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Numbers 21

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1 And when king Arad the Chanaanite, who dwelt towards the south, had heard this, to wit, that Israel was come by the way of the spies, he fought against them, and overcoming them carried off their spoils.

2 But Israel binding himself by vow to the Lord, said: It thou wilt deliver this people into my hand, I will utterly destroy their cities.

3 And the Lord heard the prayers of Israel, and delivered up the Chanaanite, and they cut them off and destroyed their cities: and they called the name of that place Horma, that is to say, Anathema.

4 And they marched from mount Hor, by the way that leadeth to the Red Sea, to compass the land of Edom. And the people began to be weary of their journey and labour:

5 And speaking against God end Moses, they said: Why didst thou bring us out of Egypt, to die in the wilderness? There is no bread, nor have we any waters: our soul now loatheth this very light food.

6 Wherefore the Lord sent among the people fiery serpents, which bit them and killed many of them.

7 Upon which they came to Moses, and said: We have sinned, because we have spoken against the Lord and thee: pray that he may take away these serpents from us. And Moses prayed for the people.

8 And the Lord said to him: Make brazen serpent, and set it up for a sign: whosoever being struck shall look on it, shall live.

9 Moses therefore made a brazen serpent, and set it up for a sign: which when they that were bitten looked upon, they were healed.

10 And the children of Israel setting forwards camped in Oboth.

11 And departing thence they pitched their tents in Jeabarim, in the wilderness, that faceth Moab toward the east.

12 And removing from thence, they came to the torrent Zared:

13 Which they left and encamped over against Arnon, which is in the desert and standeth out on the borders of the Amorrhite. For Arnon is the border of Moab, dividing the Moabites and the Amorrhites.

14 Wherefore it is said in the book of the wars of the Lord: As he did in the Red Sea, so will he do in the streams of Amen.

15 The rocks of the torrents were bowed down that they might rest in Ar, and lie down in the borders of the Moabites.

16 When they went from that place, the well appeared whereof the Lord said to Moses: Gather the people together, and I will give them water.

17 Then Israel sung this song: Let the well spring up. They sung thereto:

18 The well, which the princes dug, and the chiefs of the people prepared by the direction of the lawgiver, and with their staves. And they marched from the wilderness to Mathana.

19 From Mathana unto Nahaliel: from Nahaliel unto Bamoth.

20 From Bamoth, is a valley in the country of Moab, to the top of Phasga, which looked towards the desert.

21 And Israel sent messengers to Sehon king of the Amorrhites, saying:

22 I beseech thee that I may have leave to pass through thy land: we will not go aside into the fields or the vineyards, we will not drink waters of the wells, we will go the king's highway, till we be past thy borders.

23 And he would not grant that Israel should pass by his borders: but rather gathering an army, went forth to meet them in the desert, and came to Jasa, and fought against them.

24 And he was slain by them with the edge of the sword, and they possessed his land from the Arnon unto the Jeboc, and to the confines of the children of Ammon: for the borders of the Ammonites, were kept with a strong garrison.

25 So Israel took all his cities, and dwelt in the cities of the Amorrhite, to wit, in Hesebon, and in the villages thereof.

26 Hesebon was the city of Sehon the king of the Amorrhites, who fought against the king of Moab: and took all the land, that had been of his dominions, as far as the Arnon.

27 Therefore it is said in the proverb: Come into Hesebon, let the city of Sehon be built and set up:

28 A fire is gone out of Hesebon, a flame from the city of Sehon, and hath consumed Ar of the Moabites, and the inhabitants of the high places of the Arnon.

29 Woe to thee Moab: thou art undone, O people of Chamos. He hath given his sons to flight, and his daughters into captivity to Sehon the king of the Amorrhites.

30 Their yoke is perished from Hesebon unto Dibon, they came weary to Nophe, and unto Medaba.

31 So Israel dwelt in the land of the Amorrhite.

32 And Moses sent some to take a view of Jazer: and they took the villages of it, and conquered the inhabitants.

33 And they turned themselves, and went up by the way of Basan, and Og the king of Basan came against them with all his people, to fight in Edrai.

34 And the Lord said to Moses: Fear him not, for I have delivered him and all his people, and his country into thy hand: and thou shalt do to him as thou didst to Sehon the king of the Amorrhites, the inhabitant of Hesebon.

35 So they slew him also with his sons, and all his people, not letting any one escape, and they possessed his land.

   

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Olivet, mount

  

In Zechariah 14:4, Luke 21:37, 22:39, and Mark 13:3, similar to the meanings of oil and olive, this signifies the good of love. (Arcana Coelestia 9780[12]) This also signifies the divine celestial good, or the divine good of divine love. (Arcana Coelestia 10261[10])

(Odkazy: Apocalypse Revealed 493; Arcana Coelestia 9277)

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Arcana Coelestia # 3833

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3833. 'And so it was in the evening' means when the state was still obscure. This is clear from the meaning of 'the evening' as an obscure state, dealt with in 3056. Furthermore feasts held in the evening, that is, suppers, meant nothing else among the ancients who had appropriate religious observances than the introductory state which comes before an actual joining together, which is obscure compared with that state when the joining together has taken place. Indeed when a person is being introduced into truth and from this into good, everything he learns at that time is obscure. But once good is joined to him and he regards truth from the standpoint of good, everything he learns becomes clear to him, gradually and increasingly so. For he is now no longer in doubt about whether something exists or whether it is true but knows that it exists and is true.

[2] Once a person has reached this state he starts to know countless things, for he now proceeds from the good and truth which he believes and perceives. He proceeds so to speak from the central point out to the peripheral regions; and in the measure that he proceeds from such good and truth, he sees in the same measure the things round about, and gradually more and more widely since he is constantly pushing out and extending the boundaries. Thereafter he also begins from each subject situated in the space within those boundaries, and from those subjects as new centres he pushes out new peripheral regions; and so on in the spaces within these. Consequently the light of truth radiating from good increases enormously and becomes one expanse of light, for he is now bathed in the light of heaven which shines from the Lord. But to people who are prone to doubt and who question whether something exists and is true, those countless, indeed limitless things are not visible at all. To them every single one is totally obscure. Those things are scarcely seen by them as a single whole which definitely exists, only as a single whole whose very existence they are uncertain of. Such is the condition into which human wisdom and intelligence has fallen at the present day. Being able to reason cleverly whether something exists is now the mark of a wise man, and being able to reason that it does not exist is the mark of one wiser still.

[3] Take for example the question whether in the Word an internal sense exists which such people call the mystical sense. Until they believe in the existence of it they cannot know a single one of the countless things existing within that sense, so many that they fill the whole of heaven in unending variety. Take as another example one who reasons about whether Divine Providence is merely universal and does not extend to specific details. That person cannot know the countless arcana which have to do with Providence, as many in number as the occurrences in everyone's life from start to finish and in the world from its creation to its end, and even for ever. Take as yet another example one who reasons whether good can exist in anyone, seeing that the will of man is fundamentally depraved. He cannot possibly be aware of all the arcana that have to do with regeneration, nor even that a new will is implanted by the Lord and the arcana concerning this. And the same is so with everything else. From this one may recognize what obscurity surrounds such people and that they do not even see, let alone reach, the outskirts of wisdom.

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