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1 Kad opazi Bileam da je Jahvi drago što on blagoslivlja Izraela, ne htjede više ni ići kao prije u potragu za znamenjima, nego se licem okrenu prema pustari.

2 Bileam podiže oči i vidje Izraela utaborena po njegovim plemenima. Na nj siđe Duh Božji

3 i on poče svoju pjesmu te reče: "Proročanstvo Bileama, sina Beorova, proročanstvo čovjeka pronicava pogleda,

4 proročanstvo onoga koji riječi Božje sluša, koji vidi viđenja Svesilnoga, koji pada i oči mu se otvaraju.

5 Kako su lijepi ti šatori, Jakove, i stanovi tvoji, Izraele!

6 Kao dolovi što se steru, kao vrtovi uz obalu rijeke, kao aloje što ih Jahve posadi, kao cedri pokraj voda!

7 Iz potomstva junak mu izlazi, nad mnogim on vlada narodima. Kralj će njegov nadvisit' Agaga, uzdiže se kraljevstvo njegovo.

8 Iz Egipta Bog ga izveo, on je njemu k'o rozi bivola. On proždire narode dušmanske, on njihove kosti drobi.

9 Skupio se, polegao poput lava, poput lavice: tko ga podići smije? Blagoslovljen bio tko te blagoslivlje, proklet da je tko tebe proklinje!"

10 I usplamtje srdžbom Balak na Bileama i udari rukom o ruku. "Pozvao sam te da prokuneš moje neprijatelje", reče Balak Bileamu, "a kad tamo, ti ih blagoslovi evo triput!

11 Nosi se odmah u svoj kraj. Bio sam rekao: dostojno ću te počastiti! A eto, Jahve te liši časti."

12 Nato Bileam odgovori Balaku: "Zar nisam rekao i tvojim glasnicima koje si k meni poslao:

13 'Da mi Balak dadne svoju kuću punu srebra i zlata, ne bih mogao prestupiti zapovijed Jahvinu i po svojoj volji činiti bilo dobro, bilo zlo; ono što kaže Jahve, to ću i ja reći.'

14 A sada, kad, evo, odlazim k svome narodu, hajde da ti objavim što će ovaj narod učiniti tvome narodu u budućnosti!"

15 I poče svoju pjesmu i reče: "Proročanstvo Bileama, sina Beorova, proročanstvo čovjeka pronicava pogleda,

16 proročanstvo onoga koji riječi Božje sluša, koji poznaje mudrost Svevišnjega, koji vidi viđenja Svesilnoga, koji pada i oči mu se otvaraju.

17 Vidim ga, ali ne sada: motrim ga, al' ne iz blizine: od Jakova zvijezda izlazi, od Izraela žezlo se diže. On Moabu razbija bokove i svu djecu Šetovu zatire!

18 Edom će njegovim postati posjedom, a Seir zemljom osvojenom. Razvija snagu svoju Izrael,

19 Jakov vlada nad neprijateljima i uništava preživjele iz Ira."

20 Bileam se zagleda u Amaleka te poče svoju pjesmu i reče: "Amalek je prvenac među narodima, ali vječna propast njegov je svršetak."

21 Onda se zagleda u Kenijce te poče svoju pjesmu i reče: "Tvrd je stan tvoj, Kajine, na timoru ti gnijezdo savijeno!

22 Al' gnijezdo pripada Beoru; dokle ćeš Ašuru robovati?"

23 Opet poče svoju pjesmu i reče: "Narodi pomorski sabiru se sa sjevera,

24 a brodovlje od strane Kitima. Podjarmljuju Ašur, podjarmljuju Heber, pa i njega će propast stići vječita."

25 Potom ustade Bileam te se uputi natrag u svoj kraj. A i Balak ode svojim putem.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 1678

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1678. That 'they returned and came to An-mishpat, that is, to Kadesh' means a continuation is clear from what comes before and after. The subject at this point is falsities and derivative evils, falsities being meant by 'the Amalekites' and derivative evils by 'the Amorites in Hazezon-tamar'. 'Kadesh' means truths, and also strife over truths. The subject at this point being the falsities and derivative evils which the Lord overcame in the first of His conflicts, the expression 'An-mishpat, that is, Kadesh' is used, for there was strife over truths.

[2] That 'Kadesh' means truths over which there is strife is clear in Ezekiel where the boundaries of the Holy Land are described,

The corner of the south southwards will be from Tamar to the waters of Meriboth (strife) Kadesh. an inheritance towards the Great Sea, and the corner of the south southwards. Ezekiel 47:19; 48:28.

Here 'the south' stands for the light of truth. Its boundary, by which strife over truths is meant, is called 'Kadesh'.

[3] Kadesh was also the place where Moses struck the rock from which water came out, water that was called Meribah on account of the strife there, Numbers 20:1-2, 11, 13. 'A rock', as is well known, means the Lord, and 'water' in the internal sense of the Word means spiritual things, which are truths. They were called 'the waters of Meribah' because there was strife over them The fact that they were also called 'the waters of the strife of Kadesh' is clear in Moses,

You rebelled against My Word 1 in the wilderness of Zin, during the strife of the congregation, in that you sanctified Me by the waters in their eyes. These are the waters of the strife of Kadesh in the wilderness of Zin. Numbers 27:14; Deuteronomy 32:51.

It was likewise to Kadesh that the spies returned from the land of Canaan, and it was there that those who were unwilling to enter the land murmured and strove, Numbers 13:26.

[4] From these references it is clear that An-mishpat, or the fountain of judgement or the fountain of Mishpat-Kadesh, means strife over truths, and thus a continuation. Since the details here are historically true and so describe actual events, it may seem as though such things were not represented or meant by the places which Chedorlaomer came to and by the nations that he smote. All historical details in the Word however are representative and carry a spiritual meaning, and this applies both to places and to nations, and to accomplished facts as well, as becomes quite clear from everything that appears both in the historical and the prophetical sections of the Word.

Poznámky pod čarou:

1. literally, My Mouth

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

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