ബൈബിൾ

 

Numero 22

പഠനം

   

1 At ang mga anak ni Israel ay naglakbay at humantong sa mga kapatagan ng Moab sa dako roon ng Jordan na nasa tapat ng Jerico.

2 At nakita ni Balac na anak ni Zippor ang lahat ng ginawa ng Israel sa mga Amorrheo.

3 At ang Moab ay natakot na mainam sa bayan, sapagka't sila'y marami: at ang Moab ay nagulumihanan dahil sa mga anak ni Israel.

4 At sinabi ng Moab sa mga matanda sa Madian, Ngayon ay hihimuran ng karamihang ito yaong lahat na nasa palibot natin, gaya ng baka na humihimod sa damo sa parang. At si Balac na anak ni Zippor, ay hari sa Moab ng panahong yaon.

5 At siya'y nagutos ng mga sugo kay Balaam na anak ni Beor, hanggang sa Pethor na nasa tabi ng ilog, hanggang sa lupain ng mga anak ng kaniyang bayan, upang tawagin siya, na sabihin, Narito, may isang bayan na lumabas mula sa Egipto: narito, kanilang tinatakpan ang ibabaw ng lupa, at sila'y nangakatayo laban sa akin:

6 Parito ka ngayon, isinasamo ko sa iyo, na sumpain mo sa akin ang bayang ito; sapagka't sila'y totoong makapangyarihan kay sa akin; marahil ako'y mananaig, na aming masasaktan sila, at aking silang mapalalayas sa lupain; sapagka't talastas ko na ang iyong pinagpapala ay mapalad at ang iyong sinusumpa ay mapapasama.

7 At ang mga matanda sa Moab at ang mga matanda sa Madian, ay nagsiparoon na dala sa kanilang kamay ang mga ganting pala sa panghuhula; at sila'y dumating kay Balaam at sinalita nila sa kaniya ang mga salita ni Balac.

8 At kaniyang sinabi sa kanila, Dito na kayo tumuloy ngayong gabi, at bibigyan ko kayo ng kasagutan, kung ano ang sasalitain ng Panginoon sa akin; at ang mga prinsipe sa Moab ay tumuloy na kasama ni Balaam.

9 At ang Dios ay naparoon kay Balaam, at nagsabi, Sinong mga tao itong kasama mo?

10 At sinabi ni Balaam sa Dios, Si Balac, na anak ni Zippor, hari sa Moab, ay nagpasugo sa akin, na sinasabi,

11 Narito, ang bayan na lumabas sa Egipto, ay tumatakip sa ibabaw ng lupa: ngayo'y parito ka, sumpain mo sila sa akin; marahil ako'y makababaka sa kanila, at sila'y aking mapalalayas.

12 At sinabi ng Dios kay Balaam, Huwag kang paroroong kasama nila; huwag mong susumpain ang bayan; sapagka't sila'y pinagpala.

13 At si Balaam ay bumangon nang kinaumagahan, at sinabi sa mga prinsipe ni Balac, Yumaon kayo sa inyong lupain: sapagka't ipinagkait ng Panginoon ang pahintulot na ako'y pumaroong kasama ninyo.

14 At ang mga prinsipe sa Moab ay bumangon, at sila'y naparoon kay Balac, at nagsabi, Si Balaam ay tumangging pumarito na kasama namin.

15 At si Balac ay nagsugong muli ng marami pang prinsipe, at lalong mga mahal kay sa kanila.

16 At sila'y naparoon kay Balaam at nagsabi sa kaniya, Ganito ang sabi ni Balac na anak ni Zippor, Isinasamo ko sa iyo, na ang anomang bagay huwag mong tulutan na makaabala sa iyo sa pagparito mo sa akin:

17 Sapagka't ikaw ay aking papupurihan ng mga dakilang karangalan, at anomang sabihin mo sa akin ay gagawin ko: parito ka nga, isinasamo ko sa iyo, na sumpain mo sa akin ang bayang ito.

18 At si Balaam ay sumagot at nagsabi sa mga lingkod ni Balac, Kahit ibigay sa akin ni Balac ang kaniyang bahay na puno ng pilak at ginto, ay hindi ko masasalangsang ang salita ng Panginoon kong Dios, na ako'y gumawa ng kulang o higit.

19 Ngayon nga, isinasamo ko sa inyo, na tumuloy rin kayo rito ngayong gabi, upang aking maalaman kung ano ang sasalitain pa ng Panginoon sa akin.

20 At ang Dios ay naparoon kay Balaam nang kinagabihan, at nagsabi sa kaniya, Kung ang mga taong iyan ay nagsiparito, upang tawagin ka ay bumangon ka, sumama ka sa kanila: nguni't ang salita lamang na aking sasalitain sa iyo, ay siya mong gagawin.

21 At si Balaam ay bumangon nang kinaumagahan, at siniyahan ang kaniyang asno, at sumama sa mga prinsipe sa Moab.

22 At ang galit ng Dios ay nagningas sapagka't siya'y naparoon: at ang anghel ng Panginoon ay lumagay sa daan na pinaka kalaban niya. Siya nga'y nakasakay sa kaniyang asno at ang kaniyang dalawang alipin ay kasama niya.

23 At nakita ng asno ang anghel ng Panginoon na nakatayo sa daan, na hawak ang kaniyang bunot na tabak: at ang asno ay lumiko sa daan, at napasa parang: at pinalo ni Balaam ang asno, upang ibalik siya sa daan.

24 Nang magkagayo'y tumayo ang anghel ng Panginoon sa isang makipot na daan sa pagitan ng mga ubasan, na ang isang bakod ay sumasadako rito, at ang isang bakod ay sumasadakong yaon.

25 At nakita ng asno ang anghel ng Panginoon, at siya'y inipit sa bakod, at naipit ang paa ni Balaam sa bakod: at kaniyang pinalo uli ang asno.

26 At ang anghel ng Panginoon ay nagpauna uli at tumayo sa isang makipot na dako na walang daan lilikuan kahit sa kanan ni sa kaliwa.

27 At nakita ng asno ang anghel ng Panginoon, at siya'y nalugmok sa ilalim ni Balaam: at ang galit ni Balaam ay nagningas, at kaniyang pinalo ang asno ng kaniyang tungkod.

28 At ibinuka ng Panginoon ang bibig ng asno, at nagsabi kay Balaam, Ano ang ginawa ko sa iyo, na ako'y pinalo mo nitong makaitlo?

29 At sinabi ni Balaam sa asno, Sapagka't tinuya mo ako: mayroon sana ako sa aking kamay na isang tabak, pinatay disin kita ngayon.

30 At sinabi ng asno kay Balaam, Di ba ako'y iyong asno na iyong sinakyan sa buong buhay mo hanggang sa araw na ito? gumawa ba kaya ako kailan man ng ganito sa iyo? At kaniyang sinabi, Hindi.

31 Nang magkagayo'y idinilat ng Panginoon ang mga mata ni Balaam, at kaniyang nakita ang anghel ng Panginoon na nakatayo sa daan, na hawak ang kaniyang bunot na tabak: at kaniyang iniyukod ang kaniyang ulo, at nagpatirapa.

32 At sinabi sa kaniya ng anghel ng Panginoon, Bakit mo pinalo ang iyong asno nitong makaitlo? Narito, ako'y naparito na pinaka kalaban, sapagka't ang iyong lakad ay masama sa harap ko:

33 At nakita ako ng asno, at lumiko sa harap ko nitong makaitlo: kundi siya lumihis sa harap ko, ay tunay na ngayon ay napatay kita, at nailigtas ang kaniyang buhay.

34 At sinabi ni Balaam sa anghel ng Panginoon, Ako'y nagkasala; sapagka't hindi ko nalamang ikaw ay nakatayo sa daan laban sa akin: ngayon nga, kung inaakala mong masama, ay babalik ako uli.

35 At sinabi ng anghel ng Panginoon kay Balaam, Sumama ka sa mga tao: nguni't ang salita lamang na aking sasalitain sa iyo, ang siyang sasalitain mo. Sa gayon ay sumama si Balaam sa mga prinsipe ni Balac.

36 At nang mabalitaan ni Balac na si Balaam ay dumarating, ay lumabas upang kaniyang salubungin siya sa bayan ng Moab, na nasa hangganan ng Arnon, na siyang katapusang bahagi ng hangganan.

37 At sinabi ni Balac kay Balaam, Di ba ikaw ay aking pinaparoonang dalidali upang tawagin ka? bakit nga hindi ka naparito sa akin? hindi ba tunay na mapapupurihan kita?

38 At sinabi ni Balaam kay Balac, Narito, ako'y naparito sa iyo: mayroon ba ako ngayong anomang kapangyarihan na makapagsalita ng anomang bagay? ang salitang ilagay ng Dios sa aking bibig, yaon ang aking sasalitain.

39 At si Balaam ay sumama kay Balac, at sila'y naparoon sa Chiriath-huzoth.

40 At naghain si Balac, ng mga baka at mga tupa, at ipinadala kay Balaam, at sa mga prinsipe na kasama niya.

41 At nangyari nang kinaumagahan, na isinama ni Balac si Balaam at isinampa siya sa matataas na dako ni Baal, at kaniyang nakita mula roon ang katapustapusang bahagi ng bayan.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #3857

ഈ ഭാഗം പഠിക്കുക

  
/ 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.

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #2015

ഈ ഭാഗം പഠിക്കുക

  
/ 10837  
  

2015. That 'kings will come out of you' means that all truth comes from Him is clear from the meaning of 'a king' as truth in both the historical and the prophetical sections of the Word, as stated in 1672 but not yet shown to be so. From the meaning of 'nations' as goods, and from the meaning of 'kings' as truths, the nature of the internal sense of the Word becomes clear, and also how remote it is from the sense of the letter. No one reading the Word, especially the historical section, believes anything other than that 'nations' referred to there means nations, or that 'kings' there means kings, and therefore that the nations mentioned there, or the kings, are the real subject of the very Word itself. But when the idea of nations and also of kings reaches angels it perishes altogether, and good and truth take their place instead. This is bound to seem strange and indeed a paradox, but it is nevertheless the truth. The matter may also become clear to anyone from the fact that if nations were meant in the Word by 'nations' and kings by 'kings', the Word of the Lord would hardly embody anything more than some historical or other piece of writing and so would be something of a worldly nature, when in fact everything in the Word is Divine and so is celestial and spiritual.

[2] Take merely the statement in the present verse about Abraham's being made fruitful, nations being made of him, and kings coming out of him. What else is this but something purely worldly and nothing at all heavenly? Indeed these assertions entail no more than the glory of this world, a glory which is absolutely nothing in heaven. But if this is the Word of the Lord then its glory must be that of heaven, not that of the world. This also is why the sense of the letter is completely erased and disappears when it passes into heaven, and is purified in such a way that nothing worldly at all is intermingled. For 'Abraham' is not used to mean Abraham but the Lord; nor is 'being fruitful' used to mean his descendants who would increase more and more but the endless growth of good belonging to the Lord's Human Essence. 'Nations' do not mean nations but goods, and 'kings' do not mean kings but truths. Nevertheless the narrative in the sense of the letter remains historically true, for Abraham was indeed spoken to in this way; and he was indeed made fruitful in this way, with nations as well as kings descending from him.

[3] That 'kings' means truths becomes clear from the following places: In Isaiah,

The sons of the foreigner will build up your walls, and their kings will minister to you. You will suck the milk of nations, and the breast of kings will you suck. Isaiah 60:10, 16.

What 'sucking the milk of nations and the breast of kings' means is not at all evident from the letter but from the internal sense, in which being endowed with goods and instructed in truths is meant. In Jeremiah,

There will enter through the gates of this city kings and princes seated on the throne of David, riding in chariots and on horses. Jeremiah 17:25; 22:4.

'Riding in chariots and on horses' is a prophecy meaning the abundance of things of the understanding, as becomes clear from very many places in the Prophets. Thus the prophecy that 'kings will enter through the gates of the city' means in the internal sense that they were to be endowed with truths of faith. This sense of the Word is the heavenly sense into which the worldly sense of the letter passes.

[4] In the same prophet,

Jehovah has spurned in His fierce indignation king and priest. The gates of Zion have sunk into the ground, He has destroyed and broken in pieces her bars. King and princes are among the nations; the law is no more. Lamentations 2:6, 9.

Here 'king' stands for the truth of faith, 'priest' for the good of charity, 'Zion' for the Church, which is destroyed and its bars broken in pieces. Consequently 'king and princes among the nations', that is, truth and what belongs to truth, will be so completely banished that 'the law is no more', that is, nothing of the doctrine of faith will exist any more. In Isaiah,

Before the boy knows to refuse evil and to choose good, the ground will be abandoned which you loathe in the presence of its two kings. Isaiah 7:16.

This refers to the Lord's Coming. 'The land that will be abandoned' stands for faith which at that time would not exist. 'The kings' are the truths of faith which would be loathed.

[5] In the same prophet,

I will lift up My hand to the nations and raise My ensign to the peoples; and they will bring your sons in their bosom, and your daughters will be carried on their shoulder. Kings will be your foster fathers and their queens your wet-nurses. Isaiah 49:22-23.

'Nations' and 'daughters' stand for goods, 'peoples' and 'sons' for truths, as shown in Volume One. That 'nations' stands for goods, 1259, 1260, 1416, 1849, as does 'daughters', 489-491, while 'peoples' stands for truths, 1259, 1260, as does 'sons', 489, 491, 533, 1147. 'Kings' therefore stands for truths, in general by which they will be nourished, and 'queens' for goods by which they will be suckled. Whether you speak of goods and truths or of those who are governed by goods and truths it amounts to the same.

[6] In the same prophet,

He will spatter many nations, kings will shut their mouths because of him, 1 for that which has [not] been told them they have seen, and that which they have not heard they have understood. Isaiah 52:15.

This refers to the Lord's Coming. 'Nations' stands for those who are stirred by an affection for goods, 'kings' those who are stirred by an affection for truths. In David,

Now, O kings, be intelligent; be instructed, O judges of the earth. Serve Jehovah with fear, and rejoice with trembling. Kiss the Son lest He perhaps be angry and you perish in the way. Psalms 2:10-12.

'Kings' stands for people who are governed by truths, and who by virtue of truths are also in many places called 'king's sons'. 'The Son' here stands for the Lord, and he is called the Son here because he is Truth itself, and the source of all truth.

[7] In John,

They will sing a new song, You are worthy to take the Book and to open its seals. You have made us kings and priests to our God so that we shall reign on the earth. Revelation 5:9-10.

Here people who are governed by truths are called 'kings'. The Lord also calls them 'the sons of the kingdom' in Matthew,

He who sows the good seed is the Son of Man, the field is the world, the seed are the sons of the kingdom, and the tares are the sons of the evil one. Matthew 13:37-38.

In John,

The sixth angel poured out his bowl over the great river Euphrates and its water was dried up to prepare the way of the kings who were from the east. Revelation 16:12.

'Euphrates' clearly does not mean the Euphrates, nor does 'kings from the east' mean kings from that quarter. What 'Euphrates' does mean may be seen in 120, 1585, 1866, from which it is evident that 'the way of the kings who were from the cast' means truths of faith that derive from goods of love.

[8] In the same book,

The nations that are saved will walk in its light, and the kings of the earth will bring their glory and honour into it. Revelation 21:24.

Here 'nations' stands for people who are governed by goods, 'kings of the earth' for those who are governed by truths, which is also evident from the fact that the details here are prophetical, not historical. In the same book,

With the great harlot seated on many waters the kings of the earth have committed whoredom and have become drunk with the wine of her whoredom. Revelation 17:2.

And elsewhere in the same book,

Babylon has given all nations drink from the wine of the fury of her whoredom; and the kings of the earth have committed whoredom with her. Revelation 18:1, 3, 9.

Here similarly it is clear that 'the kings of the earth' does not mean kings, for the subject is the falsification and adulteration of the doctrine of faith, that is, of truth, which are 'whoredom'. 'Kings of the earth' stands for truths that have been falsified and adulterated.

[9] In the same book,

The ten horns that you saw are ten kings who have not yet received a kingdom but are receiving authority as kings for one hour, together with the beast. These will be of one mind, and they will hand over power and authority to the beast. Revelation 17:12-13.

That 'kings' here does not mean kings may also be evident to anyone. If kings were meant, then 'ten kings receiving authority as kings for one hour' would be quite unintelligible, as similarly with the following words in the same book,

I saw the beast and the kings of the earth, and their armies gathered to make war with Him who was sitting on the horse, and with His army. Revelation 19:19

In verse 13 of the same chapter it is stated explicitly that the One who was sitting on the horse was The Word of God, against which the kings of the earth are said to have been gathered. 'The beast' stands for goods of love that have been profaned, 'kings' for truths of faith that have been adulterated; these are called 'kings of the earth' because they exist within the Church - 'earth' meaning the Church, see 662, 1066, 1067, 1262. 'The white horse' stands for the understanding of truth, 'He who was sitting on the horse' for the Word. This matter is plainer still in Daniel 11, describing the war between the king of the south and the king of the north, by which is meant the conflict of truths with falsities. Here such conflicts are described as a war that took place in history.

[10] Since 'a king' means truth, what is meant in the internal sense when the Lord is called King, and also a Priest, is made clear; and what essential quality of the Lord was represented by kings, and what by priests, is also made clear. 'Kings' represented His Divine Truth, and 'priests' His Divine Good. All the laws of order by which the Lord governs the universe as King are truths, while all the laws by which He governs the universe as Priest and by which He rules even over truths themselves are goods. For government from truths alone condemns everyone to hell, but government from goods lifts them out of that place and raises them up into heaven; see 1728. Because, in the Lord's case, these two - truths and goods - are joined together, they were also represented in ancient times by kingship and priesthood combined, as with Melchizedek who was at one and the same time king of Salem and priest to God Most High, Genesis 14:18. And at a later time among the Jews where the representative Church was established in a form of its own He was represented by judges and priests, and after that by kings.

[11] But because 'kings' represented truths which ought not to be paramount for the reason, already stated, that they condemn, the very idea was so objectionable that the Jews were reproached for it. The nature of truth regarded in itself has been described in 1 Samuel 8:11-18, as the rights of a king; and previous to that, in Moses, in Deuteronomy 17:14-18, they had been commanded through Moses to choose genuine truth deriving from good, not spurious truth, and not to pollute it with reasonings and factual knowledge. These are the considerations which the directive concerning a king given in the place in Moses referred to above embodies within itself. No one can possibly see this from the sense of the letter, but it is nevertheless evident from the details within the internal sense. This shows why 'a king' and 'kingship' represented and meant nothing other than truth.

അടിക്കുറിപ്പുകൾ:

1. literally, over him

  
/ 10837  
  

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