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Numbers 13

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1 And Jehovah spoke to Moses, saying,

2 Send for thyself men, and they will explore the land of Canaan, which I am giving to the sons of Israel; one man, one man for each tribe of his father you shall Send, every one a chief among them.

3 And Moses by the mouth of Jehovah sent them from the wilderness of Paran; all those men were heads of the sons of Israel.

4 And these were their names; of the tribe of Reuben, Shammua the son of Zaccur.

5 Of the tribe of Simeon, Shaphat the son of Hori.

6 Of the tribe of Judah, Caleb the son of Jephunneh.

7 Of the tribe of Issachar, Igal the son of Joseph.

8 Of the tribe of Ephraim, Hoshea the son of Nun.

9 Of the tribe of Benjamin, Palti the son of Raphu.

10 Of the tribe of Zebulun, Gaddiel the son of Sodi.

11 Of the tribe of Joseph, of the tribe of Manasseh, Gaddi the son of Susi.

12 Of the tribe of Dan, Ammiel the son of Gemalli.

13 Of the tribe of Asher, Sethur the son of Michael.

14 Of the tribe of Naphtali, Nahbi the son of Vophsi.

15 Of the tribe of Gad, Geuel the son of Machi.

16 These are the names of the men who Moses sent to explore the land. And Moses called Hoshea the son of Nun Joshua*.

17 And Moses sent them to explore the land of Canaan, and said to them, Go· you ·up this way into the south, and go·​·up·​·to the mountain;

18 and see the land, what it is, and the people who dwells upon it, whether it be firm or slack, few or many;

19 and what the land is that they dwell in, whether it be good or evil; and what cities they be that they dwell in, whether in camps, or in fortresses;

20 and what the land is, whether it be with·​·oil or lean, whether there be wood in it, or not. And make· yourselves ·firm, and take of the fruit of the land. And the days were the days of the firstfruits of the grapes.

21 And they went·​·up, and explored the land from the wilderness of Zin even·​·to Rehob, to come·​·into Ḥamath.

22 And they went·​·up by the south, and came even·​·to Hebron; and Ahiman, Sheshai, and Talmai, born of Anak, were there. And Hebron was built seven years before Zoan in Egypt.

23 And they came to the brook of Eshcol, and cut·​·off from thence a sprig and one cluster of grapes, and they bore it between two on a pole*; and they brought of the pomegranates, and of the figs.

24 That place was called the brook Eshcol*, on account of the cluster of grapes which the sons of Israel cut·​·off from thence.

25 And they returned from exploring the land at the end of forty days.

26 And they went and came to Moses, and to Aaron, and to all the congregation of the sons of Israel, to the wilderness of Paran, toward Kadesh; and returned with word to them, and to all the congregation, and showed them the fruit of the land.

27 And they described it to him, and said, We came to the land whither thou didst send us, and it even flows with milk and honey; and this is her fruit.

28 Nonetheless, the people are strong dwelling in the land, and the cities are fortified, and very great; and also we saw the children of Anak there.

29 Amalek dwells in the land of the south; and the Hittites, and the Jebusites, and the Amorites, dwell in the mountains: and the Canaanites dwell by the sea, and by the side* of the Jordan.

30 And Caleb made the people keep·​·silent before Moses, and said, Going·​·up let us go·​·up, and possess it; for prevailing we will prevail against it.

31 But the men who went·​·up with him said, We be· not ·able to go·​·up against the people; for they are stronger* than we.

32 And they brought·​·out an evil·​·report of the land which they had explored to the sons of Israel, saying, The land, which we have passed·​·through to explore it, it is a land that eats·​·up those dwelling·​·in her; and all the people that we saw in the midst of it are men of measure.

33 And there we saw the Nephilim, the sons of Anak, who are from the Nephilim; and we were in our own eyes as grasshoppers, and so we were in their eyes.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

Komentář

 

Wrought

  

wrought (also entwined or twisted) is predicated of the natural scientific principle, and in Isaiah 45:13, of divine natural truth.

(Odkazy: Arcana Coelestia 3703 [1-23])

Ze Swedenborgových děl

 

Arcana Coelestia # 1008

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1008. 'Requiring the soul of man' is avenging profanation. This is clear from what has been stated in the previous verse and in the present one, for the subject is the eating of blood, which means profanation. Few know what profanation is, still less what the penalty for it may be in the next life. Profanation takes many forms. A person who totally denies the truths of faith does not profane them any more than gentiles do who live outside of the Church and outside of all knowledge of them. That person profanes however who does know the truths of faith, and still more one who acknowledges them, bears them on his lips, proclaims them, and persuades others of the truth of them, while at the same time he leads a life of hatred, revenge, cruelty, robbery, and adultery, and confirms such behaviour in himself by many statements which he scrapes together from the Word. He profanes by perverting the truths of faith, and so immerses them in those foul deeds. This is the person who profanes, and these are the things that above all else spell death to a person. That they spell death becomes clear from the fact that in the next life unholy things are completely separated from holy, the unholy being in hell, and the holy in heaven. When this type of person enters the next life, every idea within his thought contains holy things clinging to unholy, as it was during his lifetime. There he is unable to produce one idea of what is holy without the unholy that clings to it being seen clear as daylight; for such perception of another person's ideas exists in the next life. So in every detail of his thinking profanation manifests itself, and because heaven has such a horror of profanation he is inevitably forced down into hell.

[2] The nature of ideas is hardly known to anyone. People imagine that there is nothing complex about them, when in fact every idea within thought contains countless elements variously linked together so as to produce a certain form and consequent picture image of the person, the whole of which is perceived and even seen with the eyes in the next life. Take this merely as an example: When the idea of a place comes to mind - whether of a region, or a city, or a house - the idea and an image of all the things the person has ever done in that place crop up at the same time, and spirits and angels see them all. Or, if the idea of somebody whom he has hated presents itself, the idea of all he has thought, said, and done against that person arises at the same time. The same applies to ideas of all things, but when these present themselves every single detail that he has conceived of and impressed upon himself regarding a particular matter becomes apparent. For instance, if he has been an adulterer, when the idea of marriage crops up, all the muck and filth of adultery, even of thought about it, does so too, likewise all the arguments used to confirm adulterous practices, whether based on the evidence of the senses, or on rational grounds, or on the Word. And the way in which he has adulterated and perverted the truths of the Word crops up too.

[3] Furthermore, the idea of one thing merges into the idea of the next and colours it just as a tiny quantity of black placed in water darkens the whole volume of water. Consequently a spirit is recognized by his ideas, and what is remarkable, each one of his ideas bears his own image or likeness. When such an idea is presented visually it is so ugly that it is horrible to look at. All this makes clear the nature of the state of people who profane holy things, and the image they present in the next life. But people who in simplicity have believed statements made in the Word can never be said to profane holy things, not even if they have believed statements which are not literally true; for what is said in the Word is expressed in accordance with appearances, about which see 589.

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