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Numbers 32

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1 Now the children of Reuben and the children of Gad had a great number of cattle: and when they saw that the land of Jazer and the land of Gilead was a good place for cattle;

2 The children of Gad and the children of Reuben came and said to Moses and to Eleazar the priest and to the chiefs of the meeting,

3 Ataroth, and Dibon, and Jazer, and Nimrah, and Heshbon, and Elealeh, and Sebam, and Nebo, and Beon,

4 The land which the Lord gave into the hands of the children of Israel, is a land for cattle, and your servants have cattle.

5 And they said, With your approval, let this land be given to your servants as their heritage: do not take us over Jordan.

6 And Moses said to the children of Gad and the children of Reuben, Are your brothers to go to the war, while you take your rest here?

7 Why would you take from the children of Israel the desire to go over into the land which the Lord has given them?

8 So did your fathers, when I sent them from Kadesh-barnea to see the land.

9 For when they went up to the valley of Eshcol, and saw the land, they took from the children of Israel the desire to go into the land which the Lord had given them.

10 And at that time the Lord was moved to wrath, and made an oath, saying,

11 Truly, not one of the men of twenty years old and over who came out of Egypt will see the land which I gave by oath to Abraham, Isaac, and Jacob; because they have not been true to me with all their heart;

12 But only Caleb, the son of Jephunneh the Kenizzite, and Joshua, the son of Nun: because they have been true to the Lord.

13 Then the Lord was angry with Israel, and he made them wanderers in the waste land for forty years? till all that generation who had done evil in the eyes of the Lord was dead.

14 And now you have come to take the place of your fathers, another generation of sinners, increasing the wrath of the Lord against Israel.

15 For if you are turned away from him, he will send them wandering again in the waste land; and you will be the cause of the destruction of all this people.

16 Then they came to him, and said, We will make safe places for our cattle here, and towns for our little ones;

17 But we ourselves will be ready armed to go before the children of Israel till we have taken them to their place: but our little ones will be safe in the walled towns against the people of the land.

18 We will not come back to our houses till every one of the children of Israel has come into his heritage.

19 For we will not have our heritage with them on the other side of Jordan and forward; because our heritage has come to us on this side of Jordan to the east.

20 Then Moses said to them, If you will do this, arming yourselves to go before the Lord to the war,

21 Every armed man of you going across Jordan before the Lord till he has overcome and sent in flight all who are against him,

22 And the land is under the rule of the Lord: then after that you may come back, having done no wrong to the Lord and to Israel; and this land will be yours for your heritage before the Lord.

23 But if you do not do this, then you are sinners against the Lord; and you may be certain that your sin will have its reward.

24 So get to work building your towns for your little ones, and safe places for your sheep; and do as you have said.

25 And the children of Gad and the children of Reuben said to Moses, Your servants will do as my lord says.

26 Our little ones, our wives, and our flocks, and all our cattle, will be there in the towns of Gilead;

27 But your servants will go over, every man armed for war, before the Lord to the fight, as my lord says.

28 So Moses gave orders about them to Eleazar the priest and to Joshua, the son of Nun, and to the heads of families of the tribes of the children of Israel.

29 And Moses said to them, If the children of Gad and the children of Reuben go with you over Jordan, every man armed for the fight before the Lord, and all the land is given into your hands, then let them have the land of Gilead for a heritage:

30 But if they do not go over with you armed, they will have to take their heritage with you in the land of Canaan.

31 Then the children of Gad and the children of Reuben said, As the Lord has said to your servants, so will we do.

32 We will go over armed before the Lord into the land of Canaan, and you will give us our heritage on this side of Jordan.

33 So Moses gave to them, even to the children of Gad and the children of Reuben and to the half-tribe of Manasseh, the son of Joseph, the kingdom of Sihon, king of the Amorites and Og, king of Bashan, all the land with its towns and the country round them.

34 And the children of Gad were the builders of Dibon and Ataroth and Aroer;

35 And Atroth-shophan and Jazer and Jogbehah;

36 And Beth-nimrah and Beth-haran: walled towns and shut-in places for sheep.

37 And the children of Reuben were the builders of Heshbon and Elealeh and Kiriathaim;

38 And Nebo and Baal-meon, (their names being changed,) and Sibmah: and they gave other names to the towns they made.

39 And the children of Machir, the son of Manasseh, went to Gilead and took it, driving out the Amorites who were living there.

40 And Moses gave Gilead to Machir, the son of Manasseh; and he made it his living-place.

41 And Jair, the son of Manasseh, went and took the towns of Gilead, naming them Havvoth-Jair.

42 And Nobah went and took Kenath and its small towns, naming it Nobah, after himself.

   

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Apocalypse Explained # 440

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440. Of the tribe of Manasseh twelve thousand sealed, signifies the goods of life therefrom. This is evident from the representation and consequent signification of "the tribe of Manasseh," as meaning the voluntary [principle] of the church, and the good of life therefrom. It means the good of life because the good of life makes one with the voluntary of the church or of the man of the church, since that which a man wills he does when he can, for doing is nothing but the will acting, as can be seen from the fact that doing stops when the will stops, and doing goes on as long as there is a will; that which the will of a regenerated man does is called the good of life. For this reason, as the voluntary of the church is signified by "Manasseh" and his tribe, so the good of life is also signified. Moreover, the good of life is the outcome of charity towards the neighbor after regeneration, which is signified by "Asher and Naphtali," like an effect from its cause; for they who are in charity towards the neighbor are regenerated by the Lord, and those who are regenerated are in the good of life, since they act from charity, and all action from charity is good of life.

[2] There are two things that constitute the church, namely, the truth of doctrine and the good of life; both of these must be in a man that he may be a man of the church. "Ephraim and Manasseh" represented and thence signify in the Word these two, "Ephraim" the truth of doctrine, and "Manasseh" the good of life. The truth of doctrine is also called the intellectual of the church, and the good of life is called its voluntary; for truth is of the understanding, and good is of the will; for this reason also "Ephraim and Manasseh" signify the intellectual and the voluntary of the church, "Ephraim" its intellectual, and "Manasseh" its voluntary. That these might be represented and thence signified by "Ephraim and Manasseh" they were born to Joseph in the land of Egypt; for "Joseph" signifies the celestial-spiritual, or the spiritual kingdom itself that is adjoined to the celestial kingdom, and "the land of Egypt" signifies the natural; consequently "Manasseh" signifies the good of the will in the natural born of the celestial-spiritual, and "Ephraim" signifies truth of the understanding in the natural, also born from the same. The nativity of these is thus described in Moses:

And unto Joseph were born two sons before the year of famine came, whom Asenath the daughter of Potiphera priest of On bare unto him. And Joseph called the name of the firstborn Manasseh, For God hath made me forget all my toil and all my father's house. And the name of the second called he Ephraim, For God hath made me to be fruitful in the land of my affliction (Genesis 41:50-52).

The meaning of these words in the spiritual sense can be seen in the Arcana Coelestia 5347-5356), namely, that the name of the firstborn, "Manasseh," means the new voluntary in the natural and what is its quality; and the name of the second, "Ephraim," means the new intellectual in the natural, and what is its quality; or what is the same, "Manasseh" means the good of the new natural man, and "Ephraim" its truth (See n. 5351, 5354).

[3] That this is the signification of "Manasseh and Ephraim" can be seen from the fact that they were adopted by Jacob as "Reuben and Simeon," which is thus described in Moses:

And Jacob said unto Joseph, Now thy two sons, born unto thee in the land of Egypt, before I came unto thee into Egypt, they are mine; Ephraim and Manasseh, even as Reuben and Simeon, shall be mine. They shall be called after the name of their brethren in their inheritance (Genesis 48:3, 5, 6).

As "Reuben" signifies truth in the understanding, which is the truth of doctrine, and "Simeon" truth in the will, which is the good of life, therefore Jacob says that "Ephraim and Manasseh should be to him as Reuben and Simeon;" consequently "Ephraim" signifies intellectual truth, and "Manasseh" voluntary good. (But this may be seen more fully explained in Arcana Coelestia 6234-6241.)

[4] The same can be seen from the blessing of Ephraim and Manasseh by Jacob, then Israel, as follows:

Israel blessed Joseph, and said, The God before whom my fathers Abraham and Isaac did walk, the God which fed me from then unto this day, the Angel that hath redeemed me from all evil, bless the boys; and in them shall my name be called, and the name of my fathers Abraham and Isaac; and let them grow into a multitude in the midst of the earth (Genesis 48:15-16).

That here, too, "Ephraim" means intellectual truth, and "Manasseh" voluntary good, both in the natural, may be seen in the Arcana Coelestia 6274-6285). And again, in the blessing of Ephraim and Manasseh by Moses, as follows:

Respecting Joseph, In the firstborn of his ox he hath honor, and his horns are the horns of a unicorn; with them he shall push the peoples together to the ends of the earth; and these are the myriads of Ephraim and these the thousands of Manasseh (Deuteronomy 33:17).

This may be seen explained above (n. 336[4]).

That "Ephraim" signifies the understanding of truth, and "Manasseh" the will of good, both in the natural, can be seen also from the following passages. In Isaiah:

In the fury of Jehovah of Hosts is the land darkened, and the people are become as fuel of the fire; a man shall not pity his brother; and if he shall cut down on the right hand he shall still be hungry, and if he shall eat on the left hand they shall not be satisfied; they shall eat every man the flesh of his own arm, Manasseh Ephraim, and Ephraim Manasseh, they together against Judah 1 (Isaiah 9:19-21).

"Manasseh shall eat Ephraim, and Ephraim Manasseh," here signifies that every good and truth of the church is to perish, the good through falsity, and the truth through evil, as may be seen above (n. 386, where the particulars are explained).

[5] In David:

Gilead is Mine, and Manasseh is Mine, and Ephraim is the strength of My head; Judah is My lawgiver (Psalms 60:7; 108:8).

"Manasseh" here signifies the good of the church, "Ephraim" its truth, and "Gilead" the natural; and since truth from good in the natural has Divine power it is said, "Ephraim is the strength of My head." Divine power is through truth from good in the natural, because the natural is the ultimate into which things interior flow, which are spiritual and celestial, and where they are together and subsist; consequently where they are in fullness, and in this and from this is all Divine operation. For this reason the sense of the letter of the Word, because it is natural, has in it Divine power (respecting which see above, n. 346, and Arcana Coelestia 9836); from this it can be seen why Ephraim is said to be "the strength of Jehovah's head;" Judah is said to be "His lawgiver" because "Judah" signifies internal Divine truth, or the Word in the spiritual sense, and "lawgiver" and "law" have a similar signification.

[6] In the same:

Give ear, O Shepherd of Israel, Thou that leadest Joseph like a flock; Thou that sittest upon the cherubim, shine forth. Before Ephraim, Benjamin, and Manasseh stir up Thy might and come for salvation to us (Psalms 80:1, 2).

From the spiritual sense it is clear that these words contain a supplication to the Lord to instruct those who are of the church, and to lead them by truths to good, thus to heaven. The Lord is called "the Shepherd of Israel" because He instructs and leads; it is therefore said, "Thou that leadest Joseph like a flock," "Joseph" meaning those of the church who are in truths from good; "Thou that sittest upon the cherubim" signifies the Lord above the heavens, whence He sends forth the light that illustrates minds, therefore it is said "shine forth." That the light of truth may penetrate even to those who are in natural truth and good, thus to the lowest in the church, is signified by "before Ephraim, Benjamin, and Manasseh stir up Thy might;" "Ephraim" meaning those who are in natural truth; natural truth is such truth as the truth of the Word is in the sense of the letter; "Manasseh" means those who are in natural good, which is the delight of doing good and learning truth; "Benjamin" means the conjunctive of truth and good, or the conjoining medium in the natural; "to stir up might" means the penetration of light even to that; "come for salvation to us" means that such may be saved.

[7] Because all the good that the natural man has flows in from the Lord through the spiritual, and without that influx there can be no good in the natural, and because "Manasseh" represented and thus signified good in the natural man from a spiritual origin, therefore to that tribe an inheritance was given both beyond or without Jordan and on this side or within Jordan, that is, to half the tribe beyond or without Jordan, and to the other half on this side or within Jordan (See Numbers 32:33, 39, 40; Deuteronomy 3:13; Joshua 13:29-31; 17:5-13, 16-18). The land beyond or without Jordan represented and signified the external church, which is with men in the natural man; but the land on this side or within Jordan represented and signified the internal church, which is with men in the spiritual man (on which see above, n. 434. Again, it is good that constitutes the church, and this good flows in immediately out of the spiritual man into the natural, and without this influx the church is not with man; and this is the reason that to the tribe of Manasseh, by which the good of the church was signified, was given an inheritance both within and without Jordan. That spiritual good flows into natural good immediately, but into natural truth mediately, may be seen in the Arcana Coelestia 3314, 3573, 3576, 3616, 3969, 3995, 4563); thus that there is a parallelism between spiritual good and natural good, but not between spiritual truth and natural truth (n. 1831, 1832, 3514, 3564). That "Manasseh" signifies the good of the church, or the good of life, which is the same as the good of the will, can be seen from the representation and consequent signification of "Ephraim," as being the truth of the church, or the truth of doctrine, which is the same as the truth of the understanding; for these were brethren, and good and truth are called brethren in the Word. (That "Ephraim" signifies the truth of doctrine, and thus the intellectual of the church, may be seen in Arcana Coelestia 5354, where many passages from the Word in which Ephraim is mentioned are cited and explained; see also n. 3969, 6222, 6234, 6238, 6267, 6296.)

Poznámky pod čarou:

1. The photolithograph has "Jehovah;" we find the Hebrew "Judah" in AC 5354.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.