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Numbers 33

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1 These are the journeys of the children of Israel, when they went forth out of the land of Egypt by their hosts under the hand of Moses and Aaron.

2 And Moses wrote their goings out according to their journeys by the commandment of Jehovah: and these are their journeys according to their goings out.

3 And they journeyed from Rameses in the first month, on the fifteenth day of the first month; on the morrow after the passover the children of Israel went out with a high hand in the sight of all the Egyptians,

4 while the Egyptians were burying all their first-born, whom Jehovah had smitten among them: upon their gods also Jehovah executed judgments.

5 And the children of Israel journeyed from Rameses, and encamped in Succoth.

6 And they journeyed from Succoth, and encamped in Etham, which is in the edge of the wilderness.

7 And they journeyed from Etham, and turned back unto Pihahiroth, which is before Baal-zephon: and they encamped before Migdol.

8 And they journeyed from before Hahiroth, and passed through the midst of the sea into the wilderness: and they went three days' journey in the wilderness of Etham, and encamped in Marah.

9 And they journeyed from Marah, and came unto Elim: and in Elim were twelve springs of water, and threescore and ten palm-trees; and they encamped there.

10 And they journeyed from Elim, and encamped by the Red Sea.

11 And they journeyed from the Red Sea, and encamped in the wilderness of Sin.

12 And they journeyed from the wilderness of Sin, and encamped in Dophkah.

13 And they journeyed from Dophkah, and encamped in Alush.

14 And they journeyed from Alush, and encamped in Rephidim, where was no water for the people to drink.

15 And they journeyed from Rephidim, and encamped in the wilderness of Sinai.

16 And they journeyed from the wilderness of Sinai, and encamped in Kibroth-hattaavah.

17 And they journeyed from Kibroth-hattaavah, and encamped in Hazeroth.

18 And they journeyed from Hazeroth, and encamped in Rithmah.

19 And they journeyed from Rithmah, and encamped in Rimmon-perez.

20 And they journeyed from Rimmon-perez, and encamped in Libnah.

21 And they journeyed from Libnah, and encamped in Rissah.

22 And they journeyed from Rissah, and encamped in Kehelathah.

23 And they journeyed from Kehelathah, and encamped in mount Shepher.

24 And they journeyed from mount Shepher, and encamped in Haradah.

25 And they journeyed from Haradah, and encamped in Makheloth.

26 And they journeyed from Makheloth, and encamped in Tahath.

27 And they journeyed from Tahath, and encamped in Terah.

28 And they journeyed from Terah, and encamped in Mithkah.

29 And they journeyed from Mithkah, and encamped in Hashmonah.

30 And they journeyed from Hashmonah, and encamped in Moseroth.

31 And they journeyed from Moseroth, and encamped in Bene-jaakan.

32 And they journeyed from Bene-jaakan, and encamped in Hor-haggidgad.

33 And they journeyed from Hor-haggidgad, and encamped in Jotbathah.

34 And they journeyed from Jotbathah, and encamped in Abronah.

35 And they journeyed from Abronah, and encamped in Ezion-geber.

36 And they journeyed from Ezion-geber, and encamped in the wilderness of Zin (the same is Kadesh).

37 And they journeyed from Kadesh, and encamped in mount Hor, in the edge of the land of Edom.

38 And Aaron the priest went up into mount Hor at the commandment of Jehovah, and died there, in the fortieth year after the children of Israel were come out of the land of Egypt, in the fifth month, on the first day of the month.

39 And Aaron was a hundred and twenty and three years old when he died in mount Hor.

40 And the Canaanite, the king of Arad, who dwelt in the South in the land of Canaan, heard of the coming of the children of Israel.

41 And they journeyed from mount Hor, and encamped in Zalmonah.

42 And they journeyed from Zalmonah, and encamped in Punon.

43 And they journeyed from Punon, and encamped in Oboth.

44 And they journeyed from Oboth, and encamped in Iye-abarim, in the border of Moab.

45 And they journeyed from Iyim, and encamped in Dibon-gad.

46 And they journeyed from Dibon-gad, and encamped in Almon-diblathaim.

47 And they journeyed from Almon-diblathaim, and encamped in the mountains of Abarim, before Nebo.

48 And they journeyed from the mountains of Abarim, and encamped in the plains of Moab by the Jordan at Jericho.

49 And they encamped by the Jordan, from Beth-jeshimoth even unto Abel-shittim in the plains of Moab.

50 And Jehovah spake unto Moses in the plains of Moab by the Jordan at Jericho, saying,

51 Speak unto the children of Israel, and say unto them, When ye pass over the Jordan into the land of Canaan,

52 then ye shall drive out all the inhabitants of the land from before you, and destroy all their figured [stones], and destroy all their molten images, and demolish all their high places:

53 and ye shall take possession of the land, and dwell therein; for unto you have I given the land to possess it.

54 And ye shall inherit the land by lot according to your families; to the more ye shall give the more inheritance, and to the fewer thou shalt give the less inheritance: wheresoever the lot falleth to any man, that shall be his; according to the tribes of your fathers shall ye inherit.

55 But if ye will not drive out the inhabitants of the land from before you, then shall those that ye let remain of them be as pricks in your eyes, and as thorns in your sides, and they shall vex you in the land wherein ye dwell.

56 And it shall come to pass, that, as I thought to do unto them, so will I do unto you.

   

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Explanation of Numbers 33

Napsal(a) Henry MacLagan

Verses 1-2. The subject of whole chapter is the changes of state through which the man of the church passes in the course of regeneration, which are all inscribed on his memory.

Verses 1-15. The first general state includes deliverance from evil, a state of instruction, and some preparatory states of temptation.

Verses 16-36. The second general state involves more temptations, and a gradual advance towards a state of the good of truth or of charity, accompanied by successive states of instruction and a realization of more distinct states of natural delight in good and truth.

Verses 37-49. And the third general state describes other states of temptation, during which there is a decline to a state of adulterated good.

Verses 50-56. But now revelation follows concerning deliverance from this temptation, and an advance into the heavenly state in which evils and errors are to be entirely abolished, or removed, because otherwise falsities would obscure the light of truth, weaken the life of charity, and pervert the life of love to the Lord.

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Arcana Coelestia # 1001

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1001. 'Blood' means charity, as becomes clear from many considerations, and so means the new will part which a regenerate spiritual person receives from the Lord. This new will part is identical with charity, for it is from charity that the new will takes form. Indeed charity, or love, is the essential element or the life of the will, for nobody can possibly say he wills something unless he takes delight in it or loves it. When people say they have something in mind this does not imply that they will it, unless will is implicit in thought. This new will which is one of charity is 'the blood' here. It is not the person's own but the Lord's residing with him. And because it is the Lord's it must never be mixed together with things that belong to the person's own will which, as stated, is so foul. This was the reason why in the representative Church people were commanded not to eat flesh with its soul, that is, not to eat the blood. That is to say, they were not to mix the one with the other. Because 'blood' meant charity it meant that which was holy, and because 'flesh' meant what belonged to the merely human will, it meant that which was unholy. And because these, being opposites, were quite separate, people were forbidden to eat blood. For in those times 'the eating of flesh together with the blood' was representative in heaven of profanation, or the mixing together of holy and unholy - which representation in heaven could do nothing else than strike the angels with horror. For at that period of time all things that took place among members of the Church were converted among angels - according to the meaning such things had in the internal sense - into corresponding spiritual representations.

[2] Since the nature of everything depends on that of the person to whom it refers, the same holds true with regard to the meaning of blood. When it refers to a regenerate spiritual person 'blood' means charity or love towards the neighbour. When it refers to a regenerate celestial person it means love to the Lord. But when it refers to the Lord it means the whole of His Human Essence, and so Love itself, which is His mercy towards the human race. Consequently since 'blood' in general means love and what belongs to love, it means heavenly things that are the Lord's alone, and so in reference to man it means the heavenly things a person receives from the Lord. The heavenly things that a regenerate spiritual person receives from the Lord are celestial-spiritual. These in the Lord's Divine mercy will be dealt with elsewhere.

[3] That 'blood' means heavenly things, and in the highest sense meant the Lord's Human Essence, and so Love itself, which is His mercy towards the human race, becomes clear from the sacredness that the Jewish representative Church was required to attach to blood. For this reason blood was called 'the blood of the covenant'. It was sprinkled over the people, and also, together with the anointing oil, over Aaron and his sons. And [the blood] of every burnt offering and sacrifice was sprinkled over and around the altar. For these details, see Exodus 12:7, 13, 22-23; 24:6, 8; Leviticus 1:5, 11, 15; 4:6-7, 17-18, 25, 30, 34; 5:9; 16:12-15; 18, 19; Numbers 18:17; Deuteronomy 12:27.

[4] Because blood was held to be so holy, and what belonged to the merely human will was so unholy, they were strictly forbidden to eat blood because this represented the profanation of what is holy, as in Moses,

It shall be a perpetual statute throughout your generations, in all your dwelling-places, that you shall not eat any fat or any blood. Leviticus 3:17.

'Fat' stands for celestial life, and 'blood' in this instance for celestial-spiritual life. The celestial-spiritual is that which is spiritual having a celestial origin, as with the Most Ancient Church. With them love to the Lord was the celestial because this had been implanted in their will, while that which was celestial-spiritual with them was faith flowing from it, dealt with in 30-38, 337, 793, 398. But with a spiritual person the celestial does not exist, only the celestial-spiritual, because charity is implanted in the understanding part of his mind.

In the same author,

As for anyone from the house of Israel or from the sojourner sojourning among them who eats any blood, I will set My face 1 against the soul eating blood and will cut him off from among his people, for the soul of the flesh is in the blood; and I have given it for you upon the altar, to make atonement for your souls, for the blood itself will make atonement by reason of the soul. The soul of all flesh is the blood of it; everyone eating it shall be cut off. Leviticus 17:10-11, 14.

Here it is plainly stated that the soul of the flesh is in the blood and that the soul of [all] flesh is the blood, or that which is celestial, that is, that which is holy and is the Lord's.

[5] In the same author,

Be sure that you do not eat blood, for the blood is the soul and you shall not eat the soul with the flesh. Deuteronomy 12:23-25.

From these words similarly it is clear that the blood is called the soul, that is, celestial life, or that which is celestial, and was represented by the burnt offerings and sacrifices of that Church. In a similar way, it was the requirement not to mingle that which was celestial - the Lord's Proprium, which alone is celestial and holy - with man's proprium, which is unholy, that was represented also by their being forbidden to make a sacrifice of, that is, to offer, the blood of the sacrifice with anything leavened, Exodus 23:18; 34:25. That which was 'leavened' meant that which was corrupt and filthy.

[6] The reason Why 'blood' is called the soul and means the holiness of charity, and why the holiness of love was represented in the Jewish Church by 'blood', is that the life of the body lies in the blood. And because the life of the body lies in the blood it is its ultimate soul, so that the blood therefore may be called the bodily soul, or the place where a person's bodily life resides. And because in representative Churches internal things were represented by external, the soul or celestial life was therefore represented by 'the blood'.

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1. literally, faces

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