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4 Mosebok 21

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1 Da den kana'anittiske konge i Arad, som bodde i sydlandet, hørte at Israel drog frem på veien til Atarim, gav han sig i strid med Israel og førte nogen av dem bort som fanger.

2 Da gjorde Israel et løfte til Herren og sa: Gir du dette folk i min hånd, så vil jeg slå deres byer med bann.

3 Og Herren hørte Israels bønn og overgav kana'anittene til dem, og de slo dem og deres byer med bann; og de kalte stedet Horma*. / {* bann.}

4 Så brøt de op fra fjellet Hor og tok veien til det øde Hav for å dra omkring Edoms land; men på veien blev folket utålmodig,

5 og de talte mot Gud og mot Moses og sa: Hvorfor har I ført oss op fra Egypten, så vi må her i ørkenen? For her er hverken brød eller vann, og vi er inderlig leie av denne usle mat.

6 Da sendte Herren seraf-slanger* inn iblandt folket, og de bet folket; og der døde meget folk av Israel. / {* brennende d.e. giftige slanger.}

7 kom folket til Moses og sa: Vi har syndet, fordi vi har talt mot Herren og mot dig; bed til Herren at han vil ta slangene fra oss! Og Moses bad for folket.

8 Da sa Herren til Moses: Gjør dig en seraf-slange og sett den på en stang, så skal hver den som er bitt og ser på den, få leve.

9 Så gjorde Moses en kobberslange og satte den på en stang; og når en slange hadde bitt nogen, og han så på kobberslangen, blev han i live.

10 Siden brøt Israels barn op og leiret sig i Obot.

11 Så brøt de op fra Obot og leiret sig ved Ije-Ha'abarim i ørkenen rett i øst for Moab.

12 Derfra brøt de op og leiret sig i Sered-dalen.

13 Derfra brøt de op og leiret sig på hin side Arnon, som går gjennem ørkenen og kommer fra amorittenes land; for Arnon er grensen mellem Moab og amorittene.

14 Derfor sies det i boken om Herrens kriger: Vaheb tok de med storm og bekkene, Arnons bekker,

15 og bekkelien som strekker sig bort til Ar-bygden og støter til Moabs grense.

16 Derfra brøt de op til Be'er; det er den brønn som Herren talte om da han sa til Moses: Kall folket sammen, så vil jeg gi dem vann.

17 Da sang Israel denne sang: Vell op, du brønn! Hils den med sang!

18 Du brønn som høvdinger har gravd, som folkets ypperste har boret med herskerstav, med sine kongespir! Fra ørkenen brøt de op til Matana

19 og fra Matana til Nahaliel og fra Nahaliel til Bamot

20 og fra Bamot til den dal som ligger i Moab-marken, tett ved toppen av Pisga, og hvor en skuer ut over ørkenen.

21 Så sendte Israel bud til Sihon, amorittenes konge, og lot si:

22 La mig få dra gjennem ditt land! Vi skal ikke komme inn på akrene eller i vingårdene, heller ikke drikke vann av nogen brønn; efter kongeveien vil vi dra, til vi er kommet gjennem ditt land.

23 Men Sihon gav ikke Israel lov til å dra gjennem sitt land. Han samlet alt sitt folk og drog ut i ørkenen mot Israel, og han kom til Jahas og stred mot Israel.

24 Men Israel slo ham med sverdets egg og tok hans land fra Arnon til Jabbok, til Ammons barns land; for Ammons barns grense var befestet.

25 Og Israel tok alle disse byer; og Israel bosatte sig i alle amorittenes byer, i Hesbon og alle byer som hørte under det.

26 For Hesbon var Sihons, amoritter-kongens, stad; han hadde ført krig mot Moabs forrige konge og tatt alt hans land fra ham like til Arnon.

27 Derfor sier skalden: Kom til Hesbon! Bygges og grunnfestes skal Sihons stad;

28 for ild fór ut fra Hesbon, en lue fra Sihons stad; den fortærte Ar i Moab, dem som bodde på høidene ved Arnon.

29 Ve dig, Moab! Fortapt er du, Kamos' folk! Han* har sendt sine sønner som flyktninger og sine døtre som fanger til amorittenes konge Sihon. / {* nemlig Kamos, moabittenes fornemste avgud.}

30 Og vi skjøt dem ned; ødelagt er Hesbon, like til Dibon! vi herjet til Nofah, med ild helt til Medba.

31 Så blev Israel boende i amorittenes land.

32 Og Moses sendte folk for å utspeide Jaser, og de* tok de byer som hørte under det; og han drev ut amorittene som bodde der. / {* israelittene.}

33 Så vendte de sig til en annen kant og drog opover til Basan; men Og, kongen i Basan, drog ut mot dem til Edre'i med alt sitt folk for å stride mot dem.

34 Da sa Herren til Moses: Frykt ikke for ham! For jeg har gitt ham og alt hans folk og hans land i din hånd, og du skal gjøre med ham som du gjorde med Sihon, amorittenes konge, som bodde i Hesbon.

35 slo de ham og hans sønner og alt hans folk, så ingen blev tilbake eller slapp unda; og de tok hans land i eie.

   

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Apocalypse Explained # 70

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70. The feet are said to be "like unto burnished brass," because burnished brass is polished brass, shining from something fiery; and "brass" in the Word signifies natural good. Metals are equally significative with the rest in the Word. "Gold" in the Word signifies celestial good, which is inmost good; "silver" signifies the truth thereof, which is spiritual good: "brass" natural good which is outmost good, and "iron" the truth thereof, which is natural truth.

Metals have such significations from correspondence; for in heaven many things are seen shining as if from gold and silver, and also many things as if from brass and iron; and it is there known that by these the goods and truths mentioned above are signified. It was from this that the ancients, who had a knowledge of correspondences, named the ages according to these metals; calling the first age the "golden," because innocence, love, and wisdom therefrom then ruled; but the second "silver," because truth from that good, or spiritual good, and intelligence therefrom then ruled; the third age "brazen" or "copper," because mere natural good, which is justness and sincerity of moral life, then ruled; but the last age they called "iron," because mere truth without good then ruled, and when that rules, falsity also rules. All this was from the spiritual signification of these metals.

[2] From this it can be known what is signified by the image seen in a dream by Nebuchadnezzar:

The head of which was of gold, the breast and arms of silver, the belly and sides of brass, the legs of iron, and the feet partly of iron and partly of clay (Daniel 2:23, 33);

namely, the state of the church in respect to good and truth, from its first time to its last; its last time was when the Lord came into the world. When it is known that "gold" signifies celestial good, "silver" spiritual good, "brass" natural good, and "iron" natural truth, many arcana in the Word, where these metals are mentioned, can be understood. Thus what is signified by these words in Isaiah:

For brass I will bring gold, for iron I will bring silver, and for wood brass, and for stones iron; I will also make thy government peace, and thine exactors justice (Isaiah 60:17).

[3] But as the signification of "brass," as meaning natural good, is here treated of, I will cite only a few passages where "brass" is mentioned, as signifying that good. Thus in Moses:

Asher acceptable unto his brethren, and dipping his foot in oil. Thy shoe iron and brass, and as thy days thy fame (Deuteronomy 33:24-25).

"Asher," as one of the tribes, signifies the blessedness of life, and the delight of affections (See Arcana Coelestia 3938-3939, 6408); "to dip the foot in oil" signifies natural delight, "oil" is delight (See n. 9954), "foot" the natural (See just above, n. 69; "the shoe iron and brass" signifies the lowest natural from truth and good, "the shoe" is the lowest natural (See n. 1748, 1860, 6844), "iron" is its truth, and "brass" its good (as above). In the same:

Jehovah thy God will bring thee into a wealthy land; a land out of whose stones thou mayest hew out iron, and out of its mountains brass (Deuteronomy 8:7, 9).

In Jeremiah:

I will give thee unto this people for a fortified wall of brass, that they may fight against thee and not prevail against thee (Jeremiah 15:20).

And in Ezekiel:

Javan, Tubal, and Meshech, they were thy traffickers; with the soul of man and with vessels of brass they traded thy merchandise (Ezekiel 27:13).

In this chapter the traffickings of Tyre are treated of, by which are signified the knowledges of good and truth; by the names "Javan," "Tubal," and "Meshech," are signified such things as are of good and truth, of which knowledges treat; the "soul of man" is truth of life; "vessels of brass" are scientifics of natural good. (What is signified by "Tyre" may be seen in Arcana Coelestia 1201; what by "traffickings," n. 2967, 4453; what by "Tubal and Meshech," n. 1151; what by "Javan," n. 1152, 1153, 1155; what by the "soul of man," n. 2930, 9050, 9281; what by "vessels," n. 3068, 3079, 3316, 3318) In the same:

The feet of the cherubs sparkled like the appearance of polished brass (Ezekiel 1:7).

What "cherubs" and "feet" signify, see above n. 69.

[4] In the same:

I saw and behold there was a man, whose appearance was like the appearance of brass, and a line of flax was in his hand; and he was standing in the gate (Ezekiel 40:3).

It was because this angel measured the wall and the gates of the house of God, which signify the externals of the church, that his appearance was seen as the appearance of brass. He who knows that "brass" signifies the external of the church, which in itself is natural, can in some measure know why:

The altar of burnt-offering was overlaid with brass, and the grating about it was of brass, and the vessels of brass (Exodus 27:1-4);

as also why:

The great vessel, which was called the sea, with the twelve oxen under it, and the ten lavers with the bases, and also all the vessels of the tabernacle for the house of God, were made by Solomon of polished brass (1 Kings 7:43-47).

[5] He who knows what "brass" signifies may also enter into the arcanum why it was commanded that a serpent of brass be set up for the people to look at, of which it is thus written in Moses:

Jehovah sent serpents among the people, and they bit the people. And He said unto Moses, Make thee a serpent, and set it upon a standard, and it shall come to pass that everyone that is bitten, and looketh upon it, shall live. And Moses made a serpent of brass, and set it upon a standard; and it came to pass, that if a serpent had bitten any man, and he looked unto the serpent of brass, he lived (Numbers 21:6, 8-9).

That this "serpent" signified the Lord, He Himself teaches in John:

As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up, that whosoever believeth in Him may not perish, but may have everlasting life (John 3:14-15).

By the "serpent" is signified that which is the ultimate of life with man, and is called the external sensual, which is the natural. Because this ultimate in the Lord was Divine, a serpent of brass was made among the sons of Israel, with whom all things were representative; and this signified that if they would look to the Divine Human of the Lord they would live again, that is, if they would believe in Him they would have eternal life, as the Lord Himself also teaches. (That to "see" is in the spiritual sense to believe, see above, n. 37, 68; and that the "serpent" is the external sensual, which is the ultimate of man's life, see Arcana Coelestia 195-197, 6398, 6949, 10313) That "brass" and "iron" in the Word also signify what is hard (as in Isaiah 48:4; Daniel 7:19 where), will be seen in what follows.

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

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Arcana Coelestia # 2930

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2930. 'If you are willing' means if on account of an affection for truth coming from the heart. This is clear from the meaning of 'soul' in the internal sense. The expression 'with heart and soul' or 'with all the heart and with all the soul' occurs in various places in the Word where with all the will and all the understanding is meant. The fact that man possesses the dual powers of will and understanding, and also that the will is separated from the understanding may be well known to everyone, for we are all able to understand what is good and true but nevertheless will what is evil and false. From the beginning the human being was created in such a way that will and understanding with him were to make one, so that he would not think anything other than what he willed, nor will anything other than what he thought. Such is the state with celestial people and such it was in the celestial Church which was called Man or Adam. But with spiritual people, that is, in the spiritual Church, the first ability is separated from the second, that is to say, that of the understanding is separated from that of the will. A spiritual person is reformed by the Lord as to the former, namely the understanding part of his mind, and then within this there is formed a new will and a new understanding, 863, 875, 895, 897, 927, 928, 1023, 1043, 1044, 2256.

[2] The new will there, which is received from the Lord, is what is called 'the heart', while the new understanding is what is called 'the soul'. And when the expression 'with all the heart and with all the soul' is used, with all the will and with all the understanding is meant. This is what is meant by 'heart and soul' in Moses,

This day Jehovah your God is commanding you to observe these statutes and judgements - that you may keep and observe them with all your heart and with all your soul. Deuteronomy 26:16.

You shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:5.

In the same author,

Now Israel, what does Jehovah your God require of you except to fear Jehovah your God, to go in all His ways, and to love Him, and to serve Jehovah your God with all your heart and with all your soul? Deuteronomy 10:12; 11:13.

In the same author,

In the Book of Kings,

David said to Solomon, Jehovah will establish His Word which He spoke concerning me, saying, If [your] sons take heed to their way to walk before Me in truth with all their heart and with all their soul, there will not fail you a man on the throne of Israel. 1 Kings 2:4.

In Matthew,

You shall love the Lord your God with all your heart, and with all your soul, and with all your mind. Matthew 22:37; Mark 12:29-30.

[3] The same is also said of Jehovah or the Lord because with the member of the Church He is the source of affection for good, which belongs to the will, and of the affection for truth, which belongs to the understanding; as in Samuel,

I will raise up for Myself a faithful priest, [who will do] according to what is in My heart and in My soul. 1 Samuel 2:35.

And in Jeremiah,

I will rejoice over them to do good to them, and I will plant them in this land in truth, with all My heart, and with all My soul. Jeremiah 32:41.

And there are still other places in the Word where 'soul' means the affection for truth, as in Isaiah,

With my soul I desired You in the night; even with my spirit within me I sought You early. For insofar as Your judgements are in the earth the inhabitants of the world learn righteousness. Isaiah 26:9.

Here 'soul' stands for an affection for truth, 'spirit' for an affection for good. 'Judgements' has reference to truths, and 'righteousness' to good, see 2235.

[4] In the same prophet,

The fool speaks folly, to make empty the hungry soul, and causes the [soul] thirsting for drink to fail. Isaiah 32:6.

'The hungry soul', which 'the fool makes empty', stands for the desire for good, while 'the soul thirsting for drink', which 'the fool causes to fail', stands for the desire for truth. In Jeremiah,

Their soul will become like a watered garden, and I will water the weary soul, and every sorrowful soul I will replenish. Jeremiah 31:12, 25.

'The soul' stands for the affection for truth and good. In the same prophet,

All its people groan as they search for bread. They have given their desirable things for food, to revive the soul. A comforter is far from me, one to revive my soul; my sons have been made desolate. They sought food for themselves to revive their soul. Lamentations 1:11, 16, 19.

'The soul' stands for the life of the affection for good and truth, 'food' stands for wisdom and intelligence.

[5] It has been said that 'the soul' means the affection for truth coming from the heart, because some affections for truth exist which do not come from the heart, such as those which come from self-love, which is the desire to be above others; from love of the world, which is the love of gain; and from love of merit. Affections for truth spring in a similar way from these loves, but they are not genuine affections. They come from the will of the flesh, not from the heart. That which comes from the heart comes from the Lord. Furthermore 'the soul' in the Word means in the universal sense all life, see 1000, 1005, 1040, 1742. Indeed in the universal sense the soul constitutes that from which another thing has its being and life. Thus the soul of the body is its spirit, since it is from this that the body has life. The soul of the spirit however is its still more interior life from which it derives its wisdom and intelligence.

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