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Числа 14

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1 Послј сего народъ отправился изъ Асироѕа, и остановился въ пустынј Фаранъ.

2 Тамъ говорилъ Господь Моисею, и сказалъ:

3 пошли отъ себя людей, чтобъ они обозрјли землю Ханаанскую, которую Я даю сынамъ Израилевымъ, по одному человјку отъ колјна отцевъ ихъ пошлите всјхъ начальниковъ ихъ.

4 Моисей послалъ ихъ изъ пустыни Фаранъ, по повелјнію Господню, и всј сіи мужи были главные у сыновъ Израилевыхъ.

5 Вотъ имена ихъ: изъ колјна Рувимова Шаммуй, сынъ Закхуровъ,

6 изъ колјна Симеонова Шафатъ, сынъ Хоріевъ,

7 изъ колјна Іудина Халевъ, сынъ Іефонніинъ,

8 изъ колјна Иссахарова Игалъ, сынъ Іосифовъ,

9 изъ колјна Ефремова Осія, сынъ Навинъ,

10 изъ колјна Веніаминова Фалтій, сынъ Рафуевъ,

11 изъ колјна Завулонова Гаддіилъ, сынъ Содіевъ,

12 изъ колјна Іосифова, изъ колјна Манассіина Гаддій, сынъ Сусіевъ,

13 изъ колјна Данова Амміилъ, сынъ Гемалліевъ,

14 изъ колјиа Асирова Сефуръ, сынъ Михаиловъ,

15 изъ колјна Нефѕалимова Нахбій, сынъ Вофсіевъ,

16 изъ колјна Гадова Геуилъ, сынъ Махіевъ.

17 Вотъ имена мужей, коихъ посылалъ Моисей для обозрјнія земли. И назвалъ Моисей Осію, сына Навина, Іисусомъ.

18 Когда посылалъ ихъ Моисей обозрјвать землю Ханаанскую, тогда сказалъ имъ: подите въ южную страну и взойдите на гору.

19 И осмотрите землю, какова она, и народъ живущій на ней, силенъ ли онъ или слабъ, малочисленъ или многочисленъ?

20 Какова земля, на которой онъ живетъ, хороша ли она или худа; и каковы города, въ коихъ онъ живетъ, въ станахъ ли онъ живетъ или въ крјпостяхъ?

21 Какова земля, тучна ли она или суха? Есть ли на ней дерева или нјтъ? Будьте смјлы и возьмите плодовъ земли. А въ то время созрјвалъ первый виноградъ.

22 Они пошли и обозрјли землю отъ пустыни Цинъ даже до Рехова, при входј въ Емаѕъ.

23 Потомъ пошли въ южную страну и дошли до Хеврона, гдј жили Ахиманъ, Шемай и Ѕалмай, дјти Енаковы: Хевронъ же построенъ былъ семью годами прежде Цоана Египетскаго.

24 И пришли къ долинј Есхолъ и срјзали тамъ виноградную вјтвь съ кистью ягодъ, которую несли на носилкахъ двое; также взяли гранатовыхъ яблокъ и смоквей.

25 Мјсто сіе назвали долиною Есхолъ, по причинј виноградной кисти, которую срјзали тамъ сыны Израилевы.

26 По прошествіи сорока дней возвратились они, обозрјвъ землю,

27 и пошли и пришли къ Моисею и Аарону, и ко всему обществу сыновъ Израилевыхъ въ пустыню Фаранъ, въ Кадесъ, и принесли имъ и всему обществу отвјтъ, и показали имъ плоды земли.

28 И разсказывали ему, и говорили: мы ходили въ землю, въ которую ты посылалъ насъ, въ ней течетъ молоко и медъ, и вотъ плоды ея;

29 только народъ живущій на землј той силенъ, и города укрјпленные, весьма большіе, да и сыновъ Енаковыхъ мы видјли тамъ.

30 Амаликъ живетъ на южной части земли, Хеттеи, и Іевусеи и Аморреи живутъ на горј; Хананеи же живутъ подлј моря и подлј Іордана.

31 Халевъ между тјмъ успокоивалъ народъ предъ Моисеемъ, говоря: пойдемъ и завладјемъ ею, потому что мы можемъ преодолјть ее.

32 А тј, которые ходили съ нимъ, говорили: не можемъ идти къ народу сему, поелику онъ сильнје насъ.

33 Притомъ распускали худую молву о землј, которую они осматривали, между сынами Израилевыми, говоря: земля, которую проходили мы для обозрјнія, есть земля поядающая живушихъ на ней, и весь народъ который видјли мы среди ея, суть люди великорослые.

34 Тамъ видјли мы и исполиновъ, сыновъ Енаковыхъ, отъ исполинскаго рода; въ глазахъ нашихъ мы были предъ ними, какъ саранча, таковыми же были и въ глазахъ ихъ.

   

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Arcana Coelestia # 4760

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4760. 'And they led Joseph to Egypt' means a consultation with factual knowledge. This is clear from the meaning of 'Egypt' as facts, dealt with in 1164, 1165, 1186, 1462; and when Divine Truth is brought to these it is to consult them, for as shown above, 'Joseph' represents Divine Truth. What is implied by a consultation with factual evidence regarding Divine Truth must be stated briefly. Consulting facts regarding Divine Truth is seeing from them whether it is indeed such. But those with an affirmative attitude that the truth is the truth do so in one way, in that when they consult facts they use them to confirm the truth and so to strengthen their belief, whereas those with a negative attitude do so in another way. When these people consult facts they sink themselves all the more into falsities; for a negative attitude reigns in these people but an affirmative one in the former ones. And these differences are determined in addition in each individual by his capacity to understand. If those who do not have higher, that is, interior insight, consult facts, they fail to see any confirmation of what is true within these and therefore they are drawn aside into a negative attitude. But those who do have higher, that is, interior insight see confirmations, through correspondences if in no other way.

[2] Take for example the truth that a person lives after death. When those with a negative attitude towards this truth consult facts they confirm the contrary for themselves by means of countless ideas, such as that animals have life, sensory perception, and activity no less than man does, and in many respects to a more perfect degree; that thought which man possesses pre-eminently over animals is something he comes to have because he takes longer to reach maturity, and that man is an animal belonging to a genus of this kind; and a thousand other ideas besides these. From this it is evident that if those with a negative attitude consult facts they sink themselves all the more into falsities, so that at length they believe nothing whatever about eternal life.

[3] But when those with an affirmative attitude to the truth that man lives after death consult facts they confirm themselves in it by means of them, doing so by means of countless ones. They see that everything in nature is below man; that animals act from instinct-but man from reason; and that animals cannot do other than look downwards, whereas man can look upwards and by the use of thought can come to understand things belonging to the spiritual world and also to feel an affection for them - indeed that through love he can be joined to God, thereby making life from the Divine his own; and that it is to enable him to be led and raised up to Him that he takes longer to reach maturity. And in everything else in addition belonging to nature he sees confirmations, and at length within the whole natural order sees that which is representative of the heavenly kingdom.

[4] It is a common and well-known fact that the learned have less belief than the simple in a life after death, and that in general they see Divine Truths less clearly than the simple do. The reason is that they consult facts, of which they possess a greater abundance than others, with a negative attitude, and by this destroy in themselves any insight gained from a higher or more interior position. Once this has been destroyed they no longer see anything in the light of heaven but in the light of the world; for facts exist in the light of the world, and if they are not lit up by the light of heaven they bring darkness, however different it may seem to be to them. This was why the simple believed in the Lord but not the scribes and Pharisees, who were the learned in that nation, as is evident from the following in John,

Many from the crowd when they heard this utterance said, This is truly the Prophet. Others said, This is the Christ (Messiah). The Pharisees answered them, Has any of the leaders believed in Him, or any of the Pharisees? John 7:40-41, 47-48.

And in Luke,

Jesus said, I confess to You, Father, Lord of heaven and earth, that You have hidden such things from the wise and intelligent but have revealed them to infants. Luke 10:21.

'Infants' stands for the simple. Also in Matthew,

Therefore I speak to them in parables, because those who see do not see, and those who hear do not hear, nor do they understand. Matthew 13:13.

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

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Arcana Coelestia # 487

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487. 'Days means periods of time and states in general. This has been shown in Chapter 1, where the 'days of creation' have no other meaning. In the Word it is very common for a whole period of time to be called 'a day', as it clearly is in the present verse and in verses 5, 8, 11, 14, 17, 20, 23, 27, 31, below; and therefore the states that belong to periods of time in general are meant by 'days' as well. And when 'years' is attached, then periods of years mean the natures of those states, and so the states in particular.

[2] The most ancient people had their own particular numbers which they would use to mean different aspects of the Church - for instance, the numbers three, seven, ten, twelve, and many which they obtained from these and other numbers - and in so doing incorporated states of the Church. These numbers therefore contain arcana that would require considerable effort to unravel. Really a number was an evaluation of the states of the Church. The same feature occurs throughout the Word, especially in the prophetical. And the religious ceremonies of the Jewish Church also entail numbers specifying periods of time as well as quantities; for example, in connection with sacrifices, minchahs, oblations, and other practices, which in every case have special reference to holy things. Consequently eight hundred in this verse, nine hundred and thirty in the next, and the numbers of years mentioned in the verses that follow after that, embody in particular more matters than can possibly be retold; matters, that is to say, which have to do with changes in the state of their Church in relationship to their own general state. Later on, in the Lord's Divine mercy, the meaning of the simple numbers up to twelve will be given, for without knowing these first of all no one can grasp what compound numbers mean.

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