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Numero 31

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1 At sinalita ng Panginoon kay Moises, na sinasabi,

2 Ipanghiganti mo ang mga anak ni Israel sa mga Madianita; pagkatapos nito'y malalakip ka sa iyong bayan.

3 At sinalita ni Moises sa bayan, na sinasabi, Magsipagsakbat kayong mga lalake na humanda sa pakikibaka, upang magsiyaon sila laban sa Madian, upang isagawa ang panghihiganti ng Panginoon sa Madian.

4 Sa bawa't lipi ay isang libo, sa lahat ng mga lipi ng Israel, ang susuguin ninyo sa pakikibaka.

5 Sa gayo'y sinugo sa libolibong Israelita, ang isang libo sa bawa't lipi, na labing dalawang libo ngang nasasakbatan sa pakikibaka.

6 At sinugo sila ni Moises, sa pakikibaka, isang libo sa bawa't lipi, sila at si Phinees na anak ni Eleazar na saserdote, sa pakikibaka, na may mga kasangkapan ng santuario, at may mga pakakak na panghudyat sa kaniyang kamay.

7 At binaka nila ang Madian, gaya ng iniutos ng Panginoon kay Moises; at kanilang pinatay ang bawa't lalake.

8 At pinatay nila ang mga hari sa Madian na kasama ng mga napatay: si Evi at si Recem, at si Zur, at si Hur, at si Reba, limang hari sa Madian: si Balaam man na anak ni Beor ay kanilang pinatay ng tabak.

9 At binihag ng mga anak ng Israel ang mga babae sa Madian at ang kanilang mga bata; at ang lahat nilang mga hayop at ang lahat nilang mga kawan, at ang lahat nilang pag-aari ay kanilang sinamsam.

10 At ang lahat nilang mga bayan sa mga dakong kanilang tinatahanan at ang lahat nilang mga tolda ay kanilang sinunog sa apoy.

11 At kanilang dinala ang lahat ng kanilang nakuha, at ang lahat ng kanilang nasamsam, maging sa tao at maging sa hayop.

12 At kanilang dinala ang mga bihag, ang nasamsam at ang nahuli, kay Moises, at kay Eleazar na saserdote, at sa kapisanan ng mga anak ni Israel, na nasa kampamento sa mga kapatagan ng Moab, na nasa tabi ng Jordan sa Jerico.

13 At si Moises at si Eleazar na saserdote, at ang lahat ng mga prinsipe sa kapisanan, ay nagsilabas na sinalubong sila sa labas ng kampamento.

14 At si Moises ay nag-init sa mga pinuno ng hukbo, sa mga kapitan ng libolibo at sa mga kapitan ng daandaan, na nagsipanggaling sa pakikipagbaka.

15 At sinabi ni Moises sa kanila, Iniligtas ba ninyo na buhay ang lahat ng mga babae?

16 Narito, sila'y naging sanhi, sa payo ni Balaam, upang ang mga anak ni Israel ay sumalangsang laban sa Panginoon sa bagay ng Peor, at kaya't nagkasalot sa kapisanan ng Panginoon.

17 Ngayon nga ay patayin ninyo ang lahat ng mga batang lalake at patayin ninyo ang bawa't babae na nasipingan ng lalake.

18 Nguni't ang lahat ng batang babae na hindi pa nasisipingan ng lalake ay buhayin ninyo upang mapasa inyo.

19 At matira kayo sa labas ng kampamento na pitong araw: sinoman sa inyo na nakamatay ng sinomang tao, at sinoman sa inyo na nakahipo ng anomang pinatay, ay maglilinis kayo sa ikatlong araw at sa ikapitong araw, kayo at ang inyong mga bihag.

20 At tungkol sa bawa't kasuutan, at sa lahat ng yari sa balat, at sa lahat ng yari sa balahibo ng kambing, at sa lahat ng bagay na yari sa kahoy, ay pakalinisin ninyo.

21 At sinabi ni Eleazar na saserdote sa mga lalake ng hukbo na nagsiparoon sa pakikipagbaka, Ito ang palatuntunan ng kautusan na iniutos ng Panginoon kay Moises:

22 Gayon ma'y ang ginto at ang pilak, ang tanso, ang bakal, ang lata, at ang tingga,

23 Bawa't bagay na hindi naaano sa apoy, ay inyong pararaanin sa apoy, at magiging malinis; gayon ma'y inyong lilinisin ng tubig para sa karumihan: at ang lahat na hindi nakatatagal sa apoy, ay inyong pararaanin sa tubig.

24 At inyong lalabhan ang inyong mga damit sa ikapitong araw, at kayo'y magiging malinis, at pagkatapos nito'y makapapasok kayo sa kampamento.

25 At sinalita ng Panginoon kay Moises, na sinasabi,

26 Bilangin mo ang samsam na nakuha sa tao at gayon din sa hayop, ninyo at ni Eleazar na saserdote, at ng mga pangulo ng mga sangbahayan ng mga magulang ng kapisanan:

27 At hatiin mo ang samsam ng dalawa; sa mga lalaking mangbabaka na nagsilabas sa pakikipagbaka, at sa buong kapisanan:

28 Bigyan mo ng buwis ang Panginoon sa mga lalaking mangdidigma na nagsilabas sa pakikipagbaka: isang tao sa bawa't limang daan, sa mga tao at gayon din sa mga hayop, at sa mga asno at sa mga kawan:

29 Sa kalahating nauukol sa kanila, ay kukunin mo at ibibigay mo kay Eleazar na saserdote na pinakahandog na itinaas sa Panginoon.

30 At sa kalahati na nauukol sa mga anak ni Israel, ay kunin mo ang isang nakuha sa bawa't limang pu, sa mga tao, sa mga bata, sa mga asno, at sa mga kawan, sa lahat ng hayop at ibigay mo sa mga Levita, na namamahala sa tabernakulo ng Panginoon.

31 At ginawa ni Moises at ni Eleazar na saserdote, gaya ng iniutos ng Panginoon kay Moises.

32 Ang nabihag nga bukod pa sa nasamsam ng mga taong nakipagbaka, ay anim na raan at pitong pu't limang libong tupa,

33 At pitong pu't dalawang libong baka,

34 Anim na pu't isang libong asno,

35 At tatlong pu't dalawang libong tao sa lahat, sa mga babae na hindi pa nasisipingan ng lalake.

36 At ang kalahati, na siyang bahagi niyaong mga nagsilabas sa pakikipagbaka ay umaabot sa bilang na tatlong daan at tatlong pu't pitong libo at limang daang tupa:

37 At ang buwis na tupa sa Panginoon, ay anim na raan at pitong pu't lima.

38 At ang mga baka ay tatlong pu't anim na libo; na ang buwis sa Panginoon ay pitong pu't dalawa.

39 At ang mga asno ay tatlong pung libo at limang daan; na ang buwis sa Panginoon ay anim na pu't isa.

40 At ang mga asno ay labing anim na libo; na ang buwis sa Panginoon ay tatlong pu't dalawang tao.

41 At ibinigay ni Moises ang buwis, na ukol sa handog na itinaas sa Panginoon, kay Eleazar na saserdote, gaya ng iniutos ng Panginoon kay Moises.

42 At ang kalahati ay sa mga anak ni Israel, na inihiwalay ni Moises sa mga taong nakipagbaka

43 (Siya ngang kalahati na nauukol sa kapisanan ay tatlong daan at tatlong pu't pitong libo at limang daang tupa,

44 At tatlong pu't anim na libong baka,

45 At tatlong pung libo't limang daang asno,

46 At labing anim na libong tao),

47 At sa kalahati nga na nauukol sa mga anak ni Israel, ay kinuha ni Moises ang isa sa bawa't limang pu, sa tao at gayon din sa hayop, at ibinigay sa mga Levita, na namamahala sa tabernakulo ng Panginoon; gaya ng iniutos ng Panginoon kay Moises.

48 At ang mga pinuno na namamahala sa libolibo ng hukbo, ang mga kapitan ng libolibo, at ang mga kapitan ng daandaan ay nangagsilapit kay Moises:

49 At sinabi nila kay Moises, Binilang ng iyong mga lingkod ang mga lalaking mangdidigma na nasa aming kapangyarihan, at walang kulang kahit isa man sa amin.

50 At aming dinala na pinakaalay sa Panginoon, ang nakuha ng bawa't lalake, na mga hiyas na ginto, mga tanikala sa bukongbukong, at mga pulsera, mga singsing na pinaka tanda, mga hikaw, at mga kuwintas sa leeg upang itubos sa aming mga kaluluwa sa harap ng Panginoon.

51 At kinuha ni Moises at ni Eleazar na saserdote ang ginto nila, lahat ng hiyas na dalisay.

52 At ang buong gintong handog na itinaas, na kanilang inihandog sa Panginoon, ng mga kapitan ng libolibo, at ng mga kapitan ng daandaan, ay labing anim na libo at pitong daan at limang pung siklo.

53 (Sapagka't ang mga lalake na nakipagbaka ay naguwi ng samsam, na bawa't isa ay may sariling dala.)

54 At kinuha ni Moises at ni Eleazar na saserdote ang ginto ng mga kapitan ng libolibo at ng daandaan, at isinilid sa tabernakulo ng kapisanan, pinakaalaala sa mga anak ni Israel sa harap ng Panginoon.

   

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Apocalypse Explained # 241

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241. Verse 18. I counsel thee, signifies the means of reformation of those who are in the doctrine of faith alone. This is evident from what now follows, for the reformation of those who are in that doctrine is now treated of; therefore "I counsel thee" implies precepts as to how such must live that they may be reformed and thus saved.

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

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Arcana Coelestia # 5922

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5922. 'And you must tell my father about all my glory in Egypt' means a communication of the spiritual heaven in the natural with spiritual good. This is clear from the meaning of 'telling' as communicating; from the meaning of 'glory' as the spiritual heaven, dealt with below; from the meaning of 'Egypt' as factual knowledge within the natural, thus the natural itself, as above in 5908; and from the representation of Israel, to whom 'father', the recipient of the communication, refers here, as spiritual good, dealt with above in 5906. From all this it is evident that 'you must tell my father about all my glory in Egypt' means a communication of the spiritual heaven in the natural with spiritual good.

[2] With regard to 'glory' meaning the spiritual heaven, the situation is this: There are two kingdoms that form heaven - the celestial kingdom and the spiritual kingdom. The celestial kingdom is the inmost or third heaven, and the spiritual kingdom is the middle or second heaven. Good as it exists among celestial angels is called celestial good, and good as it exists among spiritual angels is called spiritual good. Celestial good is the good of love to the Lord, while spiritual good is the good of love towards the neighbour. As for what joins the two kingdoms together, the good of charity towards the neighbour does so. For with members of the celestial kingdom love to the Lord is what is internal and charity towards the neighbour what is external; but with members of the spiritual kingdom charity towards the neighbour is what is internal and faith deriving from it what is external. From this one may see that what joins the two kingdoms is charity towards the neighbour; for charity is that in which the celestial kingdom ends and the spiritual kingdom begins. What comes last in the one comes first in the other, and is thus where they receive each other.

[3] Now let what 'glory' is be stated. In the highest sense 'glory' is the Lord in respect to Divine Truth; thus it is Divine Truth that goes forth from the Lord. But in the representative sense 'glory' is the good of love towards the neighbour or charity, which is the external good of the Lord's celestial kingdom and the internal good of His spiritual kingdom; for in the genuine sense this good is Divine Truth in heaven. Now since reference is made at this point in the story to Israel, who is spiritual good or charity which makes the spiritual kingdom in heaven and the spiritual Church on earth, Joseph's 'glory' here which they were to tell Israel about means the spiritual heaven. The spiritual heaven is called 'glory' because things there are seen in light, brilliance, and radiance.

[4] Glory is attributed to Divine Truth that comes forth from the Lord's Divine Human, and it is ascribed to the Lord as King; for in the internal sense kingship means Divine Truth, 1728, 2015, 2069, 3009, 3670, 4581, 4966, 5044, 5068. This is clear in John,

What is more, the Word became flesh and dwelt among us, and we beheld His glory, glory as of the Only Begotten from the Father, full of grace and truth. John 1:14.

'The Word' is Divine Truth. Since it goes forth from the Lord it is the Lord Himself, and for that reason 'glory' is attributed to Divine Truth.

[5] In Luke, when Jesus was transfigured on the mountain,

Behold, two men talked to Him, who were Moses and Elijah, who were seen in glory. Luke 9:30-31.

There the Lord showed Peter, James, and John what His Divine Human was like and what it looked like in Divine light. The form in which they saw Him at that time demonstrated what the Word is like in its internal sense, and so what Divine Truth in heaven is like; for the Word is Divine Truth provided for the Church's use. This also explains why at the same time the scene presented Moses and Elijah talking to Him; for 'Moses' represents the Law, by which one means the books by him together with the historical ones, while 'Elijah' represents the Prophets or prophetical part of the Word. For more about Moses' representation of the Law, see Preface to Genesis 18, and also 4859 (end); and for more about Elijah's representation of the prophetical part of the Word, see the same Preface, and also 2762, 5247 (end).

[6] In Matthew,

They will see the Son of Man coming in the clouds of heaven with power and glory. Matthew 24:30.

The literal sense of the Word is meant by 'the clouds', while the internal sense, consequently Divine Truth as this exists in heaven, is meant by 'glory'; see Preface to Genesis 18. 'Glory' also means the intelligence and wisdom that flow from Divine Truth, 4809. So far as its external sense is concerned the Word exists 'in a cloud', for the reason that people's minds dwell in darkness. Therefore if the Word did not dwell 'in a cloud' scarcely anyone would understand it, and also the sacred contents of the internal sense would be rendered profane by wicked people in the world. This is why the Lord says in Isaiah,

Jehovah will create over every habitation of Mount Zion, and over her assemblies, a cloud by day, and the shining of a flaming fire by night; for over all the glory there will be a covering. And there will be a tabernacle for shade by day. Isaiah 4:5-6.

[7] It was for the same reason that over the tabernacle a cloud was seen by day and a fire by night. The tabernacle represented the Lord's Divine Human, consequently Divine Truth which goes forth from Him, and so the Word, which is Divine Truth for the Church, see 3210, 3439. The same is meant by the following in Moses,

The cloud covered the tent of meeting, and the glory of Jehovah filled the dwelling-place. Exodus 40:34.

In the same author,

The glory of Jehovah appeared in the tent of meeting before all the children of Israel. Numbers 14:10.

And in another place,

The cloud covered the tent, and the glory of Jehovah appeared. Numbers 16:42.

[8] A cloud and glory appeared in a similar way over Mount Sinai, which are spoken of in Moses as follows,

When Moses went up into the mountain the cloud covered the mountain. And the glory of Jehovah dwelt over Mount Sinai and covered it six days. Exodus 24:15-16.

The same representations occurred then because the Law, which is Divine Truth, was delivered from that mountain. The reason why the cloud was seen and the glory of Jehovah when Moses went up into the mountain was that in this he represented the Law, that is, the historical section of the Word. This explains why on several occasions the expression 'Moses and the Prophets' or else 'the Law and the Prophets' is used. 'The Law' is in this case used to mean the books by him together with all the other historical books, but not the Prophets because that part of the Word was represented by Elijah and Elisha. For as is well known, the Word has a historical section and a prophetical part, and therefore when the Word is called 'the Law and the Prophets', 'the Law' is used to mean the historical section and 'the Prophets' the prophetical part.

[9] Divine Truth was also represented by a brightness, like a rainbow in the cloud, that surrounded the cherubs and was up above them - in Ezekiel, where those things are described as follows,

I saw the appearance of fire, like a brightness round about, like the appearance of a rainbow which is in the cloud on a day of rain. This was the appearance of the likeness of the glory of Jehovah. Ezekiel 1:26-28.

Divine Truth is also called the glory of Jehovah, and the glory of the God of Israel in Ezekiel 8:4; 10:18-19; 11:21, 23. It is called 'the glory of Jehovah' in reference to the inmost heaven, and 'the glory of the God of Israel' in reference to the middle or spiritual heaven. The reason why in heaven Divine Truth appears in glory is that truth itself in the spiritual heaven appears before one's eyes as a shining cloud, which I too have been allowed to see several times, while the good held within that truth appears there as a fieriness. The cloud which is given diverse colourings by the fire presents amazing sights, which are 'glory' in the external sense. But the glory in the internal sense is intelligence and wisdom, which are also what those sights represent.

[10] The fact that Divine Truth, the source of all wisdom and intelligence, is 'the glory', as is the diversely coloured cloud appearing before one's external sight, is also clear from the following places: In Moses,

Jehovah said, I am the Living One, and the whole earth will be filled with the glory of Jehovah. Numbers 14:21.

This was said by Jehovah when the Israelite people were rejected by Him. He said that only their young children would enter the land of Canaan, at which time the whole earth would be filled with the glory of Jehovah. The meaning of this was that the glory of Jehovah would be present in the representatives of the Church existing among them, and in the Word which referred for the most part to them, and that all heaven and consequently the holy things of the Church would be filled with this glory.

[11] In Isaiah,

The seraphim kept calling out, Holy, holy, holy is Jehovah Zebaoth; the whole earth is full of His glory. Isaiah 6:3.

In the same prophet,

The glory of Jehovah will be revealed, and all flesh will see it together. Isaiah 40:5.

In the same prophet,

Therefore in the Urim give glory to Jehovah, in the isles of the sea to the name of Jehovah, the God of Israel. Isaiah 24:15.

'The Urim' stands for the light that is received from Divine Truth going; forth from the Lord. 'The isles of the sea' stands for those who are further away from the truth, 1158.

[12] In the same prophet,

The glory of Lebanon has been given to it, the majesty of Carmel and Sharon. They will see the glory of Jehovah, the majesty of our God. Isaiah 35:2.

'Lebanon' stands for the spiritual Church, Carmel and Sharon' for the celestial Church. 'The glory of Jehovah' is attributed to the latter when celestial truth, which is charity, is meant, and 'the majesty of the God of Israel' to the former when spiritual good, which also is charity, is meant.

[13] In the same prophet,

Arise, shine, for Your light has come, and the glory of Jehovah has risen upon You. For 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. Isaiah 60:1-2.

This refers to the Lord, who is called the Light, as in John 1:4, 9. It also says that 'the glory of Jehovah will arise upon Him', meaning that Divine Truth belongs to Him. Similarly in the same prophet,

For My own sake, for My own sake, I will do it; for how should it be profaned? My glory I do not give to another. Isaiah 48:11.

This too refers to the Lord, 'glory' in the highest sense standing for the Divine Human, and so also for Divine Truth since this comes forth from it. 'Not giving glory to another' is imparting it solely to the Divine Human, which is one with Himself.

[14] In John,

The holy city Jerusalem, coming down out of heaven, having the glory of God, and its light was like a most precious stone. Revelation 21:10-11.

'The holy city Jerusalem' is the Lord's spiritual kingdom in heaven and His spiritual Church on earth, to both of which glory is attributed. Its light is truth radiating from the Divine.

[15] Since Divine Truth is what kingship in the Word represents - even as the Lord in respect to His Divine Truth was represented by kings, see the places listed just above - glory was therefore ascribed to Him as King, as in David,

Lift up your heads, O gates, and be lifted , O ancient doors, 1 so that the King of glory may come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O gates, lift up. O ancient doors, 1 that the King of glory may come in. Who is this King of glory? Jehovah Zebaoth, He is the King of glory. Psalms 24:7-10.

In Isaiah,

Jehovah Zebaoth will reign on Mount Zion and in Jerusalem, and before His elders, glory. Isaiah 24:23.

'Glory' stands for Divine Truth. Jehovah is called 'Jehovah Zebaoth' - that is, Jehovah of Hosts or of Armies - when the subject is Divine truth; for truths are meant by 'armies', 3448.

[16] Also, because Divine Truth was represented by kingship, the throne on which kings sat when they made judgements was called a throne of glory, Isaiah 22:23; Jeremiah 14:21; 17:12.

And in Matthew,

The Son of Man will sit on the throne of His glory. Matthew 19:28.

In the same gospel,

When the Son of Man comes in His glory, and all the holy angels with Him, then He will sit on the throne of His glory. And the King will say to them . . . Matthew 25:31, 34, 40.

The throne was called 'a throne of glory' for the further reason that truth was the basis on which judgements were made. In the same gospel,

The Son of Man will come in the glory of His Father together with His angels, and at that time He will repay everyone according to his deeds. Matthew 16:27.

[17] From all this one may now see what is meant by 'the glory' in the Lord's Prayer,

Yours is the kingdom, the power, and the glory, for ever. Matthew 6:13.

The Lord's spiritual kingdom in heaven and His spiritual Church on earth is in addition referred to by another word for 'glory' (decus) in Isaiah 60:7; 63:15; 64:11; Daniel 8:9-11; 11:16, 41, 45.

Joseph too therefore speaks of his glory, for Joseph himself in the highest sense represents the Lord's Divine Spiritual or His Divine Truth, and in the internal sense His spiritual kingdom, also the good of faith, see 3969, 4669, 4723, 4727.

Poznámky pod čarou:

1. literally, doors of the world

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