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Числа 4

勉強

   

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#64

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64. Clothed with a garment down to the foot, signifies Divine truth proceeding from Him. This is evident from the signification of "garments" as being truths that clothe good (See Arcana Coelestia, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536). Here is only mentioned "a garment down to the foot," which is a general covering; by which, as the Lord is treated of, all Divine truth in general is meant. Since the Lord is here described in respect to the Divine Human, which is here the "Son of man seen in the midst of the lampstands," and it is said that He was "clothed with a garment down to the foot, and girt about at the paps with a golden girdle," and afterwards that "His face shone as the sun in his power," I wish to give an explanation of what is said in the Evangelists about the Lord when He was transfigured, where some similar expressions are used; and afterwards of what is said about the soldiers dividing His garments, and casting the lot upon His tunic.

[2] Of the Lord's transfiguration it is thus written:

Jesus took Peter, James, and John, into a very high mountain, and He was transfigured before them; and His face did shine as the sun, and His garments became white as the light. And behold, there appeared to them Moses and Elijah speaking with Him. And behold, a bright cloud overshadowed them, and behold, a voice out of the cloud, saying, This is My beloved Son, in whom I am well pleased; hear ye Him (Matthew 17:1-5; Mark 9:2-8; Luke 9:28-36).

The Lord took Peter, James, and John, because by them the church in respect to faith, charity, and the works of charity was represented; He took them "into a high mountain," because "mountain" signifies heaven; "His face did shine as the sun," because "face" signifies the interiors, and it did shine as the sun because His interiors were Divine, for the "sun" is Divine love; "His garments became white as the light," because "garments" signify Divine truth proceeding from Him; the like is signified by "light." "Moses and Elijah" appeared, because the two signify the Word, "Moses" the historical Word, and "Elijah" the prophetical Word; "a bright cloud overshadowed them," because "a bright cloud" signifies the Word in the letter within which is the internal sense; "a voice out of the cloud said, This is My beloved Son, in whom I am well pleased, hear ye Him," because "a voice out of the cloud" signifies Divine truth out of the Word, and "beloved Son," the Lord's Divine Human. And because Divine truth is from Him, and thence all truth of the church, it was said out of the cloud, "in whom I am well pleased, hear ye Him."

[3] It was plainly the Divine Human of the Lord that was thus seen, for the Divine Itself cannot be seen by anyone, except through the Divine Human. This the Lord also teaches in John:

No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, He hath brought Him forth to view (John 1:18).

And in another place:

Ye have neither heard the voice of the Father at any time, nor seen His shape (John 5:37).

(That such things are signified by these words in the Evangelists, can be seen in the Arcana Coelestia where the particulars are made known, namely, that by "Peter," "James," and "John," in the Word, are signified faith, charity, and the works of charity, n. 3750, and above, n. 8-9; by "high mountain" is signified heaven, n. 8327, 8805, 9420, 9422, 9434, 10608; by "face," the interiors which are of the mind, n. 1999, 2434, 3527, 4066, 4796, 5102, 9306, 9546; and by "the face of the Lord," mercy, peace, and every good, n. 222-223, 5585, 9306, 9546, 9888; by "the sun," Divine Love, n. 2495, 4060, 7083; and in the work on Heaven and Hell 116-125; by "garments," when the Lord is treated of, Divine truth, n. 9212, 9216; and the like by "light," n. 3195, 3222, 5400, 8644, 9399, 9548, 9684; and in the work on Heaven and Hell, n. 126-140. That "Moses and Elias" signify the Word; "Moses," see Arcana Coelestia 5922, 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382, 9372, 10234; and "Elias," see n. 2762, 5247. That "clouds" signify the Word in the letter, see above, n. 36; that "beloved Son" is the Divine Human of the Lord is evident.) From the fact that the "Lord's garments" signify Divine truth, it may be known what is signified by the soldiers dividing the garments of the Lord among them, and casting a lot upon His tunic, of which it is thus written in John:

The soldiers took His garments, and made four parts, to every soldier a part, also the tunic. Now the tunic was without seam, woven from the top throughout. They said therefore one to another, Let us not rend it, but cast lots for whose it shall be; that the Scripture might be fulfilled which saith, They parted My garments among them, and upon My vesture they did cast lots. These things therefore the soldiers did (John 19:23-24).

[4] He who is not aware that in every particular of the Word there is an internal sense which is spiritual, cannot see any arcanum in these things; he knows only that the soldiers divided the garments and not the tunic; and beyond this he knows nothing; when not only in this fact is there a Divine arcanum, but also in every particular of what is recorded concerning the passion of the Lord. The arcanum in this fact is that the garments of the Lord signified Divine truth, thus the Word, because the Word is Divine truth; the "garments" that they divided, the Word in the letter, and the "tunic" the Word in the internal sense; to "divide them" signifies to disperse and falsify; and "the soldiers" signify those that are of the church, who should fight in behalf of Divine truth. This is why it is said, "These things therefore the soldiers did." From this it is clear that the meaning of these words in the spiritual sense is that the Jewish Church dispersed the Divine truth which is in the sense of the letter, but could not disperse the Divine truth which is in the internal sense. That the "garments of the Lord" signified Divine truth, thus the Word, was shown above; that His "tunic" signified Divine truth, or the Word, in the internal sense, see Arcana Coelestia n.9826, 9942; that to "divide" is to disperse and separate from good and truth, thus to falsify, see n. 4424, 6360, 6361, 9094; that "the soldiers" signify those that are of the church, here of the Jewish church, who should fight in behalf of Divine truth, is clear from the spiritual sense of "warfare" and of "war;" that "war" signifies spiritual combats, which are of truth against falsity, see n. 1659, 1664, 8295, 10455; it is therefore said of the Levites, whose function pertained to such things as are of the church, that they were discharging military duty and were serving in war, when they were exercising their ministry in the tent of the assembly (Numbers 4:23, 35, 39, 43, 47; 8:23, 24).

  
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Arcana Coelestia#9306

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9306. 'Take notice of his face' means holy fear. This is clear from the meaning of 'taking notice of the face', when it has reference to the Lord, whom 'the angel' is used to mean to here, as fearing that He may be angry on account of evils, or provoked on account of transgressions, as below; and fearing these things is holy fear. Regarding this fear, see 2826, 3718, 3719, 5459, 5534, 7280, 7788, 8816, 8925. The words 'taking notice of his face' are used because 'the face' means the interior things that constitute a person's life, thus his thought and affection, and in particular his faith and love. The reason for this is that the face has been fashioned so that it can produce an image of a person's interiors. It has been so fashioned to the end that those things which belong to the internal man may appear within the external, thus to the end that those things which belong to the spiritual world can be visualized in the natural world and so have an effect on one's neighbour. It is well known that the face presents visually, or as if in a mirror, what a person thinks and loves. This is so with honest people's faces, and especially with angels' faces, see 1999, 2434, 3527, 3573, 4066, 4326, 4796-4799, 5102, 5695, 6604, 8248-8250. For this reason 'face' in the original language is a general term that is used to describe the feelings a person has which reveal themselves, such as those of indulgence, favour, goodwill, helpfulness, or kindness, and also lack of pity, anger, or vengeance. So it is that in that language when this word is coupled with another it means beside, with, in front of, on account of, or else against, thus whatever is within, from, for, or against the person himself. For as has been stated, 'the face' is a person's true self, or that present within a person which reveals itself.

[2] All this enables one to know what is meant by the face of Jehovah, or 'the face of the angel', who in this instance is the Lord in respect of His Divine Human - namely the Divine Good of Divine Love, and the Divine Truth emanating from that Divine Good, since these reside within Jehovah or the Lord, come from Him, indeed are Himself, see 222, 223, 5585. From this it is evident what 'the face of Jehovah' means in the Blessing,

Jehovah make His face shine upon you and be merciful to you. Jehovah lift up His face upon you and give you peace. Numbers 6:25-26.

In David,

God be merciful to us and bless us and make His face shine upon us. Psalms 67:1.

The like may be seen in Psalms 80:3, 7, 19; 119:134-135; Daniel 9:17; and in other places.

[3] So it is that the Lord's Divine Human is called 'the angel of Jehovah's face' in Isaiah,

I will cause the mercies of Jehovah to be remembered. He has rewarded 1 them according to His mercies, and according to the abundance of His mercies; and He became their Saviour. And the angel of His face saved them; in His love and in His pity He redeemed them. Isaiah 63:7-9.

The reason why the Lord's Divine Human is called 'the angel of Jehovah's face' is that the Divine Human is the Divine Himself facially, that is, in outward form, as also the Lord teaches in John,

If you know Me you know My Father also, and from now on you know Him and have seen Him. Philip said, Show us the Father. Jesus said to him, Have I been with you so long, and yet you do not know Me, Philip? He who has seen Me has seen the Father. I am in the Father and the Father is in Me; believe Me that I am in the Father and the Father is in Me. John 14:7-11.

[4] 'Jehovah's (or the Lord's) face' also means anger, vengeance, punishment, and ill. It does so because simple people, in accepting the general idea that all things come from God, believe that even ill, especially the misery of punishment, comes from Him. For this reason - in keeping with that general idea, and also with appearances - anger, vengeance, punishment, or ill is attributed to Jehovah the Lord, when in fact the Lord is not the source of them but man. Regarding this, see 1861, 2447, 5798, 6071, 6832, 6991, 6997, 7533, 7632, 7877, 7926, 8197, 8227, 8228, 8282, 8483, 8632, 8875, 9128. This kind of meaning appears here in 'take notice of his face, lest you provoke him, for he will not bear your transgression', and also in Leviticus,

Whoever eats any blood, I will set My face against the soul eating blood and will cut him off from among his people. Leviticus 17:10.

In Jeremiah,

I have set My face against the city for ill and not for good. Jeremiah 21:10.

And in David,

Jehovah's face is against evildoers, to cut off the memory of them from the earth. Psalms 34:16.

脚注:

1. Reading retribuit (has rewarded) for retribuet (will reward)

  
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