegen Sonnenaufgang Lagernden waren Mose und Aaron und seine Söhne, welche der Hut des Heiligtums warteten, betreffs desjenigen, was den Kindern Israel oblag. Der Fremde aber, der herzunaht, soll getötet werden.

39 Aller gemusterten Leviten, welche Mose und Aaron nach dem Befehl Jehovas nach ihren Familien musterten, aller Männlichen von einem Monat und darüber, waren 22000.

40 Und Jehova sprach zu Mose: Mustere alle männlichen Erstgeborenen der Kinder Israel, von einem Monat und darüber, und nimm die Zahl ihrer Namen auf.

41 Und du sollst die Leviten für mich, Jehova nehmen, anstatt aller Erstgeborenen unter den Kindern Israel, und das Vieh der Leviten anstatt alles Erstgeborenen unter dem Vieh der Kinder Israel.

42 Und Mose musterte, so wie Jehova ihm geboten hatte, alle Erstgeborenen unter den Kindern Israel.

43 Und es waren aller männlichen Erstgeborenen, nach der Zahl der Namen, von einem Monat und darüber, nach ihren Gemusterten, 22273.

44 Und Jehova redete zu Mose und sprach:

45 Nimm die Leviten anstatt aller Erstgeborenen unter den Kindern Israel und das Vieh der Leviten anstatt ihres Viehes; und mir, sollen die Leviten gehören, mir, Jehova.

46 Und was die Lösung der 273 betrifft, welche von den Erstgeborenen der Kinder Israel überzählig sind über die Leviten,

47 so sollst du je fünf Sekel auf den Kopf nehmen; nach dem Sekel des Heiligtums sollst du sie nehmen, zwanzig Gera der Sekel.

48 Und das Geld sollst du als Lösung der Überzähligen unter ihnen Aaron und seinen Söhnen geben.

49 Und Mose nahm das Lösegeld von denen, welche überzählig waren über die durch die Leviten Gelösten;

50 von den Erstgeborenen der Kinder Israel nahm er das Geld, 1365 Sekel, nach dem Sekel des Heiligtums.

51 Und Mose gab das Geld der Lösung Aaron und seinen Söhnen, nach dem Befehl Jehovas, so wie Jehova dem Mose geboten hatte.

   

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Apocalypse Explained # 28

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28. The first-born from the dead. That this signifies from whom is all good in heaven, is evident from the signification of first-born, when said of the Lord, as denoting the Divine good in heaven, thus all good there. The reason why this is signified by first-born, is, because by generations, in general and in particular, are signified spiritual generations, which are those of good and truth, or of love and faith. Therefore, by father, mother, sons, daughters, sons-in-law, daughters-in-law, and sons' sons, are signified the goods and truths which generate, and which are generated, in their order (Arcana Coelestia 10490). For in heaven there are no other nativities; and, this being the case, by first-born is not meant first-born, but the good of heaven and the church, because this is in the chief place. Now, because all good in heaven exists from the Lord, therefore He is called the First-born.

[2] The reason why He is called the first-born from the dead, is because, when He rose from the dead, He made His Human Divine Good by union with the Divine which was in Him from conception. This is why He is called the first-born from the dead; and why He says of Himself in David,

"I will make him the first-born, higher than the kings of the earth" (Psalm 89:27).

What is meant by His being higher than the kings of the earth, will be seen in the subsequent article. (That the Lord, when He departed out of the world, made His Human Divine Good, may be seen, Arcana Coelestia 3194, 3210, 6864, 7499, 8724, 9199, 10076, thus that He came forth from the Father and returned to the Father, n. 3194, 3210; and that after the union, the Divine truth, which is the Comforter, the Spirit of truth, goes forth from Him, n. 3704, 3712, 3969, 4577, 5704, 7499, 8127, 8241, 9199, 9398, 9407. But this mystery may be seen more fully explained in the small work, The Doctrine of the New Jerusalem 293-295; and in the passages from Arcana Coelestia there cited, n. 303-305.)

Since the Lord as to His Divine Human is called the first-born, because all good goes forth from Him, therefore all the first-born in the Israelitish church were holy to Jehovah; and therefore also the Levites were taken in the place of all the first-born in Israel. For by the sons of Levi were represented those of the church who are in the good of charity. On this account, also, a double portion of the inheritance fell to the first-born. All this, because the first-born signified good from the Lord, and, in the highest sense, the Lord Himself as to the Divine Human, from which all good comes; for all the things commanded in the Israelitish church were representative of spiritual and celestial Divine things.

[3] That all the first-born in the Israelitish church were holy to Jehovah is evident from Moses, in the following passages:

"Sanctify unto me all the first-born, whatsoever openeth the womb among the sons of Israel, in man and in beast; it is mine" (Exodus 13:2).

"Thou shalt cause to pass over unto Jehovah all that openeth the womb, and every firstling that cometh of a beast as many as thou hast, the males shall be Jehovah's" (13:12).

"Thou shalt not delay the first fruits of thy produce, and the first fruits of thy wine; the first-born of thy sons shalt thou give unto me. Likewise shalt thou do with thine oxen and with thy sheep; seven days it shall be with its dam; on the eighth day thou shalt give it me. And ye shall be men of holiness unto me" (Exodus 22:29-31).

The reason why they were to give also the first-born of beasts, was, because these also were representative; on which account, also, they were made use of in burnt-offerings and sacrifices. (What the various beasts in these services represented, may be seen, Arcana Coelestia 1823, 3519, 9280, 10042.) The Levites were accepted in place of all the first-born in Israel (concerning which, see Numbers 3:12, 13, 41, 45; 8:15-19), because, as observed above, the sons of Levi represented, and thence signified, the good of charity, and Levi, in the highest sense, represented the Lord as to that good (as may be seen, n. 3875, 3877, 4497, 4502, 4503, 10017). The reason why a double portion of the inheritance fell to the first-born (Deuteronomy 21:17), was, because a double portion signified the good of love (n. 720, 1686, 5194, 8423).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia # 4464

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4464. 'Only on this [condition] will we consent to you: If you will be as we are' means acceptance of their semblance of religion. This is clear from the meaning of 'consenting' as acceptance, and from the meaning of 'being as they are' as being interested only in external things and not in internal ones, for they would in that case have been as they were, see just above in 4459. There it was shown - in 4459 - what an interest only in external things is and what an interest in internal ones is. Here the reason why a person ought to be interested in internal ones is going to be stated. Anyone who reflects may see that man has communication with heaven by means of internal things, for the whole of heaven dwells within internal things. Unless a person is in heaven as regards his thoughts and affections, that is, as regards the thoughts in his understanding and the affections in his will, he cannot go to heaven after death, since he has no communication with it at all. During his lifetime a person secures that communication by means of truths in his understanding and goods in his will, and unless he secures it then he cannot do so subsequently, since his mind cannot be opened after death to interior things if it has not been opened to them during his lifetime.

[2] Man is not immediately conscious of the fact that a spiritual sphere surrounds him, the nature of which is determined by the life of his affections. That sphere the angels are able to perceive more clearly than any aroma reaching the keenest sense of smell in the world. If in his life he has been interested only in external things, that is to say, in the pleasures that are gained from hatred against the neighbour, from consequent revenge and cruelty, from committing adultery, from self-aggrandizement and consequent contempt for others, from unseen acts of robbery, from avarice, from deceit, and from luxuriousness, and other vices like these, the spiritual sphere which surrounds him is as offensive as the aroma in the world coming from dead bodies, dung, stinking refuse, and other things such as these. Anyone who has been leading a life like this takes that sphere with him after death; and being entirely surrounded by that sphere he cannot exist anywhere else than in hell where such spheres belong. Concerning spheres in the next life and their origins, see 1048, 1053, 1316, 1504-1519, 1695, 2401, 2489.

[3] People however who are interested in internal things - that is to say, who have taken delight in expressing good-will and charity towards the neighbour, and most of all who have found blessedness in love to the Lord - have a pleasing and lovely sphere surrounding them, which is the heavenly sphere itself; and for that reason they are in heaven. All the spheres which are perceived in the next life have their origin in the loves and in the affections deriving from those loves which have governed them. Such spheres have their origins as a consequence in their life, for their loves and affections derived from these loves constitute their life itself. And because they have their origins in their loves and affections derived from these they have their origins in the intentions and the ends in view which cause a person to will and to act in the way he does. For everyone has as his end in view that which he loves, and therefore a person's ends determine what his life is and constitute the essential nature of it; and this is the main source of the sphere around him. That sphere is perceived most perfectly in heaven the reason being that the sphere emanating from ends in view exists throughout the whole of heaven. These considerations show what someone is like whose interest is in internal things and what someone is like whose interest is in external ones, and why a person ought not to be interested only in external things but to be interested in internal ones also.

[4] But someone who is interested only in external things pays no attention to internal ones - no matter how skillful he may be in the conduct of public affairs and no matter how great a reputation he has earned for being learned - because he is the kind of person who does not believe in the existence of anything which he does not see with his eyes or feel by touch, and therefore does not believe in heaven or in hell. And if he were told that he was going to enter the next life immediately after death, where he will see, hear, speak, and enjoy a sense of touch more perfectly than when in the body he would reject it as an absurdity or sheer fantasy, when in actual fact that happens to be the truth. His reaction would be the same if anyone were to tell him that the soul or spirit which lives after death is the real person and not the body which he carries around in the world.

[5] From this it follows that those who are interested only in external things pay no attention at all to what is said concerning internal things, when yet it is these that make people blessed and happy in the kingdom which they are going to enter and in which they are going to live for ever. Such unbelief is present in most Christians, as I have been allowed to know from those to whom I have spoken who have entered the next life from the Christian world. For in the next life they are not able to conceal what they have thought since thoughts are laid completely bare there; nor are they able to conceal what ends they have had in view, that is, what they have loved, for this reveals itself through the sphere surrounding them.

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