IBhayibheli

 

Ezekiel 48

Funda

   

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.'

   

IBhayibheli

 

Revelation 21:17

Funda

       

17 and he measured its wall, an hundred forty-four cubits, the measure of a man, that is, of the messenger;

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #3880

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

3880. 'And she said, This time I will confess Jehovah' means in the highest sense the Lord, in the internal sense the Word, in the external sense doctrine from the Word - the Divinity of love, also His celestial kingdom being meant here. This is clear from the meaning of 'confessing'. As regards 'confessing' - in the external sense or inner sense nearest to the literal - meaning doctrine from the Word, this is self-evident, since confession, even in everyday speech, is nothing else than a declaration of personal conviction before the Lord and so comprehends within it the things which a person believes and which for him therefore constitute doctrine. That 'confessing' in the internal sense means the Word follows from this, for all teaching regarding faith and charity must be drawn from the Word. Of himself man does not know anything about celestial and spiritual things, and therefore he knows them only from Divine revelation, which is the Word. The reasons why 'confessing' in the highest sense means the Lord are that the Lord is the Word and therefore doctrine from the Word, and that the Word in the internal sense, having regard to the Lord alone, deals with His kingdom, 1871, 2859, 2894, 3245, 3305, 3393, 3432, 3439, 3454. This is why 'confessing Jehovah' means the Divinity of love, also His celestial kingdom, for the Lord is Divine Love itself and the influx of this love makes His kingdom, doing so by means of the Word received from Him. For 'Judah' who received his name from the expression 'confessing Jehovah' means the Divinity of love, also the Lord's celestial kingdom, see what has been shown already in 3654; and this explains why it is stated here that 'confessing' has that meaning.

[2] But what 'confessing' or 'confession' really is will be seen from places in the Word where these expressions are used, as in Isaiah,

You will say on that day, I will confess You O Jehovah; for You were angry with me, Your anger turned away, and You comforted me. And you will say on that day, Confess Jehovah, call on His name, make His deeds known among the people, make mention that His name is exalted. Isaiah 12:1, 4.

In David, we will confess You O God; we will confess, and Your name is near. They tell of Your wonders. Psalms 75:1.

In the same author,

A Psalm for confession. Make a joyful noise to Jehovah, all the earth. He made us and not we ourselves, His people and the flock of His pasture; therefore we are His, His people and the flock of His pasture. 1 Enter through His gates in confession, His courts in praise; confess Him, bless His name, for Jehovah is good, His mercy is for ever, and His truth from generation to generation. Psalms 100:1-5.

What 'confessing' and 'confession' mean here is self-evident, namely acknowledging Jehovah or the Lord, and the things that are His - that acknowledgement clearly being doctrine and the Word.

[3] In Isaiah,

Jehovah will comfort Zion, He will comfort all her waste places. Gladness and joy will be found in her, confession and the voice of song. Isaiah 51:3.

In Jeremiah,

Thus said Jehovah, Behold, I will bring back the captivity of the tents of Jacob and have compassion on his dwellings. And the city will be built upon its mound, and the palace will be inhabited in its accustomed manner. And there will come out from these confession and the voice of those amusing themselves. Jeremiah 30:18-19.

In David,

I will confess Jehovah according to His righteousness, and will sing of the name of Jehovah Most High. Psalms 7:17.

In the same author,

When I shall have gone to the house of God with the voice of song and of confession, a multitude keeping festival. Psalms 42:4.

In the same author,

I will confess You among the nations, O Lord, I will make melody to You among the peoples, for great even to heaven is Your mercy. Psalms 57:9-10.

[4] From these places it is evident that 'confession' has reference to the celestial form of love, for in the descriptions 'confession and the voice of song', 'confession and the voice of those amusing themselves', 'I will confess You among the nations and I will make melody to You among the peoples', 'confession' is used to mean something distinct and separate from that meant in phrases describing the spiritual form of love. 'Confession' or 'confessing' is a celestial term, whereas 'the voice of song', 'the voice of those amusing themselves', and also 'making melody' are spiritual expressions. In addition confession is said to occur 'among the nations' but melody to be made 'among the peoples' because 'the nations' means those who are governed by good, 'the peoples' those who are governed by truth, 1416, 1849, 2928, that is, those governed by celestial love and those governed by spiritual love. For in the Word, in the Prophets, dual expressions commonly occur in which one has reference to what is celestial or good, the other to what is spiritual or true, so that the Divine marriage may exist in every individual part of the Word, and so a marriage of good and truth, see 683, 793, 801, 2173, 2516, 2712, 3132. From this it is also evident that confession implies the celestial form of love and that genuine confession, or that which flows from the heart, flows from nothing else than good. But confession which flows from truth is called 'the voice of song', 'the voice of those amusing themselves', and 'making melody'.

[5] A similar duality occurs in the following places: In David,

I will praise the name of God with a song and will magnify Him with confession. Psalms 69:30.

In the same author,

I will confess You on a ten-stringed instrument, Your truth, O my God. I will sing to You with the harp, O Holy One of Israel. Psalms 71:22.

'Singing with the harp' and all other stringed instruments mean spiritual things, see 418-420. In the same author,

Enter His gates in confession, His courts in praise; confess Him, bless His name. Psalms 100:4.

'Confession' and 'confessing' flow from the love of good, but 'praise' and 'blessing' from the love of truth. In the same author,

Reply to Jehovah by means of confession; make melody to our God with the harp. Psalms 147:7.

In the same author,

I will confess You in the great congregation, I will praise You among a numerous people. Psalms 35:18.

In the same author,

I will confess Jehovah with my mouth, and in the midst of many will I praise Him. Psalms 109:30.

In the same author,

We, Your people and the flock of Your pasture, will confess You for ever; generation after generation we will recount Your praise. Psalms 79:13.

In the same author,

Let them confess Jehovah for His mercy, and for His marvellous works to the children of men. Let them sacrifice the sacrifices of confession, and proclaim His works with a song. Psalms 107:21-22.

[6] In all these places it is evident that dual expressions occur describing the same thing, which would be seen as pointless repetitions if one did not embody something celestial, which is good, and the other something spiritual, which is truth, and so did not embody the Divine marriage. The Lord's kingdom is that marriage. This arcanum is present in every part of the Word but it cannot possibly be disclosed except by means of the internal sense, and of knowledge derived from this, showing which in a dual expression belongs to the celestial category and which to the spiritual. But a general impression of what the celestial is and what the spiritual, to which reference has often been made already, must exist first.

[7] True confession of the heart, because it flows from celestial love, is confession in the genuine sense. The person with whom it exists acknowledges that everything good comes from the Lord and everything evil from self. When that acknowledgement exists with him it is a state of humiliation, for in this case he acknowledges the Lord to be everything in him and he himself in comparison to be nothing. And when confession is made in this state it flows from celestial love.

[8] But the sacrifices of confession which were offered in the Jewish Church were thanksgivings, and in the universal sense were called eucharistic and repayment sacrifices, of which there were two kinds - those of confession and those that were votive. As regards sacrifices of confession embodying the celestial form of love within them, this becomes clear from the institution of them, described in Moses as follows,

This is the law of the sacrifice of eucharistic offerings made to Jehovah. If someone offers it as a confession, he shall offer in addition to the sacrifice of confession unleavened cakes mixed with oil, and unleavened wafers anointed with oil, and fine flour fried, cakes mixed with oil. With leavened cakes of bread he shall offer his gift, in addition to the sacrifice of confession. Leviticus 7:11-13, 15.

All the things mentioned here, such as 'unleavened cakes mixed with oil', 'unleavened wafers anointed with oil', 'fine flour fried', 'leavened cakes of bread' mean the celestial things of love and faith and so mean confessions. It also means that these must be present within humiliation. For 'fine flour' and cakes made from it mean the celestial element of love and from this the spiritual element of faith, which is charity, see 2177; 'unleavened' means purification from evils and falsities, 2342; 'oil' means the celestial element of love, 886, 3728, as does 'bread' also, 2165, 2177, 3464, 3478, 3735.

[9] Votive offerings however, which constituted the second kind of eucharistic sacrifices, in the external sense meant repayment, in the internal sense the will that the Lord should provide, and in the highest sense a state of Providence, see 3732. This is why both types of offerings are mentioned in various places in the Word, as in David,

Sacrifice to God confession, and render to the Most High your vows. He who sacrifices confession honours Me, and he who sets in order the way, to him will I show the salvation of God. Psalms 50:14, 23.

In the same author,

Upon me, O God, are Your vows; I will repay confessions to You. Psalms 56:12.

In the same author,

To You will I sacrifice the sacrifice of confession, and on the name of Jehovah will I call. I will render my vows to Jehovah. Psalms 116:17-18.

[10] In Jonah,

I with the voice of confession will sacrifice to You; that which I have vowed I will render. Jonah 2:9.

From all this one may now see what 'confession' is, from which Judah received his name, namely this: In the highest sense the Lord and the Divinity of love; in the internal sense the Word, and also the Lord's celestial kingdom; and in the more exterior sense doctrine from the Word which the celestial Church possesses. Evidence that these things are meant in the Word by 'Judah' may be seen in what is presented below.

Imibhalo yaphansi:

1. The first and second halves of this sentence are in fact alternative ways of understanding the original Hebrew.

  
Yiya esigabeni / 10837  
  

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