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Nombroj 20

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1 Kaj venis la Izraelidoj, la tuta komunumo, en la dezerton Cin en la unua monato; kaj la popolo eklogxis en Kadesx, kaj tie mortis Mirjam kaj estis tie enterigita.

2 Kaj ne estis akvo por la komunumo, kaj ili kolektigxis kontraux Moseo kaj Aaron.

3 Kaj la popolo malpacis kontraux Moseo, kaj ili diris jene:Ho, kial ni ne mortis tiam, kiam mortis niaj fratoj antaux la Eternulo!

4 Kaj kial vi venigis la komunumon de la Eternulo en cxi tiun dezerton, por ke ni mortu cxi tie kune kun niaj brutoj?

5 Kaj por kio vi elirigis nin el Egiptujo, por venigi nin al cxi tiu malbona loko, kie oni ne povas semi, kie ne ekzistas figarboj nek vinberoj nek granatoj, kaj kie ne ekzistas akvo por trinki?

6 Tiam Moseo kaj Aaron iris de antaux la komunumo al la pordo de la tabernaklo de kunveno kaj jxetigxis vizagxaltere, kaj la majesto de la Eternulo aperis al ili.

7 Kaj la Eternulo ekparolis al Moseo, dirante:

8 Prenu la bastonon kaj kunvenigu la komunumon, vi kaj via frato Aaron, kaj parolu antaux iliaj okuloj al la roko, kaj gxi donos sian akvon; kaj vi elirigos por ili akvon el la roko, kaj vi trinkigos la komunumon kaj gxiajn brutojn.

9 Kaj Moseo prenis la bastonon de antaux la Eternulo, kiel Li ordonis al li.

10 Kaj Moseo kaj Aaron kunvenigis la komunumon antaux la rokon, kaj li diris al ili:Auxskultu, ho ribeluloj, cxu el cxi tiu roko ni elirigu por vi akvon?

11 Kaj Moseo levis sian manon kaj frapis la rokon per sia bastono du fojojn; kaj ekfluis multe da akvo, kaj trinkis la komunumo kaj gxiaj brutoj.

12 Tiam la Eternulo diris al Moseo kaj al Aaron:Pro tio, ke vi ne kredis je Mi, por montri Min sankta en la okuloj de la Izraelidoj, tial vi ne venigos cxi tiun komunumon en la landon, kiun Mi donas al ili.

13 Tio estas la Akvo de Malpaco, cxe kiu la Izraelidoj malpacis kontraux la Eternulo kaj per kiu Li montris Sin sankta al ili.

14 Kaj Moseo sendis senditojn el Kadesx al la regxo de Edom, por diri:Tiel diras via frato Izrael:Vi scias cxiujn malfacilajxojn, kiuj trafis nin;

15 niaj patroj foriris en Egiptujon, kaj ni logxis en Egiptujo longan tempon, kaj la Egiptoj agis malbone kontraux ni kaj kontraux niaj patroj;

16 kaj ni ekkriis al la Eternulo, kaj Li auxdis nian vocxon, kaj Li sendis angxelon kaj elkondukis nin el Egiptujo; kaj jen ni estas en Kadesx, urbo cxe la fino de viaj limoj;

17 permesu do al ni trairi vian landon; ni ne iros tra kampo nek tra vinbergxardeno, kaj ni ne trinkos akvon el la putoj; laux la cxefa publika vojo ni iros, ni ne flankigxos dekstren nek maldekstren, gxis ni trapasos viajn limojn.

18 Sed Edom diris al li:Vi ne trapasos min, alie mi eliros kun glavo renkonte al vi.

19 Kaj la Izraelidoj diris al li:Laux la granda vojo ni iros; kaj se ni trinkos vian akvon, mi kaj miaj brutoj, mi pagos pro gxi; nenio pli, sole per miaj piedoj mi trairos.

20 Sed li diris:Ne trairu. Kaj Edom elpasxis kontraux lin kun popolo multenombra kaj kun mano forta.

21 Kaj Edom ne volis permesi al Izrael trapasi liajn limojn; kaj Izrael iris flanke de li.

22 Kaj ili elmovigxis el Kadesx; kaj la Izraelidoj, la tuta komunumo, venis al la monto Hor.

23 Kaj la Eternulo ekparolis al Moseo kaj al Aaron sur la monto Hor, cxe la limo de la lando Edoma, dirante:

24 Aaron alkolektigxu al sia popolo; cxar pro tio, ke vi malobeis Mian ordonon cxe la Akvo de Malpaco, li ne venos en la landon, kiun Mi donas al la Izraelidoj.

25 Prenu Aaronon, kaj Eleazaron, lian filon, kaj suririgu ilin sur la monton Hor;

26 kaj deprenu de Aaron liajn vestojn, kaj surmetu ilin sur Eleazaron, lian filon; kaj Aaron alkolektigxu al sia popolo kaj mortu tie.

27 Kaj Moseo faris, kiel ordonis la Eternulo; kaj ili suriris sur la monton Hor antaux la okuloj de la tuta komunumo.

28 Kaj Moseo deprenis de Aaron liajn vestojn, kaj surmetis ilin sur Eleazaron, lian filon. Kaj Aaron mortis tie sur la supro de la monto. Kaj Moseo kaj Eleazar malsupreniris de la monto.

29 Kaj la tuta komunumo vidis, ke Aaron mortis, kaj la tuta domo de Izrael priploris Aaronon dum tridek tagoj.

   

З творів Сведенборга

 

Arcana Coelestia #4875

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4875. 'Your cord' means through truth, that is to say, truth accompanying the token of consent. This is clear from the meaning of 'a cord' as truth. The reason 'a cord' means truth is that it is one of the items associated with 'garments', and 'garments' in general means truths, for the reason that as garments clothe the flesh, so truths clothe good, 297, 2132, 2576, 4545, 4763. Among the ancients therefore whatever clothing they wore meant some specific or individual truth. Consequently a tunic had one meaning, a chlamys another, and a toga another; also coverings for the head, such as a turban and a mitre, had one meaning, coverings for the thighs and feet, such as breeches, stockings, and so on, had another meaning. But 'a cord' meant outermost or lowest truth, for it was made from threads twisted together, by which the final demarcation of that kind of truth was meant. This kind of truth is again meant by 'a cord' in Moses,

Every open vessel on which there is no covering [or] cord [to fasten it] is unclean. Numbers 19:15.

By this was meant that nothing should exist without having an outer limit, for that which does not have an outer limit is 'open'. Furthermore outermost truths serve as the outer limit and terminus of interior truths.

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

З творів Сведенборга

 

Arcana Coelestia #4545

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4545. 'And be purified, and change your garments' means the holiness that was to be put on. This is clear from the meaning of 'being purified' or being cleansed as being made holy, dealt with below, and from the meaning of 'changing one's garments' as putting on, in this case putting on holy truths, for in the internal sense of the Word truths are meant by 'garments'. It is quite evident that 'changing one's garments' was an accepted representative within the Church, but what that custom represented no one can know unless he knows what 'garments' means in the internal sense - namely truths, see 2576. Because in the internal sense the casting aside of falsities and the arrangement by good of truths within the natural is the subject here, it is therefore recorded that Jacob commanded them to change their garments.

[2] 'Changing their garments' was representative of the need to put on holy truths, as may also be seen from other places in the Word, as in Isaiah,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city, for there will no more come into you the uncircumcised and the unclean. Isaiah 52:1.

Since 'Zion' means the celestial Church and 'Jerusalem' the spiritual Church, and the celestial Church is that which dwells in good by virtue of its love to the Lord, and the spiritual Church in truth by virtue of its faith and charity, 'strength' is therefore used in reference to Zion, and 'garments' in reference to Jerusalem. And when clothed with these the two are 'clean'.

[3] In Zechariah,

Joshua was clothed with filthy garments, and so stood before the angel. And [the angel] answered and said to those standing before him - he said - Remove the filthy garments from upon him. And he said to him, See, I have caused your iniquity to pass away from upon you, by putting on you a change of garments Zechariah 3:3-4.

From this place too it is evident that 'removing garments' and 'putting on a change of garments' represented purification from falsities, for the words 'I have caused your iniquity to pass away from upon you' are used. This also explains why people had changes of garments - which they called simply 'changes', an expression occurring in various places in the Word - because different representations were set forth by means of those changes.

[4] Because the kinds of things mentioned here were represented by changes of garments it is therefore said in Ezekiel, in the description of the new Temple, which in the internal sense means a new Church,

When the priests enter they shall not go out of the holy place to the outer court, but there shall lay aside their garments in which they have ministered, for these are holy, 1 and they shall put on other garments and go near the things which are for the people. Ezekiel 42:14.

And in the same prophet,

When they go out to the outer court, to the people, they shall put off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments. 2 Ezekiel 44:19.

[5] Anyone may see that a new temple and the holy city and land which are referred to by the prophet in this chapter, and in the chapters before and after it, are not used to mean any new temple, new city, or new land. For reference is made to sacrifices and religious ceremonies being introduced anew, when in fact these had to be brought to an end; and mention is also made of how the tribes of Israel, referred to by name, were to divide the land among themselves into inheritances, when in fact they were dispersed and never returned to the land. From this it is evident that the religious ceremonies referred to in those chapters mean the spiritual and celestial things constituting the Church. Much the same is meant by Aaron's change of garments when he was going to minister, to offer a burnt offering; in Moses,

He shall put on his linen robe, and linen breeches. He shall place the ashes at the side of the altar. After he takes off his own garments and puts on other garments he shall carry away the ashes to a clean place outside the camp. Leviticus 6:9-12.

This was what he had to do when offering the burnt offering.

[6] As regards 'being cleansed' meaning being made holy, this may be seen from the cleansings that were commanded, such as the command to wash their flesh and their garments, and the command to be sprinkled with the waters of separation. Everyone who knows anything about the spiritual man may also recognize that nobody is made holy by carrying out commands such as these. For what does iniquity or sin have to do with the garments a person is wearing? Yet it is stated several times that after people had cleansed themselves they would be holy. From this it is also evident that such rituals which the Israelites were commanded to carry out were in no way holy except by virtue of their representation of holy things, and that as a consequence people who served as representers did not on that account become holy persons. It was the holiness they represented, quite apart from them as actual persons, that stirred the affections of the spirits present with them, and through these the affections of the angels in heaven, 4307.

[7] For in order that the human race may be kept in being, human beings must of necessity live in communication with heaven; and that communication is effected through the Church. Otherwise human beings would become like animals, lacking any restraints internally or externally, so that all would plunge unchecked into the destruction of others and would annihilate one another. And because in the time of the Israelites no communication through any Church was possible, the Lord therefore provided in an amazing way for a communication to be effected by means of representatives. It is evident from many places in the Word that being made holy was represented by the ritual observance of washing and cleansing, as when Jehovah came down on Mount Sinai and then said to Moses,

Make them holy today and tomorrow, and let them wash their garments and be ready on the third day. Exodus 19:10-11.

In Ezekiel,

I will sprinkle clean water over you, and you will be cleansed from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit will I give in the midst of you. Ezekiel 36:25-26.

Here it is plain that 'sprinkling clean water' represented purification of the heart, so that 'being cleansed' means being made holy.

Примітки:

1. literally, holiness

2. The Latin means they shall sanctify the people in other garments, but the Hebrew means they shall not sanctify the people in their own garments, which Swedenborg has in another place where he quotes this verse.

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