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Ezequiel 48

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1 Y ESTOS son los nombres de las tribus: Desde la extremidad septentrional por la vía de Hethlon viniendo á Hamath, Haser-enon, al término de Damasco, al norte, al término de Hamath: tendrá Dan una parte, siendo sus extremidades al oriente y al occidente.

2 Y junto al término de Dan, desde la parte del oriente hasta la parte de la mar, Aser una parte.

3 Y junto al término de Aser, desde el lado oriental hasta la parte de la mar, Nephtalí, otra.

4 Y junto al término de Nephtalí, desde la parte del oriente hasta la parte de la mar, Manasés, otra.

5 Y junto al término de Manasés, desde la parte del oriente hasta la parte de la mar, Ephraim, otra.

6 Y junto al término de Ephraim, desde la parte del oriente hasta la parte de la mar, Rubén, otra.

7 Y junto al término de Rubén, desde la parte del oriente hasta la parte de la mar, Judá, otra.

8 Y junto al término de Judá, desde la parte del oriente hasta la parte de la mar, será la suerte que apartaréis de veinticinco mil cañas de anchura, y de longitud como cualquiera de las otras partes es á saber, desde la parte del oriente hasta la parte de

9 La suerte que apartaréis para Jehová, será de longitud de veinticinco mil cañas, y de diez mil de ancho.

10 Y allí será la suerte santa de los sacerdotes, de veinticinco mil cañas al norte, y de diez mil de anchura al occidente, y de diez mil de ancho al oriente, y de veinticinco mil de longitud al mediodía: y el santuario de Jehová estará en medio de ella.

11 Los sacerdotes santificados de los hijos de Sadoc, que guardaron mi observancia, que no erraron cuando erraron los hijos de Israel, como erraron los Levitas.

12 Ellos tendrán por suerte, apartada en la partición de la tierra, la parte santísima, junto al término de los Levitas.

13 Y la de los Levitas, al lado del término de los sacerdotes, será de veinticinco mil cañas de longitud, y de diez mil de anchura: toda la longitud de veinticinco mil, y la anchura de diez mil.

14 No venderán de ello, ni permutarán, ni traspasarán las primicias de la tierra: porque es cosa consagrada á Jehová.

15 Y las cinco mil cañas de anchura que quedan de las veinticinco mil, serán profanas, para la ciudad, para habitación y para ejido; y la ciudad estará en medio.

16 Y estas serán sus medidas: á la parte del norte cuatro mil y quinientas cañas, y á la parte del mediodía cuatro mil y quinientas, y á la parte del oriente cuatro mil y quinientas, y á la parte del occidente cuatro mil y quinientas.

17 Y el ejido de la ciudad será al norte de doscientas y cincuenta cañas, y al mediodía de doscientas y cincuenta, y al oriente de doscientas y cincuenta, y de doscientas y cincuenta al occidente.

18 Y lo que quedare de longitud delante de la suerte santa, diez mil cañas al oriente y diez mil al occidente, que será lo que quedará de la suerte santa, será para sembrar para los que sirven á la ciudad.

19 Y los que servirán á la ciudad, serán de todas las tribus de Israel.

20 Todo el apartado de veinticinco mil cañas por veinticinco mil en cuadro, apartaréis por suerte para el santuario, y para la posesión de la ciudad.

21 Y del príncipe será lo que quedare de la una parte y de la otra de la suerte santa, y de la posesión de la ciudad, es á saber, delante de las veinticinco mil cañas de la suerte hasta el término oriental, y al occidente delante de las veinticinco mil hasta

22 Y desde la posesión de los Levitas, y desde la posesión de la ciudad, en medio estará lo que pertenecerá al príncipe. Entre el término de Judá y el término de Benjamín estará la suerte del príncipe.

23 Cuanto á las demás tribus, desde la parte del oriente hasta la parte de la mar, tendrá Benjamín una parte.

24 Y junto al término de Benjamín, desde la parte del oriente hasta la parte de la mar, Simeón, otra.

25 Y junto al término de Simeón, desde la parte del oriente hasta la parte de la mar, Issachâr, otra.

26 Y junto al término de Issachâr, desde la parte del oriente hasta la parte de la mar, Zabulón, otra.

27 Y junto al término de Zabulón, desde la parte del oriente hasta la parte de la mar, Gad, otra.

28 Y junto al término de Gad, á la parte del austro, al mediodía, será el término desde Tamar hasta las aguas de las rencillas, y desde Cades y el arroyo hasta la gran mar.

29 Esta es la tierra que partiréis por suertes en heredad á las tribus de Israel, y estas son sus porciones, ha dicho el Señor Jehová.

30 Y estas son las salidas de la ciudad á la parte del norte, cuatro mil y quinientas cañas por medida.

31 Y las puertas de la ciudad serán según los nombres de las tribus de Israel: tres puertas al norte: la puerta de Rubén, una; la puerta de Judá, otra; la puerta de Leví, otra.

32 Y á la parte del oriente cuatro mil y quinientas cañas, y tres puertas: la puerta de José, una; la puerta de Benjamín, otra; la puerta de Dan, otra.

33 Y á la parte del mediodía, cuatro mil y quinientas cañas por medida, y tres puertas: la puerta de Simeón, una; la puerta de Issachâr, otra; la puerta de Zabulón, otra.

34 Y á la parte del occidente cuatro mil y quinientas cañas, y sus tres puertas: la puerta de Gad, una; la puerta de Aser, otra; la puerta de Nephtalí, otra.

35 En derredor tendrá dieciocho mil cañas. Y el nombre de la ciudad desde aquel día será JEHOVA SHAMMA.

   

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Levítico 25:34

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34 Mas la tierra del ejido de sus ciudades no se venderá, porque es perpetua posesión de ellos.

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Arcana Coelestia # 4067

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4067. 'And behold, he was not at all friendly towards him as before' means that towards the good meant by 'Jacob' the state was completely altered; yet nothing had been taken away from that good, for it possessed what was its own as it had done previously, apart from its link with [the intermediate good]. This becomes clear from the statement that 'he was not at all friendly towards him as before' meaning that the state had altered completely towards Jacob, that is, towards the good meant by 'Jacob'; and from what was said previously [in 30:31] about nothing being received from Laban, that is, from the good meant by 'Laban'. Rather it possessed what was its own as it had done previously.

[2] To enable people to understand the way in which goods and truths exist with a person, something scarcely known by anyone must be revealed. It is indeed known and acknowledged that all good and all truth come from the Lord; and some also acknowledge the existence of influx, the nature of which however remains unknown to man. Now because no knowledge exists, at least no acknowledgement in the heart, of the truth that around man spirits and angels are present and that the internal man dwells in the midst of these and is thereby governed by the Lord, there is little belief in that truth even when it is spoken about. Countless communities exist in the next life, and these are arranged and set in order by the Lord according to all the genera of good and truth; also communities that are the complete opposite, according to all the genera of evil and falsity. They are so arranged and set in order that no genus of good or truth exists, nor any species of that genus, nor even any specific difference, which does not have [a link with] such angelic communities, that is, to which angelic communities do not correspond. Nor on the other hand does any genus of evil or falsity exist, or any species of that genus, or even any specific difference, to which communities of devils do not correspond. Interiorly, that is, as regards his thoughts and affections, everyone is within a community of such angels or devils, although he is not actually aware of it. Everything that a person thinks and wills originates there, so much so that if the communities of spirits or angels in which he dwells were taken away from him, he would instantly cease to have any thought or will at all; indeed he would instantly fall down completely dead. Such is the nature of man's state of being, though he believes that he himself is the originator of all he thinks and wills, and that neither hell nor heaven exists, or that hell is far removed from him, and heaven too.

[3] What is more, the good present with a person seems to him to be something that is a simple or single whole, but in fact it is something so complex, consisting of so many varying features, that he cannot possibly explore even so much as its general ones. And the same applies to the evil present with a person. But as is the good present with a person, so is the community of angels present with him; and as is the evil present with a person, so is the community of evil spirits present with him. A person chooses certain communities for himself, that is, he places himself within one of these; for like is brought into association with like. For example, one who is grasping chooses for himself communities of like-minded spirits who are motivated by his kind of desire; one who loves himself pre-eminently and despises others chooses for himself others who are like himself; while one who takes delight in acts of revenge chooses for himself such as delight in these; and so on with everyone else. Those spirits are in communication with hell, with man in the midst of them and utterly under their control, so much so that he is not under his own jurisdiction but under theirs, although he imagines from the delight he experiences, and so from the freedom he has, that he is in control of himself. But one who is not grasping, or one who does not love himself pre-eminently and does not despise others, or one who does not take delight in acts of revenge, dwells in a community of like-minded angels and through them is led by the Lord, and indeed by means of freedom to everything good and true to which he allows himself to be led. And as he allows himself to be led to good which is more interior and more perfect, so he is conveyed to more interior and more perfect angelic communities. His changes of state are nothing else than changes of communities. The truth of this is evident to me from continuing experience which has lasted for several years now, from which it has become something as ordinary and everyday for me as any ordinary everyday thing experienced by anyone since he was a young child.

[4] These considerations now make clear the situation with the regeneration of man, and with the intermediate delights and forms of good by which a person is conveyed by the Lord from the state of the old man to that of the new, that is to say, it is effected by means of angelic communities and by changes of those communities. Intermediate forms of good and delight are nothing else than such communities, with which the Lord brings man into contact so that by means of them he may be introduced to spiritual and celestial kinds of good and truth. Once he has been conveyed to these, those communities are separated, and more interior and more perfect ones become linked to him. Nothing else than this is understood by the intermediate good meant by 'Laban', and nothing else by the separation of that good, which is the subject of the present chapter.

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