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Numbers 31

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1 And the Lord spoke to Moses, saying:

2 Revenge first the children of Israel on the Madianites, and so thou shalt be gathered to thy people.

3 And Moses forthwith said: Arm of you men to fight, who may take the revenge of the Lord on the Madianites.

4 Let a thousand men be chosen out of every tribe of Israel to be sent to the war.

5 And they gave a thousand of every tribe, that is to say, twelve thousand men well appointed for battle.

6 And Moses sent them with Phinees the son of Eleazar the priest, and he delivered to him the holy vessels, and the trumpets to sound.

7 And when they had fought against the Madianites and had overcome them, they slew all the men.

8 And their kings Evi, and Recem, and Sur, and Hur, and Rebe, five princes of the nation: Balaam also the son of Beer they killed with the sword.

9 And they took their women, and their children captives, and all their cattle, and all their goods: and all their possessions they plundered:

10 And all their cities, and their villages, and castles, they burned.

11 And they carried away the booty, and all that they had taken both of men and of beasts.

12 And they brought them to Moses, and Eleazar the priest, and to all the multitude of the children of Israel. But the rest of the things for use they carried to the camp on the plains of Moab, beside the Jordan over against Jericho.

13 And Moses and Eleazar the priest and all the princes of the synagogue went forth to meet them without the camp.

14 And Moses being angry with the chief officers of the army, the tribunes, and the centurions that were come from the battle,

15 Said: Why have you saved the women?

16 Are not these they, that deceived the children of Israel by the counsel of Balaam, and made you transgress against the Lord by the sin of Phogor, for which also the people was punished?

17 Therefore kill all that are of the male sex, even of the children: and put to death the women, that have carnally known men.

18 But the girls, and all the women that are virgins save for yourselves:

19 And stay without the camp seven days. He that hath killed a man, or touched one that is killed, shall be purified the third day and the seventh day.

20 And of all the spoil, every garment, or vessel, or any thing made for use, of the skins, or hair of goats, or of wood, shall be purified.

21 Eleazar also the priest spoke to the men of the army, that had fought, in this manner: This is the ordinance of the law, which the Lord hath commanded Moses:

22 Gold, and silver, and brass, and iron, and lend, and tin,

23 And all that may pass through the fire, shall be purified by fire, but whatsoever cannot abide the fire, shall be sanctified with the water of expiation:

24 And you shall wash your garments the seventh day, and being purified, you shall afterwards enter into the camp.

25 And the Lord said to Moses:

26 Take the sum of the things that were taken both of man and beast, thou and Eleazar the priest and the princes of the multitude:

27 And thou shalt divide the spoil equally, between them that fought and went out to the war, and between the rest of the multitude.

28 And thou shalt separate a portion to the Lord from them that fought and were in the battle, one soul of five hundred as well of persons as of oxen and asses and sheep.

29 And thou shalt give it to Eleazar the priest, because they are the firstfruits of the Lord.

30 Out of the moiety also of the children of Israel thou shalt take the fiftieth head of persons, and of oxen, and asses, and sheep, and of all beasts, and thou shalt give them to the Levites that watch in the charge of the tabernacle of the Lord.

31 And Moses and Eleazar did as the Lord had commanded.

32 And the spoil which the army had taken, was six hundred seventy-five thousand sheep,

33 Seventy-two thousand oxen,

34 Sixty-one thousand asses:

35 And thirty-two thousand persons of the female sex, that had not known men.

36 And one half was given to them that had been in the battle, to wit, three hundred thirty-seven thousand five hundred sheep:

37 Out of which, for the portion of the Lord, were reckoned six hundred seventy-five sheep.

38 And out of the thirty-six thousand oxen, seventy-two oxen:

39 Out of the thirty thousand five hundred asses, sixty-one asses:

40 Out of the sixteen thousand persons, there fell to the portion of the Lord, thirty-two souls.

41 And Moses delivered the number of the firstfruits of the Lord to Eleazar the priest, as had been commanded him,

42 Out of the half of the children of Israel, which he had separated for them that had been in the battle.

43 But out of the half that fell to the rest of the multitude, that is to say, out of the three hundred thirty-seven thousand five hundred sheep,

44 And out of the thirty-six thousand oxen,

45 And out of the thirty thousand five hundred asses,

46 And out of the sixteen thousand persons,

47 Moses took the fiftieth head, and gave it to the Levites that watched in the tabernacle of the Lord, as the Lord had commanded.

48 And when the commanders of the army, and the tribunes and centurions were come to Moses, they said:

49 We thy servants have reckoned up the number of the fighting men, whom we had under our hand, and not so much as one was wanting.

50 Therefore we offer as gifts to the Lord what gold every one of us could find in the booty, in garters and tablets, rings and bracelets, and chains, that thou mayst pray to the Lord for us.

51 And Moses and Eleazar the priest received all the gold in divers kinds,

52 In weight sixteen thousand seven hundred and fifty sicles, from the tribunes and from the centurions.

53 For that which every one had taken in the booty was his own.

54 And that which was received they brought into the tabernacle of the testimony, for a memorial of the children of Israel before the Lord.

   

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Voice and hand

  

In Genesis 27:22, 'voice' relates to truth, and 'hand,' to good.

(Odkazy: Arcana Coelestia 3563)

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Arcana Coelestia # 3563

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3563. 'And said, The voice is Jacob's voice, and the hands Esau's hands' means that the understanding consists in this case of truth existing inwardly, while the will consists in this case of good existing outwardly, so that an inversion of order exists with them. This is clear from the use of 'voice' to refer to truth and of 'hand' to refer to good. For 'voice' is used in reference to truth, as is evident from the places introduced in Volume One, in 219, 220, and from the fact that the actual words used are 'the voice is Jacob's voice', Jacob representing natural truth, as shown in various places above. And the reason why 'hand' is used in reference to good is that 'the hand' means power and ability, 878, 3541, the source of which is nothing other than good. All the power and ability that truth possesses comes from good, even though it seems to come from truth. This likewise is evident from the fact that the actual words used are 'the hands are Esau's hands', Esau representing natural good, as also shown above. The consequent existence of an inversion of order with them is evident from the consideration that proper order requires good, which belongs to the will, to exist inwardly, and truth, which belongs to the understanding, to exist outwardly. But these matters, as stated above, are such as can hardly be explained in any intelligible way because few have any knowledge of such things. For even if a perfectly clear explanation of them were given they would still not be understood if knowledge of them is lacking. Nevertheless the matter must be discussed since it is the subject at this point.

[2] The only source of the good of the natural which manifests itself in a person is interior good, that is, the good of the rational. Natural good can have no other source, though that which flows in from the one determines the nature of the good in the other. And since the good of the natural comes from no other source, neither does the truth of the natural, for where good is, so also is truth. Both must be present if they are to be anything at all. And again, that which flows in determines the nature of the truth there. Influx is such that the good of the rational flows into the natural along two different routes - one a very short and thus direct route into the good itself of the natural, and then on through the good of the natural into the truth there, this good and this truth being represented by Esau and his venison. In addition to this, the good of the rational flows into the natural along a second route which is less short, that is to say, through the truth of the rational, by means of which influx it forms something resembling good, but which in fact is truth.

[3] Everything is thus taking place according to order when the good of the rational flows directly into the good of the natural and at the same time into the truth there, and also indirectly by way of the truth of the rational into the good of the natural, and in a similar way both directly and indirectly into the truth of the natural. When all this is taking place the influx is according to order. Such is the influx with those who have been regenerated. But a different influx exists prior to regeneration, as has been stated above. That is to say, the good of the rational does not flow into the good of the natural directly but indirectly, by way of the truth of the rational, and so manifests something resembling good in the natural, which is not genuine good nor consequently genuine truth. Instead it is something such as does indeed possess good inmostly by virtue of influx through the truth of the rational; but there is nothing more. Therefore good too presents itself there under a different form, that is to say, outwardly as good represented by 'Esau' but inwardly as truth represented by 'Jacob'. And as this is not in accordance with order an inversion of order is said to exist with them. Yet insofar as nobody can be regenerated in any other way it is according to order.

[4] I realize that no matter how clearly these matters are stated and as a consequence are able to be perceived clearly by those who have a knowledge of the existence of such things, they still remain obscure to those who do not know what influx is, more so to those who do not know that the rational is distinct and separate from the natural, and more so still to those who do not have any distinct and clear idea of what good is or of what truth is. But the nature of natural good and of natural truth in the state prior to regeneration is plain to see only from the desires present at that time. When a person desires truth not because he has life in view but some other ends, such as to become learned, and to become this because of some desire to outdo others, which amounts to childish envy, and also because of some desire for glory, the order existing with the good of the natural and the truth of the natural is akin to that represented here by Jacob. As these two exist in relation to each other, there is a reversal of order, that is to say, the will, to which good belongs, exists outwardly, while the understanding, to which truth belongs, exists inwardly.

[5] But in the state following regeneration the situation is different. In this case the person desires truth not only because he has life in view but more still because he desires the good itself which constitutes that life. Previous desires, that is to say, those connected with outdoing, with childish envy, and with glory, now break away, so much so that they seem so to speak to have been dispelled. At this point good which belongs to the will exists inwardly, and truth which belongs to the understanding exists outwardly. The result then is that truth acts as one with good since it stems from good. This order is genuine order. The order existing previously also serves to bring this order about, for the will which at that time occupies an external position allows many things to come in which contribute to regeneration, like a sponge which absorbs water, clear or muddy, so that it absorbs such things as would otherwise be rejected. Indeed these things serve as means and also as ideas that have to be formed concerning genuine goods and truths, besides other uses which they serve.

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