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Numero 35

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1 At sinalita ng Panginoon kay Moises sa mga kapatagan ng Moab sa tabi ng Jordan sa Jerico, na sinasabi,

2 Iutos mo sa mga anak ni Israel, na kanilang bigyan ang mga Levita sa mana na kanilang pag-aari, ng mga bayan na matahanan; at ang mga pastulan sa palibot ng mga bayang yaon ay ibibigay ninyo sa mga Levita,

3 At mapapasa kanila ang mga bayan upang tahanan; at ang kanilang mga pastulan ay sa kanilang mga kawan, at sa kanilang mga pag-aari, at sa lahat nilang mga hayop.

4 At ang mga pastulan sa mga bayan, na inyong ibibigay sa mga Levita, ay isang libong siko sa palibot mula sa kuta ng bayan hanggang sa dakong labas.

5 At ang inyong susukatin sa labas ng bayan sa dakong silanganan ay dalawang libong siko, at sa dakong timugan ay dalawang libong siko, at sa dakong kalunuran ay dalawang libong siko, at sa dakong hilagaan ay dalawang libong siko, na ang bayan ay sa gitna. Ito ang magiging sa kanila'y mga pastulan sa mga bayan.

6 At ang mga bayan na inyong ibibigay sa mga Levita ay ang anim na bayan na ampunan, na siya ninyong ibibigay na matatakasan ng nakamatay ng tao: at bukod sa rito ay magbibigay kayo ng apat na pu't dalawang bayan.

7 Lahat ng mga bayan na inyong ibibigay sa mga Levita ay apat na pu't walong bayan: inyong ibibigay sangpu ng kanilang mga pastulan.

8 At tungkol sa mga bayan na pag-aari ng mga anak ni Israel na inyong ibibigay ay kukuha kayo ng marami sa marami; at sa kaunti ay kukuha kayo ng kaunti: bawa't isa ayon sa kaniyang mana na kaniyang minamana ay magbibigay sa kaniyang mga bayan sa mga Levita.

9 At sinalita ng Panginoon kay Moises, na sinasabi,

10 Salitain mo sa mga anak ni Israel, at sabihin mo sa kanila, Pagkaraan ninyo ng Jordan sa lupain ng Canaan,

11 Ay pipili nga kayo ng mga bayan na maging mga bayang ampunan sa inyo, upang ang nakamatay ng tao na pumatay ng sinomang tao na hindi sinasadya, ay makatakas doon.

12 At ang mga bayang yaong ay magiging sa inyo'y pinaka ampunan laban sa manghihiganti; upang ang nakamatay ay huwag mamatay, hanggang sa maitayo sa kapisanan na hatulan.

13 At ang mga bayan na inyong ibibigay ay anim na bayang ampunan sa inyo.

14 Magbibigay kayo ng tatlong bayan sa dako roon ng Jordan, at tatlong bayan ang ibibigay ninyo sa lupain ng Canaan; siyang magiging mga bayang ampunan.

15 Sa mga anak ni Israel, at sa taga ibang lupa, at sa makikipamayan sa kanila ay magiging ampunan ang anim na bayang ito: upang ang bawa't nakamatay ng sinomang tao, na hindi sinasadya, ay makatakas doon.

16 Nguni't kung kaniyang saktan ang kaniyang kapuwa ng isang kasangkapang bakal, na ano pa't namatay, siya nga'y mamamatay tao; ang mamamatay tao ay walang pagsalang papatayin.

17 At kung kaniyang saktan ng isang batong tangan niya sa kamay na ikamamatay ng isang tao, at namatay nga, mamamatay tao siya: ang mamamatay tao ay walang pagsalang papatayin.

18 O kung kaniyang saktan ng isang almas na kahoy na tangan niya sa kamay na ikamamatay ng tao, at namatay nga, ay mamamatay tao siya: ang mamamatay tao ay walang pagsalang papatayin.

19 Ang manghihiganti sa dugo ay siyang papatay sa pumatay: pagka nasumpungan niya ay kaniyang papatayin.

20 At kung kaniyang itinulak sa kapootan, o kaniyang hinagis na binanta, ano pa't siya'y namatay;

21 O sa pakikipagkaalit ay sinaktan niya ng kaniyang kamay, na ano pa't siya'y namatay: siya na sumakit ay walang pagsalang papatayin; siya'y mamamatay tao: ang manghihiganti sa dugo ay siyang papatay sa pumatay, pagka nasumpungan niya.

22 Nguni't kung sa kabiglaanan ay kaniyang maitulak na walang pakikipagkaalit, o mahagisan niya ng anomang bagay na hindi binanta,

23 O ng anomang bato na ikamamatay ng tao, na hindi niya nakikita at kaniyang maihagis sa kaniya, na ano pa't namatay at hindi niya kaaway, at hindi niya pinagaakalaan ng masama:

24 Kung gayo'y ang kapisanan ang siyang hahatol sa sumakit at sa manghihiganti sa dugo, ayon sa mga kahatulang ito:

25 At ililigtas ng kapisanan ang nakamatay sa kamay ng manghihiganti sa dugo, at siya'y pababalikin ng kapisanan sa kaniyang bayang ampunan, na kaniyang tinakasan: at siya'y tatahan doon hanggang sa pagkamatay ng pangulong saserdote, na pinahiran ng banal na langis.

26 Nguni't kung ang nakamatay ay lumabas sa anomang dahilan, sa hangganan ng kaniyang bayang ampunan, na kaniyang tinakasan;

27 At masumpungan siya ng manghihiganti sa dugo sa labas ng hangganan ng kaniyang bayang ampunan, at patayin ng manghihiganti sa dugo ang nakamatay, ay hindi siya magiging salarin sa dugo,

28 Sapagka't siya'y nararapat na tumira sa kaniyang bayang ampunan, hanggang sa pagkamatay ng dakilang saserdote: nguni't pagkamatay ng dakilang saserdote ang nakamatay ay makababalik sa lupain ng kaniyang pag-aari.

29 At ang mga bagay na ito ay magiging isang palatuntunan sa kahatulan sa inyo, sa buong panahon ng inyong mga lahi sa lahat ng inyong mga tahanan.

30 Sinomang pumatay sa kaninoman, ay papatayin ang pumatay sa patotoo ng mga saksi: nguni't ang isang saksi ay hindi makapagpapatotoo laban sa kaninomang tao upang patayin.

31 Bukod sa rito, huwag kayong tatanggap ng suhol sa buhay ng pumatay na nagiging salarin sa pagpapatay: kundi siya'y walang pagsalang papatayin.

32 At huwag kayong tatanggap ng suhol sa kaninomang tumakas sa kaniyang bayang ampunan, upang bumalik na manahan sa kaniyang lupain, hanggang sa pagkamatay ng dakilang saserdote.

33 Kaya't huwag ninyong dudumhan ang lupain na inyong kinaroroonan; sapagka't ang dugo ay nagpaparumi ng lupain: at walang paglilinis na magagawa sa lupa dahil sa dugo na nabubo doon, kundi sa pamamagitan ng dugo niyaong nagbubo.

34 At huwag ninyong dudumhan ang lupain na inyong tinatahanan, na ako'y tumahan sa gitna niyan: sapagka't akong Panginoon ay tumatahan sa gitna ng mga anak ni Israel.

   

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Arcana Coelestia # 4197

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4197. And Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed. That this signifies that it will be so to eternity, hence its quality again, is evident from the signification of a “heap,” as being good (see n. 4192); and from the signification of a “witness,” as being the confirmation of good by truth (concerning which below); from the signification of “this day,” as being eternity (n. 2838, 3998); and from the signification of “calling a name,” as being the quality (n. 144, 145, 1754, 2009, 2724, 3421). The quality itself is contained in the name “Galeed;” for in ancient times the names imposed contained the quality (n. 340, 1946, 2643, 3422). From this it is manifest what is signified by, “Laban said, This heap is a witness between me and thee this day; therefore he called the name of it Galeed,” namely, a testification of the conjunction of the good here signified by “Laban” with the good Divine of the Lord’s natural, consequently the conjunction of the Lord with the Gentiles by good; for this good is what is now represented by Laban (n. 4189). The truths of this good are what testify of the conjunction; and yet so long as they live in the world their good is aside, because they have not truths Divine. But they who live in this good (that is, in mutual charity), although they have no truths Divine direct from the Divine fountain (that is, from the Word), they nevertheless have not their good closed up, but such that it can be opened; and it also is opened in the other life, when they are there instructed in the truths of faith, and concerning the Lord. It is otherwise with Christians, of whom those who are in mutual charity, and still more those who are in love to the Lord, are in direct good while living in the world, because they are in truths Divine; and therefore they enter into heaven without such instruction, provided there have not been in their truths falsities, which must first be dispelled. But those Christians who have not lived in charity have closed heaven against themselves, and very many of them to such a degree that it cannot be opened; for they know truths, and deny them, and also harden themselves against them, if not with the mouth, yet in the heart.

[2] Laban’s first calling the heap “Jegar-sahadutha” in his own idiom, and then “Galeed” in the idiom of Canaan, when both have nearly the same meaning, is for the sake of the application, and of the conjunction thereby. To speak in the idiom of Canaan, or “with the lip of Canaan,” is to apply one’s self to the Divine; for by “Canaan” is signified the Lord’s kingdom, and in the supreme sense the the Lord, (n. 1607, 3038, 3705); as is manifest in Isaiah:

In that day there shall be five cities in the land of Egypt that speak with the lips of Canaan, and that swear to Jehovah Zebaoth. In that day shall there be an altar to Jehovah in the midst of the land of Egypt, and a pillar at the border thereof to Jehovah. And it shall be for a sign and for a witness to Jehovah Zebaoth in the land of Egypt (Isaiah 19:18-20).

[3] That a “witness” denotes the confirmation of good by truth, and of truth by good, and that hence a “testimony” denotes the good from which is truth, and the truth which is from good, may be seen from the Word in other passages. That a “witness” denotes the confirmation of good by truth and of truth by good, is evident from the following passages.

In Joshua:

Joshua said unto the people, Ye are witnesses against yourselves, that ye have chosen Jehovah to serve Him. And they said, We are witnesses. Now therefore put away the strange gods which are in the midst of you, and incline your heart unto Jehovah the God of Israel. And the people said unto Joshua, Jehovah our God will we serve, and unto His voice will we be obedient. And Joshua made a covenant with the people that day, and set them a statute and a judgment in Shechem. And Joshua wrote these words in the book of the law of God; and he took a great stone, and set it up there under an oak that was in the sanctuary of Jehovah. And Joshua said unto all the people, Behold, this stone shall be for a witness to us, for it hath heard all the words of Jehovah which He spake unto us; and it shall be to you for a witness, lest ye deny your God (Josh. 24:22-27).

That a “witness” here is confirmation, is manifest, and indeed the confirmation of a covenant, and accordingly of conjunction; for a “covenant” signifies conjunction (n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021). And as conjunction with Jehovah or the Lord is not possible except by good; nor the good which conjoins except that which has its quality from truth; it follows that a “witness” denotes the confirmation of good by truth. The good here meant is conjunction with Jehovah or the Lord by their choosing Him to serve Him; the truth by which the confirmation was made being the “stone.” (That a “stone” denotes truth may be seen above, n. 643, 1298, 3720) In the supreme sense, the “stone” is the Lord Himself, because all truth is from Him, and therefore He is called the “Stone of Israel” (Genesis 49:24); and it is also said, “Behold, this stone shall be for a witness to us, for it hath heard all the words of Jehovah which He spake unto us.”

[4] In John:

I will give unto my two witnesses, that they shall prophesy a thousand two hundred and sixty days, clothed in sackcloth. These are the two olive-trees and the two lampstands that stand before the God of the earth. And if any man desire to hurt them, fire proceedeth out of their mouth, and devoureth their enemies; these have power to shut heaven. And when they shall have finished their testimony, the beast that cometh up out of the abyss shall make war with them, and shall overcome them, and shall kill them. And after three days and a half, the breath of life from God entered into them, so that they stood upon their feet (Revelation 11:3-7, 11).

That the “two witnesses” here mentioned are good and truth (that is, the good in which is truth, and the truth which is from good), both confirmed in hearts, is manifest from its being said that the two witnesses are the two olive-trees and the two lampstands. (That an “olive-tree” is such good, may be seen above, n. 886.) The “two olive-trees” denote celestial good and spiritual good. Celestial good is that of love to the Lord, and spiritual good is that of charity toward the neighbor. The “lampstands” are the truths of these goods, as will appear when of the Lord’s Divine mercy the subject of lampstands is treated of. That these goods and truths have power to shut heaven and to open heaven may be seen in the preface to the twenty-second chapter. That “the beast out of the abyss (that is, out of hell) will kill them,” signifies the vastation of good and truth within the church; and that “the spirit of life from God entered into them, so that they stood upon their feet,” signifies a new church.

[5] That as in ancient times heaps were placed as witnesses, so afterwards were altars, is evident in Joshua:

The Reubenites and the Gadites said, Behold the pattern of the altar of Jehovah which our fathers made, not for burnt-offering, and not for sacrifice; but it is a witness between us and you. And the sons of Reuben and the sons of Gad called the altar, A witness between us that Jehovah is God (Josh. 22:28, 34).

(An “altar” is the good of love, and in the supreme sense the Lord Himself, n. 921, 2777, 2811.) In the internal sense a “witness” denotes the confirmation of good by truth.

[6] As by a “witness” is signified the confirmation of good by truth and of truth by good, therefore in the supreme sense by a “witness” is signified the Lord, because He is the Divine truth that confirms; as in Isaiah:

I will make an everlasting covenant with you, even the true mercies of David; behold I have given Him for a Witness to the peoples, a prince and commander to the peoples (Isaiah 55:4).

In John:

And from Jesus Christ, who is the faithful Witness, the firstborn from the dead, and the prince of the kings of the earth (Revelation 1:5).

In the same:

These things saith the faithful and true Witness, the beginning of the creation of God (Revelation 3:14).

[7] The command given in the representative church, that all truth shall stand on the word of two or three witnesses, and not on that of one (Numbers 35:30; Deuteronomy 17:6-7; 19:15; Matthew 18:16), is founded on the Divine law that one truth does not confirm good, but a number of truths; for one truth without connection with others is not confirmatory, but a number together, because from one may be seen another. One does not produce any form, and thus not any quality, but only a number that are connected in a series. For as one tone does not produce any melody, still less harmony, so neither does one truth. These are the things on which the law in question is founded, although in the outward form it appears to be founded in the civic state; the one however is not contrary to the other, as is also the case with the precepts of the Decalogue, concerning which see above (n. 2609).

[8] That a “testimony” denotes the good from which is truth, and the truth which is from good, follows from what has been said; and also from the fact that the ten precepts of the Decalogue written upon the tables of stone are called in one word the “testimony,” as in Moses:

Jehovah gave unto Moses, when He had made an end of speaking with him upon Mount Sinai, the two tables of the testimony, tables of stone, written with the finger of God (Exodus 31:18).

In the same:

Moses went down from the mount, and the two tables of the testimony were in his hand, tables that were written on their two sides (Exodus 32:15).

And as the tables were placed in the ark, the ark is called the “ark of the testimony,” as in Moses:

Jehovah said to Moses, Thou shalt put into the ark the testimony which I shall give thee (Exodus 25:16, 21).

Moses took and put the testimony into the ark (Exodus 40:20).

In the same:

I will meet with thee, and I will speak with thee from above the mercy-seat from between the two cherubim which are upon the ark of the testimony (Exodus 25:22).

In the same:

That the cloud of incense may cover the mercy-seat, that is upon the testimony (Leviticus 16:13).

In the same:

The rods of the twelve tribes were left in the tent of meeting before the testimony (Numbers 17:4).

(That from this the ark was also called the “ark of the testimony,” see, besides the passage cited, Exodus 25:22; 31:7; Revelation 15:5)

[9] The precepts of the Decalogue were therefore called the “testimony,” because they were of the covenant, thus of the conjunction between the Lord and man; which conjunction cannot come into existence unless man keeps the precepts, not only in external form, but also in internal. What the internal form of these precepts is, may be seen above (n. 2609); and therefore it is good confirmed by truth, and truth derived from good, which is signified by the “testimony.” Because this is so, the tables were also called the “tables of the covenant;” and the ark, the “ark of the covenant.” From all this it is manifest what in the genuine sense is signified in the Word by the “testimony” (as in Deuteronomy 4:45; 6:17, 20; Isaiah 8:16; 2 Kings 17:15; Psalms 19:7; 25:10; 78:5; 93:5; 119:2, 22, 24, 59, 79, 88, 138, 167; 122:3-4; Revelation 6:9; 12:17; 19:10).

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