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Numero 3

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1 At ito ang mga lahi ni Aaron at ni Moises, nang araw na magsalita ang Panginoon kay Moises sa bundok ng Sinai.

2 At ito ang mga pangalan ng mga anak ni Aaron: si Nadab ang panganay, at si Abiu, si Eleazar, at si Ithamar.

3 Ito ang mga pangalan ng mga anak ni Aaron, na mga saserdote na pinahiran ng langis, na itinalaga upang mangasiwa sa katungkulang saserdote.

4 At si Nadab at si Abiu ay nangamatay sa harap ng Panginoon, nang sila'y maghandog ng ibang apoy sa harap ng Panginoon, sa ilang ng Sinai, at sila'y hindi nagkaanak: at si Eleazar at si Ithamar ay nangasiwa sa katungkulang saserdote sa harap ni Aaron na kanilang ama.

5 At sinalita ng Panginoon kay Moises, na sinasabi,

6 Ilapit mo ang lipi ni Levi, at ilagay mo sila sa harap ni Aaron na saserdote, upang pangasiwaan nila siya.

7 At kanilang gaganapin ang kaniyang katungkulan, at ang katungkulan ng buong kapisanan sa harap ng tabernakulo ng kapisanan upang isagawa ang paglilingkod sa tabernakulo.

8 At kanilang iingatan ang lahat ng kasangkapan ng tabernakulo ng kapisanan at ang katungkulan ng mga anak ni Israel upang isagawa ang paglilingkod sa tabernakulo.

9 At iyong ibibigay ang mga Levita kay Aaron at sa kaniyang mga anak: sila'y tunay na ibinigay sa kaniya sa ganang mga anak ni Israel.

10 At iyong ihahalal si Aaron at ang kaniyang mga anak, at kanilang gaganapin ang kanilang pagkasaserdote: at ang taga ibang bayan na lumapit ay papatayin.

11 At sinalita ng Panginoon kay Moises, na sinasabi,

12 At tungkol sa akin, narito, aking kinuha ang mga Levita sa gitna ng mga anak ni Israel sa halip ng mga panganay na nagbubukas ng bahay-bata sa mga anak ni Israel: at ang mga Levita ay magiging akin:

13 Sapagka't lahat ng mga panganay ay sa akin; sapagka't nang araw na aking lipulin ang lahat ng mga panganay sa lupain ng Egipto ay aking pinapagingbanal sa akin, ang lahat ng mga panganay sa Israel, maging tao at maging hayop: sila'y magiging akin; ako ang Panginoon.

14 At sinalita ng Panginoon kay Moises sa ilang ng Sinai, na sinasabi,

15 Bilangin mo ang mga anak ni Levi, ayon sa mga sangbahayan ng kanilang mga magulang, ayon sa kanilang mga angkan: bawa't lalake na mula sa isang buwang gulang na patanda ay bibilangin mo.

16 At sila'y binilang ni Moises ayon sa salita ng Panginoon, gaya ng iniutos sa kaniya.

17 At ito ang mga naging anak ni Levi ayon sa kanilang mga pangalan: si Gerson, at si Coath, at si Merari.

18 At ito ang mga pangalan ng mga anak ni Gerson ayon sa kanilang mga angkan: si Libni at si Simei.

19 At ang mga anak ni Coath ayon sa kanilang mga angkan, ay si Amram, at si Izhar, si Hebron, at si Uzziel.

20 At ang mga anak ni Merari ayon sa kanilang mga angkan; ay si Mahali at si Musi. Ito ang mga angkan ng mga Levita ayon sa mga sangbahayan ng kanilang mga magulang.

21 Kay Gerson galing ang angkan ng mga Libnita, at ang angkan ng mga Simeita: ito ang mga angkan ng mga Gersonita.

22 Yaong nangabilang sa kanila, ayon sa bilang ng lahat ng mga lalake, mula sa isang buwang gulang na patanda, ay pitong libo at limang daan ang nangabilang sa kanila.

23 Ang mga angkan ng mga Gersonita ay hahantong sa likuran ng tabernakulo sa dakong kalunuran.

24 At ang magiging prinsipe sa sangbahayan ng mga magulang ng mga Gersonita ay si Eliasaph na anak ni Lael.

25 At ang magiging katungkulan ng mga anak ni Gerson sa tabernakulo ng kapisanan ay ang tabernakulo, at ang Tolda, ang takip niyaon at ang tabing sa pintuan ng tabernakulo ng kapisanan,

26 At ang mga tabing ng looban at ang tabing sa pintuan ng looban na nasa palibot ng tabernakulo at sa palibot ng dambana, at ang mga tali niyaon na naukol sa buong paglilingkod doon.

27 At kay Coath ang angkan ng mga Amramita at ang angkan ng mga Izharita, at ang angkan ng mga Hebronita, at ang angkan ng mga Uzzielita: ito ang mga angkan ng mga Coathita.

28 Ayon sa bilang ng lahat na mga lalake, mula sa isang buwang gulang na patanda, ay may walong libo at anim na raang nangamamahala ng katungkulan sa santuario.

29 Ang mga angkan ng mga anak ni Coath ay magsisihantong sa tagiliran ng tabernakulo, sa dakong timugan.

30 At ang magiging prinsipe sa sangbahayan ng mga magulang ng mga angkan ng mga Coathita ay si Elisaphan na anak ni Uzziel.

31 At ang magiging katungkulan nila ay ang kaban, at ang dulang, at ang kandelero, at ang mga dambana, at ang mga kasangkapan ng santuario na kanilang pinangangasiwaan, at ang tabing at ang lahat ng paglilingkod doon.

32 At si Eleazar na anak ni Aaron na saserdote ay siyang magiging prinsipe ng mga prinsipe ng mga Levita at mamamahala sa mga may katungkulan sa santuario.

33 Kay Merari ang angkan ng mga Mahalita at angkan ng mga Musita: ito ang mga angkan ni Merari.

34 At yaong nangabilang sa kanila, ayon sa bilang ng lahat na mga lalake, mula sa isang buwang gulang na patanda, ay anim na libo at dalawang daan.

35 At ang magiging prinsipe sa sangbahayan ng mga magulang ng mga angkan ni Merari ay si Suriel na anak ni Abihail: sila'y magsisihantong sa tagiliran ng tabernakulo sa dakong hilagaan.

36 At ang magiging katungkulan ng mga anak ni Merari, ay ang mga tabla ng tabernakulo, at ang mga barakilan, at ang mga haligi, at ang mga tungtungan, at ang lahat ng kasangkapan, at lahat ng paglilingkod doon;

37 At ang mga haligi sa palibot ng looban, at ang mga tungtungan, at ang mga tulos, at ang mga tali ng mga yaon.

38 At yaong lahat na hahantong sa harap ng tabernakulo sa dakong silanganan, sa harap ng tabernakulo ng kapisanan, sa dakong sinisikatan ng araw, ay si Moises, at si Aaron, at ang kaniyang mga anak na mamamahala ng katungkulan sa santuario, upang ganapin ang pamamahala ng mga anak ni Israel: at ang taga ibang bayan na lumapit ay papatayin.

39 Yaong lahat na nangabilang sa mga Levita na binilang ni Moises at ni Aaron sa utos ng Panginoon ayon sa kanilang mga angkan, lahat ng lalake mula sa isang buwang gulang na patanda, ay dalawang pu't dalawang libo.

40 At sinabi ng Panginoon kay Moises, Bilangin mo ang lahat ng mga lalaking panganay sa mga anak ni Israel mula sa isang buwang gulang na patanda, at iguhit mo ang bilang ng kanilang mga pangalan.

41 At iuukol mo sa akin ang mga Levita (ako ang Panginoon) sa halip ng lahat ng mga panganay sa mga anak ni Israel; at ang mga hayop ng mga Levita sa halip ng lahat ng mga panganay sa mga hayop ng mga anak ni Israel.

42 At binilang ni Moises, gaya ng iniutos sa kaniya ng Panginoon, ang lahat ng mga panganay sa mga anak ni Israel.

43 At lahat ng mga panganay na lalake ayon sa bilang ng mga pangalan, mula sa isang buwang gulang na patanda, doon sa nangabilang sa kanila, ay dalawang pu't dalawang libo at dalawang daan at pitong pu't tatlo.

44 At sinalita ng Panginoon kay Moises, na sinasabi,

45 Kunin mo ang mga Levita sa halip ng lahat na mga panganay sa mga anak ni Israel, at ang mga hayop ng mga Levita sa halip ng kanilang mga hayop: at ang mga Levita ay magiging akin; ako ang Panginoon.

46 At sa ikatutubos sa dalawang daan at pitong pu't tatlong panganay ng mga anak ni Israel na higit sa bilang ng mga Levita,

47 Ay kukuha ka ng limang siklo sa bawa't isa ayon sa ulo; ayon sa siklo ng santuario kukunin mo (isang siklo ay dalawang pung gera):

48 At ibibigay mo kay Aaron at sa kaniyang mga anak ang salaping ikatutubos na humigit sa bilang nila.

49 At kinuha ni Moises ang salaping pangtubos sa mga labis na humigit sa mga natubos ng mga Levita:

50 Mula sa mga panganay ng mga anak ni Israel kinuha niya ang salapi; isang libo at tatlong daan at anim na pu't limang siklo, ayon sa siklo ng santuario:

51 At ibinigay ni Moises kay Aaron at sa kaniyang mga anak ang salaping pangtubos ayon sa salita ng Panginoon, gaya ng iniutos ng Panginoon kay Moises.

   

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Arcana Coelestia # 6148

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6148. 'Only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. This is clear from the representation of 'Joseph', about whom these things are said, as the internal, dealt with already; from the meaning of 'the ground' as the receptacle of truth, dealt with above in 6135-6137, at this point the capacity to receive good, for the capacity of something is its inherent ability to receive, which causes a receptacle to be a receptacle (that capacity comes from good, that is, from the Lord through good, for if the good of love did not flow in from the Lord no one would ever have the capacity to receive truth or good. That inflow of the good of love from the Lord causes everything present inwardly in a person to be of a receptive nature. The truth that the capacity to receive good comes from the natural is meant by the fact that the ground lay in Egypt, since 'Egypt' means the natural in respect of factual knowledge, 6142); from the meaning of 'the priests' as good, dealt with below; and from the meaning of 'not buying' as not taking those capacities to itself - not in the way that it made truths and forms of the good of truth, together with their receptacles, its own, which came about through periods of desolation and sustainment - for the reason that those capacities came from itself, from the internal. All these meanings serve to show that 'only the ground of the priests he did not buy' means that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself.

[2] The implications of all this are that a person's capacities to receive truth and good come directly from the Lord; he obtains them without any help at all from himself. A person's capacity to receive goodness and truth is maintained in him unceasingly; and from that capacity he possesses understanding and will. But a person does not receive them if he turns to evil. The capacity to receive does, it is true, remain, but its access to thought and sensitivity is blocked, on account of which his capacity to see what is true and have a sensitive awareness of what is good perishes. And it perishes to the extent that he turns to evil and in faith and life becomes firmly settled in it. The fact that a person contributes nothing whatever to his capacity to receive truth and good is well known from the Church's teaching that nothing at all of the truth of faith and nothing at all of the good of charity comes from man but from the Lord. Yet a person can destroy that capacity residing with him. From all this one may now see how one should understand the idea that the internal obtained for itself from the natural every capacity to receive good, because every such capacity came from itself. The expression 'from the natural' is used because the inflow of good from the Lord is effected by the Lord through the internal into the natural; and once the capacity to receive has been obtained from there, the inflow takes place, for now there is reception, see 5828.

[3] So far as the meaning of 'the priests' as forms of good is concerned, it should be recognized that there are two realities which go forth from the Lord - goodness and truth. Divine Good was represented by priests, and Divine Truth by kings; and this is why 'the priests' means forms of good and 'the kings' truths. Regarding the attribution of Priesthood and Kingship to the Lord, see 1728, 2015 (end), 3670. In the representative Ancient Church those two offices of priest and king existed jointly in one personage, the reason for this being that goodness and truth which go forth from the Lord are united; and they are also joined together in heaven among the angels.

[4] A personage in the Ancient Church in whom the two offices existed joined together was called Melchizedek, a name meaning king of righteousness. This may be seen from the following statement about Melchizedek who came to Abraham, 1

Melchizedek king of Salem brought out bread and wine; and he was a priest to God Most High. And he blessed Abraham. Genesis 14:18-19.

His representation of the Lord in both offices is evident from the fact that he was a king and at the same time a priest, and from the fact that he was allowed to bless Abraham and offer him bread and wine, which even at that time were the symbols of the good of love and the truth of faith. His representation of the Lord in both offices is further evident in David,

Jehovah has sworn and will not repent, You are a priest for ever after the manner of Melchizedek. Psalms 110:4.

These words were spoken in reference to the Lord. 'After the manner of Melchizedek' means that He is both King and Priest, that is, in the highest sense that Divine Good and Divine Truth go forth together from Him.

[5] Because a representative Church was going to be established also among the descendants of Jacob, they too were to have a single personage to represent jointly Divine Good and Divine Truth, which go forth from the Lord united. But on account of the wars and the idolatry of that people the two were in fact divided right from the start; those who ruled over the attended to sacred duties were referred to as the priests, who belonged to the seed of Aaron and were the Levites. At a later time the two functions were joined together in a single person, as they were in Eli and Samuel. Yet because the nature of the people was such that the representative Church could not be established among them, only a representative of the Church, on account of the practice of idolatry prevalent among them, the two functions were allowed to be separated. The Lord was then represented in respect of Divine Truth by kings and in respect of Divine Good by priests. The separation took place because the people desired it, not because the Lord took any pleasure in it, as is clear from the Word of Jehovah to Samuel,

Obey the voice of the people in all that they have said to you, for they have not rejected you, but they have rejected Me, that I should not reign over them; and show them the right of the king. 1 Samuel 8:7-end; 12:19-20.

[6] The reason why the two functions were not meant to be separated was that Divine Truth separated from Divine Good condemns all people, whereas Divine Truth united to Divine Good saves them. Judged by Divine Truth a person is condemned to hell, but Divine Good brings him out of there and raises him into heaven. Salvation comes of mercy and so sprigs from Divine Good; but damnation exists when a person rejects mercy and so casts Divine Good away from himself, as a consequence of which he is left to be judged by Truth. As regards 'kings' representing Divine Truth, see 1672, 1728, 2015, 2069, 3009, 3670, 4575, 4581, 4966, 5044, 5068.

[7] 'The priests' represented the Lord in respect of Divine Good, and for that reason good is meant by them. This becomes clear from the internal sense of all that was prescribed regarding the priesthood when Aaron was chosen, and after him the Levites, such as these prescriptions:

The High Priest alone should enter the Holy of holies and minister there. [Leviticus 16.]

Things holy to Jehovah were to be for the priest. Leviticus 23:20; 27:21.

They were not to have any portion or inheritance in the land, but Jehovah would be their portion and inheritance. Numbers 18:20; Deuteronomy 10:9; 18:1.

The Levites were given to Jehovah instead of the firstborn, and they were given by Jehovah to Aaron. Numbers 3:9, 12-13, Numbers 3:40-end; 8:16-19.

The high priest and the Levites were to be in the middle of the camp when they pitched it and when they were journeying. Numbers 1:50-54; 2:17; 3:23-38; 4:1-end.

No one from the seed of Aaron who had a blemish in himself was to approach to offer burnt offerings or sacrifices. Leviticus 21:17-20.

And there are many other prescriptions besides these, such as those in Leviticus 21:9-13, and elsewhere.

[8] In the highest sense all these prescriptions relating to the priests represented the Lord's Divine Good and therefore in the relative sense the good of love and charity. Aaron's vestments however, called 'vestments of holiness', represented Divine Truth from Divine Good. These matters will in the Lord's Divine mercy be dealt with in the explanations of what appears in Exodus.

[9] Since truth is meant by 'kings' and good by 'priests', 'kings and priests' are mentioned together many times in the Word, as in John, Jesus Christ has made us kings and priests to His God and Father. Revelation 1:6; 5:10.

By virtue of the truth of faith we are said to have been made 'kings', and by virtue of the good of charity to have been made 'priests', so that the truth and good residing with those who abide in the Lord have been joined together, in the way they are in heaven, as stated above. This is what is meant by 'being made kings and priests'.

[10] In Jeremiah,

It will happen on that day, that the heart of the king and of the princes will perish, and the priests will be dumbfounded and the prophets left wondering. Jeremiah 4:9.

In the same prophet,

The house of Israel is ashamed, they, their kings, their princes, and their priests, and their prophets. Jeremiah 2:26.

In the same prophet,

The kings of Judah, the princes, the priests, and the prophets, and the inhabitants of Jerusalem. Jeremiah 8:1.

In these places 'kings stands for truths, 'princes' for first and foremost truths, 1482, 1089, 5044, 'priests' for forms of good, and 'prophets' for those who teach, 2534.

[11] Quite apart from this it should be recognized that Joseph did not buy the ground of the priests. The fact that this was representative of the consideration that the whole of a person's capacity to receive truth and good comes from the Lord is evident from a similar law in Moses regarding the fields belonging to the Levites,

The field of the country surrounding the cities of the Levites shall not be sold, for it is their eternal possession. Leviticus 25:34.

The meaning here in the internal sense is that no one ought to lay any claim to the good of the Church, which is the good of love and charity, because that good is from the Lord alone.

Poznámky pod čarou:

1. At this time the patriarch's name was still Abram.

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