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Numeri 26

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1 Postquam noxiorum sanguis effusus est, dixit Dominus ad Moysen et Eleazarum filium Aaron sacerdotem :

2 Numerate omnem summam filiorum Israël a viginti annis et supra, per domos et cognationes suas, cunctos qui possunt ad bella procedere.

3 Locuti sunt itaque Moyses et Eleazar sacerdos, in campestribus Moab super Jordanem contra Jericho, ad eos qui erant

4 a viginti annis et supra, sicut Dominus imperaverat, quorum iste est numerus.

5 Ruben primogenitus Israël : hujus filius, Henoch, a quo familia Henochitarum : et Phallu, a quo familia Phalluitarum :

6 et Hesron, a quo familia Hesronitarum : et Charmi, a quo familia Charmitarum.

7 Hæ sunt familiæ de stirpe Ruben : quarum numerus inventus est quadraginta tria millia, et septingenti triginta.

8 Filius Phallu, Eliab :

9 hujus filii, Namuel et Dathan et Abiron : isti sunt Dathan et Abiron principes populi, qui surrexerunt contra Moysen et Aaron in seditione Core, quando adversus Dominum rebellaverunt :

10 et aperiens terra os suum devoravit Core, morientibus plurimis, quando combussit ignis ducentos quinquaginta viros. Et factum est grande miraculum,

11 ut, Core pereunte, filii illius non perirent.

12 Filii Simeon per cognationes suas : Namuel, ab hoc familia Namuelitarum : Jamin, ab hoc familia Jaminitarum : Jachin, ab hoc familia Jachinitarum :

13 Zare, ab hoc familia Zareitarum : Saul, ab hoc familia Saulitarum.

14 Hæ sunt familiæ de stirpe Simeon, quarum omnis numerus fuit viginti duo millia ducenti.

15 Filii Gad per cognationes suas : Sephon, ab hoc familia Sephonitarum : Aggi, ab hoc familia Aggitarum : Suni, ab hoc familia Sunitarum :

16 Ozni, ab hoc familia Oznitarum : Her, ab hoc familia Heritarum :

17 Arod, ab hoc familia Aroditarum : Ariel, ab hoc familia Arielitarum.

18 Istæ sunt familiæ Gad, quarum omnis numerus fuit quadraginta millia quingenti.

19 Filii Juda, Her et Onan, qui ambo mortui sunt in terra Chanaan.

20 Fueruntque filii Juda per cognationes suas : Sela, a quo familia Selaitarum : Phares, a quo familia Pharesitarum : Zare, a quo familia Zareitarum.

21 Porro filii Phares : Hesron, a quo familia Hesronitarum : et Hamul, a quo familia Hamulitarum.

22 Istæ sunt familiæ Juda, quarum omnis numerus fuit septuaginta sex millia quingenti.

23 Filii Issachar per cognationes suas : Thola, a quo familia Tholaitarum : Phua, a quo familia Phuaitarum :

24 Jasub, a quo familia Jasubitarum : Semran, a quo familia Semranitarum.

25 Hæ sunt cognationes Issachar, quarum numerus fuit sexaginta quatuor millia trecenti.

26 Filii Zabulon per cognationes suas : Sared, a quo familia Sareditarum : Elon, a quo familia Elonitarum : Jalel, a quo familia Jalelitarum.

27 Hæ sunt cognationes Zabulon, quarum numerus fuit sexaginta millia quingenti.

28 Filii Joseph per cognationes suas, Manasse et Ephraim.

29 De Manasse ortus est Machir, a quo familia Machiritarum. Machir genuit Galaad, a quo familia Galaaditarum.

30 Galaad habuit filios : Jezer, a quo familia Jezeritarum : et Helec, a quo familia Helecitarum :

31 et Asriel, a quo familia Asrielitarum : et Sechem, a quo familia Sechemitarum :

32 et Semida, a quo familia Semidaitarum : et Hepher, a quo familia Hepheritarum.

33 Fuit autem Hepher pater Salphaad, qui filios non habebat, sed tantum filias : quarum ista sunt nomina : Maala, et Noa, et Hegla, et Melcha, et Thersa.

34 Hæ sunt familiæ Manasse, et numerus earum quinquaginta duo millia septingenti.

35 Filii autem Ephraim per cognationes suas fuerunt hi : Suthala, a quo familia Suthalaitarum : Becher, a quo familia Becheritarum : Thehen, a quo familia Thehenitarum.

36 Porro filius Suthala fuit Heran, a quo familia Heranitarum.

37 Hæ sunt cognationes filiorum Ephraim : quarum numerus fuit triginta duo millia quingenti.

38 Isti sunt filii Joseph per familias suas. Filii Benjamin in cognationibus suis : Bela, a quo familia Belaitarum : Asbel, a quo familia Asbelitarum : Ahiram, a quo familia Ahiramitarum :

39 Supham, a quo familia Suphamitarum : Hupham, a quo familia Huphamitarum.

40 Filii Bela : Hered, et Noëman. De Hered, familia Hereditarum : de Noëman, familia Noëmanitarum.

41 Hi sunt filii Benjamin per cognationes suas : quorum numerus fuit quadraginta quinque millia sexcenti.

42 Filii Dan per cognationes suas : Suham, a quo familia Suhamitarum. Hæ sunt cognationes Dan per familias suas.

43 Omnes fuere Suhamitæ, quorum numerus erat sexaginta quatuor millia quadringenti.

44 Filii Aser per cognationes suas : Jemna, a quo familia Jemnaitarum : Jessui, a quo familia Jessuitarum : Brie, a quo familia Brieitarum.

45 Filii Brie : Heber, a quo familia Heberitarum : et Melchiel, a quo familia Melchielitarum.

46 Nomen autem filiæ Aser fuit Sara.

47 Hæ cognationes filiorum Aser, et numerus eorum quinquaginta tria millia quadringenti.

48 Filii Nephthali per cognationes suas : Jesiel, a quo familia Jesielitarum : Guni, a quo familia Gunitarum :

49 Jeser, a quo familia Jeseritarum : Sellem, a quo familia Sellemitarum.

50 Hæ sunt cognationes filiorum Nephthali per familias suas : quorum numerus quadraginta quinque millia quadringenti.

51 Ista est summa filiorum Israël, qui recensiti sunt, sexcenta millia, et mille septingenti triginta.

52 Locutusque est Dominus ad Moysen, dicens :

53 Istis dividetur terra juxta numerum vocabulorum in possessiones suas.

54 Pluribus majorem partem dabis, et paucioribus minorem : singulis, sicut nunc recensiti sunt, tradetur possessio :

55 ita dumtaxat ut sors terram tribubus dividat et familiis.

56 Quidquid sorte contigerit, hoc vel plures accipiant, vel pauciores.

57 Hic quoque est numerus filiorum Levi per familias suas : Gerson, a quo familia Gersonitarum : Caath, a quo famiia Caathitarum : Merari, a quo familia Meraritarum.

58 Hæ sunt familiæ Levi : familia Lobni, familia Hebroni, familia Moholi, familia Musi, familia Core. At vero Caath genuit Amram :

59 qui habuit uxorem Jochabed filiam Levi, quæ nata est ei in Ægypto. Hæc genuit Amram viro suo filios, Aaron, et Moysen, et Mariam sororem eorum.

60 De Aaron orti sunt Nadab et Abiu, et Eleazar et Ithamar :

61 quorum Nadab et Abiu mortui sunt, cum obtulissent ignem alienum coram Domino.

62 Fueruntque omnes qui numerati sunt, viginti tria millia generis masculini ab uno mense et supra : quia non sunt recensiti inter filios Israël, nec eis cum ceteris data possessio est.

63 Hic est numerus filiorum Israël, qui descripti sunt a Moyse et Eleazaro sacerdote, in campestribus Moab supra Jordanem contra Jericho :

64 inter quos, nullus fuit eorum qui ante numerati sunt a Moyse et Aaron in deserto Sinai :

65 prædixerat enim Dominus quod omnes morerentur in solitudine. Nullusque remansit ex eis, nisi Caleb filius Jephone, et Josue filius Nun.

   

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Aaron

The Third Plague of Egypt, by William de Brailes, illustrates the flies, or gnats, rising from the dust.

This page from Walters manuscript W.106 depicts a scene from Exodus, in which God rained plagues upon Egypt. After plagues of blood and frogs, Pharaoh hardened his heart again and would not let the Israelites leave Egypt. God told Moses to tell Aaron to stretch forth his rod and strike the dust of the earth that it may become gnats throughout the land of Egypt. Here, Moses, horned (a sign of his encounter with divinity), carries the rod, while Aaron, wearing the miter of a priest, stands behind him. The gnats arise en masse out of the dust from which they were made and attack Pharaoh, seated and crowned, and his retinue.

Aaron was the brother of Moses. He symbolizes two things, at different stages of the story.

During the first part of the exodus, when he was Moses' spokesperson, Moses represents the Word as it truly is, as it is understood in heaven, while Aaron represents the Word in its external sense, as it is understood by people in the world. This is why Aaron talks for Moses, and the Lord says of him "he shall be as a mouth for you, and you shall be to him as God." (Exodus 4:16)

Later, after the Tabernacle was built and he was inaugurated as high priest (see Leviticus 8,9), Aaron represents the Lord as to the Divine Good, and Moses represents the Lord as to the Divine Truth.

In Exodus 28:1, Aaron signifies the conjunction of Divine Good with Divine Truth in the Divine Human of the Lord. (Arcana Coelestia 9806, 9936)

In Exodus 32:1, Aaron represents the external of the Word, of the church, and of worship, separate from the internal. (Arcana Coelestia 10397)

In Exodus 4:14, before he was initiated into the priesthood, Aaron represents the doctrine of good and truth. (Arcana Coelestia 6998)

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Arcana Coelestia # 9212

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9212. 'If you ever take your companion's clothing as a pledge' means if factual knowledge of truths is dispersed by illusions that are a product of sensory impressions. This is clear from the meaning of 'taking as a pledge' as receiving a token for goods that are supplied, for 'a pledge' is a token for goods that are being lent. When spiritual things are understood instead of these, supplying goods means giving instruction in truths, and the token or pledge in this instance means truth on the level of the senses. For 'the clothing' here which is given as a pledge means the lowest level of the natural, which is that of the senses. Since illusions abound on this level and illusions wipe out truths, 'taking your companion's clothing as a pledge' means the dispersing of truths by illusions that are a product of sensory impressions. The fact that these things are meant is clear from the whole train of thought in the internal sense.

[2] In general 'clothing' means everything that clothes another, and so whatever is relatively more external. Consequently the external or natural man is called the clothing in relation to the internal or spiritual man. In a similar way truth is called the clothing in relation to good, because truth clothes good; likewise factual knowledge of truth in relation to the truth of faith which belongs to the internal man. Sensory perception, which constitutes the lowest level of life with a person, is the clothing in relation to factual knowledge of truth.

'Clothes' are lower things that cover higher ones, or what amounts to the same thing, exterior things that cover interior ones, see 2576, 5248. In general they are truths, 4545, 4763, 5319, 5954, 6914, 6917, 9093, factual knowledge of truths, 6918, or truths on the level of the senses, 9158. Sensory perception constitutes the lowest level of life with a person, 4009, 5077, 5125, 5128, 5767, 5774, 6201, 6313, 7442, 7693, and sensory perception is subject to illusions, 5084, 5089, 6201, 6948, 6949, 7442.

[3] The meaning of 'clothes' as truths owes its origin to representatives in the next life. There angels and spirits appear dressed in clothes in keeping with the state of faith or truth that is theirs, and their clothes are varied in keeping with the changes which that state undergoes. Those governed by authentic truth appear dressed in white garments, and those governed by truths springing from good in shining ones. But those governed purely by good, as angels of the inmost heaven are, called celestial angels, appear naked. So it is then that clothes are truths, and that truths are meant in the Word by 'clothes', as may be seen from places referred to above. To these places let the following in the Gospels be added:

[4] In Matthew,

When Jesus was transfigured His face shone like the sun, and His garments became [white] as the light. Matthew 17:2.

'Face' in the Word means the interiors, in particular the affections, 358, 1999, 2434, 3527, 3573, 4066, 4796, 4797, 5102, 5695, 6604, 6848, 6849, and 'God's face' Goodness itself, 222, 223, 5585. 'The sun' means God's love, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696, 7083, 8644. From this it is evident what the meaning is when it says that the Lord's face shone like the Sun, namely that His interiors were the Good of Divine Love. 'His garments became [white] as the light' means Divine Truth radiating from Him, which also appears in heaven as the light, 1521, 1619-1632, 3195, 3222, 3485, 3636, 3643, 4415, 5400, 8644.

[5] In the same gospel,

When Jesus drew near to Jerusalem they brought the she-ass and the colt and laid their garments on them and set Him on them. But a very great crowd spread their garments on the road, while others were breaking off branches from trees and spreading them on the road. Matthew 21:1, 7-8.

Riding on a she-ass and her colt was a representative sign of the Supreme Judge and King, see 2781, as also is evident from what comes before in verse 5,

Tell the daughter of Zion, Behold, your King is coming to you, meek, seated on a she-ass, and on a colt, the foal of a beast of burden.

It is also evident in Mark 11:1-12; in Luke 19:28-41; in John 12:12-16; and in Zechariah 9:9-10, where it says of the Lord that He would ride on an ass, and on a young ass, a son of she-asses. There He is called a King, and in addition it says that His dominion will be from sea even to sea, and from the River even to the ends of the earth. The fact that the supreme judge rode on a she-ass, and his sons on young asses, see Judges 5:9-10; 10:3-4; 12:14; and that the king rode on a she-mule, and the king's sons on mules, 1 Kings 1:33, 38, 44-45; 2 Samuel 13:29.

[6] When the disciples laid their garments on the she-ass and her colt, it represented the recognition that truths in their entirety were the foundation on which the Lord as supreme Judge and King rested; for the disciples represented the Lord's Church in respect of truths and forms of good, see 2129, 3488, 3858 (end), 6397, and their garments truths themselves, 4545, 4763, 5319, 5954, 6914, 6917, 9093. This same recognition was likewise represented when the crowd spread their garments, also the branches of trees, on the road. Another reason why they spread them on the road was that 'the road' means the truth by means of which a member of the Church is led, see 627, 2333, 3477. And the reason why they also spread the branches of trees was that 'trees' meant perceptions and also cognitions or knowledge of truth and good, 2682, 2722, 2972, 4552, 7692, so that their branches are the truths themselves. Those actions were also performed then because it was customary for the chief persons among the people to lay their garments on supreme judges and kings' she-asses and mules when they rode in pomp on them, and for the people themselves to spread their garments on the road, or the branches of trees instead. For in heaven judgeship consists in Divine Truth derived from Good, and kingship in Divine Truth, 1728, 2015, 2069, 3009, 4581, 4966, 5044, 5068, 6148.

[7] In Luke,

No one adds a piece of a new garment onto an old garment; in doing so he splits the new, and the binding from the new is unsuitable for the old.

Luke 5:36.

The Lord used this comparison to describe the truth of the new Church and the truth of the old Church; for 'garment' means truth. Sewing on one or binding it to the other means destroying both; for the truth of the new Church is interior truth, thus truth for the internal man, whereas the truth of the old Church is exterior truth, thus truth for the external man. The latter kind of truth prevailed in the Jewish Church, for by means of external things this Church represented internal ones, whereas the Church of today has knowledge of the internal truths that were represented then, because the Lord has revealed them. The fact that these truths are not suited to external ones in such a way that they can exist together is what the words used by the Lord serve to mean. From all this also it is evident that 'garment' means the Church's truth.

[8] In John,

Jesus said to Peter, Truly, truly I say to you, When you were a boy you girded your loins and walked where you wished. But when you are old you will stretch out your hands, [and] another will gird your loins and lead you where you do not wish. John 21:18.

No one without knowledge of the internal sense can see what these words imply; plainly, they contain arcana. In the internal sense 'Peter' means the Church's faith, see the Prefaces to Genesis 18, 22, and 3750, 6000, 6073 (end), 6344 (end). Consequently Peter when he was a boy means the nature of the Church's faith as it is initially, and Peter when he would be old means the nature of the Church's faith as it is finally. From this it is evident what 'when you were a boy you girded your loins and walked where you wished' means, namely that the Church's faith as it is initially is faith composed of truth derived from good, thus faith composed of charity towards the neighbour and of love to the Lord. And at this time a member of the Church in doing what is good acts freely, because his actions spring from the Lord. For aspects of the good of love are meant by 'the loins', 3021, 3294, 4280, 4575, 5050-5062, so that 'girding the loins' means clothing good with truths; and living is meant by 'walking', 519, 1794, 8417, 8420, so that 'walking where one wishes' means leading a life that is free. Those people lead a life that is free, or act freely, whose faith springs from love to the Lord and charity towards the neighbour; for they are led by the Lord, 892, 905, 2870-2893, 6325, 9096. 'When you are old you will stretch out your hands, and another will gird your loins and lead you where you do not wish' means that the Church's faith as it is finally will be none at all, at which time falsities that arise from evil springing from self-love and love of the world will take the place of faith and enslave it. This is the arcanum which these words spoken by Lord contain and which can be seen only from their internal sense. All this shows once again the kind of way in which the Lord spoke, namely in such a way that an inner meaning might be present within every detail, to the end that heaven might be joined to the world by means of the Word. For without the Word, that is, without Divine Truth that has been revealed, they are not joined together; and if they are not so joined the human race perishes.

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