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1 И говорилъ Господь Моисею и Аарону, и сказалъ:

2 сочти изъ сыновъ Левіи сыновъ Кааѕовыхъ, по племенамъ ихъ, по поколјнію ихъ,

3 отъ тридцати лјтъ и выше до пятидесяти лјтъ, всјхъ вступающихъ въ службу, чтобы отправлять работы въ скиніи собранія.

4 Вотъ служеніе сыновъ Кааѕовыхъ въ скиніи собранія: косить святое святыхъ.

5 Когда стану надобно подняться въ путь, Ааронъ и сыны его войдутъ и снимутъ завјсу, и покроютъ ею ковчегъ откровенія.

6 И положатъ на нее покровъ изъ кожъ синихъ и сверхъ его распрострутъ одежду всю яхонтоваго цвјта, и вложатъ шесты его.

7 И надъ столомъ хлјбовъ предложенія распрострутъ одежду яхонтоваго цвета и положатъ на немъ блюда, ѕиміамники, кружки и чаши возліянія, и хлјбъ всегдашній долженъ быть на немъ.

8 И надъ сими вещами распрострутъ одежду багряную и покроютъ ее покровомъ изъ кожъ синихъ и вложатъ шесты его.

9 Потомъ возьмутъ одежду яхонтоваго цвјта и покроютъ свјтильникъ и лампады его, и щипцы его, и лотки его, и всј сосуды для елея, которые употребляютъ при немъ,

10 и покроютъ его и всј принадлежности его покровомъ изъ кожъ синихъ, и положатъ на носилки.

11 И на жертвенникъ златый распрострутъ одежду яхонтоваго цвјта, и покроютъ его покровомъ изъ кожъ синихъ, и вложатъ шесты его.

12 И возьмутъ всј вещи служебныя, которыя употребляются для служенія во святилищј, и положатъ въ одежду яхонтоваго цвјта и покроютъ ихъ покровомъ изъ кожъ синихъ и положатъ на носилки.

13 И очистятъ жертвенникъ отъ пепла и распрострутъ на немъ одежду пурпуровую.

14 И положатъ на него всј сосуды его, которые употребляются для служенія при немъ, угольницы, вилки, лопатки и чаши, всј сосуды жертвенника, и распрострутъ на немъ покровъ изъ кожъ синихъ, и вложатъ шесты его.

15 Когда при отправленіи въ путь стана Ааронъ и сыны его покроютъ святилище и всј вещи святилища, тогда сыны Кааѕа пойдутъ, чтобы нести; но не должны касаться святилища, чтобы не умереть. Сіи части скиніи собранія должны носить сыны Кааѕовы.

16 Елеазару, сыну Аарона священника, поручается елей для свјтильника и благовонное куреніе, и непрестанное хлјбное приношеніе и елей помазанія, поручается вся скинія и все, что въ ней, и святилище и принадлежности его.

17 И говорилъ Господь Моисею и Аарону, и сказалъ:

18 Не погубите колјна племенъ Кааѕовыхъ между левитами.

19 Но вотъ что сдјлайте имъ, чтобъ они были живы и не умерли, когда приступаютъ къ святому святыхъ. Ааронъ и сыны его пусть придутъ, и поставятъ ихъ каждаго въ служеніи его и у ноши его:

20 но сами они не должны подходить, чтобы не увидјть нечаянно святыни и не умереть.

21 И говорилъ Господь Моисею, и сказалъ:

22 сочти и сыновъ Гирсона по поколјнію ихъ, по племенамъ ихъ,

23 оть тридцати лјтъ и выше до пятидесяти лјтъ, внеси ихъ въ перепись, всјхъ вступающихъ въ службу, чтобъ отправлять работы при скиніи собранія.

24 Вотъ работы племенъ Гирсоновыхъ при ихъ служеніи и ношеніи бременъ:

25 они должны носить покровы скиніи, и скинію собранія, и покровъ ея, и покровъ синій, который поверхъ его, и завјсу дверей скиніи собранія,

26 и завјсы двора, и завјсу вратъ двора, который вокругъ скиніи и жертвенника, и веревки ихъ, и всј вещи, принадлежащія къ нимъ, и все, что дјлается при нихъ, они должны работать.

27 По повелјнію Аарона и сыновъ его производиться должны всј работы сыновъ Гирсоновыхъ при всякомъ ношеніи ихъ и всякой работј ихъ; и поручите въ ихъ охраненіе все, что они носятъ.

28 Вотъ работы племенъ сыновъ Гирсоновыхъ въ скиніи собранія, и вотъ что поручается въ ихъ охраненіе, подъ надзоромъ Иѕамара, сына Аарона, священника.

29 Сыновъ Мерариныхъ по племенамъ ихъ, по поколјнію ихъ, внеси въ перепись.

30 Отъ тридцати лјтъ и выше до пятидесяти лјтъ внеси ихъ въ перепись, всјхъ вступающихъ въ службу, чтобы отправлять работы при скиніи собранія.

31 Вотъ что они должны хранить и носить, что составляетъ всю работу ихъ при скиніи собранія: брусья скиніи и шесты ея, и столпы ея, и подножія ея.

32 И столпы двора со всјхъ сторонъ и подножія ихъ, и колья ихъ, и веревки ихъ, и всј вещи при нихъ и всј принадлежности ихъ; и по именно отдайте имъ вещи для храненія и ношенія.

33 Вотъ работы племенъ сыновъ Мерариныхъ, которыя составляютъ всю работу ихъ при скиніи собранія, подъ надзоромъ Иѕамара, сына Аарона, священника.

34 Такимъ образомъ Моисей и Ааронъ и начальники общества внесли въ перепись сыновъ Кааѕовыхъ по племенамъ ихъ, по поколјнію ихъ,

35 отъ тридцати лјтъ и выше до пятидесяти лјтъ, всјхъ вступающихъ въ службу, чтобъ отправлять работы въ скиніи собранія.

36 И вошло въ перепись изъ нихъ по племенамъ ихъ двј тысячи семь сотъ пятьдесятъ.

37 Сіи суть внесенные въ перепись изъ племенъ Кааѕовыхъ, всј работающіе при скиніи собранія, коихъ внесъ въ перепись Моисей и Ааронъ по повелјнію Господню, данному чрезъ Моисея.

38 И внесены въ перепись сыны Гирсона по племенамъ ихъ, по поколјнію ихъ,

39 отъ тридцати лјтъ и выше до пятидесяти лјтъ, всј вступающіе въ службу, чтобъ отправлять работы въ скиніи собранія.

40 И было внесенныхъ въ перепись по племенамъ ихъ, по поколјнію ихъ, двј тысячи шестьсотъ тридцать.

41 Сіи суть внесенные въ перепись изъ племенъ сыновъ Гирсона, всј работающіе при скиніи собранія, коихъ внесъ въ перепись Моисей и Ааронъ по повелјнію Господню.

42 И внесены въ перепись племена сыновъ Мерариныхъ по племенамъ ихъ, по поколјнію ихъ,

43 оть тридцати лјтъ и выше до пятидесяти лјтъ, всј вступающіе въ службу, чтобы работать при скиніи собранія.

44 И было внесенныхъ въ перепись по племенамъ ихъ три тысячи двјсти.

45 Сіи суть внесенные въ перепись изъ племенъ сыновъ Мерариныхъ, коихъ внесъ въ перепись Моисей и Ааронъ по повелјнію Господню чрезъ Моисея.

46 И внесены въ перепись всј левиты, которыхъ внесъ въ перепись Моисей и Ааронъ и начальники Израиля, по племенамъ ихъ, по поколјнію ихъ.

47 Отъ тридцати лјтъ и выше до пятидесяти лјтъ, всј вступающіе въ службу для отправленія работъ и ношенія въ скиніи собранія.

48 И оказалось внесенныхъ въ перепись восемь тысячь пятьсотъ восемьдесятъ.

49 По повелјнію Господню внесли ихъ въ перепись подъ надзоромъ Моисея, для назначенія каждаго къ работј его и ношенію: и внесены они въ перепись, какъ повелјлъ Господь Моисею.

   

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Apocalypse Explained #63

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63. Verse 13. And in the midst of the seven lampstands one like unto the Son of man, signifies the Lord, from whom is the All of heaven and of the church. This is evident from the signification of "in the midst," as being in the inmost (See Arcana Coelestia., n. 1074, 2940, 2973); and as all things proceed from the inmost, as light proceeds from the center to the circumferences, so "in the midst" signifies from whom; also from the signification of "the seven lampstands," as being the new heaven and the new church (of which just above, n. 62; and from the signification of "the Son of man," as being the Lord in respect to the Divine Human, and also in respect to Divine truth, because Divine truth proceeds from His Divine Human. From this it can be seen why the Lord appeared "in the midst of seven lampstands," namely, because from Him the All of heaven and the church proceeds; for it is the good of love and of faith that makes heaven and the church, and that this good is from the Divine is known in the Christian world, and as it is from the Divine, it is from the Lord, for the Lord is the God of heaven, and the Divine of the Lord makes heaven (See the work on Heaven and Hell (Heaven and Hell 2-6, 7-12 that this is His Divine Human, 78-86).

[2] That the Son of man is the Lord in respect to the Divine Human, and also in respect to Divine truth, because Divine truth proceeds from His Divine Human, is evident from those passages in the Word where the Son of man is mentioned. Thus in John:

The multitude said to Jesus, How sayest Thou, The Son of man must be lifted up? Who is this Son of man? Jesus answered thee, Yet a little while is the light with you; walk while ye have the light, lest darkness overtake you. While ye have the light believe in the light, that ye may be sons of light (John 12:34-36).

From these words it is clear that "the Son of man" and "Light" have a like signification; for when the people asked, Who is the Son of man? the Lord answered that He was the Light in which they should believe. (That "light" is the Divine truth proceeding from the Lord's Divine Human, see in the work on Heaven and Hell 126-140; and in The Doctrine of the New Jerusalem 49; thus also the Son of man. )

[3] In Luke:

Blessed are ye when men shall hate you for the Son of man's sake (Luke 6:22).

"For the Son of man's sake" is for the sake of Divine truth that proceeds from the Lord. Divine truth is the All of faith in and of love to the Lord. Because the evil deny these things, and those who deny also hate them, while the good acknowledge them, therefore it is said that the good are blessed.

[4] In the same:

The days will come when ye shall desire to see one of the days of the Son of man, but ye shall not see it. Then they shall say to you, Lo here, or Lo there. Go not away, nor pursue after (Luke 17:22-23).

"To desire [to see] one of the days of the Son of man," is to desire Divine truth, which is genuine truth, as to something thereof; the end of the church is here meant, when there will no longer be any faith, because there will be no charity, at which time all Divine truth will perish; and because Divine truth is signified by "the Son of man," it is said, "Then shall they say, Lo here, or Lo there; pursue not after."

[5] In the same:

When the Son of man cometh, shall He find faith upon the earth? (Luke 18:8);

which means that when Divine truth shall be revealed out of heaven it will not be believed. Here also, "the Son of man" is the Lord in respect to Divine truth; the coming of the Lord is the revelation of Divine truth at the end of the church (See Arcana Coelestia 3900, 4060).

[6] In Matthew:

As the lightning cometh forth from the east, and is seen even unto the west, so shall the coming of the Son of man be. Then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth lament, and they shall see the Son of man coming in the clouds of heaven, with power and glory (Matthew 24:27, 30).

That by "the coming of the Lord in the clouds of heaven" is here signified the revelation of Divine truth at the end of the church, see above n. 36.

[7] In the same:

I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Matthew 26:64).

And in Luke:

From henceforth shall the Son of man be seated at the right hand of the power of God (Luke 22:69).

"The Son of man" is the Lord in respect to the Divine Human, and in respect to Divine truth proceeding from Him; "to sit at the right hand of power" means that He has omnipotence; its being said that they were now about to see this means that Divine truth was in its omnipotence when the Lord in the world had conquered the hells and reduced to order all things there and in the heavens, and that thus those who received Him in faith and love could be saved (See Arcana Coelestia 9715. That to "sit at the right hand" means omnipotence, see Arcana Coelestia 3387, 4592, 4933, 7518, 8281, 9193; that all the power of good is by means of truth, n. 6344, 6423, 8304, 9327, 9410, 9639, 9643. That Divine power itself is by means of Divine truth proceeding from the Lord's Divine Human, see n. 6948; that the "clouds" in which the Son of man is to come are the Word in the letter, which is Divine truth in the ultimate of order, see the preface to chapter 18 of Genesis, n. 4060, 4391, 5922, 6343, 6752, 8443, 8781; and that "glory" is Divine truth itself, such as it is in the internal sense of the Word, see n. 4809, 5922, 8267, 9429).

[8] From this it can now be seen what is signified by these words in Revelation:

I saw, and behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on His head a golden crown (Revelation 14:14).

And in Daniel:

I saw in the night visions, and behold, there came with the clouds of the heavens one like unto the Son of man (Daniel 7:13).

Because all judgment is executed according to truth, therefore it is said, that it was given to the Lord:

To execute judgment, because He is the Son of man (John 5:27); and that:

The Son of man shall render unto every man according to his deeds (Matthew 16:27);

and that:

When the Son of man shall come, He shall sit on the throne of His glory, and shall judge (Matthew 25:31).

[9] In Matthew:

He that soweth the good seed is the Son of man, the field is the world, the seed are the sons of the kingdom, the tares are the sons of the evil one (Matthew 13:37-38).

"Good seed" is Divine truth; it is therefore said that the Son of man soweth it; "the sons of the kingdom" are Divine truths in heaven and the church; for "son" is truth (See Arcana Coelestia 489, 491, 533, 1147, 2623), and, in the contrary sense, falsity, which also is "the son of the evil one."

[10] In the same:

The Son of man hath not where to lay His head (Matthew 8:20);

by which is meant that Divine truth had no place anywhere, that is, with any man at that time. That the Son of man was about to suffer and be put to death (Matthew 17:12, 22-23; 26:2, 24, 45; Mark 8:31; 9:12, 31) signifies that thus they were about to treat Divine truth, consequently the Lord, who was Divine truth itself. This He also teaches in Luke:

But first must the Son of man suffer, and be rejected of this generation (Luke 17:25).

[11] In Jeremiah:

No man [vir] shall dwell there; neither shall a son of man [hominis] sojourn there (Jeremiah 49:18, 33).

And in the same:

In the cities no man [vir] shall dwell, nor shall a son of man [hominis] pass through them (Jeremiah 51:43).

He who does not know the spiritual sense of the Word believes that by "cities" here are meant cities, and that by "man," and "son of man," are meant a man and a son; and that the cities were to be so desolated that no one should be in them, but it is the state of the church in respect to the doctrine of truth that is described by these words; for "cities" are the doctrinals of the church (See Arcana Coelestia 402, 2449, 3216, 492, 4493); and "man" is its very truth conjoined with good (See n. 3134, 7716, 9007); therefore a "son of man" is truth.

[12] As Divine truth proceeding from the Lord was signified by "the Son of man," therefore the prophets by whom it was revealed were called "sons of man" (as Daniel 8:17; and Ezekiel 2:1, 3, 6, 8; 3:1, 3-4, 10, 17, 25; 4:1, 16; 8:5-6, 8, 12, 15; 12:2, 3, 9, 18, 22, 27). As most things in the Word have also a contrary sense, so "son of man" has a contrary signification, which is the falsity opposite to truth. Thus in Isaiah:

What art thou, that thou art afraid of man, that dies; and of the son of man, who shall be as grass (Isaiah 51:12).

And in David:

Put not your trust in princes, in the son of man, with whom there is no salvation (Psalms 146:3).

"Princes" are primary truths (See Arcana Coelestia 2089, 5044); so, in the contrary sense, primary falsities; and "the son of man" is falsity itself.

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

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Arcana Coelestia #5248

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5248. 'And changed his clothes' means the change made so far as coverings of the interior natural were concerned, by the putting on of what was rightly suited to this. This is clear from the meaning of 'changing as removing and casting aside, and from the meaning of 'clothes' as the coverings of the interior natural, dealt with below. The putting on of what was rightly suited, meant by 'new clothes', follows on from this. Frequent reference is made in the Word to clothes, by which are meant lower or outward things which, being such, serve to cover higher or inward ones. 'Clothes' consequently means the external part of man and therefore what is natural, since this covers the internal and the spiritual part of him. In particular 'clothes' means truths that are matters of faith since these cover forms of good that are embodiments of charity. This meaning of 'clothes' has its origin in the clothes that spirits and angels are seen to be wearing. Spirits are seen dressed in clothes that have no brightness, whereas angels are seen dressed in clothes full of brightness and so to speak made of brightness. For the actual brightness that surrounds them looks like a robe, much like the Lord's garments when He was transfigured, which were 'as the light', Matthew 17:2, and 'glistening white', Luke 9:29. From the clothes they wear one can also tell what kinds of spirits and angels they are so far as truths of faith are concerned since these are represented by their clothes, though only truths of faith such as exist within the natural. The truths of faith such as exist within the rational are revealed in the face and in the beauty it possesses. The brightness of their garments has its origin in the good of love and charity, for that good shines through and is the producer of the brightness. From all this one may see what is represented in the spiritual world by clothes and as a consequence what is meant in the spiritual sense by 'clothes'.

[2] But the clothes which Joseph changed - that is, cast aside - were those of the pit or prison-clothing, which mean the delusions and false ideas that are stirred up by evil genii and spirits in a state involving temptations. Consequently the expression 'he changed his clothes' means a casting aside and a change made in the coverings of the interior natural. And the clothes which he put on were ones such as were properly suitable, so that the putting on of what was rightly suited is meant. See what has been stated and shown already regarding clothes,

Celestial things are unclothed, but not so spiritual and natural ones, 297.

'Clothes' are truths, which are of a lower nature when they are compared with what they cover, 1073, 2576.

'Changing one's garments' was representative of the need to put on holy truths, and therefore 'changes of garments' had the same meaning, 4545.

'Rending one's clothes' was representative of mourning on account of the loss of truth, 4763.

What is meant by someone entering who was not wearing a wedding garment, 2132.

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