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Numbers 15

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1 And Jehovah spoke to Moses, saying,

2 Speak unto the children of Israel, and say unto them, When ye come into the land of your dwellings, which I give unto you,

3 and will make an offering by fire to Jehovah, a burnt-offering or a sacrifice for the performance of a vow, or as a voluntary offering, or in your set feasts, to make a sweet odour to Jehovah, of the herd or of the flock,

4 then shall he that presenteth his offering to Jehovah bring as oblation a tenth part of fine flour mingled with a fourth part of a hin of oil;

5 and of wine for a drink-offering shalt thou offer the fourth part of a hin with the burnt-offering, or with the sacrifice, for one lamb.

6 And for a ram thou shalt offer as oblation two tenth parts of fine flour mingled with oil, a third part of a hin,

7 and of wine for a drink-offering shalt thou offer the third part of a hin; for a sweet odour to Jehovah.

8 And when thou offerest a bullock for a burnt-offering, or a sacrifice for the performance of a vow, or for a peace-offering to Jehovah,

9 then shall they present with the bullock as oblation three tenth parts of fine flour mingled with half a hin of oil;

10 and of wine shalt thou present half a hin, for a drink-offering, as an offering by fire, of a sweet odour to Jehovah.

11 Thus shall it be done for one ox, or for one ram, or for a lamb, or for a kid;

12 according to the number that ye offer, so shall ye do to every one according to their number.

13 And all that are born in the land shall do these things thus, in presenting an offering by fire of a sweet odour to Jehovah.

14 And if a stranger sojourn with you, or whoever be among you throughout your generations, and will offer an offering by fire of a sweet odour to Jehovah, -- as ye do, so shall he do.

15 As to the congregation, there shall be one statute for you, and for the stranger that sojourneth with you, an everlasting statute throughout your generations: as ye are, so shall the stranger be, before Jehovah.

16 One law and One ordinance shall be for you, and for the stranger that sojourneth with you.

17 And Jehovah spoke to Moses, saying,

18 Speak unto the children of Israel, and say unto them, When ye come into the land whither I bring you,

19 then it shall be, when ye eat of the bread of the land, that ye shall offer a heave-offering to Jehovah;

20 the first of your dough shall ye offer, a cake, for a heave-offering; as the heave-offering of the threshing-floor, so shall ye offer this.

21 Of the first of your dough ye shall give to Jehovah a heave-offering throughout your generations.

22 And if ye sin inadvertently, and do not all these commandments, which Jehovah hath spoken unto Moses,

23 all that Jehovah hath commanded you through Moses, from the day that Jehovah gave commandment, and henceforward throughout your generations;

24 then it shall be, if ought be committed by inadvertence [hid] from the eyes of the assembly, that the whole assembly shall offer one young bullock for a burnt-offering, for a sweet odour to Jehovah, and its oblation and its drink-offering according to the ordinance, and one buck of the goats for a sin-offering.

25 And the priest shall make atonement for the whole assembly of the children of Israel, and it shall be forgiven them; for it was a sin of inadvertence, and they have brought before Jehovah their offering, as an offering by fire to Jehovah, and their sin-offering for their [sin of] inadvertence;

26 and it shall be forgiven the whole assembly of the children of Israel, and the stranger that sojourneth among them; for with all the people there was [a sin of] inadvertence.

27 And if one soul sin through inadvertence, then he shall present a yearling she-goat for a sin-offering.

28 And the priest shall make atonement for the soul that hath done inadvertently, when he sinneth by inadvertence before Jehovah, to make atonement for him; and it shall be forgiven him.

29 For him that is born in the land among the children of Israel, and for the stranger that sojourneth among them -- there shall be one law for you, for him who doeth anything through inadvertence.

30 But the soul that doeth ought with a high hand, whether born in the land, or a stranger, he reproacheth Jehovah; and that soul shall be cut off from among his people.

31 For he hath despised the word of Jehovah, and hath broken his commandment: that soul shall surely be cut off; his iniquity is upon him.

32 And while the children of Israel were in the wilderness they found a man gathering sticks on the sabbath day.

33 And they that found him gathering sticks brought him to Moses and Aaron, and to the whole assembly.

34 And they put him in custody, for it was not declared what should be done to him.

35 And Jehovah said to Moses, The man shall certainly be put to death: the whole assembly shall stone him with stones outside the camp.

36 And the whole assembly led him outside the camp, and stoned him with stones, and he died, as Jehovah had commanded Moses.

37 And Jehovah spoke to Moses, saying,

38 Speak unto the children of Israel, and bid them that they make them tassels on the corners of their garments, throughout their generations, and that they attach to the tassel of the corners a lace of blue;

39 and it shall be unto you for a tassel, that ye may look upon it, and remember all the commandments of Jehovah, and do them; and that ye seek not after [the lusts of] your own heart and your own eyes, after which ye go a whoring;

40 that ye may remember and do all my commandments, and be holy unto your God.

41 I am Jehovah your God, who brought you out of the land of Egypt to be your God: I am Jehovah your God.

   

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Arcana Coelestia # 7268

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7268. 'See, I have made you a god to Pharaoh' means the law of God and the power it has over those steeped in falsities. This is clear from the meaning of 'making you a god' as Divine Truth, or what amounts to the same thing, the Divine Law, and also the power it has, for in the Word when truth and also the power of truth are referred to the name 'God' appears, but when good is referred to the name 'Jehovah' does so, see 300, 2586, 2769, 2807, 2822, 3910, 3921 (end), 4287, 4295, 4402, 7010; and from the representation of 'Pharaoh' as those who are steeped in falsities and engage in molestation, dealt with in 6651, 6679, 6683. To pursue further the meaning of GOD, it should be recognized that in the highest sense 'God' is the Divine which is above the heavens, but that in the internal sense 'God' is the Divine which is within the heavens. The Divine which is above the heavens is Divine Good, whereas the Divine within the heavens is Divine Truth. For Divine Good is the source from which Divine Truth springs, and Divine Truth springing from Divine Good makes heaven and brings order into it. What is properly called heaven is nothing other than the Divine that has been given form there, for the angels in heaven are human forms receptive of the Divine, which together constitute an all-embracing form which is that of a Human Being.

[2] The use of 'God' in the Old Testament Word to mean Divine Truth within the heavens explains why the word for God in the original language is Elohim, a plural form. It also explains why the angels in heaven, being receivers of Divine Truth, are called 'gods', as in David,

Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods? Psalms 89:6-8.

In the same author,

Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.

In the same author,

I said, You are gods, and sons of the Most High, all of you. Psalms 82:6.

In John,

Jesus said, Is it not written in your Law, I said, You are gods? If 1 He called them gods, with whom the Word of God came to be . . . John 10:34-35.

In addition there are those places in which the Lord is called 'God of gods' and 'Lord of lords', such as Genesis 46:2, 7; Deuteronomy 10:17; Numbers 16:22; Daniel 11:36; Psalms 136:2-3. From all this one may see in what sense Moses is called 'a god', here 'a god to Pharaoh' and in Exodus 4:16 'a god to Aaron' - that he was called such because Moses represented the Divine Law, which is Divine Truth and is called the Word. This also explains why here Aaron is called his 'prophet', and in a previous place his 'mouth', that is, one who declares in a way suitable for the understanding Divine Truth which comes forth directly from the Lord and surpasses all understanding And since a prophet is one who teaches and declares Divine Truth in a way suitable for the understanding, 'a prophet' also means the teachings of the Church, a subject dealt with in what follows next.

Poznámky pod čarou:

1. Reading si (if) which accords with the Greek and which Swedenborg has in another place where he quotes this verse, for sic (thus).

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

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Arcana Coelestia # 4287

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4287. 'For as a prince you have contended with God and with men, and have prevailed' means repeated victories in conflicts over truths and goods. This is clear from the meaning of 'contending as a prince' as overcoming in conflicts, in this case conflicts that accompany temptations since these are the subject at present; and from the meaning of 'with God and with men' as conflicts over truths and goods, to be dealt with below.

[2] The subject in the highest sense being the Lord, it is He who is meant in that sense by 'one contending as a prince with God and with men', for by His own power He suffered all temptations and through them overcame the hells. Indeed He allowed into Himself all the hells in their order, and even the angels, as will be explained later on. In so doing he brought into order everything in the heavens and in the hells, and at length glorified Himself, that is, made the Human within Him Divine.

[3] From this it is evident that in the highest sense the Lord is meant by Jacob and Israel, as shown immediately above in 4286. Not only has He Himself 'contended as a prince', that is, has suffered all the conflicts brought about by temptations and has overcome in them, but also He suffers them in every individual human being. But see what has been stated many times already on these matters in the following references,

The Lord suffered the severest temptations, greater than anybody else has done, 1663, 1668, 1787, 2776, 2786, 2795, 2816.

Unlike any others the Lord fought out of Divine love, 1690, 1691 (end), 1789, 1812, 1813, 1820.

The Lord fought against hereditary evil from the mother, so that at length He was not her son; even so, no evil of His own doing was attached to Him, 1444, 1573, 2025, 2574, 2649, 3318 (end).

Through the conflicts brought about by temptations and through repeated victories the Lord arranged all things into the form which heaven possesses, 1928.

And through repeated victories in conflicts brought about by temptations He united the Divine Essence to the Human Essence, 1616, 1737, 1813, 1921, 2025, 2026, 2500, 2523, 2632, 2776.

The Lord suffers the temptations that take place in man, subduing evil and the hells, 987, 1661, 1692 (end).

[4] The arcanum that 'contending with God and with men' means being tempted over truths and over goods is one that is not open to view in the letter. It is clear to anyone, and will also be evident from the explanation given below, that it was not God with whom Jacob contended, for it cannot be said of anyone that he contends with God and prevails. But the internal sense teaches what 'God' and 'men' mean here - that 'God' means truth, and 'men' good. The reason for this is that 'God' in the internal sense means truth, and therefore whenever truth is dealt with the name God is used, 2586, 2769, 2807, 2822, whereas the term 'man' is used to mean good. And 'man' means good because the Lord is the only Man and anyone else is called such by virtue of Him, 49, 288, 565, 1894. A further reason is that by virtue of Him heaven is man and is called the Grand Man, 684, 1276, 3624-3649, 3741-3750. And this also was why the Most Ancient Church which was governed by celestial good was referred to as Man, 478.

[5] Therefore whenever good is dealt with in the Word, 'man' (homo) means good, as in Isaiah,

I will make the male person (vir homo) more rare than gold, and man (homo) than the gold of Ophir. Isaiah 13:12.

In the same prophet,

The inhabitants of the land will be scorched and few male persons (vir homo) left. Isaiah 24:6.

'Male persons' stands for spiritual good or the good of truth. 'Man' stands for good. In the same prophet, The highways have been laid waste, the wayfarer has ceased. He has broken the covenant, he has despised the cities, he has no regard for the male person (vir homo). Isaiah 33:8.

In Jeremiah,

I looked to the earth, and behold, that which is void and empty, and towards the heavens, and they had no light I looked, and behold, there was no man; and all the birds of the air had flown away. Jeremiah 4:23, 25.

In the same prophet, behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. Jeremiah 31:27.

In Ezekiel,

Your merchants [traded] in the souls of men and vessels of bronze, giving these for your merchandise. Ezekiel 27:13.

In the same prophet, You, O my flock, the flock of My pasture, you are men; I am your God. Ezekiel 34:31.

In the same prophet, They will be cities laid waste, filled with the flock of mankind. Ezekiel 36:38.

In these places 'man' (homo) stands for people who are governed by good, and so stands for good, since good is what causes anyone to be 'man'. Truth however which is grounded in good is referred to in the Word as 'a male person' (vir homo) and also as 'the son of man'.

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