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Numbers 8

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1 And Jehovah speaketh unto Moses, saying,

2 `Speak unto Aaron, and thou hast said unto him, In thy causing the lights to go up, over-against the face of the candlestick do the seven lights give light.'

3 And Aaron doth so; over-against the face of the candlestick he hath caused its lights to go up, as Jehovah hath commanded Moses.

4 And this [is] the work of the candlestick: beaten work of gold; unto its thigh, unto its flower it [is] beaten work; as the appearance which Jehovah shewed Moses, so he hath made the candlestick.

5 And Jehovah speaketh unto Moses, saying,

6 `Take the Levites from the midst of the sons of Israel, and thou hast cleansed them.

7 `And thus thou dost to them to cleanse them: sprinkle upon them waters of atonement, and they have caused a razor to pass over all their flesh, and have washed their garments, and cleansed themselves,

8 and have taken a bullock, a son of the herd, and its present, flour mixed with oil, -- and a second bullock a son of the herd thou dost take for a sin-offering,

9 and thou hast brought near the Levites before the tent of meeting, and thou hast assembled the whole company of the sons of Israel,

10 and thou hast brought near the Levites before Jehovah, and the sons of Israel have laid their hands on the Levites,

11 and Aaron hath waved the Levites -- a wave-offering before Jehovah, from the sons of Israel, and they have been -- for doing the service of Jehovah.

12 `And the Levites lay their hands on the head of the bullocks, and make thou the one a sin-offering, and the one a burnt-offering to Jehovah, to atone for the Levites,

13 and thou hast caused the Levites to stand before Aaron, and before his sons, and hast waved them -- a wave-offering to Jehovah;

14 and thou hast separated the Levites from the midst of the sons of Israel, and the Levites have become Mine;

15 and afterwards do the Levites come in to serve the tent of meeting, and thou hast cleansed them, and hast waved them -- a wave-offering.

16 `For they are certainly given to Me out of the midst of the sons of Israel, instead of him who openeth any womb -- the first-born of all -- from the sons of Israel I have taken them to Myself;

17 for Mine [is] every first-born among the sons of Israel, among man and among beast; in the day of my smiting every first-born in the land of Egypt I sanctified them for Myself;

18 and I take the Levites instead of every first-born among the sons of Israel:

19 `And I give the Levites gifts to Aaron and to his sons, from the midst of the sons of Israel, to do the service of the sons of Israel in the tent of meeting, and to make atonement for the sons of Israel, and there is no plague among the sons of Israel in the sons of Israel's drawing nigh unto the sanctuary.'

20 And Moses doth -- Aaron also, and all the company of the sons of Israel -- to the Levites according to all that Jehovah hath commanded Moses concerning the Levites; so have the sons of Israel done to them.

21 And the Levites cleanse themselves, and wash their garments, and Aaron waveth them a wave-offering before Jehovah, and Aaron maketh atonement for them to cleanse them,

22 and afterwards have the Levites gone in to do their service in the tent of meeting, before Aaron and before his sons; as Jehovah hath commanded Moses concerning the Levites, so they have done to them.

23 And Jehovah speaketh unto Moses, saying,

24 `This [is] that which [is] the Levites': from a son of five and twenty years and upward he doth go in to serve the host in the service of the tent of meeting,

25 and from a son of fifty years he doth return from the host of the service, and doth not serve any more,

26 and he hath ministered with his brethren in the tent of meeting, to keep the charge, and doth not do service; thus thou dost to the Levites concerning their charge.'

   

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Apocalypse Explained # 735

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735. Michael and his angels fought with the dragon; and the dragon fought and his angels.- That this signifies combat between those who are for a life of love and charity, and for the Divine of the Lord in His Human, and those who are for faith alone and separated from charity, and who are opposed to the Divine of the Lord in His Human, is evident from the signification of Michael and his angels, as denoting those who are for the Divine of the Lord in His Human, and for a life of love and charity (of which we shall speak presently); and from the signification of the dragon, as denoting those who are for faith alone and separated from the life of love and of charity, and also opposed to the Divine of the Lord in His Human. That those who are in faith separated from charity, which is called faith alone, are meant by the dragon, was shown above (n. 714, 715, 716). The reason why these are also opposed to the Divine of the Lord in His Human, that is the Divine Human, is that most of those who have confirmed themselves in faith alone are merely natural and sensual; and the natural and sensual man, separated from the spiritual, can have no idea of the Divine in the Human. For they think of the Human of the Lord, naturally and sensually, and not at the same time from any spiritual idea; therefore they think of the Lord as of an ordinary man like themselves, and this they also teach; consequently in the idea of their thought they place the Divine of the Lord above His Human, and thus completely separate these two. And they do this although their doctrine, which is the doctrine of Athanasius, concerning the Trinity teaches otherwise, for this teaches that the Divine and Human are united in person, and that these two are one, like the soul and body. Let any one of these examine himself, and he will perceive that such is their idea concerning the Lord.

From these things it is evident what is meant by Michael and his angels, who fought with the dragon, namely, those who acknowledge the Divine Human of the Lord and are for a life of love and charity. For such cannot but acknowledge the Divine Human of the Lord, because otherwise they could not be in any love to the Lord, nor thus in any charity towards the neighbour, since these are solely from the Lord's Divine Human, and not from the Divine separated from His Human, nor from the Human separated from His Divine; consequently, after the dragon with his angels was cast down unto the earth, a voice out of heaven said, "Now is come the salvation, and the power, and the kingdom of our God, and the power (potestas) of His Christ" (verse 10). This makes it clear what is meant by Michael and angels.

[2] In regard to Michael in particular, it is believed from the sense of the letter that he is one of the archangels, but there is no archangel in the heavens. There are indeed higher and lower angels, and also wiser and less wise; and in the societies of angels there are governors who are set over the rest, yet there are no archangels who keep others in obedience by the exercise of arbitrary authority. Such government has no place in the heavens, for there no one acknowledges in heart that any one is above himself but the Lord alone; this is meant by these words of the Lord in Matthew:

"Be not ye called teacher, for one is your teacher, the Christ, but all ye are brethren. And call no man your father on earth, for one is your Father who is in the heavens. Neither be ye called master, for one is your Master, the Christ. He that is greatest among you shall be your minister" (23:8-11).

But those angels that are mentioned in the Word, as Michael and Raphael, mean administrations and functions, and, in general, fixed and determined parts of the administration and function of all the angels. So here Michael means that part of the angelic function which was spoken of above, namely, the defending of that part of doctrine from the Word which teaches that the Human of the Lord is Divine, and also that man must live a life of love to the Lord and of charity towards the neighbour in order that he may receive salvation from the Lord. That part of the angelic function is therefore meant which fights against those who separate the Divine from the Human of the Lord, and who separate faith from the life of love and of charity; in fact those who show forth charity with the lips but not with the life.

[3] Moreover, angels, in the Word, in the spiritual sense do not mean angels, but Divine truths from the Lord, as may be seen above (n. 130, 302), for the reason that angels are not angels from their proprium, but from the reception of Divine Truth from the Lord; it is similar in respect to archangels, who signify that Divine Truth, as said above. The angels in the heavens have not names like men on earth, but they have names expressive of their functions, and, in general, every angel has a name given to him according to his quality; this is why "name," in the Word, signifies the quality of a thing and state. The name Michael, from its derivation in the Hebrew, means "who is like God," therefore Michael signifies the Lord as to the Divine Truth that the Lord is God even as to the Human, and that man must live from Him, that is, in love to Him from Him, and in love towards the neighbour. Michael is also mentioned in Daniel (10:13, 21; 12:1), and signifies there as here, genuine truth from the Word, which is for those who will belong to the church to be established by the Lord; for Michael means those who will be in favour of the doctrine of the New Jerusalem, the two essentials of which doctrine are, that the Human of the Lord is Divine, and that a life of love and charity must be lived.

[4] Michael is also mentioned in the Epistle of Jude, in these words:

"When Michael the archangel, contending with the devil, disputed about the body of Moses, he durst not utter a sentence of reproach, but said, The Lord rebuke thee" (verse 9).

The apostle Jude quoted these words from ancient books which were written by correspondences, and by Moses in those books the Word was meant, and by his body, the sense of the letter of the Word. And as the same persons are here meant by the devil as are meant in the Apocalypse by the dragon, called also the devil and Satan, it is evident what is signified by Michael, contending with the devil, disputed about the body of Moses, namely, that such falsified the sense of the letter of the Word. And because the Word in the letter is of such a nature that the evil can turn it aside from its real meaning, and that nevertheless it can be received by the good according to its true meaning, therefore it was said by the ancient peoples, from whom these words of Jude were received, that "Michael durst not utter a sentence of reproach." That Moses, in the spiritual sense, signifies the law, thus the Word, may be seen in the Arcana Coelestia 4859 at end, 5922, 6723, 6752, 6827, 7010, 7014, 7089, 7382, 8787, 8805, 9372, 9414, 9419, 9429, 10234, 10563, 10571, 10607, 10614).

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Psalms 140:1-3

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1 Deliver me, Yahweh, from the evil man. Preserve me from the violent man;

2 those who devise mischief in their hearts. They continually gather themselves together for war.

3 They have sharpened their tongues like a serpent. Viper's poison is under their lips. Selah.