Bible

 

Numero 10

Studie

   

1 At sinalita ng Panginoon kay Moises, na sinasabi,

2 Gumawa ka ng dalawang pakakak na pilak; yari sa pamukpok gagawin mo: at iyong gagamitin sa pagtawag sa kapisanan, at sa paglalakbay ng mga kampamento.

3 At pagka kanilang hihipan, ay magpipisan sa iyo ang buong kapisanan sa pintuan ng tabernakulo ng kapisanan.

4 At kung kanilang hihipan ang isa lamang, ang mga prinsipe nga, ang mga pangulo sa mga libolibong taga Israel, ay magpipisan sa iyo.

5 At paghihip ninyo ng hudyat, ay magsisisulong ang mga kampamento na nasa dakong silanganan.

6 At paghihip ninyo ng hudyat na ikalawa, ay magsisisulong ang mga kampamento na nasa dakong timugan: sila'y hihihip ng isang hudyat para sa kanilang paglalakbay.

7 Datapuwa't pagka ang kapisanan ay magpipisan ay hihihip kayo, nguni't huwag ninyong patutunuging ayon sa hudyat.

8 At ang mga anak ni Aaron, ang mga saserdote, ay magsisihihip ng mga pakakak; at magiging palatuntunan sa inyo magpakailan man sa buong panahon ng inyong mga lahi.

9 At pagka makikipagbaka kayo sa inyong lupain laban sa kaaway na sa inyo'y pumipighati, ay inyo ngang patutunugin ang hudyat ng pakakak; at kayo'y aalalahanin sa harap ng Panginoon ninyong Dios, at kayo'y maliligtas sa inyong mga kaaway.

10 Gayon sa kaarawan ng inyong kasayahan, at sa inyong mga takdang kapistahan, at sa mga pasimula ng inyong mga buwan, ay inyong hihipan ang mga pakakak sa ibabaw ng inyong mga handog na susunugin, at sa ibabaw ng mga hain ng inyong mga handog tungkol sa kapayapaan; at sa inyo'y magiging alaala sa harap ng inyong Dios: ako ang Panginoon ninyong Dios.

11 At nangyari sa ikalawang taon, nang ikalawang buwan, nang ikadalawang pung araw ng buwan, na ang ulap ay napaitaas mula sa tabernakulo ng patotoo.

12 At ang mga anak ni Israel ay nagsisulong, ayon sa kanilang mga paglalakbay mula sa ilang ng Sinai; at ang ulap ay tumahan sa ilang ng Paran.

13 At kanilang pinasimulan ang kanilang paglalakbay ayon sa utos ng Panginoon sa pamamagitan ni Moises.

14 At unang sumulong ang watawat ng kampamento ng mga anak ni Juda ayon sa kanilang mga hukbo; at nangungulo sa kaniyang hukbo si Naason na anak ni Aminadab.

15 At nangungulo sa hukbo ng lipi ng mga anak ni Issachar, si Nathanael na anak ni Suar.

16 At nangungulo sa hukbo ng lipi ng mga anak ni Zebulon, si Eliab na anak ni Helon.

17 At ang tabernakulo ay tinanggal at ang mga anak ni Gerson at ang mga anak ni Merari, na mga may dala ng tabernakulo ay nagsisulong.

18 At ang watawat ng kampamento ng Ruben ay sumulong ayon sa kanilang mga hukbo: at nangungulo sa kaniyang hukbo si Elisur na anak ni Sedeur.

19 At nangungulo sa hukbo ng lipi ng mga anak ni Simeon si Selumiel na anak ni Zurisaddai.

20 At nangungulo sa hukbo ng lipi ng mga anak ni Gad, si Eliasaph na anak ni Dehuel.

21 At ang mga Coathita ay nagsisulong na dala ang santuario: at itinayo ng iba ang tabernakulo samantalang ang mga ito'y nagsisidating.

22 At ang watawat ng kampamento ng mga anak ni Ephraim ay nagsisulong ayon sa kanilang mga hukbo: at nangungulo sa kaniyang hukbo si Elisama na anak ni Ammiud.

23 At nangungulo sa hukbo ng lipi ng mga anak ni Manases, si Gamaliel na anak ni Pedasur.

24 At nangungulo sa hukbo ng lipi ng mga anak ni Benjamin, si Abidan na anak ni Gedeon.

25 At ang watawat ng kampamento ng mga anak ni Dan na siyang nasa hulihan ng lahat ng mga kampamento ay nagsisulong ayon sa kanilang mga hukbo: at nangungulo sa kaniyang hukbo si Ahiezer na anak ni Ammisaddai.

26 At nangungulo sa hukbo ng lipi ng mga anak ni Aser si Phegiel na anak ni Ocran.

27 At nangungulo sa hukbo ng lipi ng mga anak ni Nephtali si Ahira na anak ni Enan.

28 Ganito ang mga paglalakbay ng mga anak ni Israel, ayon sa kanilang mga hukbo; at sila'y nagsisulong.

29 At si Moises ay nagsabi kay Hobab na anak ni Rehuel na Madianita, biyanan ni Moises: Kami ay naglalakbay sa dakong sinabi ng Panginoon, Aking ibibigay sa inyo: sumama ka sa amin at gagawan ka namin ng mabuti: sapagka't ang Panginoon ay nagsalita ng mabuti tungkol sa Israel.

30 At sinabi niya sa kaniya, Ako'y hindi paroroon; kundi ako'y babalik sa aking sariling lupain, at sa aking kamaganakan.

31 At sinabi ni Moises, Huwag mo kaming iwan, ipinamamanhik ko sa iyo; sapagka't nalalaman mo kung paanong hahantong kami sa ilang, at ikaw ay maaari sa aming pinakamata.

32 At mangyayari, na kung ikaw ay sasama sa amin, oo, mangyayari, na anomang mabuting gagawin ng Panginoon sa amin, ay siya rin naming gagawin sa iyo.

33 At sila'y nagsisulong mula sa bundok ng Panginoon ng tatlong araw na paglalakbay; at ang kaban ng tipan ng Panginoon ay nasa unahan nila ng tatlong araw nilang paglalakbay, upang ihanap sila ng dakong kanilang mapagpapahingahan.

34 At ang ulap ng Panginoon ay nasa itaas nila sa araw, pagka sila'y sumulong mula sa kampamento.

35 At nangyari pagka ang kaban ay isinulong na sinabi ni Moises, Bumangon ka, Oh Panginoon, at mangalat ang mga kaaway mo, at magsitakas sa harap mo ang nangapopoot sa iyo.

36 At pagka inilapag ay kaniyang sinabi, Bumalik ka, Oh Panginoon sa mga laksang libolibong Israelita.

   

Komentář

 

Aaron

The Third Plague of Egypt, by William de Brailes, illustrates the flies, or gnats, rising from the dust.

This page from Walters manuscript W.106 depicts a scene from Exodus, in which God rained plagues upon Egypt. After plagues of blood and frogs, Pharaoh hardened his heart again and would not let the Israelites leave Egypt. God told Moses to tell Aaron to stretch forth his rod and strike the dust of the earth that it may become gnats throughout the land of Egypt. Here, Moses, horned (a sign of his encounter with divinity), carries the rod, while Aaron, wearing the miter of a priest, stands behind him. The gnats arise en masse out of the dust from which they were made and attack Pharaoh, seated and crowned, and his retinue.

Aaron was the brother of Moses. He symbolizes two things, at different stages of the story.

During the first part of the exodus, when he was Moses' spokesperson, Moses represents the Word as it truly is, as it is understood in heaven, while Aaron represents the Word in its external sense, as it is understood by people in the world. This is why Aaron talks for Moses, and the Lord says of him "he shall be as a mouth for you, and you shall be to him as God." (Exodus 4:16)

Later, after the Tabernacle was built and he was inaugurated as high priest (see Leviticus 8,9), Aaron represents the Lord as to the Divine Good, and Moses represents the Lord as to the Divine Truth.

In Exodus 28:1, Aaron signifies the conjunction of Divine Good with Divine Truth in the Divine Human of the Lord. (Arcana Coelestia 9806, 9936)

In Exodus 32:1, Aaron represents the external of the Word, of the church, and of worship, separate from the internal. (Arcana Coelestia 10397)

In Exodus 4:14, before he was initiated into the priesthood, Aaron represents the doctrine of good and truth. (Arcana Coelestia 6998)

Ze Swedenborgových děl

 

Arcana Coelestia # 4545

Prostudujte si tuto pasáž

  
/ 10837  
  

4545. 'And be purified, and change your garments' means the holiness that was to be put on. This is clear from the meaning of 'being purified' or being cleansed as being made holy, dealt with below, and from the meaning of 'changing one's garments' as putting on, in this case putting on holy truths, for in the internal sense of the Word truths are meant by 'garments'. It is quite evident that 'changing one's garments' was an accepted representative within the Church, but what that custom represented no one can know unless he knows what 'garments' means in the internal sense - namely truths, see 2576. Because in the internal sense the casting aside of falsities and the arrangement by good of truths within the natural is the subject here, it is therefore recorded that Jacob commanded them to change their garments.

[2] 'Changing their garments' was representative of the need to put on holy truths, as may also be seen from other places in the Word, as in Isaiah,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city, for there will no more come into you the uncircumcised and the unclean. Isaiah 52:1.

Since 'Zion' means the celestial Church and 'Jerusalem' the spiritual Church, and the celestial Church is that which dwells in good by virtue of its love to the Lord, and the spiritual Church in truth by virtue of its faith and charity, 'strength' is therefore used in reference to Zion, and 'garments' in reference to Jerusalem. And when clothed with these the two are 'clean'.

[3] In Zechariah,

Joshua was clothed with filthy garments, and so stood before the angel. And [the angel] answered and said to those standing before him - he said - Remove the filthy garments from upon him. And he said to him, See, I have caused your iniquity to pass away from upon you, by putting on you a change of garments Zechariah 3:3-4.

From this place too it is evident that 'removing garments' and 'putting on a change of garments' represented purification from falsities, for the words 'I have caused your iniquity to pass away from upon you' are used. This also explains why people had changes of garments - which they called simply 'changes', an expression occurring in various places in the Word - because different representations were set forth by means of those changes.

[4] Because the kinds of things mentioned here were represented by changes of garments it is therefore said in Ezekiel, in the description of the new Temple, which in the internal sense means a new Church,

When the priests enter they shall not go out of the holy place to the outer court, but there shall lay aside their garments in which they have ministered, for these are holy, 1 and they shall put on other garments and go near the things which are for the people. Ezekiel 42:14.

And in the same prophet,

When they go out to the outer court, to the people, they shall put off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments. 2 Ezekiel 44:19.

[5] Anyone may see that a new temple and the holy city and land which are referred to by the prophet in this chapter, and in the chapters before and after it, are not used to mean any new temple, new city, or new land. For reference is made to sacrifices and religious ceremonies being introduced anew, when in fact these had to be brought to an end; and mention is also made of how the tribes of Israel, referred to by name, were to divide the land among themselves into inheritances, when in fact they were dispersed and never returned to the land. From this it is evident that the religious ceremonies referred to in those chapters mean the spiritual and celestial things constituting the Church. Much the same is meant by Aaron's change of garments when he was going to minister, to offer a burnt offering; in Moses,

He shall put on his linen robe, and linen breeches. He shall place the ashes at the side of the altar. After he takes off his own garments and puts on other garments he shall carry away the ashes to a clean place outside the camp. Leviticus 6:9-12.

This was what he had to do when offering the burnt offering.

[6] As regards 'being cleansed' meaning being made holy, this may be seen from the cleansings that were commanded, such as the command to wash their flesh and their garments, and the command to be sprinkled with the waters of separation. Everyone who knows anything about the spiritual man may also recognize that nobody is made holy by carrying out commands such as these. For what does iniquity or sin have to do with the garments a person is wearing? Yet it is stated several times that after people had cleansed themselves they would be holy. From this it is also evident that such rituals which the Israelites were commanded to carry out were in no way holy except by virtue of their representation of holy things, and that as a consequence people who served as representers did not on that account become holy persons. It was the holiness they represented, quite apart from them as actual persons, that stirred the affections of the spirits present with them, and through these the affections of the angels in heaven, 4307.

[7] For in order that the human race may be kept in being, human beings must of necessity live in communication with heaven; and that communication is effected through the Church. Otherwise human beings would become like animals, lacking any restraints internally or externally, so that all would plunge unchecked into the destruction of others and would annihilate one another. And because in the time of the Israelites no communication through any Church was possible, the Lord therefore provided in an amazing way for a communication to be effected by means of representatives. It is evident from many places in the Word that being made holy was represented by the ritual observance of washing and cleansing, as when Jehovah came down on Mount Sinai and then said to Moses,

Make them holy today and tomorrow, and let them wash their garments and be ready on the third day. Exodus 19:10-11.

In Ezekiel,

I will sprinkle clean water over you, and you will be cleansed from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit will I give in the midst of you. Ezekiel 36:25-26.

Here it is plain that 'sprinkling clean water' represented purification of the heart, so that 'being cleansed' means being made holy.

Poznámky pod čarou:

1. literally, holiness

2. The Latin means they shall sanctify the people in other garments, but the Hebrew means they shall not sanctify the people in their own garments, which Swedenborg has in another place where he quotes this verse.

  
/ 10837  
  

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