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Numbers 34

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1 And the Lord said to Moses,

2 Give orders to the children of Israel and say to them, When you come into the land of Canaan; (this is the land which is to be your heritage, the land of Canaan inside these limits,)

3 Then your south quarter will be from the waste land of Zin by the side of Edom, and your limit on the south will be from the east end of the Salt Sea,

4 And round to the south of the slope of Akrabbim, and on to Zin: and its direction will be south of Kadesh-barnea, and it will go as far as Hazar-addar and on to Azmon:

5 And from Azmon it will go round to the stream of Egypt as far as the sea.

6 And for your limit on the west you will have the Great Sea and its edge: this will be your limit on the west.

7 And your limit on the north will be the line from the Great Sea to Mount Hor:

8 And from Mount Hor the line will go in the direction of Hamath; the farthest point of it will be at Zedad:

9 And the limit will go on to Ziphron, with its farthest point at Hazar-enan: this will be your limit on the north.

10 And on the east, your limit will be marked out from Hazar-enan to Shepham,

11 Going down from Shepham to Riblah on the east side of Ain, and on as far as the east side of the sea of Chinnereth:

12 And so down to Jordan, stretching to the Salt Sea: all the land inside these limits will be yours.

13 And Moses gave orders to the children of Israel saying, This is the land which is to be your heritage, by the decision of the Lord, which by the Lord's order is to be given to the nine tribes and the half-tribe:

14 For the tribe of the children of Reuben, by their fathers' families, and the tribe of the children of Gad, by their fathers' families, and the half-tribe of Manasseh, have been given their heritage:

15 The two tribes and the half-tribe have been given their heritage on the other side of Jordan at Jericho, on the east looking to the dawn.

16 And the Lord said to Moses,

17 These are the names of the men who are to make the distribution of the land among you: Eleazar the priest and Joshua, the son of Nun.

18 And you are to take one chief from every tribe to make the distribution of the land.

19 And these are the names of the men: of the tribe of Judah, Caleb, the son of Jephunneh.

20 And of the tribe of the children of Simeon, Shemuel, the son of Ammihud.

21 Of the tribe of Benjamin, Elidad, the son of Chislon.

22 And of the tribe of the children of Dan, a chief, Bukki, the son of Jogli.

23 Of the children of Joseph: of the tribe of the children of Manasseh, a chief, Hanniel, the son of Ephod:

24 And of the tribe of the children of Ephraim, a chief, Kemuel, the son of Shiphtan.

25 And of the tribe of the children of Zebulun, a chief, Elizaphan, the son of Parnach.

26 And of the tribe of the children of Issachar, a chief, Paltiel, the son of Azzan.

27 And of the tribe of the children of Asher, a chief, Ahihud, the son of Shelomi.

28 And of the tribe of the children of Naphtali, a chief, Pedahel, the son of Ammihud.

29 These are they to whom the Lord gave orders to make the distribution of the heritage among the children of Israel in the land of Canaan.

   

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Salt

  

'Salt' symbolizes the desire of truth and good to be conjoined with each other. So, a salt can conjoin water, which corresponds to truth, with oil, which corresponds to good.

Salt can also have a negative meaning. 'Lot's wife becoming a statue of salt' signifies all the good of truth being vastated, or laid waste, in the church that Lot represented. In that story, Lot's wife represented a form of 'truth' that turned itself away from 'good,' and looked instead to doctrinal matters. Because 'salt' can signify vastation, and 'cities' signify doctrinal aspects of truth, in old times they sowed cities with salt when they were destroyed to prevent them from being rebuilt, as in Judges 9:45

(Odkazy: Arcana Coelestia 10300)


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Arcana Coelestia # 7381

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7381. 'Say to Aaron' means an influx of inward law into outward law. This is clear from the representation of 'Moses' as the law of God, dealt with in 6713, 6752; from the representation of 'Aaron' as teachings presenting what is good and true, dealt with in 6998, 7089, these teachings represented by 'Aaron' being nothing other than outward law emanating from inward law, that is, from the Divine through inward law; and from the meaning of 'saying' as influx, as in 6152, 6291, 7291. The reason why at this point 'saying' means influx is that Moses is commanded to 'Say to Aaron'; 'Moses' is inward law, and 'Aaron' outward law, and influx from the Divine takes place through what is inward into what is outward. Inward law is God's truth itself as it exists in heaven, while outward law is God's truth as it exists on earth. Thus inward law is truth suited to angels, while outward law is truth suited to men.

[2] Since inward law, represented by 'Moses', is truth suited to angels, while outward law, represented by 'Aaron', is truth suited to men, let something be said about them here. Truth suited to angels is for the most part beyond the comprehension of men. This is clear from the consideration that in heaven things are seen and spoken such as eye has never seen, nor ear ever heard. The reason for this is that the things spoken of among angels are spiritual, which are withdrawn from natural things and consequently are far removed from the ideas and words belonging to man's speech. For man has formed his ideas from things in the natural order, especially its grosser aspects, that is, from things which he has seen in the world and on earth, and has had physical contact with, that is, material things. Even though the ideas belonging to a person's inward thought exist on a level above material things they are nevertheless founded on material things; and the level that ideas are founded on is the level on which they seem to exist. That is the level on which a person perceives the things he thinks about. From this one may see what the situation is with the truth of faith, and also the nature of that which comes within man's range of thought, namely that which is called outward law and is represented by 'Aaron'.

[3] Let the following example serve to shed light on this. Man can have no thought at all without ideas involving time and space; such ideas cling to practically every detail of what man thinks. If ideas formed from time and space were taken away from man he would not know what he thinks, and scarcely whether he thinks. Yet angels' ideas have nothing of time or space within them, but states instead. The reason is that the natural world marks itself off from the spiritual world by the existence of time and space within it. The reason why time and space exist in the natural world, but states instead in the spiritual world, is this: In the natural world the sun appears to give rise to days and years by its apparent revolutions. It divides the days up into the four periods of night, morning, midday, and evening, and the years too into the four seasons of winter, spring, summer, and autumn, which it effects by means of variations of light and shade, as well as of warmth and coldness. And these divisions are the source of ideas of time and varying periods of it. Ideas of space arise from the use of periods as measurements; therefore where one exists, so does the other.

[4] But in the spiritual world the Sun of heaven, which is the source of spiritual light and spiritual heat, does not make circuits and revolutions which give rise to ideas of time and space. The light which flows from that Sun is God's truth, and the heat which flows from that Sun is God's goodness. These give rise to ideas of states among the angels, states of intelligence and faith being the product of God's truth, and states of wisdom and love the product of God's goodness. Variations in these states among the angels are what states of light and shade in the world, and also of warmth and coldness, correspond to, which are attributable to the sun since it is responsible for the existence of times and seasons and of spatial measurements. This example demonstrates to some extent what inward truth or truth suited to angels, called inward law, is like, and what outward truth or truth suited to men, referred to as outward law, is like. It also goes to explain why the things that angels discuss with one another are beyond man's comprehension and also indescribable.

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