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Nombres 31

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1 L'Eternel parla aussi à Moïse, en disant :

2 Fais la vengeance des enfants d'Israël sur les Madianites, puis tu seras recueilli vers tes peuples.

3 Moïse donc parla au peuple, en disant : Que quelques-uns d'entre vous s'équipent pour aller à la guerre, et qu'ils aillent contre Madian, pour exécuter la vengeance de l'Eternel sur Madian.

4 Vous enverrez à la guerre mille [hommes] de chaque Tribu, de toutes les tribus d'Israël.

5 On donna donc d'entre les milliers d'Israël mille hommes de chaque Tribu, qui furent douze mille hommes équipés pour la guerre.

6 Et Moïse les envoya à la guerre, [savoir] mille de chaque Tribu, et avec eux Phinées, fils d'Eiéazar le Sacrificateur, qui avait les vaisseaux du Sanctuaire, et les trompettes de retentissement en sa main.

7 Ils marchèrent donc en guerre contre Madian, comme l'Eternel l'avait commandé à Moïse, et ils en tuèrent tous les mâles.

8 Ils tuèrent aussi les Rois de Madian, outre les autres qui y furent tués, [savoir] Evi, Rékem, Tsur, Hur, et Rébah, cinq Rois de Madian; ils firent aussi passer au fil de l'épée Balaam fils de Béhor.

9 Et les enfants d'Israël emmenèrent prisonniers les femmes de Madian, avec leurs petits enfants, et pillèrent tout leur gros et menu bétail, et tout ce qui était en leur puissance.

10 Ils brûlèrent au feu toutes leurs villes, leurs demeures, et tous leurs châteaux;

11 Et ils prirent tout le butin et tout le pillage, tant des hommes que du bétail.

12 Puis ils amenèrent les prisonniers, le pillage, et le butin, à Moïse et à Eléazar le Sacrificateur, et à l'assemblée des enfants d'Israël, au camp dans les campagnes de Moab, qui sont près du Jourdain de Jéricho.

13 Alors Moïse et Eléazar le Sacrificateur, et tous les principaux de l'assemblée sortirent au devant d'eux hors du camp.

14 Et Moïse se mit en grande colère contre les Capitaines de l'armée, les chefs des milliers, et les chefs des centaines, qui retournaient de cet exploit de guerre.

15 Et Moïse leur dit : N'avez-vous pas gardé en vie toutes les femmes?

16 Voici ce sont elles qui à la parole de Balaam, ont donné [occasion] aux enfants d'Israël de pécher contre l'Eternel au fait de Péhor [ce qui attira] la plaie sur l'assemblée de l'Eternel.

17 Or maintenant tuez tous les mâles d'entre les petits enfants, et tuez toute femme qui aura eu compagnie d'homme.

18 Mais vous garderez en vie toutes les jeunes filles qui n'ont point eu compagnie d'homme.

19 Au reste, demeurez sept jours hors du camp. Quiconque tuera quelqu'un, et quiconque touchera quelqu'un qui aura été tué, se purifiera le troisième et le septième jour, tant vous que vos prisonniers.

20 Vous purifierez aussi tous vos vêtements, et tout ce qui sera fait de peau, et tous ouvrages de poil de chèvre, et toute vaisselle de bois.

21 Et Eléazar le Sacrificateur dit aux hommes de guerre qui étaient allés à la bataille : Voici l'ordonnance et la Loi que l'Eternel a commandée à Moïse.

22 En général l'or, l'argent, l'airain, le fer, l'étain, le plomb;

23 Tout ce qui peut passer par le feu, vous le ferez passer par le feu, et il sera net; seulement on le purifiera avec l'eau d'aspersion; mais vous ferez passer par l'eau toutes les choses qui ne passent point par le feu.

24 Vous laverez aussi vos vêtements le septième-jour, et vous serez nets, puis vous entrerez au camp.

25 Et l'Eternel parla à Moïse, en disant :

26 Fais le compte du butin, et de tout ce qu'on a emmené, tant des personnes que des bêtes, toi et Eléazar le Sacrificateur, et les chefs des pères de l'assemblée.

27 Et partage par moitié le butin entre les combattants qui sont allés à la guerre, et toute l'assemblée.

28 Tu lèveras aussi pour l'Eternel un tribut des gens de guerre qui sont allés à la bataille, [savoir] de cinq cents un, tant des personnes que des bœufs, des ânes et des brebis.

29 On le prendra de leur moitié, et tu le donneras à Eléazar le Sacrificateur, en offrande élevée à l'Eternel.

30 Et de l'[autre] moitié qui appartient aux enfants d'Israël, tu en prendras à part de cinquante un, tant des personnes que des bœufs, des ânes, des brebis et de tous [autres] animaux, et tu le donneras aux Lévites qui ont la charge de garder le pavillon de l'Eternel.

31 Et Moïse et Eléazar le Sacrificateur firent comme l'Eternel l'avait commandé à Moïse.

32 Or le butin, qui était resté du pillage que le peuple qui était allé à la guerre, avait fait, était de six cent soixante et quinze mille brebis;

33 De soixante et douze mille bœufs;

34 De soixante et un mille ânes.

35 Et quant aux femmes qui n'avaient point eu compagnie d'homme, [elles étaient] en tout trente-deux mille âmes.

36 Et la moitié du butin, [savoir] la part de ceux qui étaient allés à la guerre, montait à trois cent trente-sept mille cinq cents brebis.

37 Dont le tribut pour l'Eternel, quant aux brebis, fut de six cent soixante et quinze.

38 Et à trente-six mille bœufs; dont le tribut pour l'Eternel, quant aux bœufs, fut de soixante et douze bœufs.

39 Et à trente mille cinq cents ânes; dont le tribut pour l'Eternel, quant aux ânes, fut de soixante et un ânes.

40 Et à seize mille personnes; dont le tribut pour l'Eternel fut de trente-deux personnes.

41 Et Moïse donna à Eléazar le Sacrificateur le tribut de l'offrande élevée de l'Eternel, comme l'Eternel le lui avait commandé.

42 Et de l'autre moitié qui appartenait aux enfants d'Israël, laquelle Moïse avait tirée des hommes qui étaient allés à la guerre.

43 Or de cette moitié qui fut pour l'assemblée, et qui montait à trois cent trente-sept mille cinq cents brebis;

44 A trente-six mille bœufs;

45 A trente mille cinq cents ânes;

46 Et à seize mille personnes;

47 De cette moitié, [dis-je], qui appartenait aux enfants d'Israël, Moïse prit à part de cinquante un, tant des personnes que des bêtes, et les donna aux Lévites qui avaient la charge de garder le pavillon de l'Eternel, comme l'Eternel le lui avait commandé.

48 Et les capitaines qui avaient charge des milliers de l'armée, tant les chefs des milliers, que les chefs des centaines, s'approchèrent de Moïse,

49 Et lui dirent : Tes serviteurs ont fait le compte des gens de guerre qui sont sous notre charge, et il ne s'en manque pas un seul.

50 C'est pourquoi nous offrons l'offrande de l'Eternel, chacun ce qu'il s'est trouvé avoir, des joyaux d'or, des jarretières, des bracelets, des anneaux, des pendants d'oreilles, et des colliers, afin de faire propitiation pour nos personnes devant l'Eternel.

51 Et Moïse et Eléazar le Sacrificateur reçurent d'eux l'or, [savoir] toute pièce d'ouvrage.

52 Et tout l'or de l'offrande élevée qui fut présenté à l'Eternel de la part des chefs de milliers et des chefs de centaines, [montait à] seize mille sept cent cinquante sicles.

53 [Or] les gens de guerre retinrent chacun pour soi ce qu'ils avaient pillé.

54 Moïse donc et Eléazar le Sacrificateur prirent des chefs de milliers et [des chefs] de centaines cet or-là, et l'apportèrent au Tabernacle d'assignation, [en] mémorial pour les enfants d'Israël, devant l'Eternel.

   

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Apocalypse Explained # 140

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140. That thou hast there them that hold the doctrine of Balaam, who taught Balak to cast a stumbling block before the sons of Israel, signifies those who have been illustrated in respect to the understanding, and who teach truths, and yet love to destroy by craft those who are of the church. This is evident from the historicals of the Word respecting Balaam and Balak, understood in the spiritual sense; and these must first be told. Balaam was a soothsayer from Pethor of Mesopotamia, and was therefore called by Balak, king of Moab, to curse the Israelitish people; but this Jehovah prevented, and granted him to speak prophetically, yet he afterwards counseled with Balak how to destroy that people by craft, by leading them away from the worship of Jehovah to the worship of Baal-peor. Here, therefore, by "Balaam" those are meant who have been illuminated in respect to the understanding, and who teach truths, and yet love to destroy by craft those who are of the church. That Balaam was a soothsayer is evident from these words in Moses:

The elders of Moab and the elders of Midian went to Balaam with the rewards of enchantment in their hand (Numbers 22:7).

When Balaam saw that it was good in the eyes of Jehovah to bless Israel, he went not as in former times to meet with divinations (Numbers 24:1).

And in Joshua:

Balaam also, the son of Beor, the diviner, did the sons of Israel slay with the sword upon their slain (Joshua 13:22).

That he was called by Balak, king of Moab, to curse the people of Israel, see Numbers 22:5, 6, 16, 17; Deuteronomy 23:3, 4; but that Jehovah prevented this, and granted him to speak prophetically, Numbers 22:9, 10, 12, 20; 23:5, 16; the prophecies which he uttered may be seen Numbers 23:7-15, 18-24; 24:5-9, 16-19, 20-24; all which things are truths, because it is said that:

Jehovah put a word into his mouth (Numbers 23:5, 6, 12, 16).

[2] That afterwards he counseled with Balak to destroy the people of Israel by craft, by leading them away from the worship of Jehovah to the worship of Baal-peor, is evident from these words in Moses:

In Shittim the people began to commit whoredom with the daughters of Moab. And they called the people unto the sacrifices of their gods; and the people did eat and bowed down to their gods. Especially did Israel join himself unto Baal-peor. Therefore there were killed of Israel twenty and four thousand (Numbers 25:1-3, 25:9, 25:18).

They slew Balaam amongst the Midianites; and the sons of Israel led captive all the women of the Midianites; which was of the counsel of Balaam, to deliver them to prevarication against Jehovah, in the matter of Peor (Numbers 31:8-9, 31:16).

That by "Balaam" those are meant who have been illustrated in respect to the understanding, and who teach truths, follows from what has now been shown, for he spoke prophetically truths about Israel, and also about the Lord; that he spoke truths about the Lord also may be seen in his prophecy (Numbers 24:17). To speak prophetically about Israel is to speak not about the Israelitish people, but about the church of the Lord, which is signified by "Israel." The illustration of his understanding he himself describes in these words:

The saying of Balaam the son of Beor, the saying of the man whose eyes are opened, the saying of him who heareth the words of God, who falls prostrate, and has his eyes uncovered (Numbers 24:3-4, 24:15-18).

"To have the eyes opened," or "to have them uncovered," is to be illustrated in respect to the understanding, for "eyes" in the Word signify the understanding (as may be seen in Arcana Coelestia 2701, 4410-4421, 4523-4534, 9051, 10569).

[3] That "Balaam" also means those who love to destroy by craft those who are of the church is evident also from what has been shown above; moreover, when he rode upon the ass, he continually thought upon the use of enchantments for destroying the sons of Israel; and when he was not able to do this by curses, he counseled Balak to destroy them by calling them to the sacrifices of his gods, and by their committing whoredom with the daughters of Moab. By the "sons of Israel," whom he wished to destroy, is signified the church, because the church was instituted among them (See Arcana Coelestia 6426, 8805, 9340).

[4] The arcanum respecting the she-ass on which Balaam rode, which turned aside three times out of the way from the angel seen with a drawn sword, and its speaking to Balaam, I will here briefly explain. When Balaam rode upon the ass he continually meditated enchantments against the sons of Israel; the riches with which he should be honored were in his mind, as is evident from what is said of him:

He went not as in former times to meet with divinations (Numbers 24:1).

In heart, he was also a soothsayer, therefore when left to himself, he thought of nothing else. By the "she-ass" upon which he rides is signified, in the spiritual sense of the Word, the intellectual illustrated; consequently to ride on a she-ass or a mule was the distinction of a chief judge or a king (See above, n. 31; and in Arcana Coelestia 2781, 5741, 9212). The angel with the drawn sword signifies Divine truth illustrating and combating against falsity (See above, n. 131). Therefore that "the ass turned aside three times out of the way" signifies that the understanding when illustrated did not agree with the thought of the soothsayer; this also is meant by what the angel said to Balaam:

Behold, I went forth to withstand thee, because thy way is evil before me (Numbers 22:32).

By "way," in the spiritual sense of the Word, is signified that which a man thinks from intention (See in the work on Heaven and Hell 479, 534, 590; and in the small work on The Last Judgment 48). That he was withheld from the thought and intention of using enchantments by the fear of death is manifest from what the angel said to him:

Unless the ass had turned aside before me, surely now I had even slain thee (Numbers 22:33).

[5] It sounded to Balaam as if the ass spoke to him, yet she did not speak, but the speech was heard as if from her. That such was the case has often been shown me by living experience; it has been granted me to hear horses seemingly speaking, when yet the speech was not from them, but was seemingly from them. This actually occurred in Balaam's case, that the story might be so related in the Word for the sake of the internal sense in every particular of it. That sense describes how the Lord protects those who are in truths and goods, that they may not be harmed by those who speak from seeming illustration, and yet have the disposition and intention to lead astray. He who believes that Balaam could harm the sons of Israel by enchantments is much deceived; for enchantments could have availed nothing against them; this Balaam himself confessed when he said:

Divination avails not against Jacob, nor enchantments against Israel (Numbers 23:23).

Balaam could lead that people astray by craft, because that people were such in heart; with the mouth only they worshiped Jehovah, but in heart they worshiped Baal-peor, and because they were such this was permitted.

[6] It is to be noted, moreover, that a man can be in illustration in respect to the understanding, and yet in evil in respect to the will; for the intellectual faculty is separated from the voluntary with all who are not regenerated, and only with those who are regenerated do they act as one; for it is the office of the understanding to know, to think, and to speak truths, but of the will to will the things that are understood, and from the will, or from the love, to do them. The divorcement of the two is clearly manifest with evil spirits; when these turn themselves towards good spirits, they, too, understand truths, and also acknowledge them, almost as if they were illustrated; but as soon as they turn themselves away from good spirits, they return to the love of their will and see nothing of truth, and even deny the things they have heard (See in the work on Heaven and Hell 153, 424, 455).

[7] To be able to have the understanding illustrated is granted to man, for the sake of reformation; for in man's will every evil resides, both that into which he is born and that into which he introduces himself; and the will cannot be corrected unless man knows, and by the understanding acknowledges, truths and goods, and also falsities and evils; in no other way can he turn away from the latter and love the former. (More may be seen on the will and the understanding in The Doctrine of the New Jerusalem 28-35.)

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