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Numbrid 21

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1 Kui Aradi kuningas, kaananlane, kes elas Lõunamaal, kuulis, et Iisrael tuli Atarimi teed mööda, siis ta sõdis Iisraeli vastu ja võttis neilt vange.

2 Siis Iisrael andis Issandale tõotuse, öeldes: 'Kui sa tõesti annad selle rahva minu kätte, siis ma hävitan nende linnad sootuks.'

3 Ja Issand kuulis Iisraeli häält ja loovutas kaananlased ning nad hävitasid need ja nende linnad sootuks. Ja sellele paigale pandi nimeks Horma.

4 Hoori mäe juurest läksid nad ära Kõrkjamere teed mööda, et minna ümber Edomimaa; aga rahvas tüdines teekonnal.

5 Ja rahvas rääkis vastu Jumalale ja Moosesele: 'Miks olete meid toonud Egiptusest kõrbe surema? Sest ei ole leiba ega vett ja meie hing tülkab seda viletsat toitu.'

6 Siis Issand läkitas rahva sekka mürgiseid madusid ja need salvasid rahvast ning Iisraelis suri palju rahvast.

7 Siis rahvas tuli Moosese juurde ja nad ütlesid: 'Me tegime pattu, et rääkisime vastu Jumalale ja sinule. Palu Issandat, et ta võtaks meilt ära need maod!' Ja Mooses palvetas rahva eest.

8 Ja Issand ütles Moosesele: 'Tee enesele madu ja pane see ridva otsa, siis jääb elama iga salvatu, kes seda vaatab!'

9 Ja Mooses tegi vaskmao ning pani selle ridva otsa. Kui siis madu oli salvanud kedagi, aga too vaatas vaskmadu, siis ta jäi elama.

10 Ja Iisraeli lapsed läksid teele ja lõid leeri üles Obotisse.

11 Ja nad läksid teele Obotist ja lõid leeri üles Ijje-Abarimi, Moabi ees olevasse kõrbe päikesetõusu pool.

12 Sealt nad läksid teele ja lõid leeri üles Seredi nõkku.

13 Sealt nad läksid teele ja lõid leeri üles teisele poole Arnoni jõge, mis on kõrbes ja mis lähtub emorlaste maa-alalt, sest Arnon on piiriks Moabi ja emorlaste vahel.

14 Seepärast öeldakse 'Issanda sõdade raamatus': 'Vaaheb Suufas ja Arnoni orud

15 ja orgude nõlvakud, mis laskuvad Aari maa-alale ja naalduvad Moabi piirile.'

16 Ja sealt nad läksid kaevu juurde. See oli see kaev, mille puhul Issand ütles Moosesele: 'Kogu rahvas kokku, siis ma annan neile vett!'

17 Tol korral laulis Iisrael seda laulu: 'Kee üles, kaev! Laulgem temast!

18 Kaev, mille vürstid kaevasid, mida rahva parimad süvendasid valitsuskepiga, oma karjasekeppidega.' Ja kõrbest läksid nad Mattanasse

19 ja Mattanast Nahalieli ja Nahalielist Baamotti

20 ja Baamotist sinna orgu, mis on Moabimaal Pisgaa mäetipu juures, mis vaatab alla kõrbepinnale.

21 Ja Iisrael läkitas käskjalad Siihoni, emorlaste kuninga juurde ütlema:

22 'Luba mind oma maast läbi minna! Me ei põika põldudele ega viinamägedele, me ei joo kaevuvett. Me läheme kuningateed mööda, kuni oleme läbinud su maa-ala.'

23 Aga Siihon ei lubanud Iisraeli oma maa-alast läbi minna, vaid Siihon kogus kokku kogu oma rahva ja läks välja kõrbe Iisraeli vastu; ta tuli Jaasasse ja sõdis Iisraeli vastu.

24 Aga Iisrael lõi teda mõõgateraga ja vallutas tema maa Arnonist kuni Jabbokini, kuni ammonlasteni, sest ammonlaste piir oli kindlustatud.

25 Ja Iisrael võttis kõik need linnad ja elas kõigis emorlaste linnades, Hesbonis ja kõigis selle tütarlinnades.

26 Sest Hesbon oli Siihoni, emorlaste kuninga linn ja tema oli sõdinud endise Moabi kuninga vastu ning oli tolle käest ära võtnud kogu tema maa kuni Arnonini.

27 Seepärast ütlevad pilkelaulikud: 'Tulge Hesboni! Ehitatagu üles ja rajatagu Siihoni linn!

28 Sest tuli läks välja Hesbonist, leek Siihoni linnast. See põletas Moabi Aari, Arnoni küngaste isandad.

29 Häda sulle, Moab! Kadunud oled, Kemosi rahvas! Ta tegi oma pojad põgenikeks ja oma tütred vangideks emorlaste kuningale Siihonile.

30 Aga meie ambusime neid, Hesbon on hävinud kuni Diibonini; me laastasime, kuni sai süüdatud tuli, mis ulatus Meedebani.'

31 Ja Iisrael jäi elama emorlaste maale.

32 Siis Mooses läkitas uurima Jaaserit ja nad vallutasid selle tütarlinnad; emorlased, kes seal olid, aeti ära.

33 Siis nad pöördusid ja läksid üles mööda Baasani teed. Aga Baasani kuningas Oog läks välja nende vastu, tema ja kogu ta rahvas, taplusesse Edreis.

34 Aga Issand ütles Moosesele: 'Ära karda teda, sest ma annan su kätte tema ja kogu ta rahva ja maa! Ja talita temaga, nagu sa talitasid Siihoniga, emorlaste kuningaga, kes elas Hesbonis!'

35 Ja nad lõid maha tema ja ta pojad ja kogu ta rahva, laskmata põgeneda ainsatki. Ja nad vallutasid ta maa.

   

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Explanation of Numbers 21

Napsal(a) Henry MacLagan

Verses 1-3. A temptation from the merely natural man, through its rational faculty, is described.

Verses 4-9. Another temptation causing distress on account of falsities from evil, during which there is a tendency to return to merely natural states, and sensual lusts prevail; but there is application to the Word, and earnest prayer for deliverance, and then revelation that the Lord's Human is to be made Divine through temptations, and that, therefore, every one in the church has power from Him, by faith, to overcome the promptings of the sensual life.

Verses 10-20. Other changes of state in which the man of the church is protected.

Verses 21-35. And lastly, he is disposed, in another state of temptation, to temporize with evils in general; but discovering his error, resists his enemies, both generally and in particular, by the help of the Lord, and thus the external man is subdued, both as to selfish love and worldly love.

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Arcana Coelestia # 1906

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1906. 'After Abram had been dwelling ten years in the land of Canaan' means the remnants of good and of truth deriving from that good which the Lord acquired to Himself and by means of which this rational was conceived. This is clear from the meaning of 'ten' as remnants, dealt with already in 576. What remnants are has been stated and shown in 468, 530, 560, 561, 660, 661, 798, 1050; that is to say, they are all the states of affection for good and truth conferred by the Lord on a person from earliest childhood right through to life's end. These states are stored away within him for the use of his life after death, for in the next life all the states of his life return one after another and at that time they undergo modification through the states of good and truth which the Lord has conferred on him. The more remnants he acquires therefore during his lifetime, or the more good and truth he acquires, the happier and more beautiful the rest of his states seem to be when they actually return. The truth of this may become clear to anyone if he gives the matter careful consideration. At birth no one of himself possesses any good at all, but is wholly defiled with hereditary evil. Everything good flows in, such as his love for parents, nursemaids, and playmates, this influx being from innocence. These are the gifts which flow in from the Lord through the heaven of innocence and peace, which is the inmost heaven, and this is the manner in which they are imparted to him during early childhood.

[2] Later on, when he grows up, this good, innocent, and peaceful state of early childhood departs from him little by little; and insofar as he is introduced into the world, he enters into its pleasures and delights, and so into evils, and the heavenly things or the goods of early childhood start to be dispersed. Yet they still remain, it being by means of these that the states are moderated which a person takes to himself and acquires later on. Without them he cannot possibly be truly human, for states in which evil desires or any evils occur, if not moderated by means of states in which the affection for good is present, would be more dreadful than those of any animal. Those states of good are what are called remnants, which are conferred by the Lord and implanted in a person's natural disposition, this being done when the person is not aware of it.

[3] In later life he has further new states conferred on him; but these are not so much states of good as of truth, for as he grows up he has truths bestowed on him, and these in a similar way are stored away within his interior man. By means of these remnants, which are those of truth, and which have been born from the influx of spiritual things from the Lord, a person has the ability to think, and also to understand what the good and truth of civil or public life and moral or private life are, and also to receive spiritual truth, that is, the truth of faith. Yet he has no ability to do these things except by means of the remnants of good which he received in early childhood. Of the existence of remnants, and the fact that they are stored away in man in his interior rational, man is completely unaware. That unawareness is due to thinking that nothing flows in but that everything is innate within him, and thus present within him when he is an infant, though the reality is altogether different from that. Remnants are referred to in various places in the Word, and by them are meant those states by which a person becomes human, and this from the Lord alone.

[4] The remnants which resided with the Lord however were all the Divine states which He acquired to Himself and by means of which He united the Human Essence to the Divine Essence. These are in no way comparable with the remnants that reside with man, for the latter are not Divine but human. The remnants the Lord had are what is meant by the ten years Abram dwelt in the land of Canaan. When angels hear the Word they have no knowledge of what 'ten' is; but the moment ten is mentioned by man the idea of remnants comes to them, for 'ten' and 'tenths' in the Word mean remnants, as is clear from what has been stated and shown in 576, 1738. And when they perceive that 'Abram had been dwelling ten years in the land of Canaan' the idea of the Lord comes to them, and with it simultaneously countless things meant by the remnants residing with the Lord when He was in the world.

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