Biblija

 

Numeri 16

Studija

   

1 Chóre pak syn Izarův, syna Kahat z pokolení Léví, vytrhl se z jiných, tolikéž Dátan a Abiron, synové Eliabovi, také Hon, syn Feletův, z synů Rubenových,

2 A povstali proti Mojžíšovi, i jiných mužů z synů Izraelských dvě stě a padesáte, knížata shromáždění, kteříž svoláváni byli do rady, muži slovoutní.

3 A sebravše se proti Mojžíšovi a proti Aronovi, řekli jim: Příliště to již na vás; všecko zajisté množství toto, všickni tito svatí jsou, a u prostřed nich jest Hospodin. Pročež se tedy vyzdvihujete nad shromážděním Hospodinovým?

4 To když uslyšel Mojžíš, padl na tvář svou,

5 A mluvil k Chóre a ke vší rotě jeho, řka: Ráno ukáže Hospodin, kdo jsou jeho, a kdo jest svatý, i kdo před něj předstupovati má; nebo kohožkoli vyvolil, tomu rozkáže přistoupiti k sobě.

6 Toto učiňte: Vezměte sobě kadidlnice, ty Chóre i všecko shromáždění tvé,

7 A naklaďte do nich uhlí, a vložte na ně kadidla před Hospodinem zítra; i stane se, že kohožkoli vyvolí Hospodin, ten bude svatý. Příliště to již na vás, synové Léví.

8 I řekl Mojžíš k Chóre: Slyšte, prosím, synové Léví.

9 Zdaliž málo vám to jest, že vás oddělil Bůh Izraelský ode všeho množství Izraelského, a rozkázal vám přistupovati k sobě, abyste vykonávali službu příbytku Hospodinova, a abyste stáli před shromážděním, a sloužili jim,

10 A vzal tě sobě, a všecky bratří tvé syny Léví s tebou, a že ještě přes to i kněžství hledáte?

11 Protož věz, že ty a všickni tvoji jste ti, kteříž se rotíte proti Hospodinu; nebo Aron co jest, že jste reptali proti němu?

12 Tedy poslal Mojžíš, aby zavolali Dátana a Abirona, synů Eliabových. Kteříž odpověděli: Nepůjdem.

13 Cožť se ještě málo zdá, že jsi vyvedl nás z země oplývající mlékem a strdí, abys nás zmořil na poušti, že také chceš i panovati nad námi, a rozkazovati nám?

14 A ještě jsi nás neuvedl do země oplývající mlékem a strdí, aniž jsi nám dal v dědictví rolí a vinic. Zdali oči mužům těmto vyloupiti chceš? Nepůjdeme.

15 I rozhněval se Mojžíš velmi, a řekl k Hospodinu: Nepatřiž na oběti jejich. Ani jednoho osla od nich jsem nevzal, aniž jsem komu z nich co zlého učinil.

16 Potom řekl Mojžíš k Chóre: Ty a všickni tvoji, postavte se zítra před Hospodinem, ty i oni, též i Aron.

17 A vezmouce jeden každý kadidlnici svou, dáte do nich kadidla, a postavíte se před Hospodinem, jeden každý s kadidlnicí svou; dvě stě a padesáte kadidlnic bude, ty také i Aron, každý s kadidlnicí svou.

18 Tedy vzal jeden každý kadidlnici svou, a nabravše do nich uhlí, vložili na ně i kadidla, a stáli u dveří stánku úmluvy, i Mojžíši Aron.

19 Chóre pak již byl sebral proti nim všecko množství ke dveřím stánku úmluvy; i ukázala se sláva Hospodinova všemu množství.

20 I mluvil Hospodin k Mojžíšovi a k Aronovi, řka:

21 Oddělte se z prostředku množství tohoto, ať je v okamžení zahladím.

22 Kteřížto padše na tváři své, řekli: Bože silný, Bože duchů i všelikého těla, jediný tento člověk zhřešil, a což na všecko shromáždění hněvati se budeš?

23 Tedy mluvil Hospodin k Mojžíšovi, řka:

24 Mluv k množství a rci: Odstupte od příbytku Chóre, Dátana a Abirona.

25 A vstav Mojžíš, šel k Dátanovi a Abironovi; i šli za ním starší Izraelští.

26 A mluvil k množství, řka: Odstupte, prosím, od stanů bezbožných mužů těchto, aniž se čeho dotýkejte, což jejich jest, abyste nebyli zachváceni ve všech hříších jejich.

27 I odstoupili se všech stran od příbytku Chóre, Dátana a Abirona; ale Dátan a Abiron vyšedše, stáli u dveří stanů svých, i ženy jejich a synové jejich, i maličcí jejich.

28 Tedy řekl Mojžíš: Po tomto poznáte, že Hospodin poslal mne, abych činil všecky skutky tyto, a že nic o své ujmě nečiním:

29 Jestliže tak jako jiní lidé mrou, zemrou i tito, a navštívením obecným všechněm lidem jestliže navštíveni budou, neposlal mne Hospodin.

30 Pakliť něco nového učiní Hospodin, a země, otevra ústa svá, požře je se vším, což mají, a sstoupí-li za živa do pekla, tedy poznáte, že jsou popouzeli muži ti Hospodina.

31 I stalo se, když přestal mluviti slov těch, že rozstoupila se země pod nimi.

32 A otevřevši země ústa svá, požřela je i domy jejich i všecky lidi, kteříž byli s Chóre, i všecken statek jejich.

33 A tak sstoupili oni se vším, což měli, za živa do pekla, a přikryla je země; i zahynuli z prostředku shromáždění.

34 Všickni pak Izraelští, kteříž byli vůkol nich, utíkali, slyšíce křik jejich; nebo řekli: Utecme, aby i nás nesehltila země.

35 Vyšel také oheň od Hospodina, a spálil těch dvě stě a padesáte mužů, kteříž kadili.

36 Tedy mluvil Hospodin k Mojžíšovi, řka:

37 Rci Eleazarovi, synu Arona kněze, ať sbéře kadidlnice z toho spáleniště, a uhlí z nich pryč rozmece, nebo posvěceny jsou,

38 Kadidlnice totiž těch, kteříž proti svým dušem hřešili, a ať je rozkuje na plechy k obložení oltáře; nebo kadili jimi před Hospodinem, protož posvěceny jsou, a budou na znamení synům Izraelským.

39 I sebral Eleazar kněz kadidlnice měděné, jimiž kadili ti, kteříž spáleni jsou, a rozkovali je k obložení oltáře,

40 Pro budoucí pamět synům Izraelským, aby nepřistupoval žádný jiný, kdož by nebyl z rodu Aronova, k kadění před Hospodinem, aby se mu nestalo jako Chóre a jako rotě jeho, jakož byl mluvil jemu Hospodin skrze Mojžíše.

41 Nazejtří pak reptalo všecko množství synů Izraelských na Mojžíše a na Arona, řkouce: Vy jste příčinou smrti lidu Hospodinova.

42 I stalo se, když se opět sbíral lid proti Mojžíšovi a proti Aronovi, že se ohlédli k stánku úmluvy, a aj, přikryl jej oblak, a ukázala se sláva Hospodinova.

43 Přišel také Mojžíš s Aronem před stánek úmluvy.

44 I mluvil Hospodin k Mojžíšovi, řka:

45 Vyjděte z prostředku množství tohoto, a zahladím je v okamžení. I padli na tváři své.

46 Tedy řekl Mojžíš Aronovi: Vezma kadidlnici, dej do ní uhlí z oltáře, a vlož kadidla, a běž rychle k množství a očisť je; nebo vyšla prchlivost od tváři Hospodinovy, a již rána se začala.

47 I vzav Aron kadidlnici, jakž rozkázal Mojžíš, běžel do prostřed shromáždění, (a aj, rána již se byla začala v lidu,) a zakadiv, očistil lid.

48 A stál mezi mrtvými a živými; i zastavena jest rána.

49 Bylo pak těch, kteříž od té rány zemřeli, čtrnácte tisíců a sedm set, kromě těch, jenž zemřeli příčinou Chóre.

50 I navrátil se Aron k Mojžíšovi, ke dveřím stánku úmluvy, když ta rána přetržena byla.

   

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Arcana Coelestia #10044

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10044. 'On the ram's head' means, to the whole of it. This is clear from the meaning of 'the head' as the whole person, thus the whole [of the good of innocence in the internal man], dealt with in 10011. The reason why 'the head' means the whole is that it is highest and holds the inmost part of a person within it; and what is highest is the fountainhead of everything below it, just as what is inmost is the hub of everything outside it. For what lies outside or below is dependent on that which is inmost or highest. What is inmost in the human being is his will and understanding; these have their beginnings in the head. What flows from these inner powers is activity, that is, effects which they generate in the body. When therefore will and understanding are mentioned the whole person should be understood, for it is by virtue of these that a person is a person. The actions performed by the body also owe their entire nature to the will; and this is why a person is not regarded from the point of view of bodily actions or deeds but from that of the will within them. This being so, soul is used in the Word to mean the whole person, and a person is called a soul, as in Leviticus 4:27; 5:1, 4, 17; 6:2; 17:10, 15, and elsewhere.

[2] There are two things that mean the whole, namely the highest and the lowest. The reason why the lowest or last also has this meaning is that all interior things, beginning with the first or highest, terminate in those that are lowest and exist together there, see 9828, 9836. So it is that the highest by means of the lowest holds all the interior or intermediate things in connection and form, in order that they may all have the same end in view, 9828. The fact that the lowest also means the whole is clear from very many places in the Word, such as those which speak of the whole person as 'flesh', for example, Genesis 6:12; Numbers 16:22; 27:16; Isaiah 40:5; Zechariah 2:13, and elsewhere.

[3] Since the last things also mean all or the whole, the hair on the head, hair on the body, and the beard, which are last or outermost things growing out of a person's body, are used to mean those things, as also are the feet, or rather the toes on them, and the fingers on the hands. The fact that the hair on the head, hair on the body, and the beard have this meaning is clear in Isaiah,

On that day the Lord will shave with a razor - by means of the king of Asshur - the head, the hair of the feet, and also the beard. Isaiah 7:20.

'The king of Asshur' means reasoning, the kind that is used by people to destroy Divine things, 1186. 'Shaving the head, the hair of the feet, and the beard' means taking lowest things away, for when these have been taken away those within fall apart and perish. This also was why a priest was forbidden to shave his head, Leviticus 21:10, as was a Nazirite, whose hair according to Numbers 6:7 was called the Naziriteship of God, 6437, 9407, and is what 'the crown of the head of the Nazirite among [his] brothers', Genesis 49:25-26; Deuteronomy 33:16, should be taken to mean. Therefore also it says in Matthew 10:30 that the hairs of one's head are all numbered, meaning that every single thing in a person is so 'numbered', and in Luke 21:18 that not a hair on one's head will perish.

[4] The fact that the feet, the toes on them, and the fingers on the hands mean all things and so the whole is clear in John,

Peter said, Lord, You shall not wash my feet only, but also my hands and head. Jesus said to him, He who has been washed has no need except to wash his feet, and the whole person is clean. John 13:9-10.

'Feet' are the natural, which is last, 2162, 3147, 4938-4952, 9406. And in the following words of the present chapter,

You shall put some of the ram's blood on the tip of Aaron's ear, and on the thumb of the right hand, and on the big toe of the right foot. Verse 20.

That is, it was to be put on every single thing, meant by 'ear', 'hand', and 'foot'.

[5] Since highest and lowest, or what amounts to the same thing, first and last, equally mean every single thing, or the whole with all its parts, the Lord's Omnipotence and Omniscience is described by the words stating that He is the First and the Last, the Beginning and the End, the Alpha and the Omega, Revelation 1:8; 21:6; 22:13; Isaiah 41:4.

[6] The situation in which all things are held in connection and stand together, from that which is first or highest through to those that are last or lowest, is described in the following words in Isaiah,

I am the First and I am the Last, indeed My hand laid the foundation of the earth, and My right hand measured out heaven. I am summoning them; they stand together. Isaiah 48:12-13.

Jehovah's or the Lord's 'hand' and 'right hand' mean His almighty power, 'the earth' which He laid the foundation of is that which is last, 'heaven' which He stretched out is that which is between the first and the last, 'summoning them, that they may stand together' is holding all the interior things in connection and in form by means of what is last, that they may have a single end in view. This single end to be held in view is He who is the First and the Last. That this is the Lord is clear in Isaiah,

Thus said Jehovah, the King of Israel and his Redeemer, I am the First and I am the Last. Isaiah 44:6.

'The King of Israel' is the Lord, John 18:37, and so, as is self-evident, is 'his Redeemer'. And in the Book of Revelation,

These things says the First and the Last, who was dead and came to life. Revelation 2:8.

[7] The truth that what is first holds all things in connection by means of what is last may be recognized from the Word and from humanness. In the case of the Word its last and lowest things are its literal sense; that which is first and highest is the Lord; and the interior things within it are its internal sense, which the heavens perceive and which causes those who are there to have the same end in view, namely the Lord. Regarding this arcanum, see 9360, 9824.

[8] As to humanness, this as it exists in the things that are last is the Church on earth; as it exists in that which is first it is the Lord; and as it exists in the interior things it is heaven. For in the Lord's sight the Church and heaven are like one human being; therefore heaven is called the Grand Man, which has been the subject at the ends of a number of chapters, see the places referred to in 10030 (end). There is an unbroken connection, and an influx in keeping with that connection, of all things from the Lord through the heavens to the Church on earth. By the heavens the angels who are there should be understood; by the Church people who are true members of the Church; and by humanness as it exists in that which is first the Lord in respect of His Divine Human. The truth that what is first by means of what is last holds all things in connection and makes them stand as one is meant by the Lord's words in Isaiah quoted above,

I am the First and I am the Last, indeed My hand laid the foundation of the earth, and My right hand measured out heaven. I summoning them, they stand together. Isaiah 48:12-13.

The fact that 'the earth' is used in the Word to mean the Church has also been shown on many occasions, see the places referred to in 9325.

[9] An idea of this matter may be had from what is last or outermost with a person and what is inmost. His outermost is the skin, his inmost the heart, while the things in between or his interiors are the organs of the body. From the heart all the way to the skin by way of the organs there is an unbroken connection through blood vessels; for these emanate from the heart and end in the skin. The skin is self-evidently the last or outermost part holding the interior things in connection, for when the skin has been taken away the interiors fall apart.

[10] From all this it may be seen why it is that just as what is highest or inmost means every single thing, so too does what is lowest or last. Also evident from it all is the arcanum of why the Lord also glorified His Human right down to its last and lowest levels, called the bones and flesh, which explains why the Lord told His disciples, who thought that they were seeing a spirit,

See My hands and My feet, that it is I; handle Me and see; for a spirit does not have flesh and bones as you see Me having. Luke 24:37, 39.

It is well recognized that Divinity itself was the First in Him, for He was conceived from Jehovah, and what is conceived from the father is pre-eminently first in a person. The truth that the Lord also glorified the last and lowest levels of His Human in which they co-exist is evident from His words recorded in those verses, and also from the fact that He left nothing of His Human in the tomb. It is true of spiritual things as well that interior things terminate and come to rest in last and lowest ones in which they co-exist, and that the last hold the interior ones in connection, see 9216, 9828. Therefore the lowest things have might and power within them, 9836, and for the same reason have holiness within them, 9824; and revelations are made and answers are given in them, 9905.

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

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Arcana Coelestia #9406

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9406. 'And under His feet' means the lowest level of meaning, which is that of the letter itself. This is clear from the meaning of 'feet' as natural things, dealt with in 2162, 3147, 3761, 3986, 4280, 4938-4952, so that the soles under the feet are the lowest things in the natural order. The reason why the lowest level of meaning in the Word, which is the sense of the letter, is meant here by 'under the feet' is that these words refer to Divine Truth or the Word, which comes from the Lord and is the Lord, as may be recognized from what has come before. And the lowest level of God's truth or the Word is the Word as it exists in the sense of the letter, that is, the natural sense since it is intended for the natural man. The fact that the sense of the letter contains an internal sense, which in comparison is spiritual and heavenly, is clear from all those things which have been shown up to now regarding the Word. But the more worldly- and bodily-minded a person is, the less he understands this, because he does not allow himself to be raised into spiritual light and from there to see what the Word is like, namely that in the letter it is natural and in the internal sense is spiritual. For it is possible to see from the spiritual world or the light of heaven what lower things down to the lowest are like, but not from below upwards, 9401 (end), and so to see that the Word in the letter is as described above.

[2] Since the Word in the letter is natural, and natural things are meant by 'the feet', the lowest level of the Word, like the lowest of the Church, is called 'the place of Jehovah's feet', also 'His footstool', 1 as well as 'clouds and darkness' in comparison, as in Isaiah,

They will keep Your gates open continually, to bring to You the army 2 of the nations, and their kings in procession. 3 The glory of Lebanon will come to You, the fir, the pine, and the box tree together, to beautify the place of My sanctuary; and I will make the place of My feet glorious. Isaiah 60:11, 13.

This refers to the Lord and to His kingdom and Church. 'The army of the nations' is used to mean those with whom forms of the good of faith exist, and 'kings' to mean those with whom the truths of faith are present. For the meaning of 'nations' as those with whom forms of the good of faith exist, see 1259, 1328, 1416, 1849, 4574, 6005, and for that of 'kings' as those with whom truths are present, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148. 'The glory of Lebanon', or the cedar, is spiritual good and truth; 'the fir, the pine, and the box tree' are corresponding, natural forms of good and truth; 'the place of the sanctuary' is heaven and the Church, and the Word as well; 'the place of the feet' is heaven, the Church, and the Word as well, on their lowest levels. The reason why the Word as well is meant is that heaven is heaven, and the Church likewise the Church, by virtue of Divine Truth emanating from the Lord, and Divine Truth which makes the Church and heaven is the Word. This also explains why the inmost part of the tent in which the ark containing the law was is called 'the sanctuary'; for 'the law' is the Word, 6752. In the same prophet,

The heavens are My throne and the earth My footstool. Isaiah 66:1.

[3] In David,

Exalt Jehovah our God, and worship at His footstool. Holy is He! Moses and Aaron were among His priests; He spoke to them in the pillar of cloud. Psalms 99:5-7.

'Jehovah's footstool' which they were to worship at is Divine Truth on its lowest levels, thus the Word. 'Moses and Aaron' in the representative sense are the Word, see 7089, 7382, 9373, 9374, and 'cloud' is the Word in the letter or Divine Truth on its lowest levels, see Preface to Genesis 18, and 4060, 4391, 5922, 6343 (end), 6752, 8106, 8781; and from all this it is evident what 'speaking in the pillar of cloud' means.

[4] In the same author,

We heard of Him in Ephrathah, we found Him in the fields of the wood. We will enter His dwelling-places, and we will bow down at His footstool. Psalms 132:6-7.

This refers to the Lord and the revelation of Himself in the Word. 'Finding Him in Ephrathah' means doing so in the spiritual-celestial sense of the Word, 4585, 4594, 'in the fields of the wood' in the natural or literal sense of the Word, 3220, 9011 (end). 'Footstool' stands for Divine Truth emanating from the Lord, as it exists on the lowest levels of the Word.

[5] In the same author,

Jehovah bowed heaven, and thick darkness was under His feet. He made darkness His hiding-place - darkness of waters, clouds of the heavens. From the brightness before Him His clouds passed away. Psalms 18:9, 11-12.

This refers to the Lord's coming and presence in the Word. 'Thick darkness under His feet' stands for the sense of the letter of the Word, as does 'darkness of waters' and 'clouds of the heavens'. The fact that this very sense holds within itself Divine Truth as this exists in the heavens is meant by 'He made darkness His hiding-place'; and the fact that at the presence of the Lord the internal sense then appears, as it exists in heaven, and in its glory, is meant by 'from the brightness before Him His clouds pass away'. In Nahum,

The way of Jehovah is in storm and tempest, and the clouds are the dust of His feet. Nahum 1:3.

Here also 'the clouds' stands for the Word in the sense of the letter, which is also meant by 'storm and tempest', in which 'the way of Jehovah' lies.

[6] When God's truth as it is in heaven shines through for a person in the actual sense of the letter, this sense is then portrayed as 'the feet', which have a shine 'like that of burnished bronze', as also in Daniel,

I lifted up my eyes and saw, and behold, a Man clothed in linen whose loins were girded with gold of Uphaz, and His body was like tarshish; 4 and His face was like the appearance 5 of lightning, and His eyes were like fiery torches; His arms and His feet were like the shine of burnished bronze, and the sound of His words like the sound of a crowd. Daniel 10:5-6.

Here 'a Man clothed in linen' is used to mean in the highest sense the Lord; and since the Lord is meant it is also used to mean Divine Truth emanating from Him. For Divine Truth that emanates from the Lord is the Lord Himself in heaven and in the Church. God's truth or the Lord on lowest levels is meant by 'arms and feet like the shine of burnished bronze', and also by 'the sound of His words like the sound of a crowd'; and something similar is meant in Ezekiel 1:7.

[7] The successive state of the Church on this planet so far as reception of God's truth emanating from the Lord is concerned is also meant by the statue seen by Nebuchadnezzar, in Daniel,

The head of the statue was gold, its breast and its arms were silver, its belly and thighs were bronze, its legs were iron, its feet were partly iron and partly clay which did not cohere with each other. And the stone cut out of the rock smashed to pieces the iron, clay, bronze, silver, and gold. Daniel 2:32-35, 43, 45.

The first state of the Church so far as reception of God's truth emanating from the Lord is concerned is 'the gold', because 'gold' means celestial good, which is the good of love to the Lord, 113, 1551, 1552, 5658, 8932. The second state is meant by 'the silver', this being spiritual good, which is the good of faith in the Lord and of charity towards the neighbour, 1551, 2954, 5658, 7999. The third state is meant by 'the bronze', which is natural good, 425, 1551. And the fourth state is meant by 'the iron', which is natural truth, 425, 426. 'The clay' means falsity, which does not cohere with truth and good. The smashing to pieces of the iron, bronze, silver, and gold by the stone cut out of the rock means the destruction of the Church so far as reception of truth from the Word is concerned when the sense of the letter of the Word is used to reinforce falsity and evil. This happens when the Church is in its final state, at which time it is no longer governed by any heavenly love, only by worldly and bodily love. This was how it was with the Word so far as reception of it among the Jewish nation was concerned when the Lord came into the world. And it is how it is with the Word among the majority at the present day. They are not even aware that there is anything inwardly present in the Word; and if they were told that there is and what it is like they would not accept it. Yet in most ancient times, which are meant by 'the gold', people saw within the sense of the letter of the Word nothing apart from what was heavenly, almost independently of the letter.

From all this it may now be recognized that 'the God of Israel' and what was seen 'under His feet' means the Word on its lowest level of meaning, which is the sense of the letter.

Bilješke:

1. literally, the stool of His feet

2. Though the Hebrew word means army it may be rendered alternatively as strength or as wealth. Most English versions of the Scriptures prefer one of these.

3. literally, their kings will be led

4. A Hebrew word for a particular kind of precious stone, possibly a beryl.

5. literally, the face

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