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Numbers 11

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1 And when the people complained, it displeased the LORD: and the LORD heard it; and his anger was kindled; and the fire of the LORD burnt among them, and consumed them that were in the uttermost parts of the camp.

2 And the people cried unto Moses; and when Moses prayed unto the LORD, the fire was quenched.

3 And he called the name of the place Taberah: because the fire of the LORD burnt among them.

4 And the mixt multitude that was among them fell a lusting: and the children of Israel also wept again, and said, Who shall give us flesh to eat?

5 We remember the fish, which we did eat in Egypt freely; the cucumbers, and the melons, and the leeks, and the onions, and the garlick:

6 But our soul is dried away: there is nothing at all, beside this manna, before our eyes.

7 And the manna was as coriander seed, and the colour thereof as the colour of bdellium.

8 And the people went about, and gathered it, and ground it in mills, or beat it in a mortar, and baked it in pans, and made cakes of it: and the taste of it was as the taste of fresh oil.

9 And when the dew fell upon the camp in the night, the manna fell upon it.

10 Then Moses heard the people weep throughout their families, every man in the door of his tent: and the anger of the LORD was kindled greatly; Moses also was displeased.

11 And Moses said unto the LORD, Wherefore hast thou afflicted thy servant? and wherefore have I not found favour in thy sight, that thou layest the burden of all this people upon me?

12 Have I conceived all this people? have I begotten them, that thou shouldest say unto me, Carry them in thy bosom, as a nursing father beareth the sucking child, unto the land which thou swarest unto their fathers?

13 Whence should I have flesh to give unto all this people? for they weep unto me, saying, give us flesh, that we may eat.

14 I am not able to bear all this people alone, because it is too heavy for me.

15 And if thou deal thus with me, kill me, I pray thee, out of hand, if I have found favour in thy sight; and let me not see my wretchedness.

16 And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them; and bring them unto the tabernacle of the congregation, that they may stand there with thee.

17 And I will come down and talk with thee there: and I will take of the spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with thee, that thou bear it not thyself alone.

18 And say thou unto the people, Sanctify yourselves against to morrow, and ye shall eat flesh: for ye have wept in the ears of the LORD, saying, Who shall give us flesh to eat? for it was well with us in Egypt: therefore the LORD will give you flesh, and ye shall eat.

19 Ye shall not eat one day, nor two days, nor five days, neither ten days, nor twenty days;

20 But even a whole month, until it come out at your nostrils, and it be loathsome unto you: because that ye have despised the LORD which is among you, and have wept before him, saying, Why came we forth out of Egypt?

21 And Moses said, The people, among whom I am, are six hundred thousand footmen; and thou hast said, I will give them flesh, that they may eat a whole month.

22 Shall the flocks and the herds be slain for them, to suffice them? or shall all the fish of the sea be gathered together for them, to suffice them?

23 And the LORD said unto Moses, Is the LORD's hand waxed short? thou shalt see now whether my word shall come to pass unto thee or not.

24 And Moses went out, and told the people the words of the LORD, and gathered the seventy men of the elders of the people, and set them round about the tabernacle.

25 And the LORD came down in a cloud, and spake unto him, and took of the spirit that was upon him, and gave it unto the seventy elders: and it came to pass, that, when the spirit rested upon them, they prophesied, and did not cease.

26 But there remained two of the men in the camp, the name of the one was Eldad, and the name of the other Medad: and the spirit rested upon them; and they were of them that were written, but went not out unto the tabernacle: and they prophesied in the camp.

27 And there ran a young man, and told Moses, and said, Eldad and Medad do prophesy in the camp.

28 And Joshua the son of Nun, the servant of Moses, one of his young men, answered and said, My lord Moses, forbid them.

29 And Moses said unto him, Enviest thou for my sake? would God that all the LORD's people were prophets, and that the LORD would put his spirit upon them!

30 And Moses gat him into the camp, he and the elders of Israel.

31 And there went forth a wind from the LORD, and brought quails from the sea, and let them fall by the camp, as it were a day's journey on this side, and as it were a day's journey on the other side, round about the camp, and as it were two cubits high upon the face of the earth.

32 And the people stood up all that day, and all that night, and all the next day, and they gathered the quails: he that gathered least gathered ten homers: and they spread them all abroad for themselves round about the camp.

33 And while the flesh was yet between their teeth, ere it was chewed, the wrath of the LORD was kindled against the people, and the LORD smote the people with a very great plague.

34 And he called the name of that place Kibroth-hattaavah: because there they buried the people that lusted.

35 And the people journeyed from Kibroth-hattaavah unto Hazeroth; and abode at Hazeroth.

   

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Teeth

  

In Genesis 49:12, "teeth whiter than milk" signify the Celestial Spiritual [milk] in the Lord's Natural [teeth], where Judah is here representing the Lord. (Arcana Coelestia 2184-2185).

In Psalms 3:7; 37:12, 58:6; Matthew 8:12, teeth signify the lowest natural things in man: in the genuine sense, their truths, in the opposite sense, their falsities. So the gnashing of teeth signifies the collision of falsities with truths. (Arcana Coelestia 4424[3])

In Exodus 21:27, this signifies truth in the natural, here the ultimate, which is the sensuous. (Arcana Coelestia 9062)

The tooth signifies the corporeal proprium, which is the lowest degree of man. (Arcana Coelestia 10283[12])

'Teeth,' as in Genesis 49:12, in the genuine sense, signify the natural level of life. Any hard part of the body, like bones and cartilage, corresponds to the truths and goods of the lowest natural level. 'Teeth' signify the outer edges of the life of the natural self, or the sensory level. There is a natural sensory will, and a natural sensory understanding. When the sensory levels are separated from the interior of the mind, their supposed truths are really mere falsities, and do violence to truths and destroy them. This situation appears in many passages, because sensory people do not see any truth in its own light, but engage in reasoning and altercations about everything... These altercations are heard in the hells as the gnashing of teeth. Viewed in itself, this is the collision of falsity and truth. This is the meaning of 'gnashing of teeth' in Matthew 8:12, 13:42, 50, 22:13, 24:51, 25:30, and Luke 13:28.

(Referências: Apocalypse Revealed 435)


Das Obras de Swedenborg

 

Arcana Coelestia # 10019

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10019. 'And you shall fill the hand of Aaron and the hand of his sons' means consecration to represent the Lord's Divine Power exercised through Divine Truth springing from Divine Good 1 . This is clear from the meaning of 'filling the hand' as being consecrated to represent the Lord in respect of Divine Truth springing from Divine Good, consequently to represent His power. Two practices existed through which consecration to the priesthood was effected, anointing and filling the hand. Through anointing consecration to represent the Lord in respect of His Divine Good was effected, for the oil used in anointing was a sign of the good of love, 10011; and through filling the hand consecration to represent the Lord in respect of Divine Truth springing from Divine Good, and so to represent His power, was effected, since 'the hand' means power, 878, 4931-4937, 5327, 5328, 6947, 7011, 7188, 7189, 7518, 7673, 8050, 8069, 8153, and 'hand' is used in reference to truth that springs from good, 3091, 3563, 4931, 8281, 9025. Because all power belongs to truth springing from good, 5623, 6344, 6423, 6948, 8200, 8304, 9327, 9410, 9639, 9643, and since the head and whole body exercise their power through the hands, and this power is the capacity to act that a human life possesses, 'the hand' also means whatever resides with a person, thus the entire person's capacity to act, 9133. From all this it may be seen what 'filling the hand' means. All power belongs to the Lord alone, and none whatever exists with any angel, spirit, or man other than that derived from Him, see 8200, 8281, 9327, 9410, 9639. The reason why consecration to the priesthood was effected through the two practices of anointing and filling the hand was that all things without exception that exist or come into existence in heaven and on earth have connection with good and with truth.

[2] But in what way filling the hand was carried out is described in verses 9-36 2 of the present chapter and in Leviticus 8:22-end. It was carried out by the use of the second ram, which for that reason is also called 'the ram of fillings [of the hand]'. The procedure was that after this ram had been slaughtered some of its blood was put on the tip of the right ear, the thumb of the right hand, and the big toe of the right foot of Aaron and his sons. Some blood from the altar and some of the anointing oil was then sprinkled over Aaron and his sons, and over their garments. The fat, the tail, the fat covering the intestines, the omentum on the liver, the kidneys with their fat, and the right flank of that ram, also unleavened bread, cakes, and wafers from the basket were placed on the palms of Aaron and his sons, and waved, after which they were burned on top of the burnt offering made from the first ram. But the breast, after it had been waved, and the left flank were for Aaron and his sons; the flesh from these was boiled in the holy place and, together with the remainder of the bread in the basket, was eaten by them at the door of the tent of meeting. Such was the procedure for 'filling the hand'. What is meant by each detail however will in the Lord's Divine mercy be stated further on.

[3] The Lord's Divine Power, which was represented by filling the hand of Aaron and his sons, is the Divine Power of saving the human race; and the power of saving the human race is power over the heavens and over the hells. By that power of the Lord's and by no other is a person saved; for all good that belongs to love and all truth that belongs to faith flow in from the Lord by way of the heavens. But neither can flow in unless the hells are removed, for the hells are the source of all evil and of all falsity arising from it. It is by the removal of the evils and consequent falsities which come from the hells, and at the same time by the inflow of the good of love and the truth of faith from the Lord by way of heaven, that a person is saved. When He was in the world the Lord overcame the hells and restored the heavens to order, and acquired for Himself Divine Power over them, see 9486, 9715, 9809, 9937, and the places referred to in 9528 (end). This power that is the Lord's is what was represented by filling the hand of priests; for the Lord's whole work of salvation was meant by the priestly office, 9809.

[4] The truth that the Lord possesses this power is His own explicit teaching in Matthew,

All power in heaven and on earth has been given to Me. Matthew 28:18.

And in Luke,

Jesus spoke to the seventy who were saying that the demons obeyed them, Behold, I give you the power to trample on serpents and on scorpions, and over all the power of the enemy, that nothing whatever may hurt you. All things have been delivered to Me by My Father. Luke 10:19, 22.

These words describe the Lord's power over the hells. 'The demons' are those in the hells, 'serpents and scorpions' are evils and the falsities of evil, 'trampling on them' is destroying them. The hells are also meant by 'the enemy' whom they would have power over.

[5] The truth that the Lord acquired that power for Himself when He was in the world is clear in Isaiah,

Who is This who comes from Edom, marching in the vast numbers of His strength, mighty to save? My own arm brought salvation to Me. Therefore He became their Saviour. Isaiah 63:1-10.

The fact that these words refer to the Lord is well known in the Church, as in like manner do those which occur elsewhere in the same prophet,

His own arm brought salvation to Him, and His righteousness lifted Him up. Consequently He put on righteousness as a breastplate, and a helmet of salvation upon His head. And the Redeemer came to Zion. Isaiah 59:16-21.

And in David,

Jehovah said to my Lord, Sit at My right hand, till I make your enemies as your footstool. Jehovah will send the rod of your strength from Zion; have dominion in the midst of [your] enemies. The Lord is at your right hand. Psalms 110:1ff.

The fact that these statements refer to the Lord is His own teaching in Matthew 22:44. His dominion over the hells is described there by 'sitting at the right hand', for 'the right hand' means the power that Divine Truth springing from Divine Good possesses. The hells and the evils and falsities coming from them are the enemies that were to be made as His footstool; they are also the enemies in whose midst He was to have dominion.

[6] The truth that 'Jehovah's right hand' means Divine Power is evident from a large number of places in the Word, as in Moses,

Your right hand, O Jehovah, is magnificent in strength; Your right hand, O Jehovah, breaks the enemy in pieces. Exodus 15:6.

In David,

O God, You give me the shield of salvation, and Your right hand supports me. Psalms 18:35.

In the same author,

Their arm did not save them, but Your right hand, and Your arm, and the light of Your face. Psalms 44:3.

The words 'Your right hand, and Your right arm, and the light of [Your] face' are used because 'right hand' means power, 'arm' strength, and 'light of the face' Divine Truth springing from Divine Good. For the meaning of 'arm' as strength, see 4932, 4934, 4935, 7205; 'light' as Divine Truth, 9548, 9684; and 'Jehovah's face' as Divine Good, 222, 5585, 9306. In the same author,

O God, Your right hand supports me. Psalms 63:8.

In the same author,

O Jehovah, You have an arm with power; strong is Your hand. Your right hand will be lifted up. Psalms 89:13.

In Isaiah,

Jehovah has sworn by His right hand, by His mighty arm 3 . Isaiah 62:8.

And in David,

O Jehovah, let Your hand be for the man of Your right hand, for the son of man [whom] You have made strong for Yourself. Then we will not turn back from You. Psalms 80:17-18.

[7] From these things it may now be seen what the meaning of the Lord's words in Matthew is,

Jesus said, Hereafter you will see the Son of Man seated at the right hand of power. Matthew 26:64.

And in Luke,

Hereafter the Son of Man will be seated at the right hand of the power of God. Luke 22:69.

'The Son of Man' means the Lord in respect of Divine Truth, see 9807, while 'right hand', as is clear from what has been shown immediately above, means Divine Power; and this also accounts for the expression 'the right hand of power'.

From all this it is now evident what the anointing of Aaron and his sons represented, and what filling their hand represented, namely that anointing them represented the Divine Good of Divine Love within the Lord, 9954 (end), and filling their hand Divine Truth and therefore Divine Power. For all power resides with Divine Good exercised through Divine Truth, and that power belongs to the Lord alone, see the texts quoted above. Here also is the reason why in the Old Testament Word the Lord is called Hero, Man of War, and also Jehovah Zebaoth, that is, Jehovah of Armies.

Notas de rodapé:

1. See 10010.

2. Possibly 19-35 is intended.

3. literally, the arm of His strength

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