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Ezekiel 48

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1 And these [are] the names of the tribes: From the north end unto the side of the way of Hethlon, at the coming in to Hamath, Hazar-Enan, the border of Damascus northward, unto the side of Hamath, and they have been his -- side east and west, Dan one,

2 and by the border of Dan, from the east side unto the west side, Asher one,

3 and by the border of Asher, from the east side even unto the west side, Naphtali one,

4 and by the border of Naphtali, from the east side unto the west side, Manasseh one,

5 and by the border of Manasseh, from the east side unto the west side, Ephraim one,

6 and by the border of Ephraim, from the east side even unto the west side, Reuben one,

7 and by the border of Reuben, from the east side unto the west side, Judah one,

8 and by the border of Judah, from the east side unto the west side is the heave-offering that ye lift up, five and twenty thousand broad and long, as one of the parts, from the east side unto the west side: and the sanctuary hath been in its midst.

9 The heave-offering that ye lift up to Jehovah [is] five and twenty thousand long, and broad ten thousand.

10 And of these is the holy heave-offering for the priests, northward five and twenty thousand, and westward [in] breadth ten thousand, and eastward [in] breadth ten thousand, and southward [in] length five and twenty thousand: and the sanctuary of Jehovah hath been in its midst.

11 For the priests who are sanctified of the sons of Zadok, who have kept My charge, who erred not in the erring of the sons of Israel, as the Levites erred,

12 even the heave-offering hath been to them, out of the heave-offering of the land, most holy, by the border of the Levites.

13 `And [to] the Levites over-against the border of the priests [are] five and twenty thousand [in] length, and [in] breadth ten thousand, all the length [is] five and twenty thousand, and the breadth ten thousand.

14 And they do not sell of it, nor exchange, nor cause to pass away the first-fruit of the land: for [it is] holy to Jehovah.

15 And the five thousand that is left in the breadth, on the front of the five and twenty thousand, is common -- for the city, for dwelling, and for suburb, and the city hath been in its midst.

16 And these [are] its measures: the north side five hundred, and four thousand, and the south side five hundred, and four thousand, and on the east side five hundred, and four thousand, and the west side five hundred, and four thousand.

17 And the suburb to the city hath been northward, fifty and two hundred, and southward, fifty and two hundred, and eastward, fifty and two hundred, and westward, fifty and two hundred.

18 `And the residue in length over-against the heave-offering of the holy [portion is] ten thousand eastward, and ten thousand westward, and it hath been over-against the heave-offering of the holy [portion], and its increase hath been for food to the servants of the city,

19 even [to] him who is serving the city, they serve it out of all the tribes of Israel.

20 All the heave-offering [is] five and twenty thousand by five and twenty thousand, square do ye lift up the heave-offering of the holy [portion] with the possession of the city.

21 `And the residue [is] for the prince, on this side and on that side of the heave-offering of the holy [portion], and of the possession of the city, on the front of the five and twenty thousand of the heave-offering unto the east border, and westward, on the front of the five and twenty thousand on the west border, over-against the portions of the prince; and the heave-offering of the holy [portion], and the sanctuary of the house, hath been in its midst.

22 And from the possession of the Levites, from the possession of the city, in the midst of that which is to the prince, between the border of Judah and the border of Benjamin, there is to the prince.

23 `As to the rest of the tribes, from the east side unto the west side, Benjamin one,

24 and by the border of Benjamin, from the east side unto the west side, Simeon one,

25 and by the border of Simeon, from the east side unto the west side, Issachar one,

26 and by the border of Issachar, from the east side unto the west side, Zebulun one,

27 and by the border of Zebulun, from the east side unto the west side, Gad one,

28 and by the border of Gad, at the south side southward, the border hath been from Tamar [to] the waters of Meriboth-Kadesh, the stream by the great sea.

29 This [is] the land that ye separate by inheritance to the tribes of Israel, and these [are] their portions -- an affirmation of the Lord Jehovah.

30 `And these [are] the outgoings of the city on the north side, five hundred, and four thousand measures.

31 And the gates of the city [are] according to the names of the tribes of Israel; three gates northward: the gate of Reuben one, the gate of Judah one, the gate of Levi one.

32 And on the east side five hundred, and four thousand, and three gates: the gate of Joseph one, the gate of Benjamin one, the gate of Dan one.

33 And the south side five hundred, and four thousand measures, and three gates: the gate of Simeon one, the gate of Issachar one, the gate of Zebulun one.

34 The west side five hundred, and four thousand, their gates three: the gate of Gad one, the gate of Asher one, the gate of Naphtali one.

35 Round about [is] eighteen thousand, and the renown of the city [is] from the day Jehovah [is] there.'

   

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Jehovah

  

The Lord, in the simplest terms, is love itself expressed as wisdom itself. In philosophic terms, love is the Lord's substance and wisdom is His form. Of course, we feel the Lord's love and hear His wisdom in many different ways, depending on our state in life and how receptive we are. That's why the Lord has so many different names in the Bible, and is referred to in so many different ways.

Ze Swedenborgových děl

 

Apocalypse Explained # 460

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460. Saying, Salvation unto our God who sitteth upon the throne, and unto the Lamb, signifies confession that eternal life is from the Lord alone. This is evident from the signification of "saying," as being to confess, for the confession follows; also from the signification of "unto Him who sitteth upon the throne and unto the Lamb," as being the Lord in relation to Divine good and in relation to Divine truth; that the "one sitting upon the throne" means the Lord in relation to Divine good, and "the Lamb" the Lord in relation to Divine truth may be seen above (n. 134, 253, 297, 314). It is evident also from the signification of "salvation" as being eternal life, for eternal life means in the Word eternal salvation.

[2] "Salvation unto Him," signifies that salvation is from Him, since He is salvation; for everything of salvation and of eternal life is from the Lord and is with man and angel; for all the good of love and all the truth of faith with man are the Lord's with him, and not the man's; for it is the Divine proceeding, which is the Lord in heaven with the angels and in the church with men, and from the good of love and the truth of faith come salvation and eternal life; so when it is said that salvation is the Lord's, and that the Lord Himself is salvation, it is clear how this is to be understood, as in the following passages. In Isaiah:

Lo, this is our God; we have waited for Him that He may save us; this is Jehovah; we have waited for Him; let us exult and be glad in His salvation (Isaiah 25:9).

In the same:

My salvation shall not delay; and I will give salvation in Zion, My splendor in Israel (Isaiah 46:13).

In the same:

I have given Thee for a light to the nations, that Thou mayest be My salvation unto the end of the earth (Isaiah 49:6).

In the same:

Say ye to the daughter of Zion, Behold thy salvation cometh (Isaiah 62:11).

In David:

Jehovah shall give out of 1 Zion the salvation of Israel, when He shall bring back the captivity of His people (Psalms 14:7; 53:6).

This is said of the Lord, who is here called salvation, from the act of saving, and for the reason that He is salvation with man, for so far as the Lord is with man so far man has salvation. So in Luke:

Simeon said, Mine eyes have seen Thy salvation, which Thou hast prepared before the face of all peoples (Luke 2:30, 31).

Again, this is why the Lord was called "Jesus," for Jesus means salvation.

[3] It is said, "who sitteth upon the throne, and the Lamb," both of these meaning the Lord, "who sitteth upon the throne," meaning the Lord in relation to Divine good, and "the Lamb" meaning the Lord in relation to Divine truth, both from His Divine Human (as has been shown above in the passages cited). Wherefore, elsewhere, the Lamb alone upon the throne is mentioned, as in Revelation(Revelation 5:6), "Behold in the midst of the throne a Lamb standing," also (Revelation 7:17), "The Lamb who is in the midst of the throne shall feed them;" also in this chapter, the Lamb alone is called God (verses 11, 12), "They fell down before the throne, and worshiped God, saying, Strength unto our God." The meaning here is similar as when the Lord speaks of "the Father" and "the Son" as if they were two, when yet by "the Father" He meant the Divine in Itself, and by "the Son" His Human from that Divine; this He again clearly teaches when He says that the Father is in Him and He in the Father and that He and the Father are one. The meaning is similar in these words, "who sitteth upon the throne, and the Lamb." (That also "the Lamb" means the Lord's Divine Human, and in a relative sense the good of innocence, see above, n. 314.)

Poznámky pod čarou:

1. The photolithograph has "in Zion," the Hebrew "out of Zion" is found in AE 811.

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