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Numbers 3

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1 And these are the generations of Aaron and Moses in the day that Jehovah spoke with Moses on mount Sinai.

2 And these are the names of the sons of Aaron: Nadab the firstborn, and Abihu, Eleazar and Ithamar.

3 These are the names of the sons of Aaron, the anointed priests, who were consecrated to exercise the priesthood.

4 And Nadab and Abihu died before Jehovah when they offered strange fire before Jehovah in the wilderness of Sinai, and they had no sons; and Eleazar and Ithamar exercised the priesthood in the presence of Aaron their father.

5 And Jehovah spoke to Moses, saying,

6 Bring the tribe of Levi near, and present them before Aaron the priest, that they may minister unto him;

7 and they shall keep his charge, and the charge of the whole assembly, before the tent of meeting, to do the service of the tabernacle.

8 And they shall keep all the utensils of the tent of meeting, and the charge of the children of Israel, to do the service of the tabernacle.

9 And thou shalt give the Levites to Aaron and to his sons: they are wholly given to him out of the children of Israel.

10 And Aaron and his sons shalt thou appoint that they may attend to their priest's office; and the stranger that cometh near shall be put to death.

11 And Jehovah spoke to Moses, saying,

12 And I, behold, I have taken the Levites from among the children of Israel instead of every firstborn that breaketh open the womb among the children of Israel, and the Levites shall be mine;

13 for every firstborn is mine. On the day that I smote all the firstborn in the land of Egypt, I hallowed unto me all the firstborn in Israel, both of man and beast; mine shall they be: I am Jehovah.

14 And Jehovah spoke to Moses in the wilderness of Sinai, saying,

15 Number the sons of Levi according to their fathers' houses, after their families; every male from a month old and upward shalt thou number them.

16 And Moses numbered them, according to the commandment of Jehovah, -- as he had been commanded.

17 And these are the sons of Levi by their names: Gershon, and Kohath, and Merari.

18 And these are the names of the sons of Gershon according to their families: Libni and Shimei.

19 And the sons of Kohath according to their families: Amram and Izhar, Hebron and Uzziel.

20 And the sons of Merari according to their families: Mahli and Mushi. These are the families of the Levites according to their fathers' houses.

21 Of Gershon, the family of the Libnites, and the family of the Shimites: these are the families of the Gershonites.

22 Those that were numbered of them, according to the number of all the males, from a month old and upward, those that were numbered of them were seven thousand five hundred.

23 The families of the Gershonites encamped behind the tabernacle westward.

24 And the prince of the father's house of the Gershonites was Eliasaph the son of Lael.

25 And the charge of the sons of Gershon in the tent of meeting was: the tabernacle and the tent, its covering, and the curtain of the entrance to the tent of meeting.

26 And the hangings of the court, and the curtain of the entrance to the court, which surrounds the tabernacle and the altar, and the cords thereof for all its service.

27 And of Kohath, the family of the Amramites, and the family of the Izharites, and the family of the Hebronites, and the family of the Uzzielites: these are the families of the Kohathites.

28 According to the number of all the males, from a month old and upward, there were eight thousand six hundred, who kept the charge of the sanctuary.

29 The families of the sons of Kohath encamped on the side of the tabernacle southward.

30 And the prince of the father's house of the families of the Kohathites was Elizaphan the son of Uzziel.

31 And their charge was the ark, and the table, and the candlestick, and the altars, and the utensils of the sanctuary with which they ministered, and the curtain, and all that belongs to its service.

32 And the prince of princes of the Levites was Eleazar the son of Aaron the priest: he had the oversight of them that kept the charge of the sanctuary.

33 Of Merari was the family of the Mahlites, and the family of the Mushites: these are the families of Merari.

34 And those that were numbered of them, according to the number of all the males, from a month old and upward, were six thousand two hundred.

35 And the prince of the father's house of the families of Merari was Zuriel the son of Abihail. They encamped on the side of the tabernacle northward.

36 And the charge of the sons of Merari consisted in the oversight of the boards of the tabernacle, and its bars, and its pillars, and its bases, and all its furniture, and all that belongs to its service,

37 and the pillars of the court round about, and their bases, and their pegs, and their cords.

38 And those who encamped before the tabernacle eastward, before the tent of meeting toward the sunrising, were Moses, and Aaron and his sons, who kept the charge of the sanctuary for the charge of the children of Israel; and the stranger that cometh near shall be put to death.

39 All that were numbered of the Levites, whom Moses and Aaron numbered at the commandment of Jehovah, according to their families, all the males from a month old and upward, were twenty-two thousand.

40 And Jehovah said to Moses, Number all the first-born males of the children of Israel from a month old and upward, and take the number of their names.

41 And thou shalt take the Levites for me (I am Jehovah) instead of all the firstborn among the children of Israel; and the cattle of the Levites, instead of all the firstlings among the cattle of the children of Israel.

42 And Moses numbered, as Jehovah had commanded him, all the firstborn among the children of Israel.

43 And all the firstborn males, by the number of the names, from a month old and upward, according to their numbering, were twenty-two thousand two hundred and seventy-three.

44 And Jehovah spoke to Moses, saying,

45 Take the Levites instead of all the firstborn among the children of Israel, and the cattle of the Levites instead of their cattle; and the Levites shall be mine: I am Jehovah.

46 And for those that are to be ransomed, the two hundred and seventy-three of the firstborn of the children of Israel, which are in excess over the Levites,

47 thou shalt take five shekels apiece by the poll, according to the shekel of the sanctuary shalt thou take them, -- twenty gerahs the shekel;

48 and thou shalt give the money unto Aaron and unto his sons for those in excess among them who are to be ransomed.

49 And Moses took the ransom-money from them that were over and above those who were ransomed by the Levites;

50 of the firstborn of the children of Israel he took the money, a thousand three hundred and sixty-five [shekels], according to the shekel of the sanctuary.

51 And Moses gave the money of them that were ransomed to Aaron and to his sons, according to the commandment of Jehovah, -- as Jehovah had commanded Moses.

   

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Apocalypse Explained #421

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421. Verses 2, 3. And I saw another angel ascending from the rising of the sun, having the seal of the living God; and he cried with a great voice to the four angels, to whom it was given to hurt the earth and the sea; Saying, Hurt not the earth, nor the sea, nor the trees, till we have sealed the servants of our God on their foreheads.

2. "And I saw another angel ascending from the rising of the sun," signifies the Divine love going forth from the Lord. n. 422); "having the seal of the living God," signifies the Divine will (n. 423); "and he cried with a great voice," signifies Divine command (n. 424); "to the four angels, to whom it was given to hurt the earth and the sea," signifies as yet preventing the influx from becoming intense (n. 425).

3. "Saying, Hurt not the earth, nor the sea, nor the trees," signifies lest the good perish with the evil wherever they are n. 426; "till we have sealed the servants of our God on their foreheads," signifies that those who are in truths from good are first to be separated n. 427.

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

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Apocalypse Explained #152

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152. That hath His eyes as a flame of fire, signifies Divine Providence from His Divine love, also Divine wisdom and intelligence communicated to those who are in love towards Him and from that in faith in Him. That "eyes as a flame of fire," means in reference to the Lord, His Divine Providence from His Divine love, see above (n. 68). This means also Divine wisdom and intelligence communicated to those who are in love towards the Lord, and from that in faith in Him, because "eyes" in the Word signify in reference to man the understanding of truth, and the understanding of truth is intelligence and wisdom; consequently "eyes" signify, in reference to the Lord, Divine wisdom and intelligence proceeding from Him; and what proceeds from Him is communicated to angels and to men who are in love towards Him and from that in faith in Him. All the wisdom and intelligence that angels and men have is the Lord's with them and not their own; and this is also well known in the church; for it is known that all good, which is of love, and all truth, which is of faith, are from God, and nothing thereof from man; and truths interiorly seen and acknowledged constitute intelligence, and these together with goods interiorly perceived and thence seen constitute wisdom. From this then it is that "having His eyes as a flame of fire" also signifies the Lord's Divine wisdom and intelligence communicated to those who are in the goods of love, and from that in faith in Him.

[2] "Eyes" signify the understanding, because all the sight of the eyes with men and angels is from the understanding. That all the sight of the eyes is from the understanding must sound absurd to those who are ignorant of the interior causes of things, out of which effects are presented in the body; those ignorant of these causes believe no otherwise than that the eye sees of itself, that the ear hears of itself, that the tongue tastes of itself, and that the body feels of itself; when yet it is the interior life of man, the life of his spirit, which is the life of his understanding and will, or of his thought and affection that, through the organs of the body, has sensation of the things that are in the world, and thus perceives them naturally. The whole body, with all its sensories, is merely an instrument of its soul, or of its spirit; which is also the reason that when man's spirit is separated from the body the body has no sensation whatever, but the spirit afterwards continues to have sensation as before. (That man's spirit sees, hears, and feels, after it is released from the body equally as before while in the body, see in the work on Heaven and Hell 461-469; and on The Correspondence of the Understanding with the Sight of the Eye, see Arcana Coelestia 4403-4421, 4523-4534.) With beasts, moreover, their interior life, which is also called their soul, has sensation equally through the external organs of their body, but with a difference, in that the sensation of the beast is not rational like man's, thus is not formed from an understanding and will such as man has (See in the work on Heaven and Hell 108, and The Last Judgment 25).

[3] From this, then, it is, that by "eye" in the Word is signified the understanding of truth, or intelligence and wisdom, as may be seen from the following passages. In Isaiah:

Say to this people, hear ye in hearing, but understand not; and see ye in seeing, and know not. Make the heart of this people fat, and make their ears heavy, and smear their eyes, lest they see with their eyes (Isaiah 6:9-10; John 12:40).

"To smear the eyes, lest they see with their eyes," is to darken the understanding, that they may not understand.

[4] In the same:

Jehovah hath poured out upon you the spirit of deep sleep, and hath closed your eyes; the prophets and your heads, the seers hath He covered (Isaiah 29:10);

where "He hath closed the eyes; the prophets and the heads, and the seers hath He covered," is the understanding of truth. "Prophets" are those that teach truths, who are also called "heads," because the head signifies intelligence, and are also called "seers" from the revelation of Divine truth with them.

[5] In the same:

The eyes of them that see shall not be closed, and the ears of them that hear shall hearken (Isaiah 32:3).

"The eyes of them that see" means of those that understand truths. In the same:

Who shutteth his eyes from seeing evil. Thine eyes shall behold the king in his beauty (Isaiah 33:15, 17).

"To shut the eyes from seeing evil" is not to admit evil into the thought; "their eyes shall behold the king in his beauty" is that they are to understand truth in its light with pleasantness; for by "king" here is not meant a king but truth (See above, n. 31).

[6] In Jeremiah:

Hear now this, O foolish people, who have no heart; who have eyes and see not; who have ears and hear not (Jeremiah 5:21; Ezekiel 12:2).

In Lamentations:

The crown of our head hath fallen; for this our heart hath become faint; and for this our eyes have been darkened (Lamentations 5:16, 17).

"The crown of the head" is wisdom (See above n. 126; the "faint heart" means that the will of good is no more (that "heart" is the will and love, see in the work on Heaven and Hell 95). "Eyes" are the understanding of truth, and they are said to be darkened when truth is no longer understood.

[7] In Zechariah:

The punishment of the shepherd forsaking the flock, a sword upon his right eye; and his right eye in growing dim shall be dimmed (Zechariah 11:17).

"The sword upon the right eye," and "the right eye in growing dim shall be dimmed," means that all truth in the understanding is to perish through falsity (that "sword" is the destruction of truth by falsity, see above, n. 131.

[8] In the same:

The plague wherewith Jehovah will strike all the peoples that shall war against Jerusalem; their eyes shall consume away in their sockets (Zechariah 14:12).

"The peoples that shall war against Jerusalem" are those that fight against the church; "Jerusalem" is the church; that "their eyes shall consume away" means that intelligence is to perish because they fight by falsities against truths.

[9] In Zechariah:

I will smite every horse with astonishment, and every horse of the peoples with blindness (Zechariah 12:4).

Here the vastation of the church is treated of; by "horse" is signified the intellectual, therefore the understanding is meant when it is said that the horse should be smitten with astonishment and with blindness. (That "horse" signifies the intellectual, see the small treatise on The White Horse 1-5.)

[10] In David:

Hear me, O Jehovah, my God; lighten mine eyes, lest I sleep [the sleep of] death (Psalms 13:4).

"Lighten the eyes" means the understanding.

In Moses:

Thou shalt not take a gift, for a gift doth blind the eyes of the wise (Deuteronomy 16:19).

"To blind the eyes of the wise" is that they may not see or understand the truth.

[11] In Matthew:

The lamp of the body is the eye: if the eye be single the whole body is light; if the eye be evil the whole body is darkened. If therefore the light be darkness, how great is the darkness (Matthew 6:22, 23; Luke 11:34).

By "eye" here is not meant the eye, but the understanding; by "the eye single" the understanding of truth; by "the eye evil" the understanding of falsity; "darkness" is falsities; "the whole body" is the whole spirit, which is wholly such as the will is and the understanding therefrom; but if it has the understanding of truth from the will of good it is an angel of light; but if it has an understanding of falsity it is a spirit of darkness. By these words the reformation of man through the understanding of truth is described. From this it is clear that he who knows what "eye" signifies can know the arcanum of these words. That man is reformed by means of truths in the understanding, see above (n. 112, 126).

[12] In Matthew:

If thy right eye causeth thee to stumble, pluck it out, and cast it from thee; for it is better for thee to enter life with one eye, rather than having two eyes to be cast into hell fire (Matthew 5:29; 18:9; Mark 9:47).

Here also, by "eye" is not meant the eye, but the understanding thinking; by "the right eye causing to stumble" the understanding thinking evil; "plucking it out and casting it away" is not admitting such evil, but rejecting it; "having one eye" is the understanding thinking not evil, but truth only, for the understanding can think the truth; if it thinks evil it is from the will of evil. It is said "the right eye," because "the right eye" signifies the understanding of good, and the "left eye" the understanding of truth (See Arcana Coelestia 4410, 6923).

[13] In Isaiah:

In that day shall the deaf hear the words of the book, and the eyes of the blind shall see out of thick darkness and out of darkness (Isaiah 29:18).

In the same:

Then the eyes of the blind shall be opened, and the ears of the deaf (Isaiah 35:5).

In the same:

I will give thee for a light of the nations, to open the eyes of the blind, to lead him that is bound out of the dungeon, and them that sit in darkness out of the house of prison (Isaiah 42:6, 7).

In the same:

Bring forth the blind people that have eyes, and the deaf that have ears (Isaiah 43:8).

"To open the eyes of the blind" is to instruct those who as yet are ignorant of truths, but nevertheless have a longing for them, that is, the Gentiles. The like is signified by:

The Lord's healing the blind (Matthew 9:27-29; 20:29-34 to the end; 21:14; Mark 8:23, 25; Luke 18:35-43; John 9:1-21);

for all the Lord's miracles involved such things as pertain to the church and heaven, therefore they were Divine (See Arcana Coelestia 7337, 8364, 9301).

[14] Because the "eye" signified the understanding it was among the statutes pertaining to the sons of Israel:

That no one of the seed of Aaron who was blind or had a blemish in the eye should come nigh to offer sacrifice, or enter within the veil (Leviticus 21:17-23).

That what was blind should not be offered for a sacrifice (Leviticus 22:22; Malachi 1:8);

so also among the curses was:

A fever that should consume the eyes (Leviticus 26:16).

From all this it can now be known what is signified by "the eyes of the Son of God that were as a flame of fire," namely, Divine wisdom and intelligence communicated to those who are in love towards the Lord and thence in faith in Him.

[15] That His Divine Providence is also signified is evident from what was shown above n. 68. To this may be added what is said of the cherubim in Ezekiel, and of the four animals about the throne in Revelation, which also signify the Divine Providence of the Lord, and in particular, a guard that the Lord be not approached except through good. In Ezekiel:

I saw, and behold four wheels near the cherubim; their whole flesh, and their backs, and their hands, and their wings, and the wheels were full of eyes round about (Ezekiel 10:9, 12).

In Revelation:

About the throne were four living creatures full of eyes before and behind; each one had wings full of eyes about and within (Revelation 4:6, 8).

These four "living creatures" also were cherubim, for the description of them is almost like that of the cherubim in Ezekiel. So many "eyes" are ascribed to them because the Lord's Divine Providence, which is signified by "cherubim," is His government of all things in the heavens and on the earth by Divine wisdom; for the Lord by Divine Providence sees all things, disposes all things, and looks out for all things. (That by "cherubim" is signified the Lord's Divine Providence, and in particular, a guard that the Lord be not approached except through good, see n. 9277, 9509, 9673)

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