La Biblia

 

Ezékiel 48

Estudio

   

1 Ezek a nemzetségek nevei: az északi határon a Hetlóntól Hamáthig vezetõ út mentén Haczar-Énonig Damaskus határán, észak felé, Hamát mentén, és pedig legyen az övé a keleti [és] nyugoti oldal: Dán, egy [rész;]

2 És Dán határa mellett a keleti oldaltól a nyugoti oldalig: Áser, egy [rész;]

3 És Áser határa mellett a keleti oldaltól a nyugoti oldalig: Nafthali, egy [rész;]

4 És Nafthali határa mellett a keleti oldaltól a nyugoti oldalig: Manasse, egy [rész;]

5 És Manasse határa mellett a keleti oldaltól a nyugoti oldalig: Efraim, egy [rész;]

6 És Efraim határa mellett a keleti oldaltól a nyugoti oldalig: Rúben, egy [rész;]

7 És Rúben határa mellett a keleti oldaltól a nyugoti oldalig: Júda, egy [rész;]

8 És Júda határa mellett a keleti oldaltól a nyugoti oldalig legyen a szent áldozat, melyet [az Úrnak] szenteltek: huszonötezer [sing] széles és olyan hosszú, mint egy-egy rész a keleti oldaltól a nyugoti oldalig; és a szenthely annak közepette legyen;

9 A szent áldozat, melyet az Úrnak szenteltek, huszonötezer [sing] hosszú és tízezer [sing] széles legyen;

10 És ezeké legyen ez a szent áldozat: a papoké északra huszonötezer [sing] és nyugotra tízezer [sing] szélesség és keletre tízezer [sing] szélesség és délre huszonötezer [sing] hosszúság, és az Úr szenthelye annak közepette legyen:

11 A papoké, a kik megszenteltettek a Sádók fiai közül, a kik szolgálatomban foglalatosak voltak, a kik nem tévelyedtek el, mikor Izráel fiai eltévelyedtek, mint a hogy eltévelyedtek volt a Léviták.

12 Övék legyen ez, mint egy áldozati rész a föld áldozatából, mint igen szentséges, a Léviták határán.

13 A Lévitáké pedig legyen a papok határa mentén huszonötezer [sing] hosszúság és tízezer szélesség; az egész hosszúság legyen huszonötezer és a szélesség tízezer.

14 És semmit abból el ne adjanak, se el ne cseréljék, se [másra] át ne szálljon a földnek e zsengéje, mert az Úrnak szenteltetett.

15 És az ötezer [sing,] mely a szélességben megmaradt a huszonötezernek mentén, közhely a város számára, mint lakóhely és tágasság, és legyen a város annak a közepében.

16 És ezek legyenek annak méretei: az északi oldalon négyezerötszáz [sing] és a déli oldalon négyezerötszáz és a keleti oldalon négyezerötszáz és a nyugoti oldalon négyezerötszáz.

17 És a város alatt legyen tágasság észak felé kétszázötven [sing] és dél felé kétszázötven és keletre kétszázötven és nyugotra kétszázötven.

18 A mi pedig megmaradt a hosszaságban a szent áldozat mentén, tízezer keletre és tízezer nyugotra, az ott maradjon a szent áldozat mentén, és legyen annak termése a város szántóvetõinek eledele.

19 És a ki szántóvetõ a városban, mívelje azt Izráelnek minden nemzetségébõl.

20 Az egész huszonötezer [sing] szent áldozatot huszonötezer [sing] négyszögben adjátok szent ajándékul a város tulajdonával együtt.

21 A mi pedig megmaradt, a fejedelemé lészen; a szent áldozatnak és a város tulajdonának mind a két oldalán, szemben a huszonötezer [sing] szent áldozattal a keleti határig és nyugot felé szemben a huszonötezer [sing]gel [egészen] a nyugoti határig lészen, a [kiosztott] részek mentén, a fejedelemé; és legyen a szent áldozat és a ház szenthelye annak közepette.

22 És a Léviták tulajdonától és a város tulajdonától fogva, mely közepében van annak, a mi a fejedelemé, a Júda határa és Benjámin határa között a fejedelemé legyen.

23 És a többi nemzetségek: a keleti oldaltól a nyugoti oldalig: Benjámin, egy [rész].

24 És Benjámin határán a keleti oldaltól a nyugoti oldalig: Simeon, egy [rész].

25 És Simeon határán a keleti oldaltól a nyugoti oldalig: Issakhár, egy [rész].

26 És Issakhár határán a keleti oldaltól a nyugoti oldalig: Zebulon, egy [rész].

27 És Zebulon határán a keleti oldaltól a nyugoti oldalig: Gád, egy [rész].

28 És Gád határán a déli oldalon dél felé, legyen a határ Támártól a versengések vizéig Kádesben, a patak felé a nagy-tengerig.

29 Ez a föld, melyet sorsvetéssel örökségül eloszszatok Izráel nemzetségei közt, és ezek azoknak részei, ezt mondja az Úr Isten.

30 És ezek a város külsõ részei: Az északi oldalon négyezerötszáz [sing] mérték.

31 És a város kapui, Izráel nemzetségeinek nevei szerint, három kapu északra: Rúben kapuja egy, Júda kapuja egy, Lévi kapuja egy.

32 És a keleti oldalon négyezerötszáz [sing] és három kapu: József kapuja egy, Benjámin kapuja egy, Dán kapuja egy.

33 És a déli oldalon is négyezerötszáz [sing] mérték és három kapu: Simeon kapuja egy, Issakhár kapuja egy, Zebulon kapuja egy.

34 A nyugoti oldalon négyezerötszáz [sing] három kapuval: Gád kapuja egy, Áser kapuja egy, Nafthali kapuja egy:

35 Köröskörül tizennyolcezer [sing;] és a város neve ama naptól fogva: Ott [lakik] az Úr!

   

De obras de Swedenborg

 

Arcana Coelestia #3857

Estudiar este pasaje

  
/ 10837  
  

3857. 'And Rachel was barren' means that interior truths were not received. This is clear from the representation of 'Rachel' as the affection for interior truth, dealt with already, and from the meaning of 'barren' as not giving rise to doctrines, nor thus Churches. This statement expresses the opposite of what is said in reference to Leah, that is, that 'Jehovah opened her womb', meaning that the affection represented by her gave rise to the doctrines taught by the Churches. The reason interior truths were not received is that interior truths are such as go above the range of man's belief, that is to say, they do not fall into ideas he has and are not conditioned by the outward appearances or the illusions of the senses by which everyone allows himself to be led. He does not believe interior truths unless in some way they coincide with those appearances or illusions.

[2] For example, it is an interior truth that intervals of time and of space do not exist in the next life, but states instead. Man who is within time and space while he lives in the world forms all his ideas from these, so much so that he cannot have any thought without them, 3404. Consequently unless the states which exist in the next life were described by means of the intervals of time and space which man experiences, that is, by means of the kind of things that are moulded by time and space, he would perceive nothing and so believe nothing, and as a consequence would receive nothing. Doctrine would in that case be barren and no Church would arise from it.

[3] Take another example. Unless celestial and spiritual affections were described by means of such things as constitute worldly and bodily affections man would not perceive anything, for these are the affections he experiences, and it is from them that he is able to have notions about celestial and spiritual affections. Yet the two types of affections are as different from each other, or as far apart, as heaven from earth. Take for example the glory of heaven, that is, of the angels in heaven, 3839. Unless man modelled his idea of the glory of heaven on the idea of the glory which exists in the world he would not grasp it at all and so would not acknowledge it. The same applies to all other interior or heavenly things.

[4] For this reason the Lord has spoken in the Word in accordance with man's own ability to grasp things and with the appearances that go with that grasp of them. The literal sense of the Word is such, yet at the same time is of such a nature that it holds within it the internal sense which contains interior truths. This then explains why it is said in reference to Leah that 'Jehovah opened her womb', and that 'Rachel was barren'; for as has been stated, 'Leah' represents the affection for exterior truth, 'Rachel' the affection for interior truth. But because exterior truths are the first truths which a person learns, the Lord has provided that by means of them he can be introduced into interior truths. This provision is meant by the statement in Genesis 30:22 that God at last remembered Rachel, hearkened to her, and opened her womb.

[5] The truth of all this may be seen from the Churches which existed in ancient times, and from their doctrinal teachings, namely that their teachings were formed from external truths. With the Ancient Church which existed after the Flood their doctrinal teachings were for the most part external representatives and meaningful signs which had internal truths stored within them. For the majority of its members holy worship consisted in those external representatives and signs. If anyone had told them that the essential ingredients of Divine worship were not those representatives and meaningful signs but the spiritual and celestial realities represented and meant by these, they would have rejected them altogether, and so the Church would have ceased to exist. This applied even more to the Jewish Church. If anyone had told them that their religious observances received their holiness from the Divine things that were the Lord's within them they would not have acknowledged them at all.

[6] Such also was mankind when the Lord came into the world. They had grown even more bodily-minded, especially so those who were members of the Church. This is quite evident even from the disciples who, though with the Lord constantly and hearing so many things about His kingdom, were as yet unable to perceive interior truths. They were still unable to have any other concept of the Lord than such as exists with the Jews at the present day about the Messiah whom they are still awaiting. They imagined that He would promote that people to a position of dominion and glory over all nations throughout the world. And after hearing so many things from the Lord about the heavenly kingdom the disciples were still unable to think anything else than that the heavenly kingdom would be like an earthly kingdom, where God the Father would be supreme, after Him the Son, and then themselves the twelve, and so would reign in this order. For the same reasons also James and John asked to sit one on His right and the other on the left, Mark 10:35-37; and the rest of the disciples were angry at these two wishing to be greater than the rest, Mark 10:41; Matthew 20:24. For the same reason also, after teaching them what it was to be greatest in heaven, Matthew 20:25-28; Mark 10:42-45, the Lord still spoke in the way that they themselves thought. That is to say, He spoke of them sitting on twelve thrones and judging the twelve tribes of Israel, Luke 22:24, 30; Matthew 19:28.

[7] If they had been told that the word 'disciples' was not used to mean themselves but all people in whom the good of love and faith dwells, 3354, 3488, and also that in the Lord's kingdom there are no thrones, nor positions of government and dominion, as in the world, and that they would not be able to pass judgement on even the smallest aspect of any one person, 2129, 2553, they would have rejected that saying, and each would have left the Lord and gone back to his own employment. The reason why the Lord spoke in the way He did was so that they would receive those things and through them be introduced into internal truths. For within the external truths which the Lord spoke internal truths lay stored away which in course of time are laid bare. And when these are laid bare those external truths are dispelled and serve solely as the objects or the means for thought about internal ones. From these considerations one may recognize what is meant by the fact that Jehovah opened Leah's womb first and she bore sons to Jacob, and that Rachel did so subsequently.

  
/ 10837  
  

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

La Biblia

 

Joshua 13

Estudio

   

1 Now Joshua was old and stricken in years; and the LORD said unto him, Thou art old and stricken in years, and there remaineth yet very much land to be possessed.

2 This is the land that yet remaineth: all the borders of the Philistines, and all Geshuri,

3 From Sihor, which is before Egypt, even unto the borders of Ekron northward, which is counted to the Canaanite: five lords of the Philistines; the Gazathites, and the Ashdothites, the Eshkalonites, the Gittites, and the Ekronites; also the Avites:

4 From the south, all the land of the Canaanites, and Mearah that is beside the Sidonians, unto Aphek, to the borders of the Amorites:

5 And the land of the Giblites, and all Lebanon, toward the sunrising, from Baal-gad under mount Hermon unto the entering into Hamath.

6 All the inhabitants of the hill country from Lebanon unto Misrephoth-maim, and all the Sidonians, them will I drive out from before the children of Israel: only divide thou it by lot unto the Israelites for an inheritance, as I have commanded thee.

7 Now therefore divide this land for an inheritance unto the nine tribes, and the half tribe of Manasseh,

8 With whom the Reubenites and the Gadites have received their inheritance, which Moses gave them, beyond Jordan eastward, even as Moses the servant of the LORD gave them;

9 From Aroer, that is upon the bank of the river Arnon, and the city that is in the midst of the river, and all the plain of Medeba unto Dibon;

10 And all the cities of Sihon king of the Amorites, which reigned in Heshbon, unto the border of the children of Ammon;

11 And Gilead, and the border of the Geshurites and Maachathites, and all mount Hermon, and all Bashan unto Salcah;

12 All the kingdom of Og in Bashan, which reigned in Ashtaroth and in Edrei, who remained of the remnant of the giants: for these did Moses smite, and cast them out.

13 Nevertheless the children of Israel expelled not the Geshurites, nor the Maachathites: but the Geshurites and the Maachathites dwell among the Israelites until this day.

14 Only unto the tribe of Levi he gave none inheritance; the sacrifices of the LORD God of Israel made by fire are their inheritance, as he said unto them.

15 And Moses gave unto the tribe of the children of Reuben inheritance according to their families.

16 And their coast was from Aroer, that is on the bank of the river Arnon, and the city that is in the midst of the river, and all the plain by Medeba;

17 Heshbon, and all her cities that are in the plain; Dibon, and Bamoth-baal, and Beth-baal-meon,

18 And Jahazah, and Kedemoth, and Mephaath,

19 And Kirjathaim, and Sibmah, and Zareth-shahar in the mount of the valley,

20 And Beth-peor, and Ashdoth-pisgah, and Beth-jeshimoth,

21 And all the cities of the plain, and all the kingdom of Sihon king of the Amorites, which reigned in Heshbon, whom Moses smote with the princes of Midian, Evi, and Rekem, and Zur, and Hur, and Reba, which were dukes of Sihon, dwelling in the country.

22 Balaam also the son of Beor, the soothsayer, did the children of Israel slay with the sword among them that were slain by them.

23 And the border of the children of Reuben was Jordan, and the border thereof. This was the inheritance of the children of Reuben after their families, the cities and the villages thereof.

24 And Moses gave inheritance unto the tribe of Gad, even unto the children of Gad according to their families.

25 And their coast was Jazer, and all the cities of Gilead, and half the land of the children of Ammon, unto Aroer that is before Rabbah;

26 And from Heshbon unto Ramath-mizpeh, and Betonim; and from Mahanaim unto the border of Debir;

27 And in the valley, Beth-aram, and Beth-nimrah, and Succoth, and Zaphon, the rest of the kingdom of Sihon king of Heshbon, Jordan and his border, even unto the edge of the sea of Chinnereth on the other side Jordan eastward.

28 This is the inheritance of the children of Gad after their families, the cities, and their villages.

29 And Moses gave inheritance unto the half tribe of Manasseh: and this was the possession of the half tribe of the children of Manasseh by their families.

30 And their coast was from Mahanaim, all Bashan, all the kingdom of Og king of Bashan, and all the towns of Jair, which are in Bashan, threescore cities:

31 And half Gilead, and Ashtaroth, and Edrei, cities of the kingdom of Og in Bashan, were pertaining unto the children of Machir the son of Manasseh, even to the one half of the children of Machir by their families.

32 These are the countries which Moses did distribute for inheritance in the plains of Moab, on the other side Jordan, by Jericho, eastward.

33 But unto the tribe of Levi Moses gave not any inheritance: the LORD God of Israel was their inheritance, as he said unto them.