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Brojevi 16

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1 A Korej, sin Isara sina Kata sina Levijevog, i Datan i Aviron sinovi Elijavovi, i Avnan sin Faleta sina Ruvimovog pobuniše se,

2 I ustaše na Mojsija, i s njima dvesta i pedeset ljudi između sinova Izrailjevih, glavara narodnih, koji se sazivahu na zbor i behu ljudi znatni.

3 I skupiše se na Mojsija i na Arona i rekoše im: Dosta nek vam je; sav ovaj narod, svi su sveti, i među njima je Gospod; zašto se vi podižete nad zborom Gospodnjim?

4 Kad to ču Mojsije, pade ničice.

5 Potom reče Koreju i svoj družini njegovoj govoreći: Sutra će pokazati Gospod ko je Njegov, i ko je svet, i koga je pustio k sebi, jer koga je izabrao onog će pustiti k sebi.

6 Ovo učinite: Uzmite kadionice, Korej sa svom družinom svojom.

7 I metnite sutra u njih ognja i metnite u njih kada pred Gospodom, i koga izbere Gospod onaj će biti svet. Dosta nek vam je, sinovi Levijevi!

8 I reče Mojsije Koreju: Čujte sinovi Levijevi!

9 Malo li vam je što vas je Bog Izrailjev odvojio od zbora Izrailjevog pustivši vas k sebi da vršite službu u šatoru Gospodnjem i da stojite pred zborom i služite za nj?

10 Pustio je k sebi tebe i svu braću tvoju, sinove Levijeve, s tobom, a vi tražite još i sveštenstvo?

11 Zato ti i sva družina tvoja skupite se na Gospoda. Jer Aron šta je da vičete na nj?

12 I posla Mojsije da dozovu Datana i Avirona, sinove Elijavove. A oni odgovoriše: Nećemo da idemo.

13 Malo li je što si nas izveo iz zemlje u kojoj teče mleko i med da nas pobiješ u ovoj pustinji, nego još hoćeš da vladaš nad nama?

14 Jesi li nas odveo u zemlju gde teče mleko i med? I jesi li nam dao da imamo njive i vinograde? Hoćeš li oči ovim ljudima da iskopaš? Nećemo da idemo.

15 Tada se rasrdi Mojsije vrlo, i reče Gospodu: Nemoj pogledati na dar njihov; nijednog magarca nisam uzeo od njih, niti sam kome od njih učinio kakvo zlo.

16 Potom reče Mojsije Koreju: Ti i svi tvoji stanite sutra pred Gospodom, ti i oni i Aron.

17 I uzmite svaki svoju kadionicu, i metnite u njih kada, i stanite pred Gospodom svaki sa svojom kadionicom, dvesta i pedeset kadionica, i ti i Aron, svaki sa svojom kadionicom.

18 I uzeše svaki svoju kadionicu, i metnuvši u njih ognja metnuše u njih kada, i stadoše na vrata šatora od sastanka s Mojsijem i Aronom.

19 A Korej sabra na njih sav zbor na vrata šatora od sastanka; tada se pokaza slava Gospodnja svemu zboru.

20 I reče Gospod Mojsiju i Aronu govoreći:

21 Odvojte se iz tog zbora, da ih odmah satrem.

22 A oni padoše ničice i rekoše: Bože, Bože duhovima i svakom telu! Ovaj jedan zgrešio, i na sav li ćeš se zbor gneviti?

23 Opet reče Gospod Mojsiju govoreći:

24 Reci zboru i kaži: Odstupite od šatora Korejevog i Datanovog i Avironovog.

25 I ustavši Mojsije otide k Datanu i Avironu, a za njim otidoše starešine Izrailjeve.

26 I reče zboru govoreći: Odstupite od šatora tih bezbožnika, i ne dodevajte se ničeg što je njihovo, da ne izginete sa svih greha njihovih.

27 I odstupiše sa svih strana od šatora Korejevog i Datanovog I Avironovog; a Datan i Aviron izašavši stadoše svaki na vrata od šatora svog sa ženama svojim i sa sinovima svojim i s decom svojom.

28 Tada reče Mojsije: Ovako ćete poznati da me je Gospod poslao da činim sva ova dela, i da ništa ne činim od sebe:

29 Ako ovi pomru kao što mru svi ljudi, i ako budu pokarani kao što bivaju pokarani svi ljudi, nije me poslao Gospod;

30 Ako li šta novo učini Gospod, i zemlja otvori usta svoja i proždre ih sa svim što je njihovo, i siđu živi u grob, tada znajte da su ovi ljudi uvredili Gospoda.

31 A kad izgovori reči ove, rasede se zemlja pod njima,

32 I otvorivši zemlja usta svoja proždre ih, i domove njihove i sve ljude Korejeve i sve blago njihovo.

33 I tako siđoše sa svim što imahu živi u grob, i pokri ih zemlja i nesta ih iz zbora.

34 A svi Izrailjci koji behu oko njih pobegoše od vike njihove, jer govorahu: Da nas ne proždre zemlja.

35 I izađe oganj od Gospoda, i sažeže onih dvesta i pedeset ljudi koji prinesoše kad.

36 Tada reče Gospod Mojsiju govoreći:

37 Kaži Eleazaru, sinu Arona sveštenika neka pokupi kadionice iz tog garišta, i ugljevlje iz njih neka razbaci, jer su svete;

38 Kadionice onih koji ogrešiše duše svoje neka raskuju na ploče da se okuje oltar, jer kadiše njima pred Gospodom, zato su svete, i neka budu sinovima Izrailjevim znak.

39 I pokupi Eleazar sveštenik kadionice bronzane, kojima behu kadili oni što izgoreše, i raskovaše ih na okov oltaru

40 Za spomen sinovima Izrailjevim, da ne pristupa niko drugi koji nije roda Aronovog da kadi pred Gospodom, da mu ne bude kao Koreju i družini njegovoj, kao što mu beše kazao Gospod preko Mojsija.

41 A sutradan vikaše sav zbor sinova Izrailjevih na Mojsija i na Arona govoreći: Pobiste narod Gospodnji.

42 A kad se stecaše narod na Mojsija i na Arona, pogledaše na šator od sastanka, a to oblak na njemu, i pokaza se slava Gospodnja.

43 I dođe Mojsije i Aron pred šator od sastanka.

44 I reče Gospod Mojsiju govoreći:

45 Uklonite se iz tog zbora da ih odmah potrem. A oni padoše ničice.

46 I reče Mojsije Aronu: Uzmi kadionicu, i metni u nju ognja s oltara, i metni kada, i idi brže ka zboru, i očisti ih; jer gnev žestok izađe od Gospoda, i pomor poče.

47 I uzevši Aron kadionicu, kao što mu reče Mojsije, otrča usred zbora, i gle, pomor većbeše počeo u narodu; i okadiv očisti narod.

48 I stajaše među mrtvima i živima, i ustavi se pomor.

49 A onih koji pomreše od tog pomora beše četrnaest hiljada i sedam stotina, osim onih što izgiboše s Koreja.

50 I vrati se Aron k Mojsiju na vrata šatora od sastanka, kad se ustavi pomor.

   

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Arcana Coelestia # 8351

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8351. And the people murmured against Moses. That this signifies grief from the bitterness of the temptation, is evident from the signification of “murmuring,” as being complaint such as there is in temptations, thus grief from the bitterness of the temptation. The temptations which those underwent who were of the Lord’s spiritual church after they had been liberated from infestations; and also the temptations which those will undergo who will be of this church, are described by the murmurings of the sons of Israel in the wilderness. And as spiritual temptations are usually carried to despair (n. 1787, 2694, 5279, 5280, 7147, 7166, 8165), therefore by “murmuring” is signified complaint from grief in the temptations (see Exodus 16:2-3; 27:3; Numbers 14:27, 29, 36; 16:11). It is said “against Moses,” because it was against the Divine, for by Moses is represented Divine truth (see n. 6723, 6752, 6771, 6827, 7010, 7014, 7089, 7382).

[2] As regards the temptations which those underwent who were of the spiritual church, and which those will undergo who will be of this church, be it known that faith cannot possibly be implanted in those who are of the spiritual church except through temptations, thus neither can charity; for in temptations the man is in combat against falsity and evil. These-falsity and evil-flow into the external man from the hells, while good and truth flow in through the internal man from the Lord; thus by virtue of the combat of the internal man with the external, which is called “temptation.” And insofar, then, as the external man is reduced to obedience under the internal, so far faith and charity are implanted; for the external or natural of man is the receptacle of truth and good from the internal man. If the receptacle is not accommodated, it does not receive anything which flows in from within; but either rejects, or extinguishes, or stifles it, whence there is no regeneration. Hence it is that there must be temptation in order that the man may be regenerated, which is effected through the implanting of faith and charity, and thus through the formation of a new will and a new understanding. Therefore also the church of the Lord is called “militant” (see what has been said and shown before on this subject, n. 3928, 4249, 4341, 4572, 5356, 6574, 6611, 6657, 7090, 7122, 8159, 8168, 8179, 8273).

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

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Arcana Coelestia # 3928

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3928. And she called his name Naphtali. That this signifies its quality, namely, the quality of the temptation in which there is victory, and also the quality of the resistance by the natural man, is evident from the signification of “name,” and of “calling a name,” as being quality (see n. 144, 145, 1754, 1896, 2009, 2724, 3421). The quality itself is that which is signified by “Naphtali,” for he was named “Naphtali” from “wrestling.” Hence also by Naphtali is represented this second general truth of the church, for temptation is the means of the conjunction of the internal man with the external, because they are at variance with each other, but are reduced to agreement and correspondence by means of temptations. The external man is indeed such that of itself it lusts for nothing else than corporeal and worldly things, these being the delights of its life. But the internal man, when it is opened toward heaven and desires the things of heaven, such as it is with those who can be regenerated, then finds heavenly delight in these things, and while the man is in temptations there is a combat between these two kinds of delight. This the man does not then know, because he does not know what heavenly delight is, and what infernal delight is; and still less that they are so entirely opposed to each other. But the celestial angels cannot possibly be with man in his corporeal and worldly delight until this delight has been reduced to subservience, so that the corporeal and worldly delight is no longer sought as the end; but for the sake of the use of serving the heavenly delight (as s hown above, n. 3913). When this has been effected, the angels can be with the man in both; but in this case his delight becomes bliss, and finally happiness in the other life.

[2] He who believes that before regeneration the delight of his natural man is not infernal, and that it is not possessed by diabolical spirits, is much mistaken, and does not know how the case is with man, namely, that before regeneration he is possessed as to his natural man by genii and infernal spirits, however much he may appear to himself to be like any other man; and even though he may be with others in what is holy, and may reason about the truths and goods of faith, and may indeed believe himself to be confirmed in them; yet if he does not perceive in himself anything of the affection of what is just and equitable in his employment, and of truth and good in company and in life, let him know that his delight is that of the infernals, for there is no other love in it than that of self and the world; and when this love makes his delight, there is in it no charity and no faith. After this delight has become dominant, it is deadened and dissipated by no other means than the affirmation and acknowledgment of the holy of faith and of the good of life, which is the first means, signified by “Dan,” as shown above; and then by means of temptation, which is the second means, and is signified by Naphtali; for this means follows the other, for they who do not affirm and acknowledge the good and truth of faith and charity cannot come into any combat of temptation, because there is nothing within which offers resistance to the evil and falsity to which natural delight persuades.

[3] In other places in the Word where “Naphtali” is mentioned, there is signified man’s state after temptations; as in the prophecy of Jacob, then Israel:

Naphtali is a hind let loose, giving sayings of elegance (Genesis 49:21); where a “hind let loose” denotes the affection of natural truth in the free state which exists after temptations; which state is also the quality that is in the temptations signified by “Naphtali;” for in temptations the struggle is concerning freedom. In like manner in the prophecy of Moses:

To Naphtali he said, Naphtali is satisfied with favor, and full with the blessing of Jehovah, he shall possess the west and the south (Deuteronomy 33:23);

for the representations of the sons of Jacob and of the tribes are in accordance with the order in which they are named (n. 3862). And in the prophecy of Deborah and Barak:

Zebulun a people that hath devoted his soul to die, and Naphtali upon the high places of the field (Judg. 5:18); where also in the internal sense the combats of temptations are treated of; and the man is among those who fear nothing of evil because they are in truths and goods; which is to be “upon the high places of the field.”

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