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Numero 27

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1 Nang magkagayo'y nagsilapit ang mga anak na babae ni Salphaad, na anak ni Hepher, na anak ni Galaad, na anak ni Machir, na anak ni Manases, sa mga angkan ni Manases, na anak ni Jose; at ito ang mga pangalan ng kaniyang mga anak: Maala, at Noa, at Hogla, at Milca, at Tirsa.

2 At sila'y nagsitayo sa harap ni Moises, at sa harap ni Eleazar na saserdote, at sa harap ng mga prinsipe at ng buong kapisanan, sa pintuan ng tabernakulo ng kapisanan, na sinasabi,

3 Ang aming ama ay namatay sa ilang, at siya'y hindi kasama ng nagpipisang magkakasama laban sa Panginoon, sa pulutong ni Core: kundi siya'y namatay sa kaniyang sariling kasalanan; at hindi nagkaanak ng lalake.

4 Bakit ang pangalan ng aming ama ay aalisin sa angkan niya, sapagka't siya'y hindi nagkaanak ng lalake? Bigyan ninyo kami ng pag-aari sa gitna ng mga kapatid ng aming ama.

5 At dinala ni Moises ang kanilang usap sa harap ng Panginoon.

6 At sinalita ng Panginoon kay Moises, na sinasabi,

7 Ang mga anak na babae ni Salphaad ay nagsasalita ng matuwid: bibigyan mo nga sila ng isang pag-aari na pinakamana sa gitna ng mga kapatid ng kanilang ama; at iyong isasalin ang mana ng kanilang ama sa kanila.

8 At iyong sasalitain sa mga anak ni Israel, na iyong sasabihin, Kung ang isang lalake ay mamatay, at walang anak na lalake, ay inyo ngang isasalin ang kaniyang mana sa kaniyang anak na babae.

9 At kung siya'y walang anak na babae, ay inyo ngang ibibigay ang kaniyang mana sa kaniyang mga kapatid.

10 At kung siya'y walang kapatid, ay inyo ngang ibibigay ang kaniyang mana sa mga kapatid ng kaniyang ama.

11 At kung ang kaniyang ama ay walang kapatid, ay inyo ngang ibibigay ang kaniyang mana sa kaniyang kamaganak na pinakamalapit sa kaniya sa kaniyang angkan, at kaniyang aariin: at sa mga anak ni Israel ay magiging isang palatuntunan ng kahatulan, gaya ng iniutos ng Panginoon kay Moises.

12 At sinabi ng Panginoon kay Moises, Sumampa ka sa bundok na ito ng Abarim, at tanawin mo ang lupain na aking ibinigay sa mga anak ni Israel.

13 At pagkakita mo niyaon ay malalakip ka rin naman sa iyong bayan, na gaya ng pagkalakip ni Aaron na iyong kapatid:

14 Sapagka't kayo'y nanghimagsik laban sa aking salita sa ilang ng Zin, sa pakikipagtalo ng kapisanan, na ipakilala ninyong banal ako sa harap ng mga mata nila sa tubig. (Ito ang tubig ng Meriba sa Cades sa ilang ng Zin.)

15 At sinalita ni Moises sa Panginoon, na sinasabi,

16 Maghalal ang Panginoon, ang Dios ng mga diwa ng lahat ng laman, ng isang lalake sa kapisanan,

17 Na makalalabas sa harap nila, at makapapasok sa harap nila, at makapaglalabas sa kanila, at makapagpapasok sa kanila; upang ang kapisanan ng Panginoon ay huwag maging parang mga tupa na walang pastor.

18 At sinabi ng Panginoon kay Moises, Ipagsama mo si Josue na anak ni Nun, isang lalake na kinakasihan ng Espiritu, at ipatong mo ang iyong kamay sa kaniya;

19 At iharap mo siya kay Eleazar na saserdote, at sa buong kapisanan; at pagbilinan mo siya sa kanilang paningin.

20 At lalagyan mo siya ng iyong karangalan upang sundin siya ng buong kapisanan ng mga anak ni Israel.

21 At siya'y tatayo sa harap ni Eleazar na saserdote, na siyang maguusisa tungkol sa kaniya, ng hatol ng Urim sa harap ng Panginoon: sa kaniyang salita, ay lalabas sila, at sa kaniyang salita, ay papasok sila, siya at ang lahat ng mga anak ni Israel na kasama niya, sa makatuwid baga'y ang buong kapisanan.

22 At ginawa ni Moises gaya ng iniutos ng Panginoon sa kaniya: at kaniyang ipinagsama si Josue, at kaniyang iniharap kay Eleazar na saserdote, at sa buong kapisanan:

23 At kaniyang ipinatong ang mga kamay niya sa kaniya, at pinagbilinan niya siya, gaya ng sinalita ng Panginoon sa pamamagitan ni Moises.

   

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Arcana Coelestia # 8588

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8588. And Meribah. That this signifies the quality of the complaining, is evident from the fact that in the original tongue “Meribah” means “contention,” or “quarreling,” and “quarreling” signifies complaining (see n. 8563, 8566); and because names signify the quality of the thing (n. 8587), therefore “Meribah” here signifies the quality of the complaining. As regards this temptation itself and its quality, be it known that in this passage are described those who in temptations almost yield, namely, those who complain against heaven and also against the Divine Itself, and at last almost disbelieve in the Divine Providence. These things are signified in the internal sense by what precedes, and also by what follows in this verse, namely, the quality of the state of the temptation, which is signified by “Massah,” and the quality of the complaining in the temptation, which is signified by “Meribah.” That this quality is here signified by “Meribah,” is plain in David:

Thou calledst upon Me in distress, and I rescued thee; I answered thee in the secret place, I proved thee at the waters of Meribah (Psalms 81:7).

[2] But in the internal historical sense, in which the subject treated of is the state of religion with the Israelitish nation, that nation is described in respect to its quality toward Jehovah, namely, that they were not willing by supplication to entreat Him for aid, but that they expostulated. The reason was, that at heart they did not acknowledge Jehovah as the supreme God, but only in the mouth, when they saw the miracles. That at heart they did not acknowledge Him is very evident from the Egyptian calf which they made for themselves and worshiped, saying that these were their gods; also from their frequent apostasy (of which see n. 8301). This is what is here described in the internal historical sense; but in the internal spiritual sense is described the quality of the temptation with those who before they are liberated are brought to the last of temptation.

[3] That the quality of the Israelitish nation and of its religiosity is described by contention with Moses at Massah and Meribah, is also evident in the following passages:

Harden not your heart, as at Meribah, as in the day of Massah in the wilderness, where your fathers tempted Me; they tempted Me, and saw My work; for forty years did I feel loathing at the generation, and said, It is a people that do err in their heart, and the same have not known My ways, to whom I sware in Mine anger that they should not come unto My rest (Psalms 95:8-11).

Ye shall not tempt Jehovah your God, as ye tempted Him in Massah (Deuteronomy 6:16; 9:22, 24).

Of Leviticus he said, Thy Thummim and thy Urim are with the Holy Man, whom thou didst tempt at Massah, with whom thou didst contend at the waters of Meribah (Deuteronomy 33:8).

“The Holy Man” here denotes the Lord, whom they tempted, and whom Moses and Aaron did not sanctify.

[4] In the internal historical sense, in which the subject treated of is the religiosity of the Israelitish nation, by Moses and Aaron is not represented truth Divine, but the religiosity of that nation whose leaders and heads they were (n. 7041). Because this religiosity was such as said above, it was intimated to them that they should not bring the people into the land of Canaan, as is written in the book of Numbers:

Jehovah said unto Moses and Aaron, Because ye have not believed in Me, and sanctified Me in the eyes of the sons of Israel, therefore ye shall not bring this congregation into the land which I have given them; these are the waters of Meribah, because the sons of Israel contended with Jehovah (Numbers 20:12-13; 27:14).

Aaron shall be gathered unto his people, and shall not come into the land which I have given to the sons of Israel, because ye rebelled against My mouth at the waters of Meribah (Numbers 20:24).

The same is said of Moses (Deuteronomy 32:50-51).

[5] That still representative Divine worship was instituted with that nation, was because representative worship could be instituted with any nation that had holy externals of worship, and worshiped almost idolatrously; for what is representative does not regard the person, but the thing (n. 1361), and it was the genius of that nation, beyond any other nation, to worship merely external things as holy and Divine, without any internal; as for instance to worship as deities their fathers, Abraham, Isaac, and Jacob, and afterward Moses and David, and moreover to account holy and as Divine, and to worship, every stone and every piece of wood that had been inaugurated in their Divine worship; as the arks, the tables therein, the lamp, the altar, the garments of Aaron, the Urim and Thummim, and afterward the temple. Of the Lord’s Providence there was then given a communication of the angels of heaven with man by means of such things. For there must needs be somewhere a church, or the representative of a church, in order that there may be communication of heaven with the human race; and as that nation, beyond any other nation, could make Divine worship consist in external things, and thus act the representative of a church, therefore that nation was taken.

[6] At that time communication with the angels in heaven was effected by means of representatives in the following way. Their external worship was communicated to angelic spirits who are simple, and who do not reflect upon internal things, but still are interiorly good. Such are they who in the Grand Man correspond to the outer skin. These pay no attention whatever to the internal of man, but only to his external. If this appears holy, they think holily of the internal also. The more interior angels of heaven saw in those spirits the things that were represented, consequently the heavenly and Divine things that corresponded; for they could be present with these spirits, and see those things; but not with the men except by means of the spirits. For angels dwell with men in things interior; but where there are no such things, they dwell in the interior things of simple spirits; for the angels have no interest in other than spiritual and heavenly things, which are the interior things contained in representatives. From these few words it can be seen how there could be communication with heaven by means of such a people. But see what has been previously shown on this subject, namely: That with the Jews the holy of worship was miraculously elevated into heaven quite apart from them (n. 4307); that whatever their quality might be, the descendants of Jacob could represent what is holy, provided they closely observed the rituals commanded (n. 3147, 3479, 3480, 3881, 4208, 4281, 4288, 4289, 4293, 4307, 4444, 4500, 4680, 4825, 4844, 4847, 4899, 4912, 6304, 6306, 7048, 7051, 8301).

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