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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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According to Swedenborg, a person's name in the Bible represents his or her entire spiritual nature, their whole state of love (good or evil) and thought (from heavenly wisdom to infernal insanity). This is why the name of the Lord is so important; it represents and embodies His perfect love and perfect wisdom, which is everything that we should worship and follow. It's easy to see that names are important in the Bible. Jehovah changed Abram and Sarai to Abraham and Sarah, changed Jacob to Israel and included in the Ten Commandments the order that believers "shall not take the name of the Lord your God in vain." In the New Testament, Zacharias was told to name John the Baptist "John," and both Joseph (Matthew 1:21) and Mary (Luke 1:31) were told to name Jesus "Jesus." Jesus himself renamed Simon as Peter, and included the phrase "hallowed be thy name" in the Lord's prayer.

(Odkazy: Luke 1)


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Arcana Coelestia # 10252

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10252. 'The best myrrh' means the perception of truth on the level of the senses. This is clear from the meaning of 'odour-bearing myrrh' as the perception of truth on the level of the senses; for its 'odour' means perception, as immediately above, and 'myrrh' truth on the level of the senses. The subject in the verses that come now is the anointing oil, by which celestial good, which is the Divine Good of the Lord's Divine Love in the inmost heaven, is meant. The nature of that good is described by the fragrant substances from which it was made. These were the best myrrh, sweet-smelling cinnamon, sweet-smelling calamus, cassia, and olive oil, which mean celestial truths and forms of good in their proper order, that is to say, ranging from those which are last and lowest in order to those which are first, or from those which are outermost to those which are inmost, the last or outermost being meant by 'myrrh'. The reason why celestial good, or the good of the inmost heaven, is described in this manner is that the truths meant by those spices are the means by which such good comes into being and is also kept in being.

[2] But since this matter demands to be investigated more deeply, the whole nature of it must be explained more fully. In order that the birth of celestial good, which is inmost good, may take place in a person, which is accomplished through being regenerated by the Lord, truths must be acquired from the Word, or from the teachings of the Church which are drawn from the Word. These truths first find 1 their seat in the memory within the natural or external man. From there they are summoned by the Lord into the internal man, which happens when the person leads a life in keeping with them. And so far as the person has an affection for them, that is, loves them, they are raised by the Lord to an even higher or more internal level, where they are transformed into celestial good.

[3] Celestial good is the good of the love which desires to put truths from the Word into practice for the sake of good, thus for the Lord's sake since the Lord is the source of good and therefore is such good. This is how that good comes to be born, from which it is evident that such good is brought into being by means of truths from the Word, first by their presence on the most external level in a person, which is that of the senses, then by their being raised to an internal level, and finally to the inmost one itself, where those truths are transformed into celestial good. And since that good is brought into being in this way by means of truths in their own order, so subsequently is it kept in being in similar order by means of those very truths; for continuance in being is a perpetual coming into being. When good is kept in being in that manner, the same as it had been brought into being, it is complete. For now higher things descending in order have lower ones to depend on as an infrastructure for their continued existence, for a resting-place, and for a plane of support.

[4] And they have outermost or last and lowest ones, which are truths present within knowledge on the level of the senses, as a foundation. These truths are described in John, in the Book of Revelation, by the precious stones forming the foundations of the wall of the Holy Jerusalem coming down out of heaven, Revelation 21:19-20. By 'precious stones' God's truths received within good are meant, see 9476, 9863, 9873, 9905.

The fact that 'odour-bearing myrrh' means truth on the level of the senses is also clear in David,

You have loved righteousness; therefore God, Your God, has anointed You with the oil of gladness more than Your companions. With myrrh, aloes, and kessia 2 [He has anointed] all Your garments. Psalms 45:7-8.

These words refer to the Lord, who alone is Jehovah's Anointed, because the Divine Good of Divine Love, meant by 'anointing oil', was within Him, 9954. By 'His garments', which are said to have been anointed with myrrh, aloes, and kessia, Divine Truths springing from His Divine Good, present in the natural degree, are meant, 5954, 9212, 9216, 9814, so that 'myrrh' means Divine Truth on the level of the senses since it is mentioned first.

[5] In Matthew,

Opening their treasures the wise men from the east offered gifts to the new-born Lord - gold, frankincense, and myrrh. Matthew 2:11.

'Gold' here means good, 'frankincense' internal truth, and 'myrrh' external truth; both kinds of truth spring from good. In this instance 'gold' is the first to be mentioned because it means good, which is inmost; 'frankincense' is the second because it means internal truth springing from good; and 'myrrh' is the third or last to be mentioned because it means external truth springing from good. For the meaning of 'gold' as good, see in the places referred to in 9874, 9881; and for that of 'frankincense' as internal truth springing from good, see below at verse 34 of the present chapter.

[6] The wise men from the east offered those gifts to the Lord born at that time to indicate His Divinity within His Humanity; for having a knowledge of correspondences and representations they knew what gold, frankincense, and myrrh each served to mean. That knowledge was the chief kind that existed in those times among Arabs, Ethiopians, and others in the east, which also explains why in the Word those who possess cognitions or knowledge of heavenly things are meant in the internal sense by Arabia, Ethiopia, and 'the sons of the east', 1171, 3240, 3242, 3762. But such knowledge during that time perished, for when the good of life passed away the knowledge was turned into magic. First it was erased among the Israelite nation, and subsequently among all the rest. At the present day it has been erased to such an extent that people do not even know of its existence; indeed it is so completely absent from the Christian world that if anyone tells them that all things in the literal sense of the Word serve by virtue of their correspondence to mean heavenly realities, and that these constitute its internal sense, they do not know what to make of it.

[7] Because myrrh served to mean the most external truth, which is truth on the level of the senses, and perception of that truth, the bodies of those who had died were anointed in former times with myrrh and aloes. That anointing served to mean the preservation of all of a person's truths and forms of good, and also to mean resurrection. Therefore also such [spices] were used as served to mean the last and lowest level of a person's life, called the life of the senses. The Lord's body was anointed with such, and together with them was wrapped in a linen cloth; and this was the custom among the Jews, see John 19:39-40, and also Luke 23:55-56. But it should be remembered that things said in the Word about the Lord Himself are to be understood in a pre-eminent sense. Consequently the spices mentioned in those verses mean His Divine life on the level of the senses, which is the life proper to the body, and also the resurrection of this with Him. As is well known, unlike anyone else the Lord rose again with the whole body He had in the world, for He left nothing in the tomb. Therefore also, when the disciples beheld the Lord and thought that they were seeing a spirit, He said to them,

Why are you troubled? See My hands and My feet; handle Me, see; for a spirit does not have flesh and bones as you see Me have. Luke 24:38-39.

Poznámky pod čarou:

1. Reading nanciscuntur (find) for nascuntur (are born)

2. The Hebrew word which appears in Psalms 45:8 is q'tsi-oth, the plural of q'tsi-ah, while that in Exodus 30:24 and Ezekiel 27:19 is qiddah. Nowadays both Hebrew words are taken to mean cassia; but the unusual spelling kessia is used to show the difference.

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