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Jezekilj 48

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1 A ovo su imena plemenima. Od kraja prema severu, uz put etlonski kako se ide u Emat i Asarenan, na među damaštansku na sever pokraj Emata, od istočne strane do zapadne, Danovo, jedno.

2 A uz među Danovu, od istočne strane do zapadne, Asirovo, jedno.

3 A uz među Asirovu, od istočne strane do zapadne, Neftalimovo, jedno.

4 A uz među Neftalimovu, od istočne strane do zapadne, Manasijino, jedno.

5 A uz među Manasijinu, od istočne strane do zapadne, Jefremovo, jedno.

6 A uz među Jefremovu, od istočne strane do zapadne, Ruvimovo, jedno.

7 A uz među Ruvimovu, od istočne strane do zapadne, Judino, jedno.

8 A uz među Judinu, od istočne strane do zapadne, neka bude prinos što ćete prineti, dvadeset i pet hiljada lakata u širinu, a u dužinu kao koji drugi deo, od istočne strane do zapadne, i svetinja da bude usred njega.

9 Prinos koji ćete prineti Gospodu, neka bude od dvadeset i pet hiljada lakata u dužinu i od deset hiljada u širinu.

10 I taj će sveti prinos biti sveštenicima, sa severa dvadeset i pet hiljada lakata u dužinu, a sa zapada deset hiljada u širinu, i s istoka deset hiljada u širinu, a s juga dvadeset i pet hiljada u dužinu; i svetinja Gospodnja da bude usred njega.

11 To će biti sveštenicima posvećenim između sinova Sadokovih koji držaše šta sam naredio da se drži i ne zađoše kao drugi Leviti, kad zađoše sinovi Izrailjevi.

12 Njihov će biti sveti prinos od zemlje, svetinja nad svetinjama, uz međe levitske.

13 A Leviti da imaju uz međe svešteničke dvadeset i pet hiljada lakata u dužinu, i deset hiljada u širinu; sva dužina da bude dvadeset i pet hiljada, a širina deset hiljada.

14 A od toga ništa da ne prodaju ni promenjuju, ni da prenose prvina zemaljskih, jer je svetinja Gospodu.

15 A pet hiljada lakata što ostaje u širinu prema dvadeset i pet hiljada biće mesto posvećeno, za grad, za naselje, i za podgrađa, i grad da bude usred njega.

16 A ovo da mu je mera: sa severne strane četiri hiljada i pet stotina lakata, i s južne strane četiri hiljada i pet stotina, i s istočne strane četiri hiljada i pet stotina, i sa zapadne strane četiri hiljada i pet stotina.

17 I podgrađe će biti dvesta i pedeset lakata sa severa, i dvesta i pedeset s juga, i dvesta i pedeset s istoka, i dvesta i pedeset sa zapada.

18 A šta ostane u dužinu prema svetom prinosu, deset hiljada lakata na istok i deset hiljada na zapad, prema svetom prinosu, od toga dohodak neka bude hrana slugama gradskim.

19 A sluge koje će služiti gradu biće iz svih plemena Izrailjevih.

20 Sav ovaj prinos, dvadeset i pet hiljada lakata uz dvadeset i pet hiljada, četvrtast, prineće u prinos sveti za dostojanje gradu.

21 A šta ostane s obe strane svetom prinosu i dostojanju gradskom, prema dvadeset i pet hiljada lakata prinosa do međe istočne, i sa zapada prema dvadeset i pet hiljada lakata duž zapadne međe prema delovima, to da je kneževo; tako će sveti prinos i svetinja doma biti u sredi.

22 A od dostojanja levitskog i od dostojanja gradskog, usred onog što je kneževo, između međe Judine i međe Venijaminove, da je kneževo.

23 A ostala plemena biće: od istočne strane do zapadne strane Venijaminovo, jedno;

24 A uz među Venijaminovu, od istočne strane do zapadne, Simeunovo, jedno;

25 A uz među Simeunovu, od istočne strane do zapadne, Isaharovo, jedno;

26 A uz među Isaharovu, od istočne strane do zapadne, Zavulonovo, jedno;

27 A uz među Zavulonovu, od istočne strane do zapadne, Gadovo, jedno;

28 A uz među Gadovu s južne strane, na jug, međa je od Tamara do vode Merive u Kadisu, duž potoka do velikog mora.

29 To je zemlja koju ćete žrebom razdeliti plemenima Izrailjevim u nasledstvo, i to su im delovi, govori Gospod Gospod.

30 A ovo su krajevi gradu: sa severne strane četiri hiljada i pet stotina lakata da bude mera;

31 A vrata gradska da se nazovu imenima plemena Izrailjevih, troja vrata sa severa: jedna vrata Ruvimova, jedna vrata Judina, jedna vrata Levijeva;

32 I s istočne strane četiri hiljada i pet stotina lakata, i troja vrata: jedna vrata Josifova, jedna vrata Venijaminova, jedna vrata Danova;

33 I s južne strane četiri hiljada i pet stotina lakata da bude mera, i troja vrata: jedna vrata Simeunova, jedna vrata Isaharova, jedna vrata Zavulonova;

34 Sa zapadne strane četiri hiljada i pet stotina lakata, i troja vrata: jedna vrata Gadova, jedna vrata Asirova, jedna vrata Neftalimova.

35 Unaokolo će biti osamnaest hiljada lakata, a ime će gradu od tog dana biti: Gospod je tu.

   

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Holy

  
Seven alter lamps in stained glass, Bryn Athyn Cathedral

The Bible describes many things as being holy, or sacred. The Ark of the Covenant is one very holy object. The inmost chamber of the tabernacle is called the "Holy of Holies". Things that proceed from the Lord are holy. Objects are holy if they contain something, or represent something, from the Lord. For that reason, the names of the Lord in human languages are holy because they represent qualities of the Lord, things that are Him. The Bible is holy because it contains, interiorly, the Lord's divine truth. The tabernacle of Israel was holy -- not because of the wood or gold or dyed cloth -- but because those things represented qualities that the Lord has. Those same qualities exist, as in an image, in the spiritual states of people who follow the Lord's laws. No person is holy, but if a person's mind contains truth from the Lord and his or her will comes to love the truths and the actions that these truths suggest to him, then his or her mind will contain holy things, because those truths and loves come from the Lord. These things become that person's life and they remain with that person in heaven, after death.

(Odkazy: Arcana Coelestia 3997, 4091, 8302)

Ze Swedenborgových děl

 

Apocalypse Revealed # 945

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945. 22:8 Now I, John, saw and heard these things. And when I heard and saw, I fell down to worship before the feet of the angel who showed me these things. This means that John supposed that the angel sent to him by the Lord to keep him in a state of the spirit was the God who revealed these things, when in fact that was not the case, as the angel only showed him what the Lord presented.

Clearly John supposed that the angel sent to him was the Lord Himself, for we are told that he fell down to worship before the angel's feet. But that it was not as he supposed is apparent from the next verse, in which the angel tells him that he is his fellow servant: "Worship God." That the angel was sent to John by the Lord is apparent from verse 16, which says, "I, Jesus, have sent My angel to testify to you these things in the churches."

But behind this lies the following secret: The Lord sent the angel to John in order to keep him in a state of the spirit and to show him in that state the visions he saw. For whatever John saw, he saw not with the eyes of his body, but with the eyes of his spirit, as can be seen from the passages in which he says that he was in the spirit and seeing a vision (Revelation 1:10; 9:17; 17:3; 21:10), thus everywhere that he says "he saw." And a person can enter that state and be kept in it only by angels who are closely attached to the person, who induce their own spiritual state on the interiors of his mind. For this raises the person into the light of heaven, and in that light he sees sights in heaven and not in the world.

[2] Ezekiel, Zechariah, Daniel, and other prophets were at times in the same state, but not when they spoke the Word. When they spoke the Word they were not in the spirit, but conscious in the body, and the words they wrote they heard from Jehovah Himself, that is, from the Lord.

These two states experienced by the prophets must be properly distinguished. The prophets themselves also properly distinguished them, for they everywhere say when they wrote the Word from Jehovah that Jehovah spoke with them and to them, and most often, "Thus says Jehovah," or "the word of Jehovah." However, when they were in the other state, they say that they were in the spirit or seeing in a vision, as can be seen from the following: (Ezekiel said,) "The spirit lifted me up and brought me in a vision... of God into Chaldea, to those in captivity. So the vision that I saw went up upon me." (Ezekiel 11:1, 24)

Ezekiel says that the spirit lifted him up and that he heard behind him an earthquake, among other things (Ezekiel 3:12, 14). Also that the spirit lifted him up between earth and heaven, and brought him in visions of God to Jerusalem, where he saw abominations (Ezekiel 8:3ff.). Therefore he was also seeing in a vision of God or in the spirit when he saw four living creatures, which were cherubim (Ezekiel 1 and 10). And when he saw a new temple and a new land, and an angel measuring them (Ezekiel 40; 41; 42; 43; 44; 45; 46; 47; 48). He says that he was then seeing in the visions of God (Ezekiel 40:2), and that the spirit lifted him up (Ezekiel 43:5).

[3] It was the same with Zechariah, who had an angel with him at the time when he saw a man riding among the myrtle trees (Zechariah 1:8ff.). When he saw the four horns, and then the man with a measuring line in his hand (Zechariah 1:18; 2:1ff.). When he saw Joshua, the high priest (Zechariah 3:1ff.). When he saw the lampstand and two olive trees (Zechariah 4:1ff.). When he saw the flying scroll and the ephah (Zechariah 5:1, 6). And when he saw the four chariots and their horses coming from between two mountains (Zechariah 6:1ff.).

Daniel was in the same state when he saw four beasts coming up from the sea (Daniel 7:1ff.), and when he saw the combat of the ram and the male goat (Daniel 8:1ff.). That he saw these sights in visions is said in Daniel 7:1-2, 7, 13; 8:2; 10:1, 7-8. Moreover, that he saw the angel Gabriel and spoke with him in a vision (Daniel 9:21).

It was the same with John when he saw the sights he described, as when he saw the Son of Man in the midst of the seven lampstands; when he saw the tabernacle, 1 the temple, 2 the ark, 3 and the altar 4 in heaven; the dragon and its combat with Michael; 5 the beasts; 6 the woman sitting on the scarlet beast; 7 the new heaven and new earth, and the holy Jerusalem with its wall, gates, and foundations; 8 and more.

These sights were revealed by the Lord, but shown by an angel.

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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.