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Nombres 22

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1 Les enfants d'Israël partirent, et ils campèrent dans les plaines de Moab, au delà du Jourdain, vis-à-vis de Jéricho.

2 Balak, fils de Tsippor, vit tout ce qu'Israël avait fait aux Amoréens.

3 Et Moab fut très effrayé en face d'un peuple aussi nombreux, il fut saisi de terreur en face des enfants d'Israël.

4 Moab dit aux anciens de Madian: Cette multitude va dévorer tout ce qui nous entoure, comme le boeuf broute la verdure des champs. Balak, fils de Tsippor, était alors roi de Moab.

5 Il envoya des messagers auprès de Balaam, fils de Beor, à Pethor sur le fleuve, dans le pays des fils de son peuple, afin de l'appeler et de lui dire: Voici, un peuple est sorti d'Egypte, il couvre la surface de la terre, et il habite vis-à-vis de moi.

6 Viens, je te prie, maudis-moi ce peuple, car il est plus puissant que moi; peut-être ainsi pourrai-je le battre et le chasserai-je du pays, car je sais que celui que tu bénis est béni, et que celui que tu maudis est maudit.

7 Les anciens de Moab et Les anciens de Madian partirent, ayant avec eux des présents pour le devin. Ils arrivèrent auprès de Balaam, et lui rapportèrent les paroles de Balak.

8 Balaam leur dit: Passez ici la nuit, et je vous donnerai réponse, d'après ce que l'Eternel me dira. Et les chefs de Moab restèrent chez Balaam.

9 Dieu vint à Balaam, et dit: Qui sont ces hommes que tu as chez toi?

10 Balaam répondit à Dieu: Balak, fils de Tsippor, roi de Moab, les a envoyés pour me dire:

11 Voici, un peuple est sorti d'Egypte, et il couvre la surface de la terre; viens donc, maudis-le; peut-être ainsi pourrai-je le combattre, et le chasserai-je.

12 Dieu dit à Balaam: Tu n'iras point avec eux; tu ne maudiras point ce peuple, car il est béni.

13 Balaam se leva le matin, et il dit aux chefs de Balak: Allez dans votre pays, car l'Eternel refuse de me laisser aller avec vous.

14 Et les princes de Moab se levèrent, retournèrent auprès de Balak, et dirent: Balaam a refusé de venir avec nous.

15 Balak envoya de nouveau des chefs en plus grand nombre et plus considérés que les précédents.

16 Ils arrivèrent auprès de Balaam, et lui dirent: Ainsi parle Balak, fils de Tsippor: Que l'on ne t'empêche donc pas de venir vers moi;

17 car je te rendrai beaucoup d'honneurs, et je ferai tout ce que tu me diras; viens, je te prie, maudis-moi ce peuple.

18 Balaam répondit et dit aux serviteurs de Balak: Quand Balak me donnerait sa maison pleine d'argent et d'or, je ne pourrais faire aucune chose, ni petite ni grande, contre l'ordre de l'Eternel, mon Dieu.

19 Maintenant, je vous prie, restez ici cette nuit, et je saurai ce que l'Eternel me dira encore.

20 Dieu vint à Balaam pendant la nuit, et lui dit: Puisque ces hommes sont venus pour t'appeler, lève-toi, va avec eux; mais tu feras ce que je te dirai.

21 Balaam se leva le matin, sella son ânesse, et partit avec les chefs de Moab.

22 La colère de Dieu s'enflamma, parce qu'il était parti; et l'ange de l'Eternel se plaça sur le chemin, pour lui résister. Balaam était monté sur son ânesse, et ses deux serviteurs étaient avec lui.

23 L'ânesse vit l'ange de l'Eternel qui se tenait sur le chemin, son épée nue dans la main; elle se détourna du chemin et alla dans les champs. Balaam frappa l'ânesse pour la ramener dans le chemin.

24 L'ange de l'Eternel se plaça dans un sentier entre les vignes; il y avait un mur de chaque côté.

25 L'ânesse vit l'ange de l'Eternel; elle se serra contre le mur, et pressa le pied de Balaam contre le mur. Balaam la frappa de nouveau.

26 L'ange de l'Eternel passa plus loin, et se plaça dans un lieu où il n'y avait point d'espace pour se détourner à droite ou à gauche.

27 L'ânesse vit l'ange de l'Eternel, et elle s'abattit sous Balaam. La colère de Balaam s'enflamma, et il frappa l'ânesse avec un bâton.

28 L'Eternel ouvrit la bouche de l'ânesse, et elle dit à Balaam: Que t'ai je fait, pour que tu m'aies frappée déjà trois fois?

29 Balaam répondit à l'ânesse: C'est parce que tu t'es moquée de moi; si j'avais une épée dans la main, je te tuerais à l'instant.

30 L'ânesse dit à Balaam: Ne suis-je pas ton ânesse, que tu as de tout temps montée jusqu'à ce jour? Ai-je l'habitude de te faire ainsi? Et il répondit: Non.

31 L'Eternel ouvrit les yeux de Balaam, et Balaam vit l'ange de L'Eternel qui se tenait sur le chemin, son épée nue dans la main; et il s'inclina, et se prosterna sur son visage.

32 L'ange de l'Eternel lui dit: Pourquoi as-tu frappé ton ânesse déjà trois fois? Voici, je suis sorti pour te résister, car c'est un chemin de perdition qui est devant moi.

33 L'ânesse m'a vu, et elle s'est détournée devant moi déjà trois fois; si elle ne se fût pas détournée de moi, je t'aurais même tué, et je lui aurais laissé la vie.

34 Balaam dit à l'ange de l'Eternel: J'ai péché, car je ne savais pas que tu te fusses placé au-devant de moi sur le chemin; et maintenant, si tu me désapprouves, je m'en retournerai.

35 L'ange de l'Eternel dit à Balaam: Va avec ces hommes; mais tu ne feras que répéter les paroles que je te dirai. Et Balaam alla avec les chefs de Balak.

36 Balak apprit que Balaam arrivait, et il sortit à sa rencontre jusqu'à la ville de Moab qui est sur la limite de l'Arnon, à l'extrême frontière.

37 Balak dit à Balaam: N'ai-je pas envoyé auprès de toi pour t'appeler? Pourquoi n'es-tu pas venu vers moi? Ne puis-je donc pas te traiter avec honneur?

38 Balaam dit à Balak: Voici, je suis venu vers toi; maintenant, me sera-t-il permis de dire quoi que ce soit? Je dirai les paroles que Dieu mettra dans ma bouche.

39 Balaam alla avec Balak, et ils arrivèrent à Kirjath-Hutsoth.

40 Balak sacrifia des boeufs et des brebis, et il en envoya à Balaam et aux chefs qui étaient avec lui.

41 Le matin, Balak prit Balaam, et le fit monter à Bamoth-Baal, d'où Balaam vit une partie du peuple.

   

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Meeting of three kings in Potsdam and Charlottenburg, 1709, by Samuel Theodor Gericke

L'esprit humain est composé de deux parties, une volonté et un entendement, siège des amours et des affections, et siège de la sagesse et de la connaissance. Dans la Bible, les rois représentent les choses de l'entendement : les choses vraies par les royaumes qui sont bons ou amis ; les choses fausses (qui sont prises pour vraies) par les royaumes mauvais ou inamicaux.

(Odkazy: L'Apocalypse Expliquée 304 [31]; L'Apocalypse Révélée 440; Arcanes Célestes 1661-1664, 1711-1715, Genèse 14:1, 14:3, 14:4, 14:14-15; Ésaïe 33:17; Apocalypse 9:11)


La terre de Canaan représente l'esprit interne, où se déroulent les pensées sur le bien et le mal, la vie, Dieu et le ciel. Au sens le plus élevé, il représente le ciel lui-même, et les trois rois du royaume unifié d'Israël dans ce pays - Saül, David et Salomon - représentent la vérité divine de la Bible telle qu'elle est comprise respectivement dans son sens littéral, son sens spirituel interne et son sens céleste le plus profond.

 

Pour une personne qui a mené sa vie à peu près comme elle l'entend, l'idée d'un roi de vérité régnant dans sa vie peut sembler oppressante, exactement comme Samuel l'a décrit. Mais pour la personne qui a accepté la nécessité d'une régénération spirituelle, si ce règne de la vérité peut parfois sembler difficile, il est accepté comme nécessaire. Ils reconnaissent le Seigneur, tel qu'il se révèle dans la Bible, comme leur Roi. Au début, ce Roi peut sembler lunatique ou inefficace, comme l'était Saül, mais à mesure que la personne s'efforce de comprendre la vérité et de la mettre en pratique dans sa vie, le Roi devient plus puissant et agréable - représenté par David. Et à la fin, le roi est considéré comme sage, comme l'était Salomon.

 

Les nations et les tribus qui entourent Canaan, de l'Égypte à Babylone, ou du Nil à l'Euphrate, représentent des domaines de l'esprit externe qui sont parfois alliés à l'interne, et parfois en guerre avec lui. Les rois de ces nations représentent tous la vérité, ou du moins des idées qu'ils croient vraies et qui fonctionnent comme la vérité pour eux, même si elle est fausse.

(Odkazy: Arcanes Célestes 1728, 5068; L'Apocalypse Expliquée 31 [1,3,7])

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Apocalypse Explained # 31

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31. Verse 6. And hath made us kings and priests, signifies that from Him we are in His spiritual and celestial kingdom. This is evident from the signification of "kings," as meaning those who are in truths from good; and since they constitute the Lord's spiritual kingdom, as meaning those who are in His spiritual kingdom. That these are signified by "kings" in the Word, will appear from what follows. The above is evident also from the signification of "priests," as meaning those who are in the good of love; and since these constitute the Lord's celestial kingdom, they also are those who are in His celestial kingdom. (That there are two kingdoms, into which the heavens are in general divided, see in the work on Heaven and Hell 20-28, and that the spiritual kingdom is called the Lord's regal kingdom, and the celestial kingdom His priestly kingdom, n. 24.) In any places in the prophetic Word, kings are mentioned, and he that is ignorant of the internal sense believes that by "kings" are there meant kings; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord. The reason of this is, that the Lord is the sole king, and those who from Him are in truths from good are called His "sons;" for this reason the same are meant by "princes," by "sons of the kingdom," by "sons of kings," and also by "kings;" and in a sense abstracted from the idea of persons, as it is in heaven, truths from good are meant, or, what is the same, faith from charity; since truth is of faith, and good is of charity.

[2] That kings are not meant can be seen simply from its here being said that Jesus Christ "hath made us kings and priests"; and afterwards:

And hast made us to be unto our God kings and priests, and we shall reign upon the earth (Revelation 5:10);

and in Matthew:

The good seed sown in the field are the sons of the kingdom (Matthew 13:38);

the "seed of the field" are truths from good with man from the Lord (Arcana Coelestia 3373, 10248, 10249). Everyone, moreover, may perceive that the Lord will not make all those here treated of to be kings, but that he calls them kings from the power and the glory which those have who from the Lord are in truths from good. From this it can now be seen that by "king," in the prophetic Word, is meant the Lord as to Divine truth, and by "kings" and "princes," those who from the Lord are in truths from good, and as most things in the Word have also an opposite sense, that "kings" signify in that sense those who are in falsities from evil.

[3] That by "King" in the Word is meant the Lord in respect to Divine truth, is clear from the words of the Lord Himself to Pilate:

Pilate said, Art thou a king then? Jesus answered, Thou sayest it, because I am a king. For this have I been born, and for this am I come into the world, that I should bear witness unto the truth. Everyone that is in the truth heareth My voice. Pilate said unto Him, What is truth? (John 18:37-38).

From the question of Pilate, "What is truth," it is clear that he understood that truth was called "king" by the Lord; but as he was a Gentile, and knew nothing from the Word, he could not be taught that Divine truth is from the Lord, and that He is Divine truth; therefore, immediately after his question:

He went out to the Jews, saying, I find no fault in him; and afterwards put upon the cross, This is Jesus, the king of the Jews. And when the chiefs of the priests said unto him, Write not, The king of the Jews, but that He saith I am the king of the Jews, Pilate answered, What I have written, I have written (John 19:4, 19:14-22).

[4] When these things are understood, it may be known what is meant by "kings" in the following passages in Revelation:

The sixth angel poured out his bowl upon the great river Euphrates, and the water thereof was dried up, that the way might be made ready for the kings that come from the sun rising (Revelation 16:12).

The great harlot that sitteth upon many waters, with whom the kings of the earth committed fornication (Revelation 17:1-2).

The seven heads are seven mountains on which the woman sitteth, and they are seven kings; the five are fallen, the one is, the other is not yet come. And the ten horns that thou sawest are ten kings, who have received no kingdom as yet, but they receive power as kings with the beast for one hour. These shall war against the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of kings (Revelation 17:9, 10, 12, 14).

And the woman whom thou sawest is the great city, which hath the kingdom over the kings of the earth (Revelation 17:18).

Of the wine of the wrath of her fornication all the nations have drunk, and the kings of the earth committed fornication with her (Revelation 18:3).

And I saw the beast, and the kings of the earth, and their armies, gathered together, to make war against Him that sat on the horse and against His army (Revelation 19:19).

And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it (Revelation 21:24).

In these passages by "kings" are not meant kings, but all who are either in truths from good, or in falsities from evil, as was said before. Likewise in Daniel:

By the king of the south and by the king of the north, who made war against each other (Daniel 11:40

By "the king of the south" are there meant those who are in the light of truth from good, by "the king of the north" those who are in darkness from evil. (That "south" in the Word signifies those who are in the light of truth from good, see Arcana Coelestia 1458, 3708, 3195, 5672, 9642; and "north" those who are in the darkness of falsity from evil, n. 3708, and in general, in the work on Heaven and Hell 141-153, where The Four Quarters in Heaven are treated of.)

[5] "Kings" are also frequently mentioned by the prophets in the Old Testament; and there likewise are meant those who, from the Lord, are in truths from good, and in a contrary sense, those who are in falsities from evil; as in Isaiah:

He shall disperse 1 many nations: kings shall shut their mouths upon Him; for that which had not been told them they have seen, and that which they have not heard they have understood (Isaiah 52:15).

In the same:

The Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breast of kings (Isaiah 40:14, 16).

Kings shall be thy nursing fathers, and the chief women thy nursing mothers; they shall bow down to thee with their face toward the earth (Isaiah 49:23; and 14:9 elsewhere, as in Isaiah 14:9; 24:21; 60:10; Jeremiah 2:26; 4:9; 49:38; Lamentations 2:6, 9; Ezekiel 7:26, 27; Hosea 3:4; Zephaniah 1:8; Psalms 2:10; 110:5; Genesis 49:20).

[6] Since "kings" signify those who, from the Lord, are in truths from good, it was a custom derived from ancient times for kings, when they were crowned, to receive such insignia as signify truths from good: as for the king to be anointed with oil, to wear a crown of gold, to hold a scepter in his right hand, to be clothed with a purple cloak, to sit upon a throne of silver, and to ride with the royal insignia upon a white horse; for "oil" signifies good from which is truth (See Arcana Coelestia 886[1-2], 4638, 9780, 9954, 10011, 10261, 10268-10269); a "crown of gold" upon the head has a like meaning (n. 9930); a "scepter," which is a staff, signifies the power of truth from good (n. 4581, 4876, 4966); a "cloak" and a "robe," Divine truth in the spiritual kingdom (n. 9825, 10005); and "purple," the spiritual love of good (n. 9467); a "throne," the kingdom of truth from good (n. 5313, 6397, 8625); "silver," that truth itself (n. 1551-1552, 2954, 5658); a "white horse," the understanding enlightened from truths (See the small work on The White Horse 1-5. That the ceremonies observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia 4581, 4966).

[7] As it is known from these things what is meant by a "king" in the Word, I will add to the above:

Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (Matthew 21:1-8; Mark 11:1-11; Luke 19:28-40; John 12:14-16).

This is predicted in Zechariah:

Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation; riding upon an ass, and upon the foal of an ass (Zechariah 9:9; Matthew 21:5; John 12:15).

The reason was, that to sit upon an ass and the foal of an ass was the distinctive mark of the highest judge and of a king; as can be seen from the following passages:

My heart is towards the lawgivers of Israel, ye who ride upon white asses (Judges 5:9-10).

The scepter shall not depart from Judah, nor a lawgivers from between his feet, till Shiloh come; who shall bind his ass's foal to the vine, and the son of his she-ass to the noble vine (Genesis 49:10, 11).

As sitting on an ass, and the foal of an ass, was such a distinctive mark:

Judges rode upon white she-asses (Judges 5:9-10);

And his sons upon asses' colts (Judges 10:4; 12:14);

And the king himself when crowned, upon a she-mule (1 Kings 1:33);

And his sons upon mules (2 Samuel 13:29).

One who does not know the signification of "horse," "mule," and "the foal of an ass," in a representative sense, will suppose that the Lord's riding upon the foal of an ass was significative of misery and humiliation. But it signified royal magnificence; for this reason the people then proclaimed the Lord king, and strewed their garments upon the way. This was done when He went to Jerusalem, because by "Jerusalem" is signified the church (as may be seen in the little work on The New Jerusalem and its Heavenly Doctrine 6; and that "garments" signify truths clothing and serving good, may be seen in the Arcana Coelestia 1073, 2576, 5248, 5319, 5954, 9212, 9215-9216, 9952, 10536; and in the work on Heaven and Hell 177-182).

[8] From this it is now clear what is signified by the "King" and by "kings," in the Word, so also what by the "Anointed," "Messiah," and "Christ;" for "Anointed," "Messiah," and "Christ," like "King," signify the Lord as to Divine truth proceeding from His Divine good; for a king is called "anointed;" and "anointed" in the Hebrew is Messiah, and in the Greek Christ. But that the Lord, as to the Divine Human, was alone "the Anointed of Jehovah," since in Him alone was the Divine good of Divine Love from conception, for He was conceived of Jehovah, but that all that were anointed were only representatives of Him (See Arcana Coelestia n. 9954, 10011, 10268-10269). But "priests" signify such good as exists in the celestial kingdom (See in Arcana Coelestia, namely, that priests represented the Lord, as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, since this was from the Divine good of His Divine Love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites, was representative of the work of salvation, in successive order, see n. Arcana Coelestia 10017; that from this "the priesthood," and "priesthoods," in the Word signified good of love, which is from the Lord, see n. 9806, 9809; that by the two names, "Jesus" and "Christ," is signified both His priesthood and His royalty, that is, by "Jesus" is signified Divine good, and by "Christ" Divine truth, n. 3004, 3005, 3009; that priests and likewise kings who do not acknowledge the Lord signify the opposite, namely, evil, and falsity from evil, n. 3670).

Poznámky pod čarou:

1. The Hebrew has "sprinkle," as found also in Arcana Coelestia 2015.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.