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Numbers 21

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1 And the Canaanite, the king of Arad, who dwelt in the South, heard tell that Israel came by the way of Atharim; and he fought against Israel, and took some of them captive.

2 And Israel vowed a vow unto Jehovah, and said, If thou wilt indeed deliver this people into my hand, then I will utterly destroy their cities.

3 And Jehovah hearkened to the voice of Israel, and delivered up the Canaanites; and they utterly destroyed them and their cities: and the name of the place was called Hormah.

4 And they journeyed from mount Hor by the way to the Red Sea, to compass the land of Edom: and the soul of the people was much discouraged because of the way.

5 And the people spake against God, and against Moses, Wherefore have ye brought us up out of Egypt to die in the wilderness? for there is no bread, and there is no water; and our soul loatheth this light bread.

6 And Jehovah sent fiery serpents among the people, and they bit the people; and much people of Israel died.

7 And the people came to Moses, and said, We have sinned, because we have spoken against Jehovah, and against thee; pray unto Jehovah, that he take away the serpents from us. And Moses prayed for the people.

8 And Jehovah said unto Moses, Make thee a fiery serpent, and set it upon a standard: and it shall come to pass, that every one that is bitten, when he seeth it, shall live.

9 And Moses made a serpent of brass, and set it upon the standard: and it came to pass, that if a serpent had bitten any man, when he looked unto the serpent of brass, he lived.

10 And the children of Israel journeyed, and encamped in Oboth.

11 And they journeyed from Oboth, and encamped at Iyeabarim, in the wilderness which is before Moab, toward the sunrising.

12 From thence they journeyed, and encamped in the valley of Zered.

13 From thence they journeyed, and encamped on the other side of the Arnon, which is in the wilderness, that cometh out of the border of the Amorites: for the Arnon is the border of Moab, between Moab and the Amorites.

14 Wherefore it is said in the book of the Wars of Jehovah, Vaheb in Suphah, And the valleys of the Arnon,

15 And the slope of the valleys That inclineth toward the dwelling of Ar, And leaneth upon the border of Moab.

16 And from thence [they journeyed] to Beer: that is the well whereof Jehovah said unto Moses, Gather the people together, and I will give them water.

17 Then sang Israel this song: Spring up, O well; sing ye unto it:

18 The well, which the princes digged, Which the nobles of the people delved, With the sceptre, [and] with their staves. And from the wilderness [they journeyed] to Mattanah;

19 and from Mattanah to Nahaliel; and from Nahaliel to Bamoth;

20 and from Bamoth to the valley that is in the field of Moab, to the top of Pisgah, which looketh down upon the desert.

21 And Israel sent messengers unto Sihon king of the Amorites, saying,

22 Let me pass through thy land: we will not turn aside into field, or into vineyard; we will not drink of the water of the wells: we will go by the king's highway, until we have passed thy border.

23 And Sihon would not suffer Israel to pass through his border: but Sihon gathered all his people together, and went out against Israel into the wilderness, and came to Jahaz; and he fought against Israel.

24 And Israel smote him with the edge of the sword, and possessed his land from the Arnon unto the Jabbok, even unto the children of Ammon; for the border of the children of Ammon was strong.

25 And Israel took all these cities: and Israel dwelt in all the cities of the Amorites, in Heshbon, and in all the towns thereof.

26 For Heshbon was the city of Sihon the king of the Amorites, who had fought against the former king of Moab, and taken all his land out of his hand, even unto the Arnon.

27 Wherefore they that speak in proverbs say, Come ye to Heshbon; Let the city of Sihon be built and established:

28 For a fire is gone out of Heshbon, A flame from the city of Sihon: It hath devoured Ar of Moab, The lords of the high places of the Arnon.

29 Woe to thee, Moab! Thou art undone, O people of Chemosh: He hath given his sons as fugitives, And his daughters into captivity, Unto Sihon king of the Amorites.

30 We have shot at them; Heshbon is perished even unto Dibon, And we have laid waste even unto Nophah, Which [reacheth] unto Medeba.

31 Thus Israel dwelt in the land of the Amorites.

32 And Moses sent to spy out Jazer; and they took the towns thereof, and drove out the Amorites that were there.

33 And they turned and went up by the way of Bashan: and Og the king of Bashan went out against them, he and all his people, to battle at Edrei.

34 And Jehovah said unto Moses, Fear him not: for I have delivered him into thy hand, and all his people, and his land; and thou shalt do to him as thou didst unto Sihon king of the Amorites, who dwelt at Heshbon.

35 So they smote him, and his sons and all his people, until there was none left him remaining: and they possessed his land.

   

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Arcana Coelestia # 8487

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8487. 'And the sun grew hot, and it melted' means its disappearance gradually as craving increased. This is clear from the meaning of 'the sun growing hot' as craving that is increasing, dealt with below; and from the meaning of 'melting' as disappearing. The reason why 'the sun grew hot' means craving that was increasing is that 'the sun' in a good sense means heavenly love. It means this because the Lord is the Sun in the next life, the heat which comes from it being the good of love, and the light the truth of faith. (For more about that Sun - that it is the Lord and that heavenly love comes from it - see 1053, 1521, 1529-1531, 2120, 2441, 2495, 3636, 3643, 4060, 4321 (end), 4696, 5084, 5047, 5377, 7078, 7083, 7171, 7173, 7270.) Therefore 'the sun' in the contrary sense means self-love and love of the world, and the heat from the sun or its 'growing hot' in that sense means craving.

[2] The nature of the occurrence described here - that the good of truth, meant by 'the manna', disappeared gradually as craving increased, meant by its melting when the sun grew hot - must be explained briefly. The good of truth or spiritual good is indeed imparted to a member of the spiritual Church undergoing regeneration; but that good kills off every delight belonging to self-love and love of the world that has constituted his life previously, since they are contrary to each other. This being so, pure good of truth cannot remain for long with that person, but is modified by the Lord by means of the delights belonging to the two loves constituting his life previously. For if that good were not modified in this way it would hold no delight for him and so would be loathsome. This is what heavenly good is like initially with those undergoing regeneration. To the extent therefore that the delights of self-love and love of the world rise up, the good of heavenly love disappears, since, as has been stated, they are contrary to that good. So the reverse also occurs.

[3] This explains why in heaven there are changes of states, to which changes of times and seasons in the world correspond, 8426, and why such changes return those who are there to the delights that go with natural pleasures. For without such change of states the good of heavenly love would become so to speak dry and worthless. It is different when it is modified by natural delights, at once or in stages. This is why at first, when the children of Israel were given the man[na] every morning they were also given the selav in the evening; for 'the selav' means natural delight, and also the delight that goes with craving, 8452.

[4] But it should be recognized that the cravings to which those in heaven return when their evening comes are not cravings that are contrary to heavenly good, but ones that are to some extent in accord with it. For there are the delights of conferring benefits rather lavishly and getting some glory out of doing so, delights however which hold goodwill and the desire to serve others. Then there are the delights of opulence in home decor and personal dress, and very many other delights like these. Such delights are not ones that destroy the good of heavenly love, though they do nevertheless eclipse it. But eventually - depending on the degree the person's regeneration reaches - they become the lowest levels of heavenly good. At this point they are no longer spoken of as cravings but as delights. The fact that the good of heavenly love unless modified by such delights becomes so to speak dry, and after that is loathed as being so to speak worthless, is meant by the reaction of the children of Israel who, when they were no longer given the selav, called the manna dry food and worthless food. Their doing so is referred to in Moses as follows,

The rabble who were in the midst [of the people] had a strong craving, and so the children of Israel also wept repeatedly and said, Who will feed us with flesh? But now our soul is dry; there is nothing at all except the man[na] for our eyes [to look] at. Numbers 11:4, 6.

In the same author,

The people spoke against God and against Moses, Why have you caused us to come up out of Egypt to die in the wilderness? There is no bread, nor water; now our soul loathes this most worthless bread. Numbers 21:5.

And elsewhere in the same author,

Jehovah afflicted you, and caused you to hunger, and fed you with manna which you did not know, nor your fathers knew, in order that He might teach you that man does not live by bread only, but that man lives by every utterance of the mouth of Jehovah. Deuteronomy 8:3.

[5] 'Manna' is similar in meaning to 'unleavened bread', which means good pure and free from falsities, 8058. That bread is for a similar reason called the bread of misery, 1 Deuteronomy 16:3.

From all this one may now see how to understand the disappearance of the good of truth gradually as craving increased, meant by the melting of the man[na] when the sun grew hot.

Poznámky pod čarou:

1. Here Swedenborg follows Sebastian Schmidt; in other places Swedenborg has the bread of affliction.

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