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Brojevi 24

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1 I videvši Valam da je Božja volja da blagosilja Izrailja, ne hte više ni ići kao pre po vračanje, nego se okrete licem k pustinji,

2 I podigavši oči svoje ugleda Izrailja gde stoji po plemenima svojim; i duh Božji dođe na nj.

3 I otvori priču svoju, i reče: Kaže Valam, sin Veorov; Kaže čovek kome su otvorene oči.

4 Kaže onaj koji čuje reči Božje, koji vidi utvaru Svemogućeg, koji kad padne otvorene su mu oči:

5 Kako su lepi šatori tvoji, Jakove, i kolibe tvoje, Izrailju!

6 Pružili su se kao potoci, kao vrtovi kraj reke, kao mirisava drveta koja je posadio Gospod, kao kedri na vodi.

7 Poteći će voda iz vedra njegovog, i seme će njegovo biti među velikim vodama, i car će se njegov podignuti svrh Agaga, i carstvo će se njegovo uzvisiti.

8 Bog ga je izveo iz Misira, i On mu je kao snaga jednorogova; poješće narode koji su mu neprijatelji, i kosti će njegove potrti, i strelama svojim postreljati ih.

9 Spustio se, leži kao lavići kao ljuti lav; ko će ga probuditi? Ko tebe blagosilja, biće blagosloven; a ko tebe kune, biće proklet.

10 Tada se razgnevi Valak na Valama, i pljesnu se rukama, i reče Valak Valamu: Dozvah te da prokuneš neprijatelje moje, a ti si ih blagoslovio eto većtri puta.

11 Odlazi u svoje mesto; rekoh da ću te darivati, a eto Gospod ne da ti dara.

12 A Valam reče Valaku: Nisam li i poslanicima tvojim koje si poslao k meni rekao govoreći:

13 Da mi da Valak kuću svoju punu srebra i zlata, ne bih mogao prestupiti reči Gospodnje da učinim šta dobro ili zlo od sebe; šta kaže Gospod ono ću kazati.

14 Ja sada evo idem k narodu svom, ali da ti kažem šta će taj narod učiniti narodu tvom najposle.

15 Potom otvori priču svoju, i reče: Kaže Valam sin Veorov, Kaže čovek kome su otvorene oči,

16 Kaže koji čuje reči Božje, i zna znanje o Višnjem, i koji vidi utvaru Svemogućeg i kad padne otvorene su mu oči.

17 Vidim Ga, ali ne sad; gledam Ga, ali ne izbliza; izaći će zvezda iz Jakova i ustaće palica iz Izrailja, koja će razbiti knezove moavske i razoriti sve sinove sitove.

18 I Edoma će osvojiti i Sira će osvojiti neprijatelji njegovi; jer će Izrailj raditi junački.

19 I vladaće koji je od Jakova, i zatrće ostatak od grada.

20 A ugleda Amalika, otvori priču svoju, i reče: Amalik je početak narodima, ali će najposle propasti.

21 A ugledavši Keneja, otvori priču svoju, i reče: Tvrd ti je stan, i na steni si savio gnezdo svoje;

22 Ali će biti izagnan Kenej; Asur će ga zarobiti.

23 I opet otvori priču svoju, i reče: Jaoh! Ko će biti živ kad to učini Bog!

24 I lađe iz zemlje Kitimske doploviće i dosadiće Asircima i dosadiće Jevrejima; ali će i sami propasti.

25 Potom ustavši Valam otide, i vrati se u svoje mesto; i Valak otide svojim putem.

   

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Arcana Coelestia #3761

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3761. 'Jacob lifted up his feet' means a raising up of the natural. This is clear from the meaning of 'lifting up' as a raising up, and from the meaning of 'the feet' as the natural, dealt with below. The raising up meant here is the subject of the chapter itself, namely a raising up from external truth towards internal good. In the highest sense the subject is how the Lord according to order raised His Natural even up to the Divine, rising up step by step from external truth towards internal good. In the representative sense it is how the Lord according to a similar order makes man's natural new when regenerating him. The fact that a person who is being regenerated in adult life progresses according to the order described in the internal sense of this chapter and of those that follow is known to few. This fact is known to few because few stop to reflect on the matter and also because few at the present day are able to be regenerated; for the last days of the Church have arrived when no charity exists any longer, nor consequently any faith. This being so, people do not even know what faith is, even though the assertion 'men is saved by faith' is on everyone's lips; and not knowing this they therefore have even less knowledge of what charity is. And since they know no more than the terms faith and charity and have no knowledge of what these are essentially, it has therefore been stated that few are able to reflect on the order in accordance with which a person is made new or regenerated, and also that few are able to be regenerated.

[2] Because the subject here is the natural, and the latter is represented by 'Jacob', it is not said that he rose up and went to the land of the sons of the east but that 'he lifted up his feet'. Both these expressions mean a raising up. As regards 'rising up' having this meaning, see 2401, 2785, 2912, 2927, 3171; and as regards the expression 'lifting up the feet' which occurs here, this is used in reference to the natural - 'the feet' meaning the natural, see 2162, 3147. 'The feet' means the natural or natural things because of their correspondence with the Grand Man - currently the subject at the ends of chapters. In the Grand Man those belonging to the province of the feet are those who dwell in natural light and little spiritual light. This also is why the parts beneath the foot - the sole and the heel - mean the lowest natural things, see 259, and why 'a shoe', which is also mentioned several times in the Word, means the bodily-natural, which is the lowest part of all, 1748.

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

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Arcana Coelestia #3242

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3242. 'And the sons of Midian, Ephah and Epher, and Enoch, and Abida, and Eldaah' means the derivatives from the third division. This becomes clear from the representation of 'Midian' as those governed by the truth of faith, to be dealt with below; and since those governed by the truth of faith are 'Midian', it follows that 'sons' are derivatives from it. With regard to those governed by the truth of faith the position is that no one is admitted into the Lord's kingdom except him with whom the good of faith is present since the good of faith is the life of faith. The life of faith remains, but not the doctrine of faith except insofar as it makes one with life. Nevertheless people governed by the truth of faith, that is, who profess faith and refer to it as the essential thing because they have been taught that it is, but who, in spite of that teaching have goodness of life, that is, who are Christians in their hearts and not just on their lips, are in the Lord's spiritual kingdom. For anyone can easily be made to believe that faith is the essential thing if such an idea is handed on to him by teachers and at an early age he becomes steeped in that way of thinking. He is also made to believe because those who are reputed to be very learned, even church-leaders, say the same, some of whom are afraid to talk about the good of life because when life is the criterion they stand condemned, and also - in addition - because matters of faith, when they display themselves, are perceptible, whereas matters of charity are less so. Those therefore who are governed by the truth of faith, and yet also by the good of life are called Midian. But the truths which govern their lives are 'the sons of Midian'.

[2] Just as those in whom the truth of faith is joined to the good of that faith are meant by Midian so also in the contrary sense Midian means those under the influence of falsity because the good of life is lacking in them - as becomes clear from the following: In Isaiah,

A drove of camels will cover you, dromedaries of Midian and Ephah; all those from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of Jehovah. Isaiah 60:6.

This refers to the Lord's spiritual kingdom. 'Dromedaries of Midian and Ephah' stands for matters of doctrine. Matters of doctrine concerning good are meant by 'gold', those concerning truth by 'frankincense'; and both by 'the praises of Jehovah'. From this also it is evident what 'Ephah' means. 'The Midianites' who pulled Joseph out of the pit and sold him to Ishmaelites, and to Potiphar in Egypt, Genesis 37:28, 36, means people governed by truth coupled to simple good, as will in the Lord's Divine mercy be seen later on when those verses are dealt with.

[3] As regards 'Midian' also meaning those under the influence of falsity because the good of life is lacking in them, this may be seen from what is said about Midian in Moses,

The elders of Moab and the elders of Midian with deceptions in their hand came to Balaam and spoke to him the words of Balak. Numbers 22:4, 7, and following verses.

In the good sense 'Moab' stands for people with whom natural good exists and who easily allow themselves to be misled, but in the contrary sense stands for those who adulterate goods, 2468. 'Midian' in the good sense, as has been stated, stands for those who are governed by truth coupled to simple good, and so who are easily led to believe things, but in the contrary sense, as here, stands for those who falsify truths. Falsifications are meant by 'deceptions in their hand', and deeds which are the product of falsities by their sending to Balaam to act against the children of Israel, who are the goods, and from these the truths, of faith.

[4] The acts of whoredom committed by the sons of Israel with Midianite women which brought about the plague that Phinehas checked by running through with his spear the Midianite woman and the Israelite man in the brothel, Numbers 25:6-8, and following verses, has a similar meaning, for acts of whoredom represented falsifications of truth, 2466, 2729. And because falsifications of truth are what are meant in the internal sense by acts of whoredom, therefore by command twelve thousand of the children of Israel assailed them, killed their kings, all the males, and the women they had taken captive who had had carnal knowledge of a man, and divided the booty among themselves, Numbers 25:16-17; 31:1-end. The reason why 'twelve thousand' were involved was that 'twelve' means all things of faith, 577, 2089, 2129 (end), 2130 (end), by means of which falsities are destroyed. 'The kings' they killed are falsities, as also are 'the males', 'the women who had had carnal knowledge of a man' are affections for falsity, and 'the booty' which consisted of gold, silver, and cattle, are truths that have been falsified. From this it is evident that every single thing mentioned there is representative of the punishment and destruction of falsity by means of truths.

[5] The same is meant by the facts related about the Midianites in the Book of Judges,

Because the children of Israel did evil in the eyes of Jehovah they were given into the hand of Midian for seven years.

On account of Midian the children of Israel made dens for themselves in the mountains, also caves, and strongholds. And whenever Israel put in seed, Midian and Amalek and the sons of the east came up and destroyed the produce of their land.

After that they were liberated by Gideon by means of the three hundred who had lapped water with their tongue like a dog, whereas those who had sunk down on their knees to drink had been sent home.

Further references to them, in addition to these, are made in Genesis 6 Chapters-8.

Here too every single detail is representative of the falsification of truth, and on that account of punishment even to the point of their being destroyed by the kind of things meant by 'lapping water with their tongue like a dog'. But what each detail means in the internal sense would take too long to explain here. All this will in the Lord's Divine mercy be dealt with in its proper place. In Habakkuk,

He looked and scattered the nations, and the mountains of time were dissolved, and the hills of old sank down. Below Aven I saw the tents of Cushan, the curtains of the land of Midian trembled. Habakkuk 3:6-7.

This refers to the Coming of the Lord. 'The tents of Cushan' stands for a religion raised up out of evil, 'the curtains of the land of Midian' for a religion raised up out of falsity.

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