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Numeri 21

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1 Or il re cananeo di Arad, che abitava il mezzogiorno, avendo udito che Israele veniva per la via di Atharim, combatté contro Israele, e fece alcuni prigionieri.

2 Allora Israele fece un voto all’Eterno, e disse: "Se tu dài nelle mie mani questo popolo, le loro città saranno da me votate allo sterminio".

3 L’Eterno porse ascolto alla voce d’Israele e gli diede nelle mani i Cananei; e Israele votò allo sterminio i Cananei e le loro città, e a quel luogo fu posto nome Horma.

4 Poi gl’Israeliti si partirono dal monte Hor, movendo verso il mar Rosso per fare il giro del paese di Edom; e il popolo si fe’ impaziente nel viaggio.

5 E il popolo parlò contro Dio e contro Mosè, dicendo: "Perché ci avete fatti salire fuori d’Egitto per farci morire in questo deserto? Poiché qui non c’è né paneacqua, e l’anima nostra è nauseata di questo cibo tanto leggero".

6 Allora l’Eterno mandò fra il popolo de’ serpenti ardenti i quali mordevano la gente, e gran numero d’Israeliti morirono.

7 Allora il popolo venne a Mosè e disse: "Abbiamo peccato, perché abbiam parlato contro l’Eterno e contro te; prega l’Eterno che allontani da noi questi serpenti". E Mosè pregò per il popolo.

8 E l’Eterno disse a Mosè: "Fatti un serpente ardente, e mettilo sopra un’antenna; e avverrà che chiunque sarà morso e lo guarderà, scamperà".

9 Mosè allora fece un serpente di rame e lo mise sopra un’antenna; e avveniva che, quando un serpente avea morso qualcuno, se questi guardava il serpente di rame, scampava.

10 Poi i figliuoli d’Israele partirono e si accamparono a Oboth;

11 e partitisi da Oboth, si accamparono a Ije-Abarim nel deserto ch’è dirimpetto a Moab dal lato dove sorge il sole.

12 Di là si partirono e si accamparono nella valle di Zered.

13 Poi si partirono di là e si accamparono dall’altro lato dell’Arnon, che scorre nel deserto e nasce sui confini degli Amorei: poiché l’Arnon e il confine di Moab, fra Moab e gli Amorei.

14 Per questo è detto nel Libro delle Guerre dell’Eterno: "…Vaheb in Sufa, e le valli dell’Arnon

15 e i declivi delle valli che si estendono verso le dimore di Ar, e s’appoggiano alla frontiera di Moab".

16 E di là andarono a Beer, che è il pozzo a proposito del quale l’Eterno disse a Mosè: "Raduna il popolo e io gli darò dell’acqua".

17 Fu in quell’occasione che Israele cantò questo cantico: "Scaturisci, o pozzo! Salutatelo con canti!

18 Pozzo che i principi hanno scavato, che i nobili del popolo hanno aperto con lo scettro, coi loro bastoni!"

19 Poi dal deserto andarono a Matthana; da Matthana a Nahaliel; da Nahaliel a Bamoth,

20 e da Bamoth nella valle che è nella campagna di Moab, verso l’altura del Pisga che domina il deserto.

21 Or Israele mandò ambasciatori a Sihon, re degli Amorei, per dirgli:

22 "Lasciami passare per il tuo paese; noi non ci svieremo per i campi né per le vigne, non berremo l’acqua dei pozzi; seguiremo la strada pubblica finché abbiamo oltrepassato i tuoi confini".

23 Ma Sihon non permise a Israele di passare per i suoi confini; anzi radunò tutta la sua gente e uscì fuori contro Israele nel deserto; giunse a Jahats, e diè battaglia a Israele.

24 Israele lo sconfisse passandolo a fil di spada, e conquistò il suo paese dall’Arnon fino al Jabbok, sino ai confini de’ figliuoli di Ammon, poiché la frontiera dei figliuoli di Ammon era forte.

25 E Israele prese tutte quelle città, e abitò in tutte le città degli Amorei: in Heshbon e in tutte le città del suo territorio;

26 poiché Heshbon era la città di Sihon, re degli Amorei, il quale avea mosso guerra al precedente re di Moab, e gli avea tolto tutto il suo paese fino all’Arnon.

27 Per questo dicono i poeti: "Venite a Heshbon! La città di Sihon sia ricostruita e fortificata!

28 Poiché un fuoco è uscito da Heshbon una fiamma dalla città di Sihon; essa ha divorato Ar di Moab,

29 i padroni delle alture dell’Arnon. Guai e te, o Moab! Sei perduto, o popolo di Kemosh! Kemosh ha fatto de’ suoi figliuoli tanti fuggiaschi, e ha dato le sue figliuole come schiave a Sihon, re degli Amorei.

30 Noi abbiamo scagliato su loro le nostre frecce; Heshbon è distrutta fino a Dibon. Abbiam tutto devastato fino a Nofah, il fuoco e giunto fino a Medeba".

31 Così Israele si stabilì nel paese degli Amorei.

32 Poi Mosè mandò a esplorare Jaezer, e gl’Israeliti presero le città del suo territorio e ne cacciarono gli Amorei che vi si trovavano.

33 E, mutata direzione, risalirono il paese in direzione di Bashan; e Og, re di Bashan, uscì contro loro con tutta la sua gente per dar loro battaglia a Edrei.

34 Ma l’Eterno disse a Mosè: "Non lo temere; poiché io lo do nelle tue mani: lui, tutta la sua gente e il suo paese; trattalo com’hai trattato Sihon, re degli Amorei che abitava a Heshbon".

35 E gli Israeliti batteron lui, coi suoi figliuoli e con tutto il suo popolo, in guisa che non gli rimase più anima viva; e s’impadronirono del suo paese.

   

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Arcana Coelestia # 4211

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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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