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Numbers 26

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1 και εγενετο μετα την πληγην και ελαλησεν κυριος προς μωυσην και προς ελεαζαρ τον ιερεα λεγων

2 λαβε την αρχην πασης συναγωγης υιων ισραηλ απο εικοσαετους και επανω κατ' οικους πατριων αυτων πας ο εκπορευομενος παραταξασθαι εν ισραηλ

3 και ελαλησεν μωυσης και ελεαζαρ ο ιερευς εν αραβωθ μωαβ επι του ιορδανου κατα ιεριχω λεγων

4 απο εικοσαετους και επανω ον τροπον συνεταξεν κυριος τω μωυση και οι υιοι ισραηλ οι εξελθοντες εξ αιγυπτου

5 ρουβην πρωτοτοκος ισραηλ υιοι δε ρουβην ενωχ και δημος του ενωχ τω φαλλου δημος του φαλλουι

6 τω ασρων δημος του ασρωνι τω χαρμι δημος του χαρμι

7 ουτοι δημοι ρουβην και εγενετο η επισκεψις αυτων τρεις και τεσσαρακοντα χιλιαδες και επτακοσιοι και τριακοντα

8 και υιοι φαλλου ελιαβ

9 και υιοι ελιαβ ναμουηλ και δαθαν και αβιρων ουτοι επικλητοι της συναγωγης ουτοι εισιν οι επισυσταντες επι μωυσην και ααρων εν τη συναγωγη κορε εν τη επισυστασει κυριου

10 και ανοιξασα η γη το στομα αυτης κατεπιεν αυτους και κορε εν τω θανατω της συναγωγης αυτου οτε κατεφαγεν το πυρ τους πεντηκοντα και διακοσιους και εγενηθησαν εν σημειω

11 οι δε υιοι κορε ουκ απεθανον

12 και οι υιοι συμεων ο δημος των υιων συμεων τω ναμουηλ δημος ο ναμουηλι τω ιαμιν δημος ο ιαμινι τω ιαχιν δημος ο ιαχινι

13 τω ζαρα δημος ο ζαραι τω σαουλ δημος ο σαουλι

14 ουτοι δημοι συμεων εκ της επισκεψεως αυτων δυο και εικοσι χιλιαδες και διακοσιοι

15 υιοι δε ιουδα ηρ και αυναν και απεθανεν ηρ και αυναν εν γη χανααν

16 εγενοντο δε οι υιοι ιουδα κατα δημους αυτων τω σηλων δημος ο σηλωνι τω φαρες δημος ο φαρες τω ζαρα δημος ο ζαραι

17 και εγενοντο υιοι φαρες τω ασρων δημος ο ασρωνι τω ιαμουν δημος ο ιαμουνι

18 ουτοι δημοι τω ιουδα κατα την επισκοπην αυτων εξ και εβδομηκοντα χιλιαδες και πεντακοσιοι

19 και υιοι ισσαχαρ κατα δημους αυτων τω θωλα δημος ο θωλαι τω φουα δημος ο φουαι

20 τω ιασουβ δημος ο ιασουβι τω σαμαραν δημος ο σαμαρανι

21 ουτοι δημοι ισσαχαρ εξ επισκεψεως αυτων τεσσαρες και εξηκοντα χιλιαδες και τριακοσιοι

22 υιοι ζαβουλων κατα δημους αυτων τω σαρεδ δημος ο σαρεδι τω αλλων δημος ο αλλωνι τω αλληλ δημος ο αλληλι

23 ουτοι δημοι ζαβουλων εξ επισκεψεως αυτων εξηκοντα χιλιαδες και πεντακοσιοι

24 υιοι γαδ κατα δημους αυτων τω σαφων δημος ο σαφωνι τω αγγι δημος ο αγγι τω σουνι δημος ο σουνι

25 τω αζενι δημος ο αζενι τω αδδι δημος ο αδδι

26 τω αροαδι δημος ο αροαδι τω αριηλ δημος ο αριηλι

27 ουτοι δημοι υιων γαδ εξ επισκεψεως αυτων τεσσαρακοντα χιλιαδες και πεντακοσιοι

28 υιοι ασηρ κατα δημους αυτων τω ιαμιν δημος ο ιαμινι τω ιεσου δημος ο ιεσουι τω βαρια δημος ο βαριαι

29 τω χοβερ δημος ο χοβερι τω μελχιηλ δημος ο μελχιηλι

30 και το ονομα θυγατρος ασηρ σαρα

31 ουτοι δημοι ασηρ εξ επισκεψεως αυτων τρεις και πεντηκοντα χιλιαδες και τετρακοσιοι

32 υιοι ιωσηφ κατα δημους αυτων μανασση και εφραιμ

33 υιοι μανασση τω μαχιρ δημος ο μαχιρι και μαχιρ εγεννησεν τον γαλααδ τω γαλααδ δημος ο γαλααδι

34 και ουτοι υιοι γαλααδ τω αχιεζερ δημος ο αχιεζερι τω χελεγ δημος ο χελεγι

35 τω εσριηλ δημος ο εσριηλι τω συχεμ δημος ο συχεμι

36 τω συμαερ δημος ο συμαερι και τω οφερ δημος ο οφερι

37 και τω σαλπααδ υιω οφερ ουκ εγενοντο αυτω υιοι αλλ' η θυγατερες και ταυτα τα ονοματα των θυγατερων σαλπααδ μαλα και νουα και εγλα και μελχα και θερσα

38 ουτοι δημοι μανασση εξ επισκεψεως αυτων δυο και πεντηκοντα χιλιαδες και επτακοσιοι

39 και ουτοι υιοι εφραιμ τω σουταλα δημος ο σουταλαι τω ταναχ δημος ο ταναχι

40 ουτοι υιοι σουταλα τω εδεν δημος ο εδενι

41 ουτοι δημοι εφραιμ εξ επισκεψεως αυτων δυο και τριακοντα χιλιαδες και πεντακοσιοι ουτοι δημοι υιων ιωσηφ κατα δημους αυτων

42 υιοι βενιαμιν κατα δημους αυτων τω βαλε δημος ο βαλει τω ασυβηρ δημος ο ασυβηρι τω ιαχιραν δημος ο ιαχιρανι

43 τω σωφαν δημος ο σωφανι

44 και εγενοντο οι υιοι βαλε αδαρ και νοεμαν τω αδαρ δημος ο αδαρι τω νοεμαν δημος ο νοεμανι

45 ουτοι υιοι βενιαμιν κατα δημους αυτων εξ επισκεψεως αυτων πεντε και τεσσαρακοντα χιλιαδες και εξακοσιοι

46 και υιοι δαν κατα δημους αυτων τω σαμι δημος ο σαμι ουτοι δημοι δαν κατα δημους αυτων

47 παντες οι δημοι σαμι κατ' επισκοπην αυτων τεσσαρες και εξηκοντα χιλιαδες και τετρακοσιοι

48 υιοι νεφθαλι κατα δημους αυτων τω ασιηλ δημος ο ασιηλι τω γαυνι δημος ο γαυνι

49 τω ιεσερ δημος ο ιεσερι τω σελλημ δημος ο σελλημι

50 ουτοι δημοι νεφθαλι εξ επισκεψεως αυτων πεντε και τεσσαρακοντα χιλιαδες και τετρακοσιοι

51 αυτη η επισκεψις υιων ισραηλ εξακοσιαι χιλιαδες και χιλιοι και επτακοσιοι και τριακοντα

52 και ελαλησεν κυριος προς μωυσην λεγων

53 τουτοις μερισθησεται η γη κληρονομειν εξ αριθμου ονοματων

54 τοις πλειοσιν πλεονασεις την κληρονομιαν και τοις ελαττοσιν ελαττωσεις την κληρονομιαν αυτων εκαστω καθως επεσκεπησαν δοθησεται η κληρονομια αυτων

55 δια κληρων μερισθησεται η γη τοις ονομασιν κατα φυλας πατριων αυτων κληρονομησουσιν

56 εκ του κληρου μεριεις την κληρονομιαν αυτων ανα μεσον πολλων και ολιγων

57 και υιοι λευι κατα δημους αυτων τω γεδσων δημος ο γεδσωνι τω κααθ δημος ο κααθι τω μεραρι δημος ο μεραρι

58 ουτοι δημοι υιων λευι δημος ο λοβενι δημος ο χεβρωνι δημος ο κορε και δημος ο μουσι και κααθ εγεννησεν τον αμραμ

59 και το ονομα της γυναικος αυτου ιωχαβεδ θυγατηρ λευι η ετεκεν τουτους τω λευι εν αιγυπτω και ετεκεν τω αμραμ τον ααρων και μωυσην και μαριαμ την αδελφην αυτων

60 και εγεννηθησαν τω ααρων ο τε ναδαβ και αβιουδ και ελεαζαρ και ιθαμαρ

61 και απεθανεν ναδαβ και αβιουδ εν τω προσφερειν αυτους πυρ αλλοτριον εναντι κυριου εν τη ερημω σινα

62 και εγενηθησαν εξ επισκεψεως αυτων τρεις και εικοσι χιλιαδες παν αρσενικον απο μηνιαιου και επανω ου γαρ συνεπεσκεπησαν εν μεσω υιων ισραηλ οτι ου διδοται αυτοις κληρος εν μεσω υιων ισραηλ

63 και αυτη η επισκεψις μωυση και ελεαζαρ του ιερεως οι επεσκεψαντο τους υιους ισραηλ εν αραβωθ μωαβ επι του ιορδανου κατα ιεριχω

64 και εν τουτοις ουκ ην ανθρωπος των επεσκεμμενων υπο μωυση και ααρων ους επεσκεψαντο τους υιους ισραηλ εν τη ερημω σινα

65 οτι ειπεν κυριος αυτοις θανατω αποθανουνται εν τη ερημω και ου κατελειφθη εξ αυτων ουδε εις πλην χαλεβ υιος ιεφοννη και ιησους ο του ναυη

   

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Apocalypse Explained # 140

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140. Because thou hast there them, that hold the doctrine of Balaam, who taught Balak to cast a stumbling-block before the sons of Israel. That this signifies those whose understanding is enlightened, and who teach truths, but still love to destroy by guile those who belong to the church is evident from the historical parts of the Word which treat of Balaam and Balak, understood according to the spiritual sense, which shall therefore here be first treated of.

[2] Balaam was a soothsayer from Pethor of Mesopotamia, and was therefore called by Balak, king of Moab, to curse the people of Israel; but Jehovah prevented this, and caused him to speak prophetically; notwithstanding, he afterwards consulted with Balak how he might destroy that people by guile, by withdrawing them from the worship of Jehovah to the worship of Baal-peor. By Balaam, therefore, are meant those whose understanding is enlightened and who teach truths, but still love to destroy by guile those who belong to the church.

That Balaam was a soothsayer is evident from these words in Moses:

"The elders of Moab and the elders of Midian departed with the rewards of divination in their hand, and they came unto Balaam" (Numbers 22:7).

"When Balaam saw that it was good in the eyes of Jehovah to bless Israel, he went not as at other times to seek for divinations" (Numbers 24:1).

And in Joshua:

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

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

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

That afterwards he consulted with Balak how he might destroy the people of Israel by guile, by withdrawing them from the worship of Jehovah to the worship of Baal-peor, is clear 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. And especially did he join himself unto Baal-peor. Therefore twenty and four thousand were slain of Israel" (Numbers 25:1-3, 9).

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

That by Balaam are meant those whose understanding is enlightened and who teach truths follows from what is said in the above passages; for he spoke truth prophetically concerning Israel, and also concerning the Lord; that he spoke also concerning the Lord may be seen in his prophecy (Numbers 24:17). To speak prophetically concerning Israel, is not to speak concerning the people of Israel, but concerning the Lord's church, which is signified by Israel. The enlightenment of his understanding he himself also describes in these words:

"The saying of Balaam, the son of Beor, of the man whose eyes are opened, who heareth the words of God, falls prostrate, and has his eyes uncovered" (Numbers 24:3, 4, 15, 16).

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

[3] That by Balaam are also meant those who love to destroy by guile those who belong to the church is also evident from what has been shown above; and moreover, that when he rode upon the ass, he continually meditated the use of divinations, to destroy the sons of Israel. When he could not accomplish this by curses, he consulted with Balak to destroy them by calling them to the sacrifices of his gods, and to commit 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 amongst them (see Arcana Coelestia 6426, 8805, 9340).

[4] The arcanum concerning the ass upon which Balaam rode, which turned three times out of the way on seeing an angel with a sword drawn, and the fact of its speaking to Balaam, shall be here briefly explained. Balaam, when he rode upon the ass, continually meditated divinations against the sons of Israel; the gain with which he should be honoured was in his mind, as is clear from these words concerning him,

"He went not as at other times to seek for divinations" (Numbers 24:1).

He was also a soothsayer in heart, therefore he thought of nothing else, when he thought in himself. By the ass upon which he rode is signified, in the spiritual sense of the Word, an enlightened Intellectual; therefore to ride upon an ass or mule was amongst the distinctions of a chief judge and of king (as may be seen above, n. 31; and in Arcana Coelestia 2781, 5741, 9212). The angel with the sword drawn signifies Divine truth enlightening and fighting against falsity (as may be seen above, n. 131); hence, the ass turning three times out of the way signifies that the enlightened understanding did not agree with the thought of the soothsayer, which also is meant by what the angel said to Balaam:

"Behold, I went out 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 (as may be seen in the work, Heaven and Hell 479, 534, 590, and in the small work, The Last Judgment 48). That he was withheld from the thought and intention of using divinations by the fear of death, is clear from what the angel said to him:

"Unless the ass had turned from me, surely now also I had slain thee" (Numbers 22:33).

[5] It sounded in the ears of Balaam as if the ass spoke to him, although she did not speak, but the speech was heard as if proceeding from her. That this is the case, has often been shown me by actual experience. It has been granted me to hear horses, as it were, speaking, although the speech was not from them, but as it were from them. This was actually the case with Balaam, to the intent that this history might be described in the Word for the sake of the internal sense in detail. In the internal sense is described how the Lord defends those who are in truths and goods, lest they should be hurt by those who speak as from enlightenment, and yet have the disposition and intention to lead astray. He who believes that Balaam could do injury to the sons of Israel by divinations is much deceived; for these could avail nothing against them; this Balaam also confessed when he said:

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

The reason why Balaam could lead that people astray by guile was because they were such in heart that they worshipped Jehovah with the mouth only, but Baal-peor with the heart; and because they were of such a nature, this was permitted.

[6] Moreover it is to be noted that man's understanding can be enlightened, although his will is in evil; for the intellectual faculty is separated from the voluntary faculty in the case of all those who are not regenerated; but these two faculties act as one only in those who are regenerated; for it is the office of the understanding to know, to think, and to speak truths, but that of the will, to will the things that are understood, and from the will or love to do them. The disagreement between these faculties is quite manifest with evil spirits; for when such are turned towards good spirits they even understand truths, and also acknowledge them, almost as if they were enlightened; but as soon as they turn themselves from them, they return to the love of their will, and see nothing of truth; indeed, they even deny the things that they had heard (as may be seen in the work, Heaven and Hell 153, 424, 455).

[7] The possibility of having his understanding enlightened has been granted to man for the sake of reformation. For in man's will dwells every kind of evil, both that into which he is born, and that into which he comes of himself; and the will cannot be amended unless man knows, and by the understanding acknowledges, truths and goods, and also evils and falsities, otherwise he cannot turn away from the latter and love the former. (More may be seen concerning the will and the understanding in The Doctrine of the New Jerusalem 28-35.)

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.