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Numbers 11

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1 καὶ ἦν ὁ λαὸς γογγύζων πονηρὰ ἔναντι κυρίου καὶ ἤκουσεν κύριος καὶ ἐθυμώθη ὀργῇ καὶ ἐξεκαύθη ἐν αὐτοῖς πῦρ παρὰ κυρίου καὶ κατέφαγεν μέρος τι τῆς παρεμβολῆς

2 καὶ ἐκέκραξεν ὁ λαὸς πρὸς μωυσῆν καὶ ηὔξατο μωυσῆς πρὸς κύριον καὶ ἐκόπασεν τὸ πῦρ

3 καὶ ἐκλήθη τὸ ὄνομα τοῦ τόπου ἐκείνου ἐμπυρισμός ὅτι ἐξεκαύθη ἐν αὐτοῖς πῦρ παρὰ κυρίου

4 καὶ ὁ ἐπίμικτος ὁ ἐν αὐτοῖς ἐπεθύμησαν ἐπιθυμίαν καὶ καθίσαντες ἔκλαιον καὶ οἱ υἱοὶ ισραηλ καὶ εἶπαν τίς ἡμᾶς ψωμιεῖ κρέα

5 ἐμνήσθημεν τοὺς ἰχθύας οὓς ἠσθίομεν ἐν αἰγύπτῳ δωρεάν καὶ τοὺς σικύας καὶ τοὺς πέπονας καὶ τὰ πράσα καὶ τὰ κρόμμυα καὶ τὰ σκόρδα

6 νυνὶ δὲ ἡ ψυχὴ ἡμῶν κατάξηρος οὐδὲν πλὴν εἰς τὸ μαννα οἱ ὀφθαλμοὶ ἡμῶν

7 τὸ δὲ μαννα ὡσεὶ σπέρμα κορίου ἐστίν καὶ τὸ εἶδος αὐτοῦ εἶδος κρυστάλλου

8 καὶ διεπορεύετο ὁ λαὸς καὶ συνέλεγον καὶ ἤληθον αὐτὸ ἐν τῷ μύλῳ καὶ ἔτριβον ἐν τῇ θυίᾳ καὶ ἥψουν αὐτὸ ἐν τῇ χύτρᾳ καὶ ἐποίουν αὐτὸ ἐγκρυφίας καὶ ἦν ἡ ἡδονὴ αὐτοῦ ὡσεὶ γεῦμα ἐγκρὶς ἐξ ἐλαίου

9 καὶ ὅταν κατέβη ἡ δρόσος ἐπὶ τὴν παρεμβολὴν νυκτός κατέβαινεν τὸ μαννα ἐπ' αὐτῆς

10 καὶ ἤκουσεν μωυσῆς κλαιόντων αὐτῶν κατὰ δήμους αὐτῶν ἕκαστον ἐπὶ τῆς θύρας αὐτοῦ καὶ ἐθυμώθη ὀργῇ κύριος σφόδρα καὶ ἔναντι μωυσῆ ἦν πονηρόν

11 καὶ εἶπεν μωυσῆς πρὸς κύριον ἵνα τί ἐκάκωσας τὸν θεράποντά σου καὶ διὰ τί οὐχ εὕρηκα χάριν ἐναντίον σου ἐπιθεῖναι τὴν ὁρμὴν τοῦ λαοῦ τούτου ἐπ' ἐμέ

12 μὴ ἐγὼ ἐν γαστρὶ ἔλαβον πάντα τὸν λαὸν τοῦτον ἢ ἐγὼ ἔτεκον αὐτούς ὅτι λέγεις μοι λαβὲ αὐτὸν εἰς τὸν κόλπον σου ὡσεὶ ἄραι τιθηνὸς τὸν θηλάζοντα εἰς τὴν γῆν ἣν ὤμοσας τοῖς πατράσιν αὐτῶν

13 πόθεν μοι κρέα δοῦναι παντὶ τῷ λαῷ τούτῳ ὅτι κλαίουσιν ἐπ' ἐμοὶ λέγοντες δὸς ἡμῖν κρέα ἵνα φάγωμεν

14 οὐ δυνήσομαι ἐγὼ μόνος φέρειν τὸν λαὸν τοῦτον ὅτι βαρύτερόν μοί ἐστιν τὸ ῥῆμα τοῦτο

15 εἰ δὲ οὕτως σὺ ποιεῖς μοι ἀπόκτεινόν με ἀναιρέσει εἰ εὕρηκα ἔλεος παρὰ σοί ἵνα μὴ ἴδω μου τὴν κάκωσιν

16 καὶ εἶπεν κύριος πρὸς μωυσῆν συνάγαγέ μοι ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων ισραηλ οὓς αὐτὸς σὺ οἶδας ὅτι οὗτοί εἰσιν πρεσβύτεροι τοῦ λαοῦ καὶ γραμματεῖς αὐτῶν καὶ ἄξεις αὐτοὺς πρὸς τὴν σκηνὴν τοῦ μαρτυρίου καὶ στήσονται ἐκεῖ μετὰ σοῦ

17 καὶ καταβήσομαι καὶ λαλήσω ἐκεῖ μετὰ σοῦ καὶ ἀφελῶ ἀπὸ τοῦ πνεύματος τοῦ ἐπὶ σοὶ καὶ ἐπιθήσω ἐπ' αὐτούς καὶ συναντιλήμψονται μετὰ σοῦ τὴν ὁρμὴν τοῦ λαοῦ καὶ οὐκ οἴσεις αὐτοὺς σὺ μόνος

18 καὶ τῷ λαῷ ἐρεῖς ἁγνίσασθε εἰς αὔριον καὶ φάγεσθε κρέα ὅτι ἐκλαύσατε ἔναντι κυρίου λέγοντες τίς ἡμᾶς ψωμιεῖ κρέα ὅτι καλὸν ἡμῖν ἐστιν ἐν αἰγύπτῳ καὶ δώσει κύριος ὑμῖν κρέα φαγεῖν καὶ φάγεσθε κρέα

19 οὐχ ἡμέραν μίαν φάγεσθε οὐδὲ δύο οὐδὲ πέντε ἡμέρας οὐδὲ δέκα ἡμέρας οὐδὲ εἴκοσι ἡμέρας

20 ἕως μηνὸς ἡμερῶν φάγεσθε ἕως ἂν ἐξέλθῃ ἐκ τῶν μυκτήρων ὑμῶν καὶ ἔσται ὑμῖν εἰς χολέραν ὅτι ἠπειθήσατε κυρίῳ ὅς ἐστιν ἐν ὑμῖν καὶ ἐκλαύσατε ἐναντίον αὐτοῦ λέγοντες ἵνα τί ἡμῖν ἐξελθεῖν ἐξ αἰγύπτου

21 καὶ εἶπεν μωυσῆς ἑξακόσιαι χιλιάδες πεζῶν ὁ λαός ἐν οἷς εἰμι ἐν αὐτοῖς καὶ σὺ εἶπας κρέα δώσω αὐτοῖς φαγεῖν καὶ φάγονται μῆνα ἡμερῶν

22 μὴ πρόβατα καὶ βόες σφαγήσονται αὐτοῖς καὶ ἀρκέσει αὐτοῖς ἢ πᾶν τὸ ὄψος τῆς θαλάσσης συναχθήσεται αὐτοῖς καὶ ἀρκέσει αὐτοῖς

23 καὶ εἶπεν κύριος πρὸς μωυσῆν μὴ χεὶρ κυρίου οὐκ ἐξαρκέσει ἤδη γνώσει εἰ ἐπικαταλήμψεταί σε ὁ λόγος μου ἢ οὔ

24 καὶ ἐξῆλθεν μωυσῆς καὶ ἐλάλησεν πρὸς τὸν λαὸν τὰ ῥήματα κυρίου καὶ συνήγαγεν ἑβδομήκοντα ἄνδρας ἀπὸ τῶν πρεσβυτέρων τοῦ λαοῦ καὶ ἔστησεν αὐτοὺς κύκλῳ τῆς σκηνῆς

25 καὶ κατέβη κύριος ἐν νεφέλῃ καὶ ἐλάλησεν πρὸς αὐτόν καὶ παρείλατο ἀπὸ τοῦ πνεύματος τοῦ ἐπ' αὐτῷ καὶ ἐπέθηκεν ἐπὶ τοὺς ἑβδομήκοντα ἄνδρας τοὺς πρεσβυτέρους ὡς δὲ ἐπανεπαύσατο τὸ πνεῦμα ἐπ' αὐτούς καὶ ἐπροφήτευσαν καὶ οὐκέτι προσέθεντο

26 καὶ κατελείφθησαν δύο ἄνδρες ἐν τῇ παρεμβολῇ ὄνομα τῷ ἑνὶ ελδαδ καὶ ὄνομα τῷ δευτέρῳ μωδαδ καὶ ἐπανεπαύσατο ἐπ' αὐτοὺς τὸ πνεῦμα καὶ οὗτοι ἦσαν τῶν καταγεγραμμένων καὶ οὐκ ἦλθον πρὸς τὴν σκηνήν καὶ ἐπροφήτευσαν ἐν τῇ παρεμβολῇ

27 καὶ προσδραμὼν ὁ νεανίσκος ἀπήγγειλεν μωυσῇ καὶ εἶπεν λέγων ελδαδ καὶ μωδαδ προφητεύουσιν ἐν τῇ παρεμβολῇ

28 καὶ ἀποκριθεὶς ἰησοῦς ὁ τοῦ ναυη ὁ παρεστηκὼς μωυσῇ ὁ ἐκελεκτὸς εἶπεν κύριε μωυσῆ κώλυσον αὐτούς

29 καὶ εἶπεν αὐτῷ μωυσῆς μὴ ζηλοῖς σύ μοι καὶ τίς δῴη πάντα τὸν λαὸν κυρίου προφήτας ὅταν δῷ κύριος τὸ πνεῦμα αὐτοῦ ἐπ' αὐτούς

30 καὶ ἀπῆλθεν μωυσῆς εἰς τὴν παρεμβολήν αὐτὸς καὶ οἱ πρεσβύτεροι ισραηλ

31 καὶ πνεῦμα ἐξῆλθεν παρὰ κυρίου καὶ ἐξεπέρασεν ὀρτυγομήτραν ἀπὸ τῆς θαλάσσης καὶ ἐπέβαλεν ἐπὶ τὴν παρεμβολὴν ὁδὸν ἡμέρας ἐντεῦθεν καὶ ὁδὸν ἡμέρας ἐντεῦθεν κύκλῳ τῆς παρεμβολῆς ὡσεὶ δίπηχυ ἀπὸ τῆς γῆς

32 καὶ ἀναστὰς ὁ λαὸς ὅλην τὴν ἡμέραν καὶ ὅλην τὴν νύκτα καὶ ὅλην τὴν ἡμέραν τὴν ἐπαύριον καὶ συνήγαγον τὴν ὀρτυγομήτραν ὁ τὸ ὀλίγον συνήγαγεν δέκα κόρους καὶ ἔψυξαν ἑαυτοῖς ψυγμοὺς κύκλῳ τῆς παρεμβολῆς

33 τὰ κρέα ἔτι ἦν ἐν τοῖς ὀδοῦσιν αὐτῶν πρὶν ἢ ἐκλείπειν καὶ κύριος ἐθυμώθη εἰς τὸν λαόν καὶ ἐπάταξεν κύριος τὸν λαὸν πληγὴν μεγάλην σφόδρα

34 καὶ ἐκλήθη τὸ ὄνομα τοῦ τόπου ἐκείνου μνήματα τῆς ἐπιθυμίας ὅτι ἐκεῖ ἔθαψαν τὸν λαὸν τὸν ἐπιθυμητήν

35 ἀπὸ μνημάτων ἐπιθυμίας ἐξῆρεν ὁ λαὸς εἰς ασηρωθ καὶ ἐγένετο ὁ λαὸς ἐν ασηρωθ

   

Ze Swedenborgových děl

 

Arcana Coelestia # 8452

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8452. 'That the selav came up' means natural delight through which good was imparted. This is clear from the meaning of 'the selav' as natural delight. The reason why 'the selav' means natural delight is that it was a bird of the sea, and 'a bird of the sea' means the natural, while its 'flesh' which was desired means delight, dealt with above in 8431. And the reason why it means that good was imparted through it is that it was given in the evening. For when in the next life the state corresponding to evening arrives good spirits, and also angels, are taken back to the state of natural affections that moved them when they were in the world. Consequently they are taken back to the delights belonging to their natural man. This is done in order that good may thereby be imparted, that is, in order that they may thereby be made more perfect, 8426. All people are made more perfect by the implantation of faith and charity in their external or natural man. Unless they are implanted there no goodness or truth can flow in from the internal or spiritual man, that is, from the Lord by way of the internal man, because they are not accepted. And if that goodness and truth are not accepted the influx of them is halted and perishes, indeed the internal man is also closed. From this it is evident that the natural must be perfectly adjusted to act as a receiver; this is done through delights, for forms of good as they exist with the natural man are called delights, since they are feelings.

[2] 'The selav' means natural delight because, as has been stated, it was a bird of the sea; for it is said in Numbers 11:31 to have been cut off from the sea - A wind set out from Jehovah, and it cut off 1 the selav from the sea, and sent them down over the camp - and a bird of the sea and its flesh mean natural delight, and in the contrary sense the delight that goes with craving. The latter kind of delight is meant by 'selav' in the following verses in Moses,

The rabble who were in the midst of the people had a strong craving, and wished to have flesh. They said, Now our soul is dry; and there is nothing at all except the man[na] for our eyes [to look] at. A wind set out from Jehovah, and it cut off the selav from the sea, and sent them down over the camp. The people rose up that whole day, and the whole night, and the whole of the next day, and gathered the selav. Those who gathered least gathered ten homers, which they spread out for themselves all around the camp. The flesh was still between their teeth, before it could be swallowed, when Jehovah's anger flared up against the people, and Jehovah struck the people with an extremely great plague. So he called the name of that place The Graves of Craving, because there they buried the people having the craving. Numbers 11:4-6, 31-34.

Here 'the selav' stands for the delight that goes with craving. It is called the delight that goes with craving when the delight belonging to any bodily or worldly love becomes dominant and takes possession of the whole person, to such an extent that the good and truth of faith residing with him are annihilated. This is the kind of delight that is being described, for the people were struck by a great plague. But natural delight, meant in the present chapter by 'the selav' which was given to the people in the evening, is not the delight that goes with craving; it is the natural or external man's delight complementing the spiritual or internal man's good. This delight holds spiritual good within itself; but the delight that goes with craving, spoken of in Numbers 11, holds hellish evil within itself. Both are called delight, and also both are experienced as delight. But the difference between them could not be greater, for the one holds heaven within itself and the other holds hell. Also the one becomes heaven to the person when he sheds his external, and the other becomes hell to him.

[3] They are like two women who both seem to outward appearances to have lovely faces and to lead beautiful lives, but inwardly are completely different from each other That is to say, the one is chaste and wholesome, the other immoral and revolting, so that the spirit of the one is with angels, the spirit of the other with devils. But their true natures are not visible except when the external is rolled away and the internal is revealed. These things have been said in order that people may know what natural delight is that has good within it, meant by 'the selav' in the present chapter, and what natural delight is that has evil within it, meant by 'the selav' in Numbers 11.

Poznámky pod čarou:

1. The Hebrew may be read in two different ways - cut off or brought up. English versions of Exodus prefer the second of these.

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

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