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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.

   

Ze Swedenborgových děl

 

True Christianity # 226

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226. 1. The Word is not understandable without a body of teaching, because the Word's literal meaning consists entirely of correspondences whose function is to allow spiritual and heavenly things to coexist in it and every word to be a container and a support for these spiritual and heavenly contents. Therefore in the literal meaning divine truths are rarely naked; instead they are clothed and are called apparent truths. There are many things in the literal meaning that are adapted to the grasp of simple people who do not lift their thoughts above the kind of things they see before their eyes. Some things seem like contradictions, although when the Word is viewed in its own spiritual light there is no contradiction. Furthermore, in some passages in the Prophets there are collections of names of people and places from which no meaning can be extracted. Since this is the nature of the Word's literal meaning, it is clear that it cannot be understood without a body of teaching.

[2] Examples may illustrate. We read that Jehovah relents (Exodus 32:12, 14; Jonah 3:9; 4:2); and we also read that Jehovah does not relent (Numbers 23:19; 1 Samuel 15:29). These passages cannot be reconciled without a body of teaching. We read that Jehovah inflicts parents' sins on their children to the third and fourth generation (Numbers 14:18). Yet we also read that parents are not to die because of their children nor children because of their parents, but all die in their own sin (Deuteronomy 24:16). A body of teaching brings these passages out of disharmony into harmony.

[3] Jesus says, "Ask and it will be given to you; seek and you will find; if you keep knocking it will be opened" (Matthew 7:7-8; 21:21-22). Without a body of teaching, people might believe that we are all going to receive whatever we ask of anyone. On the basis of a body of teaching, however, we know that it is whatever we ask of the Lord that we will be given. The Lord in fact teaches this: "If you live in me and my Word's live in you, ask for whatever you want and it will be done for you" (John 15:7).

[4] The Lord says, "Blessed are the poor, for theirs is the kingdom of God" (Luke 6:20). Without a body of teaching, we might think that heaven is for the poor but not for the rich. A body of teaching instructs us that this means the poor in spirit, for the Lord says, "Blessed are the poor in spirit, for theirs is the kingdom of the heavens" (Matthew 5:3).

[5] Furthermore, the Lord says, "To avoid being judged, do not judge. The judgment you use to judge others will be used on you" (Matthew 7:1-2; Luke 6:37). Without a body of teaching we could be convinced that we should not judge that an evil person is evil. On the basis of a body of teaching, however, we are allowed to judge as long as we do it justly. For the Lord says, "Judge with just judgment" (John 7:24).

[6] Jesus says, "Do not be called teacher, because your teacher is the One, the Christ. Do not call anyone on earth your father, for your father is the One in the heavens. Do not be called governors, for your governor is the One, the Christ" (Matthew 23:8-10). Without a body of teaching we might think we were forbidden to call anyone teacher, father, or governor. From a body of teaching, however, we come to know that doing this is acceptable in its earthly meaning, although it is not acceptable in its spiritual meaning.

[7] Jesus said to his disciples, "When the Son of Humankind sits on the throne of his glory, you too will sit on twelve thrones judging the twelve tribes of Israel" (Matthew 19:28). On the basis of these words we might conclude that the Lord's disciples were going to judge people when in fact the disciples could not judge anyone. A body of teaching unveils the secret when it teaches that the Lord alone, who is omniscient and knows the hearts of all, is going to be the judge and is able to judge. His twelve disciples mean all the forms of goodness and truth that the church has received from the Lord through the Word. On this basis a body of teaching concludes that these forms of goodness and truth are going to judge everyone, as the Lord says in John 3:17-18; 12:47-48.

There are many other situations like these in the Word. From them it is perfectly obvious that the Word is not understandable without a body of teaching.

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