Bible

 

Numero 16

Studie

   

1 Si Core nga na anak ni Ishar, na anak ni Coath, na anak ni Levi sangpu ni Dathan at ni Abiram na mga anak ni Eliab, at si Hon na anak ni Peleth, na mga anak ni Ruben, ay nagsikuha ng mga tao:

2 At sila'y tumindig sa harap ni Moises, na kasama ng ilang mga anak ni Israel, na dalawang daan at limang pung prinsipe sa kapisanan na tinawag sa kapulungan na mga lalaking bantog:

3 At sila'y nagpupulong laban kay Moises at laban kay Aaron, at sinabi nila sa kanila, Kayo'y kumukuha ng malabis sa inyo, dangang ang buong kapisanan ay banal, bawa't isa sa kanila, at ang Panginoon ay nasa gitna nila: bakit nga kayo'y magmamataas sa kapisanan ng Panginoon?

4 At nang marinig ni Moises, ay nagpatirapa.

5 At sinalita niya kay Core at sa kaniyang buong pulutong, na sinasabi, Sa kinaumagahan ay ipakikilala ng Panginoon kung sino ang kaniya, at kung sino ang banal, at kung sino ang palalapitin niya sa kaniya: sa makatuwid baga'y ang piliin ay siyang kaniyang palalapitin sa kaniya.

6 Ito'y inyong gawin; kumuha kayo ng mga suuban, si Core at ang kaniyang buong pulutong;

7 At lagyan ninyo ng apoy at patungan ninyo ng kamangyan bukas sa harap ng Panginoon: at mangyayari na ang tao na piliin ng Panginoon, ay siyang banal: kayo'y kumukuha ng malabis sa inyo, kayong mga anak ni Levi.

8 At sinabi ni Moises kay Core, Dinggin ninyo ngayon, kayong mga anak ni Levi:

9 Minumunting bagay pa ba ninyo na kayo'y ibinukod ng Dios ng Israel sa kapisanan ng Israel, upang ilapit niya kayo sa kaniya, upang gawin ninyo ang paglilingkod sa tabernakulo ng Panginoon, at upang kayo'y tumayo sa harap ng kapisanan na mangasiwa sa kanila;

10 At inilapit ka niya sangpu ng lahat ng iyong mga kapatid na mga anak ni Levi? at hangarin din naman ninyo ang pagkasaserdote?

11 Kaya't ikaw at ang iyong buong pulutong ay napipisan laban sa Panginoon: at si Aaron, ano nga't siya'y inyong inupasala?

12 At ipinatawag ni Moises si Dathan at si Abiram, na mga anak ni Eliab: at kanilang sinabi, Hindi kami sasampa:

13 Munting bagay pa ba na kami ay iyong pinasampa sa isang lupain na binubukalan ng gatas at pulot, upang kami ay patayin sa ilang, kundi napapanginoon ka pa mandin sa amin?

14 Bukod dito'y hindi mo kami dinala sa isang lupain na binubukalan ng gatas at pulot, ni binigyan mo kami ng manang bukid at mga ubasan: dudukitin mo ba ang mga mata ng mga taong ito? hindi kami sasampa.

15 At si Moises ay nag-init na mainam, at sinabi sa Panginoon, Huwag mong pagpitaganan ang kanilang handog: ako'y hindi kumuha ng isang asno sa kanila ni gumawa ng masama sa kanino man sa kanila.

16 At sinabi ni Moises kay Core, Humarap ka at ang iyong buong kapisanan sa Panginoon, ikaw, at sila, at si Aaron, bukas:

17 At kumuha ang bawa't isa ng kaniyang suuban, at lagyan ninyo ng kamangyan, at dalhin ninyo sa harap ng Panginoon, na bawa't isa'y magdala ng kaniyang suuban, na dalawang daan at limang pung suuban; ikaw naman at si Aaron, bawa't isa sa inyo'y may kaniyang suuban.

18 At kinuha ng bawa't isa ang kaniyang suuban, at kanilang nilagyan ng apoy at kanilang pinatungan ng kamangyan, at sila'y tumayo sa pintuan ng tabernakulo ng kapisanan na kasama ni Moises at ni Aaron.

19 At pinisan ni Core ang buong kapisanan laban sa kanila sa pintuan ng tabernakulo ng kapisanan: at ang kaluwalhatian ng Panginoon ay lumitaw sa buong kapisanan.

20 At sinalita ng Panginoon kay Moises at kay Aaron, na sinasabi,

21 Humiwalay kayo sa gitna ng kapisanang ito, upang aking lipulin sila sa isang sangdali.

22 At sila'y nagpatirapa, at nagsabi, Oh Dios, na Dios ng mga diwa ng lahat ng laman, sa pagkakasala ba ng isang tao ay magagalit ka sa buong kapisanan?

23 At sinalita ng Panginoon kay Moises, na sinasabi,

24 Salitain mo sa kapisanan na iyong sabihin, Lumayo kayo sa palibot ng tabernakulo ni Core, ni Dathan, at ni Abiram.

25 At si Moises ay tumayo at naparoon kay Dathan at kay Abiram; at ang mga matanda sa Israel ay sumunod sa kaniya.

26 At sinalita ni Moises sa kapisanan na sinasabi, Magsilayo kayo, isinasamo ko sa inyo, sa mga tolda ng masasamang taong ito, at huwag kayong humipo ng anomang bagay nila, baka kayo'y mamatay sa lahat nilang kasalanan.

27 Gayon sila nagsilayo sa tabernakulo ni Core, ni Dathan, at ni Abiram sa lahat ng dako: at si Dathan at si Abiram ay nagsilabas, at nagsitayo sa pintuan ng kanilang mga tolda, at ang kanilang mga asawa, at ang kanilang mga anak, at ang kanilang bata.

28 At sinabi ni Moises, Dito ninyo makikilala na ako'y sinugo ng Panginoon na gawin ang lahat ng mga gawang ito; sapagka't hindi kinatha ng aking sariling pagiisip.

29 Kung ang mga taong ito ay mamatay sa karaniwang kamatayan ng lahat ng tao, o kung sila'y dalawin ayon sa karaniwang pagdalaw sa lahat ng tao; ay hindi nga ako sinugo ng Panginoon.

30 Nguni't kung ang Panginoon ay lumikha ng isang bagong bagay, na anopa't ibuka ng lupa ang kaniyang bibig, at sila'y lamunin, sangpu ng buong nauukol sa kanila, at sila'y ibabang mga buhay sa Sheol; ay inyo ngang mapagkikilala na minungkahi ng mga taong ito ang Panginoon.

31 At nangyari, na pagkatapos na masalita niya ang lahat ng salitang ito, na ang lupa na nasa ilalim nila ay bumuka:

32 At ibinuka ng lupa ang kaniyang bibig at nilamon sila, at ang kanilang mga sangbahayan, at ang lahat ng lalake na nauukol kay Core, at lahat ng kanilang pag-aari.

33 Na anopa't sila at lahat ng nauukol sa kanila, ay nababang buhay sa Sheol: at sila'y pinagtikuman ng lupa, at sila'y nalipol sa gitna ng kapisanan.

34 At ang buong Israel na nasa palibot nila ay tumakas sa hiyaw nila; sapagka't kanilang sinabi, Baka pati tayo'y lamunin ng lupa.

35 At apoy ang lumabas na mula sa Panginoon, at nilamon ang dalawang daan at limang pung lalake na naghandog ng kamangyan.

36 At sinalita ng Panginoon kay Moises, na sinasabi,

37 Salitain mo kay Eleazar na anak ni Aaron na saserdote, na kaniyang kunin ang mga suuban sa sunog, at magkalat ng apoy doon; sapagka't mga banal yaon;

38 Pati ng mga suuban ng mga makasalanang ito laban sa kanilang sariling buhay, at gawin mo sa kanilang mga laminang pinukpok na pinaka pangtakip sa dambana: sapagka't kanilang inihandog sa harap ng Panginoon: kaya't mga banal: at magiging isang tanda sa mga anak ni Israel.

39 At kinuha ni Eleazar na saserdote ang mga tansong suuban na inihandog ng mga nasunog; at kanilang pinukpok na ginawang pinaka pangtakip sa dambana:

40 Upang maging pinakaalaala sa mga anak ni Israel, upang sinomang ibang tao na hindi sa mga anak ni Aaron ay huwag lumapit na magsunog ng kamangyan sa harap ng Panginoon; upang huwag magaya kay Core at sa kaniyang mga kasama: gaya ng sinalita ng Panginoon sa kaniya sa pamamagitan ni Moises.

41 Datapuwa't sa kinabukasan ay inupasala ng buong kapisanan ng mga anak ni Israel si Moises at si Aaron, na sinasabi, Inyong pinatay ang bayan ng Panginoon.

42 At nangyari, nang magpipisan ang kapisanan laban kay Moises at laban kay Aaron, na sila'y tumingin sa dako ng tabernakulo ng kapisanan; at, narito, tinakpan ng ulap at ang kaluwalhatian ng Panginoon ay lumitaw.

43 At si Moises at si Aaron ay naparoon sa tapat ng tabernakulo ng kapisanan.

44 At sinalita ng Panginoon kay Moises, na sinasabi,

45 Lumayo kayo sa gitna ng kapisanang ito, upang aking lipulin sila sa isang sangdali. At sila'y nagpatirapa.

46 At sinabi ni Moises kay Aaron, Kunin mo ang iyong suuban, at lagyan mo ng apoy mula sa dambana at patungan ng kamangyan, at dalhin mong madali sa kapisanan, at itubos mo sa kanila: sapagka't may galit na lumabas sa harap ng Panginoon; ang salot ay nagpapasimula na.

47 At kinuha ni Aaron gaya ng sinalita ni Moises, at siya'y tumakbo sa gitna ng kapulungan; at, narito, ang salot ay nagpasimula sa gitna ng bayan; at siya'y naglagay ng kamangyan at itinubos sa bayan.

48 At siya'y tumayo sa gitna ng mga patay at ng mga buhay; at ang salot ay tumigil.

49 Ang nangamatay nga sa salot ay labing apat na libo at pitong daan, bukod pa yaong nangamatay dahil kay Core.

50 At si Aaron ay nagbalik kay Moises sa pintuan ng tabernakulo ng kapisanan: at ang salot ay tumigil.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 10574

Prostudujte si tuto pasáž

  
/ 10837  
  

10574. 'And he said, Cause me, I beg you, to see Your glory' means discernment on the external level of Divine Truth within. This is clear from the representation of 'Moses' here as the external aspect of the Church, worship, and the Word which was not so separate from the internal as it was with that nation, dealt with in 10563, 10571; from the meaning of 'causing to see' as discerning, dealt with in 2150, 3764, 4567, 4723, 5400; and from the meaning of 'Jehovah's glory' as the internal sense of the Word, dealt with in the Preface to Genesis 18, and in 5922, 9429. From all this it is evident that 'Moses said, Cause me, I beg You, to see Your glory' means discernment of what exists internally within the external aspects of the Word, the Church, and worship.

[2] This meaning of those words may also be recognized from what has gone before in this chapter, for there the subject in the internal sense is the Israelite nation and the fact that the Church could not be established among them, because they were incapable of receiving anything internal. Reception of what constitutes the Church internally consists in receiving Divine Truth from heaven, and heavenly love thereby. Since that is the subject in the internal sense, and yet Moses was insistent that Jehovah should lead them into the land of Canaan, by which the establishment of the Church is meant, Moses now says, 'Cause me to see Your glory', by which discernment on the external level of Divine Truth within is therefore meant.

[3] By 'Jehovah's glory' is meant that which is Divine but such as Moses was incapable of discerning. This is perfectly clear from what follows in the present chapter. In those verses it says that he could not see Jehovah's face, as His glory is called there, but that after He had passed through he would see His back parts, and that he would do so from the cleft of the rock, meaning that he would discern only the external things of the Church, worship, and the Word, and not the internal ones. That 'Jehovah's glory' has this kind of meaning is evident from its being stated several times that they saw Jehovah's glory, when it was in fact a cloud positioned over Mount Sinai, or else over or within the tent, that was being called such, see Exodus 16:10; 24:16-17; 40:34-35; Numbers 16:42; and elsewhere. 'The cloud' in these places, which was called 'the glory of Jehovah', means the outward form that the Church, worship, and the Word take, or the literal sense of the Word, see Preface to Genesis 18, and 4060, 4061, 5922, 6343(end), 6752, 8106, 8781, 9430, 10551.

[4] The reason why 'Jehovah's glory' means the inner substance of the Word, the Church, and worship is that Divine Truth emanating from the Lord, as it exists in heaven, constitutes Jehovah's glory; for Divine Truth emanating from the Lord is seen there as light. The Lord's appearance within that light is what is meant in the truest sense by 'Jehovah's glory'; and by the Lord's appearance one should understand all the things there which come from the Lord, which are countless and are referred to by the general terms 'celestial' and 'spiritual'. The reason why the inner substance of the Word, the Church, and worship is meant by 'Jehovah's glory' is that it dwells in that light. The outward form however dwells in the light of the world, which is why that outward form is meant in the Word by 'the cloud'. From this it is evident that the internal sense of the Word is 'the glory'.

[5] From all this it may now become clear what is meant in the following places by 'the glory of Jehovah' and by His 'light', as in Isaiah,

Arise, shine, for your light has come, and the glory of Jehovah has risen upon you. Behold, darkness is covering the earth, and thick darkness the peoples. But Jehovah will arise upon You, and His glory will be seen over You. Nations will walk to Your light, and kings to the brightness of Your rising. Your sun will no longer go down and Your moon will not be withdrawn, for Jehovah will be to You an everlasting light. Isaiah 60:1-3, 20.

This refers to the Lord's Coming. 'Light' here means the Divine Truth emanating from the Lord, and 'His glory' and 'the brightness of His rising' mean everything visible in that light which has regard to the Lord, and to faith in Him and love to Him. 'The darkness' and 'the thick darkness' which are 'covering the earth and the peoples' mean the dimness of faith and love, for these words are used of the Church to be established among the gentiles. From this it follows that the light and glory which will arise and be seen, and to which nations and kings will walk, means Divine Truths regarding the Lord, and regarding faith in Him and love to Him, which are derived from Him.

[6] In the same prophet,

I Jehovah have called You in righteousness, and have given 1 You as a covenant of the people 2 , a light of the nations. I am Jehovah, that is My name; My glory I will not give to another. Isaiah 42:6, 8.

This too refers to the Lord, who is called 'a light of the nations' because He is the source of all Divine Truth, and 'Jehovah's glory' because He is the object of all faith and love. In the same prophet,

Your light will break forth like the dawn; your righteousness will walk before you, the glory of Jehovah will gather you up. Isaiah 58:8.

Here the meaning is similar.

[7] In the same prophet,

Rejoice with Jerusalem, be delighted by the splendour of her 3 glory. Isaiah 66:10-11.

'Jerusalem' here as in other places means the Church, and 'the splendour of her glory' the love of truth derived from the Lord. In Zechariah,

I will be to her a wall of fire round about, and I will be for glory in the midst of her. Zechariah 2:5.

This as well refers to Jerusalem, meaning the Church. 'Glory in the midst of her' means the Lord Himself in respect of all the aspects of truth and good that constitute faith and love. Here it is self-evident that 'glory' is used to mean the things that belong intrinsically to Divine light.

[8] The same is so in John,

... the holy Jerusalem, having the glory of God, and its light was like a most precious stone. The glory of God will give it light, and its lamp is the Lamb. The nations that are saved will walk in His light, and the kings of the earth will bring their glory and honour into it. Its gates will not be shut by day, for there will be no night there. They will bring the glory and honour of the nations into it. Revelation 21:11, 23-26.

'The holy Jerusalem' here means the Church that is going to take the place of the one existing at the present day. The things that compose the Church - that is, those that constitute faith in the Lord and love to Him, which are derived from Him - are described by the light and glory there. Because 'glory' is used to mean the things that are a product of the light the words 'the glory of God will give it light' are used. Anyone who weighs these verses up, considers what they are really saying, and does not confine himself to the words alone can see that everything contained in this description serves to mean those kinds of things which compose the Church. But as for the meaning that each specific detail possesses, this the internal sense teaches; for nothing in the Word, not one syllable, is devoid of meaning.

[9] In Luke,

My eyes have seen Your salvation, which You have prepared before the face of all peoples, a light for revelation to the gentiles 4 , and the glory of Your people Israel. Luke 2:30-32.

These words occur in Simeon's prophecy regarding the Lord after His birth. 'A light for revelation to the gentiles' means Divine Truth emanating from the Lord, and 'the glory of the people Israel' everything that has been revealed by the Lord - everything regarding Himself, and regarding faith in Him and love to Him - among those who are receptive of these things. Everything that has been so revealed by Him is called 'the glory', because it is seen in heaven and in the light there, that light being Divine Truth. By 'the children of Israel' those who believe in and love the Lord should be understood.

[10] The fact that the Lord in respect of Divine Truth is 'light' and also 'glory', which is a product of the light, is evident from the Lord's own words, in John,

They delighted in the glory of men (homo) more than in the glory of God. I have come as light into the world in order that everyone who believes in Me may not remain in darkness. John 12:43, 46.

And in the same gospel,

In the beginning was the Word, and the Word was with God, and the Word was God. He was the true light which enlightens every person coming into the world. And the Word became flesh and dwelt among us; and we saw His glory, glory as of the Only Begotten from the Father. John 1:1, 9, 14.

'The Word' means Divine Truth, and so does 'light'; and 'glory' means everything regarding the Lord that presents itself within that light.

[11] These places have been quoted from the Word because 'glory' and 'light' are mentioned together in them; and they have been quoted to make people aware that 'light' means Divine Truth that comes from the Lord, thus the Lord Himself in respect of Divine Truth, and that 'glory' means everything that is a product of the light, consequently everything that springs from the Divine Truth composing the intelligence and wisdom which angels possess, and which people in the world who receive the Lord in faith and love possess. The like is meant by 'glory' in other places, as in John,

I desire that they also may be with Me where I am, in order that they may see My glory. John 17:24.

In Luke,

Ought not the Christ to have suffered this and to enter into His glory? Luke 24:26.

In Matthew,

Then the sign of the Son of Man will appear, and then all the tribes of the earth will mourn; and they will see the Son of Man coming in the clouds of heaven with power and glory. Matthew 24:30.

[12] Here 'the clouds' is used to mean Divine Truth as it is in the light of the world, thus as it is among people there, and 'glory' to mean Divine Truth as it is in the light of heaven, thus as it is among angels. And since Divine Truth is meant by both 'the cloud' and 'the glory', both senses of the Word, the external and the internal, are meant by them, the external sense being meant by 'the cloud' and the internal by 'the glory'. Also what is seen in the light of the world is a cloud in comparison with what is seen in the light of heaven. For these meanings of 'the cloud', see Preface to Genesis 18, and 4060, 4391, 5922, 6343(end), 6752, 8106, 8443, 8781, 9430, 10551.

[13] This explains why the term 'the glory' is also used in the Word to denote the cloud, as in Exodus,

The glory of Jehovah was seen in the cloud. Exodus 16:10.

And in another place,

The glory of Jehovah dwelt over Mount Sinai, and the cloud covered it six days. But the sight of Jehovah's glory was like a devouring fire on the top of the mountain before the eyes of the children of Israel. Exodus 24:16-17.

And in another place in Exodus,

The cloud covered the tent of meeting, and the glory of Jehovah filled the dwelling-place. And Moses could not enter, because the cloud dwelt over it, and the glory of Jehovah filled the dwelling-place. Exodus 40:34-35.

In Numbers,

When the congregation gathered against Moses and against Aaron, and looked towards the tent of meeting, behold, the cloud covered it, and the glory of Jehovah appeared. Numbers 16:42.

In the first Book of Kings,

The cloud filled the house of Jehovah, so that the priests could not stand to minister because of the cloud; for the glory of Jehovah filled the house of Jehovah. 1 Kings 8:10-11.

And in the Book of Revelation,

The temple was filled with smoke and the glory of God. Revelation 15:8.

[14] Because the Divine was seen in the form of a cloud, 'the cloud' means the Divine presence; and where the Divine presence exists, so does Divine Truth. Without Divine Truth the Divine is not seen, for the Divine resides within and constitutes it. This is the reason why in these quotations the cloud is denoted by the term 'the glory'; nor was there any other way in which that glory could be seen by the Israelite nation, on account of their interest in external things alone without anything internal, see 6832, 8814, 8819, 10551. Nevertheless cloud and glory are as distinct from each other as the light of the world and the light of heaven are, or as the literal sense of the Word and its internal sense are, or as human wisdom and angelic wisdom are.

From all this it may now be recognized that 'Moses said, Cause me, I beg You, to see Your glory' means a request that he may be shown what is Divine within. And since Moses represented the outward or external form that the Church, worship, and the Word take, discernment on the external level of Divine Truth within is meant.

Poznámky pod čarou:

1. Elsewhere Swedenborg renders will give; why he makes the change here is not evident to the translator.

2. The Latin means for the people but the Hebrew means of the people, which Swedenborg has in some other places where he quotes this verse.

3. The Latin means His but the Hebrew means her, which Swedenborg has in his original draft and also in another place where he quotes this verse.

4. or the nations

  
/ 10837  
  

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