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Deuteronomy 2

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1 Then we turned, and took our journey into the wilderness by the way to the Red Sea, as Jehovah spake unto me; and we compassed mount Seir many days.

2 And Jehovah spake unto me, saying,

3 Ye have compassed this mountain long enough: turn you northward.

4 And command thou the people, saying, Ye are to pass through the border of your brethren the children of Esau, that dwell in Seir; and they will be afraid of you: take ye good heed unto yourselves therefore;

5 contend not with them; for I will not give you of their land, no, not so much as for the sole of the foot to tread on; because I have given mount Seir unto Esau for a possession.

6 Ye shall purchase food of them for money, that ye may eat; and ye shall also buy water of them for money, that ye may drink.

7 For Jehovah thy God hath blessed thee in all the work of thy hand; he hath known thy walking through this great wilderness: these forty years Jehovah thy God hath been with thee; thou hast lacked nothing.

8 So we passed by from our brethren the children of Esau, that dwell in Seir, from the way of the Arabah from Elath and from Ezion-geber. And we turned and passed by the way of the wilderness of Moab.

9 And Jehovah said unto me, Vex not Moab, neither contend with them in battle; for I will not give thee of his land for a possession; because I have given Ar unto the children of Lot for a possession.

10 (The Emim dwelt therein aforetime, a people great, and many, and tall, as the Anakim:

11 these also are accounted Rephaim, as the Anakim; but the Moabites call them Emim.

12 The Horites also dwelt in Seir aforetime, but the children of Esau succeeded them; and they destroyed them from before them, and dwelt in their stead; as Israel did unto the land of his possession, which Jehovah gave unto them.)

13 Now rise up, and get you over the brook Zered. And we went over the brook Zered.

14 And the days in which we came from Kadesh-barnea, until we were come over the brook Zered, were thirty and eight years; until all the generation of the men of war were consumed from the midst of the camp, as Jehovah sware unto them.

15 Moreover the hand of Jehovah was against them, to destroy them from the midst of the camp, until they were consumed.

16 So it came to pass, when all the men of war were consumed and dead from among the people,

17 that Jehovah spake unto me, saying,

18 Thou art this day to pass over Ar, the border of Moab:

19 and when thou comest nigh over against the children of Ammon, vex them not, nor contend with them; for I will not give thee of the land of the children of Ammon for a possession; because I have given it unto the children of Lot for a possession.

20 (That also is accounted a land of Rephaim: Rephaim dwelt therein aforetime; but the Ammonites call them Zamzummim,

21 a people great, and many, and tall, as the Anakim; but Jehovah destroyed them before them; and they succeeded them, and dwelt in their stead;

22 as he did for the children of Esau, that dwell in Seir, when he destroyed the Horites from before them; and they succeeded them, and dwelt in their stead even unto this day:

23 and the Avvim, that dwelt in villages as far as Gaza, the Caphtorim, that came forth out of Caphtor, destroyed them, and dwelt in their stead.)

24 Rise ye up, take your journey, and pass over the valley of the Arnon: behold, I have given into thy hand Sihon the Amorite, king of Heshbon, and his land; begin to possess it, and contend with him in battle.

25 This day will I begin to put the dread of thee and the fear of thee upon the peoples that are under the whole heaven, who shall hear the report of thee, and shall tremble, and be in anguish because of thee.

26 And I sent messengers out of the wilderness of Kedemoth unto Sihon king of Heshbon with words of peace, saying,

27 Let me pass through thy land: I will go along by the highway, I will turn neither unto the right hand nor to the left.

28 Thou shalt sell me food for money, that I may eat; and give me water for money, that I may drink: only let me pass through on my feet,

29 as the children of Esau that dwell in Seir, and the Moabites that dwell in Ar, did unto me; until I shall pass over the Jordan into the land which Jehovah our God giveth us.

30 But Sihon king of Heshbon would not let us pass by him; for Jehovah thy God hardened his spirit, and made his heart obstinate, that he might deliver him into thy hand, as at this day.

31 And Jehovah said unto me, Behold, I have begun to deliver up Sihon and his land before thee: begin to possess, that thou mayest inherit his land.

32 Then Sihon came out against us, he and all his people, unto battle at Jahaz.

33 And Jehovah our God delivered him up before us; and we smote him, and his sons, and all his people.

34 And we took all his cities at that time, and utterly destroyed every inhabited city, with the women and the little ones; we left none remaining:

35 only the cattle we took for a prey unto ourselves, with the spoil of the cities which we had taken.

36 From Aroer, which is on the edge of the valley of the Arnon, and [from] the city that is in the valley, even unto Gilead, there was not a city too high for us; Jehovah our God delivered up all before us:

37 only to the land of the children of Ammon thou camest not near; all the side of the river Jabbok, and the cities of the hill-country, and wheresoever Jehovah our God forbade us.

   

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Arcana Coelestia # 1675

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1675. That 'the Horites in their Mount Seir' means false persuasions deriving from self-love is clear from the meaning of 'the Horites' and from the meaning of 'Seir'. As for the Horites, they were the people who dwelt on Mount Seir, as is clear from Genesis 36:8, 20, and following verses, where Esau, who is called Edom, is the subject. Esau or Edom in the genuine sense means the Lord as regards His Human Essence. He is also represented by Esau or Edom, as becomes clear from many places in both the historical and the prophetical sections of the Word, to be dealt with, in the Lord's Divine mercy, later on. Because 'the Horites' represented people who are under the influence of false persuasions, and because representatives at that time occurred within actual events, therefore the expulsion of the Horites from Mount Seir by the descendants of Esau had a similar representation.

[2] These are spoken of in Moses as follows,

This also is considered to be a land of Rephaim; Rephaim dwelt formerly in it, and the Ammonites called them Zamzummim; they were a people great and many and tall like the Anakim. And Jehovah destroyed them from before them; and they dispossessed them, and dwelt in their place. He did the same for the sons of Esau who dwelt in Seir, in that He destroyed the Horites from before them, and they dispossessed them, and dwelt in their place. Deuteronomy 2:20-22.

These things represent and mean the same as what the present verse says about Chedorlaomer, namely that 'Chedorlaomer and the kings with him smote the Horites in Mount Seir'. For, as has been stated, Chedorlaomer represents the Lord's Good and Truth during childhood, and so the Lord's Human Essence at that time as regards Good and Truth, by which He destroyed false persuasions, that is, the hells filled with so devilish a crew, which set out to destroy the world of spirits, and consequently the human race, with its false persuasions.

[3] And because Esau or Edom represented the Lord as regards the Human Essence, Mount Seir also, and Paran as well, represented those things that belonged to His Human Essence, namely the celestial things of love, as is clear from the blessing uttered by Moses,

Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. He indeed loves the peoples. Deuteronomy 33:2-3.

'Jehovah dawned from Mount Seir and shone from Mount Paran' means nothing else than the Lord's Human Essence. Anyone may see that 'dawning from Mount Seir and shining from Mount Paran' does not mean mountains and their inhabitants but Divine realities, thus the celestial things of the Lord's Human Essence, from which Jehovah is said to have dawned and to have shone.

[4] As for 'Seir', its meaning is clear from the Song of Deborah and Barak in the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down, this Sinai before Jehovah God of Israel. Judges 5:4-5.

Here 'going forth from Seir and setting out from the field of Edom' has no other meaning.

[5] This is plainer still in Moses in the prophetic utterance of Balaam, who was one of the sons of the east, that is, he came from Syria where a residue of the Ancient Church existed,

I see Him, but not now; I behold Him, but not near. A star will arise out of Jacob, and a scepter will rise up out of Israel. And Edom will be an inheritance and Seir will be an inheritance of his enemies. Numbers 24:17-18.

Here 'seeing Him, but not now; beholding Him, but not near' is the Lord's Coming into the world - His Human Essence being called 'a star that would arise out of Jacob', and also 'Edom' and 'Seir'. That neither Edom nor Seir were to be the inheritance may become clear to anyone. 'Seir, the inheritance of his enemies' or 'The mountain of his enemies' has the same meaning as in many other places where it is said that enemies were to be driven out and possession was to be taken of their land.

[6] That Mount Paran, or El-paran, mentioned in this verse also has the same meaning is clear from Habakkuk as well,

God will come from Teman, and the Holy One from Mount Paran. Selah. His fame has covered the heavens, and the earth has been filled with His praise. Habakkuk 3:3.

It should be realized however that mountains and lands have and take their meaning from their inhabitants, from the Horites when these dwelt there, and when they had been driven out, from those who drove them out, such as from Esau or Edom, or else from some others. Mount Paran is used therefore in both senses, the genuine and the contrary. In the genuine sense it stands for the Lord's Human Essence, in the contrary sense for self-love. The Lord's Human Essence is celestial love itself, while the contrary to celestial love is self-love. Thus 'the Horites' in this verse means false persuasions deriving from self-love.

[7] There are false persuasions that originate in self-love, and there are false persuasions that originate in love of the world. The former persuasions - those originating in self-love - are the most foul, whereas those originating in love of the world are not so foul. The former, or false persuasions originating in self-love, are the very opposite of the celestial things of love, whereas the latter, or false persuasions originating in love of the world, are the opposite of the spiritual things of love. Persuasions originating in self-love carry with them the desire to rule over all things, and insofar as the restraints placed upon them are loosened they hasten to fulfill that desire, even to the extent of desiring to rule over the entire universe, and, as has been shown, over Jehovah as well. Consequently persuasions of that kind are not tolerated at all in the next life. But persuasions originating in love of the world do not go so far. They do not go beyond the insanity of not being satisfied with their lot. They vainly strive after heavenly joy, and wish to acquire other people's goods, but are not so intent on ruling. But the differences among these persuasions are countless.

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