Bible

 

Числа 36

Studovat vnitřní smysl

← Předchozí           

1 И говорилъ Господь Моисею на равнинахъ Моавитскихъ у Іордана насупротивъ Іерихона, и сказалъ:

2 дай повелјніе сынамъ Израилевымъ, чтобъ они изъ удјловъ владјнія своего дали левитамъ города для жительства, и предмјстія городовъ со всјхъ сторонъ дайте левитамъ.

3 Города будутъ имъ для жительства, и предмјстія ихъ будутъ для скота ихъ, и для имјнія ихъ, и для всјхъ животныхъ ихъ.

4 Предмјстія городовъ, которыя вы должиы дать левитамъ, отъ стјны города должны простираться на тысячу локтей во всј стороны.

5 И отмјрьте внј города къ восточной сторонј двј тысячи локтей, и къ южной сторонј двј тысячи локтей, и къ морю двј тысячи локтей, и къ сјверной сторонј двј тысячи локтей, а посрединј городь: таковы будутъ предмјстія городовъ ихъ.

6 Изъ городовъ, которые вы дадите левитамъ, шесть городовъ для убјжища, въ которые вы позволите бјгать убійцј; и сверхъ ихъ дайте сорокъ два города.

7 Итакъ всјхъ городовъ, которые вы должны датъ левитамъ, будетъ сорокъ восемь городовъ, съ предмјстіями ихъ.

8 И когда будете давать города изъ владјнія сыновъ Израилевыхъ: тогда изъ большаго дайте болје, изъ малаго менје; смотря по удјлу, какой кто получитъ, долженъ онъ дать изъ городовъ своихъ левитамъ.

9 И говорилъ Господь Моисею, и сказалъ:

10 объяви сынамъ Израилевымъ, и скажи имъ: когда вы перейдете за Іорданъ въ землю Ханаанскую,

11 выберите себј города, которые бы были у васъ городами для убјжища, куда могъ бы убјжатъ убійца, убившій человјка по ошибкј.

12 И будутъ у васъ города сіи убјжищемъ отъ родственника мстящаго, чтобы не былъ умерщвленъ убившій, прежде нежели предстанетъ на судъ предъ общество.

13 Городовъ для убјжища, которые должны вы дать, должно быть у васъ шесть городовъ. [ (Numbers 36:14) Три города дайте по сю сторону Іордана, и три города дайте въ землј Ханаанской, чтобъ они были городами убјжищными. ] [ (Numbers 36:15) Для сыновъ Израилевыхъ и для пришельца для поселенца, поселившагося у васъ, будуть сій шесть городовъ убјжищами, чтобъ убјгалъ туда всякой убившій человјка по ошибкј. ] [ (Numbers 36:16) Если кто ударитъ кого желјзнымъ орудіемъ, такъ что тотъ умретъ, то онъ убійца: такого убійцу должно предать смерти. ] [ (Numbers 36:17) И если кто ударитъ кого изъ руки камнемъ, отъ котораго можно умереть, такъ что тотъ умретъ; то онъ убійца: такого убійцу должно предать смерти. ] [ (Numbers 36:18) Или если деревяннымъ какимъ орудіемъ, отъ котораго можно умереть, ударитъ изъ руки, такъ что тотъ умретъ, то онъ убійца: такого убійцу должно предать смерти. ] [ (Numbers 36:19) Родственникъ, мстящій за кровь, самъ можетъ умертвить такого убійцу; лишь только встрјтитъ его, самъ можетъ умертвить его. ] [ (Numbers 36:20) Если кто толкнетъ кого по ненависти, или съ умысломъ броситъ на него что-нибудь, такъ что тотъ умретъ, ] [ (Numbers 36:21) или по враждј ударитъ его рукою, такъ что тотъ умретъ, то ударившаго должно предать смерти, онъ убійца: родственникъ, мстящій за кровь можетъ умертвить такого убійцу, лишь только встрјтитъ его. ] [ (Numbers 36:22) Если же онъ толкнетъ его нечаянно, безъ вражды, или броситъ на него что-нибудь безъ умысла, ] [ (Numbers 36:23) или какой-нибудь камень, отъ котораго можно умереть, не видя уронитъ на него, такъ что тотъ умретъ, и притомъ если онъ не былъ врагъ ему и не искалъ ему зла: ] [ (Numbers 36:24) то общество должно произвести судъ между убійцею и родственникомъ, мстящимъ за кровь, по симъ постановленіямъ. ] [ (Numbers 36:25) И должно общество спасти убійцу отъ руки родственника, мстящаго за кровь, и должно возвратить его общество въ городъ убјжища его, куда онъ убјжалъ, чтобь онъ жилъ тамъ до смерти великаго священника, который помазанъ священнымъ елеемъ. ] [ (Numbers 36:26) Если же убійца выдеть за предјлъ города убјжища своего, въ который онъ убјжалъ, ] [ (Numbers 36:27) и найдетъ его родственникъ, мстящій за кровь, внј предјловъ города убјжища его, и убьетъ убійцу сего родственникъ, мстящій за кровь: то не будетъ на немъ вины кровопролитія. ] [ (Numbers 36:28) Ибо онъ долженъ жить въ городј убјжища своего до смерти великаго священника, и по смерти великаго священника долженъ возвратиться убійца въ землю владјнія своего. ] [ (Numbers 36:29) Да будетъ сіе у васъ постановлено въ законъ, въ роды ваши, во всјхъ жилищахъ вашихъ. ] [ (Numbers 36:30) Если кто убьетъ человјка, то убійцу должно убить по свидјтельству свидјтелей: но одного свидјтеля свидјтельство недостаточно, чтобы приговорить къ смерти. ] [ (Numbers 36:31) Не берите выкупа за душу убійцы, который повиненъ смерти, но его должно предать смерти. ] [ (Numbers 36:32) И не берите выкупа за убјжавшаго въ городъ убјжища, чтобъ ему позволить жить въ землј своей прежде смерти священника. ] [ (Numbers 36:33) Не оскверняйте земли, на которой вы находитесь, потому что кровь оскверняетъ землю, и земля не иначе очищается отъ пролитой на ней крови, какь кровію пролившаго ее. ] [ (Numbers 36:34) Не должно осквернять землю, на которой вы жительствуете, среди которой обитаю Я: ибо Я Господь обитаю среди сыновъ Израилевыхъ. ]

← Předchozí  

   Studovat vnitřní smysl

Explanation of Numbers 36      

Napsal(a) Henry MacLagan

Verses 1-2. The man of the external church perceives from Divine Good by Divine Truth, that those who are in the affection of truth without truths receive an inheritance in the heavenly kingdom.

Verses 3-4. But he is in ignorance as to the truths relating to the conjunction of goodness with truth which is the heavenly marriage, and therefore seeks instruction.

Verses 5-13. In consequence of which he learns from Divine Truth, or the Word, that this conjunction is effected in freedom; and yet that every external affection is to be conjoined with its own internal, or with truths in harmony and agreement with itself.

Swedenborg

Výklad(y) nebo odkazy ze Swedenborgových prací:

Arcana Coelestia 4434

Jiný komentář

  Příběhy:



Skočit na podobné biblické verše

Исход 12:50

Левит 25:8, 10, 27:34

Числа 1:54, 22:1, 26:29, 33, 55, 27:1, 2, 7

ИисусНавин 17:4, 14, 24:28

1я Царств 26:19

3я Царств 21:3

1я Паралипоменон 23:22

Významy biblických slov

сказалъ
As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

Руки
Scientists believe that one of the most crucial developments in the evolution of humans was bipedalism – walking on two legs. That left our hands...

Господь
The Bible refers to the Lord in many different ways, which from the text seem indistinguishable and interchangeable. Understood in the internal sense, though, there...

Ze Swedenborgových děl

 

Arcana Coelestia # 4434

Arcana Coelestia (Elliott translation)      

Prostudujte si tuto pasáž

Přejděte do sekce / 10837  

← Předchozí   Další →

4434. 'And his soul clung to Dinah, [the daughter of Jacob]' means the inclination to be joined to it. This is clear from the meaning of 'the soul clinging' as an inclination. It is evident that an inclination to be joined is meant because things connected with conjugial love imply in the internal sense the joining together of truth and good, and of good and truth. The reason why things connected with conjugial love imply in the internal sense that spiritual joining together is that conjugial love has its origin in the marriage of truth and good and of good and truth, see 2618, 2727-2729, 2737, 2803, 3132. Consequently the adulteration of good is meant by an act of adultery, and the falsification of truth by an act of whoredom described in the Word, 2466, 2729, 2750, 3399. From these considerations it may be seen that all the details mentioned in this chapter concerning Shechem and Dinah mean nothing else in the internal sense than the joining of truth, represented by 'Shechem', to the affection for truth, represented by 'Dinah', so that the words 'his soul clung to Dinah' mean the inclination to be joined to this affection.

[2] Since the subject in the whole of this chapter is Shechem's love towards Dinah and how he sought to make her his wife, and since things connected with conjugial love mean spiritual joining together, let it now be established from the Word that marriages and things that have a connection with marriages do not imply anything else: In John,

Let us be glad and exult, and let us give glory to Him, for the time of the marriage of the Lamb has come, and His Wife has made herself ready. Blessed are those who have been called to the marriage supper of the Lamb. Revelation 19:7, 9.

In the same book,

I saw the holy city, the new Jerusalem, coming down from God out of heaven prepared as a bride adorned for her husband. One of the seven angels spoke to me, saying, Come, I will show you the bride, the wife of the Lamb. He carried me away in the spirit onto a great and high mountain and showed me the great city, the holy Jerusalem, coming down out of heaven from God. Revelation 21:2, 9-10.

It is quite evident that betrothal and marriage in these places mean nothing other than the joining of the Lord to the Church, which is effected by means of truth and good. For 'the holy city' and 'the new Jerusalem' mean nothing other than the Church - 'city' meaning the truth of the Church, see 402, 2268, 2449, 2451, 2712, 2943, 3216, and 'Jerusalem' the spiritual Church, 402, 2117, 3654.

[3] In Malachi,

Judah has acted faithlessly, and abomination has been committed in Israel and in Jerusalem, for Judah has profaned the holiness of Jehovah, for he loved and married the daughter of a foreign god. Jehovah was a witness between you and the wife of your youth, against whom you have acted faithlessly. Malachi 2:11, 14-15.

'Loving and marrying the daughter of a foreign god' means joining oneself to falsity instead of truth, which is 'the wife of one's youth'.

(Odkazy: Malachi 2:14)


[4] In Ezekiel,

You took your sons and your daughters whom you had borne to Me, and sacrificed them so as to be devoured. Was the matter of your acts of whoredom a small one? You are your mother's daughter who loathes her husband and her sons, and you are the sister of your sisters who loathed their husbands and their sons. Ezekiel 16:20, 45.

This refers to the abominations of Jerusalem which, because they were the product of evils and falsities, are described in this chapter by means of the kind of things that are the direct opposite of marriages, that is to say, acts of adultery and of whoredom. 'The husbands' whom they loathed are goods, 'the sons' truths, and 'the daughters' the affections for these.

[5] In Isaiah,

Sing, O barren one that did not bear; resound with singing and cry out for joy, O one that has not been in travail, for the sons of her that is desolate will be more than the sons of her that is married. You will not remember any more the reproach of your widowhood, for your Maker is your Husband, 1 Jehovah Zebaoth is His name, and your Redeemer, the Holy One of Israel, the God of the whole earth He is called. For Jehovah has called you like a woman forsaken and grieved in spirit, and a wife of youth when she is put away, said your God. All your sons are taught by Jehovah, and much is the peace of your sons. Isaiah 54:1, 4-6, 13.

Since 'a marriage' means the joining together of truth and good and of good and truth, one may see what is meant by husband and wife, sons and daughters, widows, women who have been put away, and by bearing, giving birth, being desolate, and being barren; for all these expressions have some connection with marriage. The meaning in the spiritual sense of each of these expressions has been shown many times in the explanatory sections.

(Odkazy: Isaiah 54:5-6)


[6] In the same prophet,

For Zion's sake I will not keep silent, and for Jerusalem's sake I will not rest. You will no more be called Deserted, but your land will be named Married, for Jehovah will take His pleasure in you, and your land will be married. Forasmuch as a young man will marry a virgin, your sons will marry you; and there will be the joy of a bridegroom over a bride, your God will rejoice over you. Isaiah 62:1, 4-5.

Anyone unacquainted with the internal sense of the Word may suppose that such imagery in the Word is simply an employment of comparisons like many of those used in everyday speech, and that this is the reason why the Church is compared to a daughter, a virgin, and a wife, and so why matters of faith and charity are compared to things which have some connection with marriage. But in the Word everything is representative of that which is spiritual or celestial, and it is a real correspondence; for the Word has come down from heaven, and because it has come down from there it is in origin something Divinely celestial and spiritual, to which everything in the sense of the letter corresponds. Consequently things connected with the heavenly marriage, which is good and truth joined together, pass into those that correspond to them, and so into those which have some connection with marriages on earth.

[7] This also explains why the Lord likened the kingdom of heaven - that is, His kingdom in heaven and His kingdom on earth, which is the Church - to a certain king, who arranged a wedding for his son and invited many to it, Matthew 22:2 and following verses, and also to ten virgins who took lamps and went out to meet the bridegroom, Matthew 25:1 and following verses. The Lord also referred to those who belong to the Church as 'the sons of the wedding',

Jesus said, Can the sons of the wedding mourn as long as the bridegroom is with them? But the days will come when the bridegroom is taken away from them, and then they will fast. Matthew 9:15.

(Odkazy: Matthew 22:2-14, 25:1-13)


[8] For the same reasons the affection for good and the affection for truth are called 'the joy and gladness of a bridegroom and bride', for heavenly joy is the product of those affections and resides within them, as in Isaiah,

Your sons will marry you; and there will be the joy of a bridegroom over a bride, Jehovah your God will rejoice over you. Isaiah 62:5.

In Jeremiah,

The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, the voice of those that say, Give thanks 2 to Jehovah, for Jehovah is good. Jeremiah 33:11.

In the same prophet,

I will make to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, for the land will turn into a waste. Jeremiah 7:34; 16:9; 25:10.

And in John,

The light of a lamp will not shine in Babylon any more, and the voice of the bridegroom and of the bride will not be heard in it any more. Revelation 18:23.

[9] Since marriages on earth correspond through truly conjugial love to the heavenly marriage which is that of good and truth, the laws laid down in the Word concerning betrothals and marriages correspond completely to the spiritual laws of the heavenly marriage, such as the law that men were to marry one wife only, Mark 10:2-8; Luke 16:18; for in the case of the heavenly marriage the situation is that no good can be joined to any but its own truth, or truth to any but its own good. If joined to any truth other than its own, good could not possibly be held together but would be torn apart and so would perish. In the spiritual Church 'wife' (uxor) represents good and 'man' (vir) represents truth, but in the celestial Church 'husband' (maritus) represents good and 'wife' (uxor) truth. Furthermore - and this is an arcanum - they not only represent those things but also in actual fact correspond to them.

[10] The laws also concerning marriages which have been laid down in the Old Testament have in a similar way a correspondence with the laws of the heavenly marriage, such as those in Exodus 21:7-11; 22:15-16, 17; 34:16; Numbers 36:6; Deuteronomy 7:3-4; 22:28-29; and also the laws about the forbidden degrees of affinity, Leviticus 18:6-20. In the Lord's Divine mercy these will be dealt with individually in some other place. The fact that the degrees and laws of marriages have their origin in the laws of truth and good which belong to the heavenly marriage and with which they correlate is evident in Ezekiel,

The priests the Levites shall not take as wives for themselves a widow or a woman that has been put away, but virgins from the seed of the house of Israel; only a widow who is the widow of a priest may they take. Ezekiel 44:22.

This refers to the holy city, the new Jerusalem, and to the heavenly Canaan which clearly mean the Lord's kingdom and His Church. Consequently 'the Levites' do not mean Levites, nor do 'a widow and a woman who has been put away' mean a widow and one put away, but the kind of things they correspond to.

-----
Footnotes:

1. In both the Latin and the original Hebrew the words meaning Maker and Husband are plural at this point.

2. literally, Confess

-----

(Odkazy: Exodus 22:16-17; Genesis 34:3)

Přejděte do sekce / 10837  

← Předchozí   Další →

   Prostudujte si tuto pasáž
Ze Swedenborgových prací

Odkazy z vydaných prací:

Arcana Coelestia 4437, 4439, 4449, 4450, 4457, 4462, 4466, 4989, 5194, 6432, 6433, 7863, 8809, 8904, 8974, 9182, 10001

The White Horse 11

The New Jerusalem and its Heavenly Doctrine 121, 260


Odkazy z nepublikovaných prací E. Swedenborga:

Apocalypse Explained 400, 443


   Studijní pomůcky

Další novokřesťanský komentář

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


Přeložit: