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Ezekiel 48

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1 And these [are] the names of the tribes: From the north end unto the side of the way of Hethlon, at the coming in to Hamath, Hazar-Enan, the border of Damascus northward, unto the side of Hamath, and they have been his -- side east and west, Dan one,

2 and by the border of Dan, from the east side unto the west side, Asher one,

3 and by the border of Asher, from the east side even unto the west side, Naphtali one,

4 and by the border of Naphtali, from the east side unto the west side, Manasseh one,

5 and by the border of Manasseh, from the east side unto the west side, Ephraim one,

6 and by the border of Ephraim, from the east side even unto the west side, Reuben one,

7 and by the border of Reuben, from the east side unto the west side, Judah one,

8 and by the border of Judah, from the east side unto the west side is the heave-offering that ye lift up, five and twenty thousand broad and long, as one of the parts, from the east side unto the west side: and the sanctuary hath been in its midst.

9 The heave-offering that ye lift up to Jehovah [is] five and twenty thousand long, and broad ten thousand.

10 And of these is the holy heave-offering for the priests, northward five and twenty thousand, and westward [in] breadth ten thousand, and eastward [in] breadth ten thousand, and southward [in] length five and twenty thousand: and the sanctuary of Jehovah hath been in its midst.

11 For the priests who are sanctified of the sons of Zadok, who have kept My charge, who erred not in the erring of the sons of Israel, as the Levites erred,

12 even the heave-offering hath been to them, out of the heave-offering of the land, most holy, by the border of the Levites.

13 `And [to] the Levites over-against the border of the priests [are] five and twenty thousand [in] length, and [in] breadth ten thousand, all the length [is] five and twenty thousand, and the breadth ten thousand.

14 And they do not sell of it, nor exchange, nor cause to pass away the first-fruit of the land: for [it is] holy to Jehovah.

15 And the five thousand that is left in the breadth, on the front of the five and twenty thousand, is common -- for the city, for dwelling, and for suburb, and the city hath been in its midst.

16 And these [are] its measures: the north side five hundred, and four thousand, and the south side five hundred, and four thousand, and on the east side five hundred, and four thousand, and the west side five hundred, and four thousand.

17 And the suburb to the city hath been northward, fifty and two hundred, and southward, fifty and two hundred, and eastward, fifty and two hundred, and westward, fifty and two hundred.

18 `And the residue in length over-against the heave-offering of the holy [portion is] ten thousand eastward, and ten thousand westward, and it hath been over-against the heave-offering of the holy [portion], and its increase hath been for food to the servants of the city,

19 even [to] him who is serving the city, they serve it out of all the tribes of Israel.

20 All the heave-offering [is] five and twenty thousand by five and twenty thousand, square do ye lift up the heave-offering of the holy [portion] with the possession of the city.

21 `And the residue [is] for the prince, on this side and on that side of the heave-offering of the holy [portion], and of the possession of the city, on the front of the five and twenty thousand of the heave-offering unto the east border, and westward, on the front of the five and twenty thousand on the west border, over-against the portions of the prince; and the heave-offering of the holy [portion], and the sanctuary of the house, hath been in its midst.

22 And from the possession of the Levites, from the possession of the city, in the midst of that which is to the prince, between the border of Judah and the border of Benjamin, there is to the prince.

23 `As to the rest of the tribes, from the east side unto the west side, Benjamin one,

24 and by the border of Benjamin, from the east side unto the west side, Simeon one,

25 and by the border of Simeon, from the east side unto the west side, Issachar one,

26 and by the border of Issachar, from the east side unto the west side, Zebulun one,

27 and by the border of Zebulun, from the east side unto the west side, Gad one,

28 and by the border of Gad, at the south side southward, the border hath been from Tamar [to] the waters of Meriboth-Kadesh, the stream by the great sea.

29 This [is] the land that ye separate by inheritance to the tribes of Israel, and these [are] their portions -- an affirmation of the Lord Jehovah.

30 `And these [are] the outgoings of the city on the north side, five hundred, and four thousand measures.

31 And the gates of the city [are] according to the names of the tribes of Israel; three gates northward: the gate of Reuben one, the gate of Judah one, the gate of Levi one.

32 And on the east side five hundred, and four thousand, and three gates: the gate of Joseph one, the gate of Benjamin one, the gate of Dan one.

33 And the south side five hundred, and four thousand measures, and three gates: the gate of Simeon one, the gate of Issachar one, the gate of Zebulun one.

34 The west side five hundred, and four thousand, their gates three: the gate of Gad one, the gate of Asher one, the gate of Naphtali one.

35 Round about [is] eighteen thousand, and the renown of the city [is] from the day Jehovah [is] there.'

   

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Israel

  

'The children of Israel,' in Isaiah 14:2, signify the Gentiles.

In Jeremiah 23:8, 'Israel' represents the spiritual natural church.

(Ссылки: Apocalypse Explained 768)


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Apocalypse Explained # 625

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625. Upon peoples, and nations, and tongues, and many kings, signifies with all who are in truths and goods in respect to life, and at the same time in goods and truths in respect to doctrine according to each one's religion, consequently to teach the Word in respect to the goods of life and the truths of doctrine. This is evident from the signification of "peoples and nations," as being those who are of the spiritual church and those who are of the celestial church; those who are of the spiritual church are called in the Word "peoples," but those who are of the celestial church are called "nations." Those who are of the spiritual church, who are called "peoples," are they who are in truths in respect to doctrine and life; and they who are of the celestial church, who are called "nations," are they who are in the good of love to the Lord, and thus in good in respect to life. (But on this signification of "peoples and nations" in the Word, see above, n. 175, 331.) Also from the signification of "tongues and many kings," as being those who are in goods and truths in respect to life and doctrine, but according to each one's religion; for "tongues" signify the goods of truth and confession of these according to each one's religion (See above, n. 330, 455); and "kings" signify truths that are from good, and "many kings" various truths from good, but according to each one's religion. (That "kings" signify truths from good, see above, n. 31, 553)

[2] "Many kings" signify various truths that are from good, because the peoples and nations outside of the church were for the most part in falsities as to doctrine, and yet because they lived a life of love to God and of charity towards the neighbor the falsities of their religion were accepted by the Lord as truths, for the reason that there was inwardly in their falsities the good of love, and the good of love gives its quality to every truth, and in this case it gives its quality to the falsity that such accept as truth; and moreover, the good that lies concealed within causes such when they come into the other life to perceive genuine truths and accept them. Again there are truths that are only appearances of truth, like those truths that are in the sense of the letter of the Word; these appearances of truth are accepted by the Lord as genuine truths when there is in them the good of love to the Lord and the good of charity towards the neighbor; and with such in the other life the good that lies hidden within dissipates the appearances, and makes bare the spiritual truths which are genuine truths. From this it can be seen what is here meant by "many kings." (But respecting the falsities in which there is good that exist among the Gentiles, see in The Doctrine of the New Jerusalem 21.)

[3] From what has been said and shown in this and the preceding article, it can be seen that "he must again prophesy upon peoples, and nations, and tongues, and many kings" signifies that the Word must still be taught to those who are in goods and truths in respect to doctrine, and thence are in life; but as it is said "upon peoples, nations, tongues, and kings," these words signify also that the Word must be taught in respect to the goods of life and the truths of doctrine, for these two are what the Word in its whole complex contains.

[4] This is the sense of these words abstracted from persons, which is the truly spiritual sense. The sense of the letter in most places has regard to persons, and mentions persons, but the truly spiritual sense is without any regard whatever to persons. For angels who are in the spiritual sense of the Word have no idea of person or of place in any particular of what they think or speak, for the idea of person or of place limits and confines the thoughts, and thereby renders them natural; it is otherwise when the idea is abstracted from persons and places. It is from this that angels have intelligence and wisdom, and that thence angelic intelligence and wisdom are ineffable. While man lives in the world he is in natural thought, and natural thought derives its ideas from persons, places, times, and material things, and if these should be taken away from man, his thought which comes to perception would perish, for without these he comprehends nothing; but angelic thought is apart from ideas drawn from persons, places, times, and material things; and this is why angelic thought and speech are ineffable, and to man also incomprehensible.

[5] And yet a man who has lived in the world a life of love to the Lord and of charity towards the neighbor comes, after his departure from the world, into that ineffable intelligence and wisdom; for his interior mind, which is the very mind of his spirit, is then opened, and then the man, when he becomes an angel, thinks and speaks from that mind, and consequently thinks and speaks such things as he could not utter or comprehend in the world. Such a spiritual mind, which is like the angelic mind, every man has; but because man while in the world speaks, sees, hears, and feels, by means of a material body, that mind lies hidden within the natural mind, or lives above it; and what man thinks in that mind he is wholly ignorant of; for the thought of that mind then flows into the natural mind, and there limits, bounds, and so presents itself as to be seen and perceived. So long as man is in the body in the world, he does not know that he has within him this mind, and in it possesses angelic intelligence and wisdom, because, as has been said, all things that abide there flow into the natural mind, and thus become natural according to correspondences. This has been said to make known what the Word is in the spiritual sense, which sense is wholly abstracted from persons and places, that is, from such things as derive their quality from the material things of the body and the world.

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