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4 Mosebok 22

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1 Så brøt Israels barn op og leiret sig på Moabs ødemarker på hin side Jordan midt imot Jeriko.

2 Da Balak, Sippors sønn, så alt det Israel hadde gjort mot amorittene,

3 da blev Moab meget redd for folket, fordi det var så tallrikt, og de grudde for Israels barn.

4 Og Moab sa til de eldste i Midian: Nu vil denne store flokk ete op alt det som er her rundt omkring oss, likesom oksen eter op markens grønne urter. - På den tid var Balak, Sippors sønn, konge i Moab.

5 Han sendte bud til Bileam, Beors sønn, i Petor, som ligger ved den store elv, til det land hvor han bodde blandt sitt folk, for å be ham komme og si til ham: Se, her er kommet et folk fra Egypten; det fyller hele landet, og det har leiret sig midt imot mig.

6 Så kom nu og forbann dette folk for mig, for det er mig for mektig! Kanskje jeg da kunde slå det og drive det ut av landet; for jeg vet at den du velsigner, er velsignet, og den du forbanner, er forbannet.

7 Og Moabs eldste drog avsted sammen med Midians eldste og hadde spåmannslønn med sig; og de kom til Bileam og bar frem Balaks ord til ham.

8 Da sa han til dem: Bli her inatt, så vil jeg gi eder svar efter som Herren taler til mig. Og Moabs høvdinger blev hos Bileam.

9 Da kom Gud til Bileam og sa: Hvad er det for folk som er hos dig?

10 Bileam svarte Gud: Balak, Sippors sønn, kongen i Moab, har sendt dette bud til mig:

11 Se, her er kommet et folk fra Egypten som fyller hele landet; kom nu og forbann det for mig! Kanskje jeg da blir i stand til å stride mot det og drive det ut.

12 Da sa Gud til Bileam: Du skal ikke gå med dem; du skal ikke forbanne folket, for det er velsignet.

13 Om morgenen, da Bileam var stått op, sa han til Balaks høvdinger: Dra hjem til eders land! For Herren vil ikke gi mig lov til å følge med eder.

14 Da tok Moabs høvdinger avsted, og da de kom tilbake til Balak, sa de: Bileam vilde ikke følge med oss.

15 Da sendte Balak andre høvdinger, flere og gjævere enn de første.

16 Og de kom til Bileam og sa til ham: Så sier Balak, Sippors sønn: Kjære, la dig ikke hindre fra å komme til mig!

17 Jeg vil vise dig stor ære, og alt det du sier til mig, vil jeg gjøre; så kom da og forbann dette folk for mig!

18 Da svarte Bileam og sa til Balaks tjenere: Om Balak gav mig hele sitt hus fullt av sølv og gull, kunde jeg ikke overtrede Herrens, min Guds ord, hverken i smått eller stort.

19 Men bli nu også I her inatt, forat jeg kan få vite hvad mere Herren har å si mig.

20 Og Gud kom til Bileam om natten og sa til ham: Dersom disse menn er kommet for å hente dig, så gjør dig ferdig og dra med dem! Men gjør ikke annet enn hvad jeg sier til dig!

21 Om morgenen stod Bileam op og salte sin aseninne og drog med Moabs høvdinger.

22 Men Guds vrede optendtes fordi han reiste, og Herrens engel stilte sig på veien for å stå ham imot da han kom ridende på sin aseninne og hadde sine to tjenere med sig.

23 Og aseninnen så Herrens engel, som stod på veien med et draget sverd i sin hånd; da tok den av veien og ut på marken; men Bileam slo aseninnen for å vike den inn på veien igjen.

24 Siden stilte Herrens engel sig på en smal vei mellem vingårdene, hvor det var stengjerde på begge sider.

25 Og da aseninnen så Herrens engel, trykte den sig inn til muren og klemte Bileams fot mot muren; da slo han den igjen.

26 Så gikk Herrens engel lenger frem og stilte sig på et trangt sted, hvor det ingen råd var til å bøie av, hverken til høire eller til venstre.

27 Og da aseninnen så Herrens engel, la den sig ned under Bileam; da optendtes Bileams vrede, og han slo aseninnen med sin kjepp.

28 Men Herren oplot aseninnens munn, og den sa til Bileam: Hvad har jeg gjort dig, siden du nu har slått mig tre ganger?

29 Bileam svarte aseninnen: Du har hatt mig til narr. Hadde jeg bare et sverd i min hånd, så vilde jeg nu slå dig ihjel.

30 Da sa aseninnen til Bileam: Er ikke jeg din aseninne, som du har ridd på all din tid like til denne dag? Har jeg nogensinne hatt for vis å gjøre således mot dig? Han sa: Nei!

31 Og Herren oplot Bileams øine, så han så Herrens engel, som stod på veien med et draget sverd i sin hånd; da bøide han sig og falt ned på sitt ansikt.

32 Og Herrens engel sa til ham: Hvorfor har du nu tre ganger slått din aseninne? Se, jeg er gått ut for å stå dig imot; for jeg ser at denne vei fører til fordervelse.

33 Aseninnen så mig og har nu tre ganger bøid av veien for mig; hvis den ikke hadde bøid av veien for mig, så hadde jeg nu slått dig ihjel, men latt den leve.

34 Da sa Bileam til Herrens engel: Jeg har syndet, fordi jeg ikke skjønte at du stod imot mig på veien; men hvis det er dig imot, så vil jeg vende tilbake.

35 Herrens engel sa til Bileam: Følg med mennene! Men tal ikke annet enn hvad jeg sier til dig! Så fulgte Bileam med Balaks høvdinger.

36 Da Balak hørte at Bileam kom, drog han ham i møte til den by i Moab som ligger på grensen ved Arnon, ved den ytterste grense.

37 Og Balak sa til Bileam: Sendte jeg ikke bud til dig og bad dig komme hit? Hvorfor kom du ikke til mig? Mener du jeg ikke skulde kunne vise dig ære nok?

38 Bileam svarte: Nu ser du jeg er kommet til dig; men står det vel i min makt å tale noget? Det ord Gud legger i min munn, det må jeg tale.

39 Så drog Bileam med Balak, og de kom til Kirjat-Husot.

40 Og Balak ofret storfe og småfe og sendte til Bileam og de høvdinger som var med ham.

41 Morgenen efter tok Balak Bileam med sig og førte ham op på Bamot Ba'al; derfra så han den ytterste del av folket.

   

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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 #3938

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3938. 'And Leah said, In my blessedness! for the daughters will call me blessed' in the highest sense means eternity, in the internal sense the happiness of eternal life, in the external sense the delight that belongs to the affections. This is clear from the meaning of 'blessedness', and from the meaning of 'the daughters will bless me'. That 'blessedness' in the highest sense means eternity cannot be seen except from its correspondence with the things which exist with man, for the mind cannot have any grasp of things that are Divine or infinite except through those that are finite, of which man is able to have mental images. Without mental images formed from finite things, and especially images formed from things that exist within space and time, man cannot begin to comprehend Divine things, let alone the Infinite. Without mental images formed from space and time man is not even capable of thinking anything, 3404, for as to the body, and so as to thoughts which are formed from external sensory impressions, he dwells within the confines of time. But angels, since they are not bounded by time or space, have mental images formed from states of being. This is why spatial or temporal references in the Word mean states, see 1274, 1382, 2625, 2788, 2837, 3254, 3356, 3827.

[2] But there are two states - a state which corresponds to space and a state which corresponds to time. The state which corresponds to space is a state in regard to being, while the state which corresponds to time is a state in regard to manifestation, 2625. There are two entities which constitute man, namely being (esse) and manifestation (existere). Man's being is nothing else than a recipient of the eternal which proceeds from the Lord. Indeed men, spirits, or angels are nothing else than recipients - that is, recipient forms - of life from the Lord. The actual reception of life is what the term manifestation refers to. Man imagines that he has being, and indeed that he is self-existent, when in fact he is not a self-existent being but, as has been stated, one who manifests being. Self-existent BEING occurs solely in the Lord, and that BEING is called JEHOVAH. This BEING which is JEHOVAH is the source from which all things that seem to be self-existent derive their being. But the Lord's or Jehovah's actual BEING cannot possibly be imparted to any, except to the Lord's Human. This Human was made the Divine Being, that is, it was made Jehovah. On the point that the Lord is Jehovah as to both Essences, see 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035.

[3] Manifestation too is used of the Lord, but only of the time when He was in the world and there assumed the Divine Being. But ever since He was made the Divine Being the term Manifestation could no longer be used of Him except to refer to whatever proceeds from Him. That which proceeds from Him seems like a Manifestation within Him, but it is not. Rather it is that which goes forth from Him and causes men, spirits, and angels to be forms manifesting His Being, that is, to have life. In so manifesting His Being man, spirit, or angel has life, and the life he has is eternal happiness. The happiness of eternal life is what eternity, the source of which is the Lord's Divine Being, corresponds to in the highest sense. The fact that the happiness of eternal life is what is meant in the internal sense by 'blessedness' is evident from this, as also is the fact that the delight which belongs to the affections is meant in the external sense, and so is evident without explanation.

[4] But it is the delight belonging to the affections for truth and good, a delight which corresponds to the happiness of eternal life, that is meant. All affections have their own delights, but the nature of the affections determines that of the delights. The affections for evil and falsity have their own delights as well, and before a person is regenerated and receives from the Lord the affections for truth and good those delights seem to be the only delights, so much so that people believe that no other delights are possible, and consequently that if these were taken away from them they would perish completely. But people who do receive from the Lord the delights which belong to the affections for truth and good gradually see and perceive the true nature of the delights of that life which they had believed to be the only possible delights - that they are by comparison worthless, indeed foul. But the more he enters into the delights that belong to the affections for truth and good the more a person begins to despise those delights in evil and falsity, and at length to loathe them.

[5] I have on occasions spoken to spirits in the next life whose delights have been those of evil and falsity, and I have been allowed to tell them that they do not have life until these delights are taken away from them. But as with people like them in the world those spirits have said that if they were deprived of such delights they would no longer have any life at all. I have been allowed to reply however that that is just when that life begins, and with that life happiness such as exists in heaven, which compared with any other happiness defies description. But this they have been unable to grasp because of unbelief in anything which they do not actually know. They are like all those in the world who are governed by self-love and love of the world and who do not therefore have any charity. They know the delight that belongs to self-love and love of the world, but not the delight that belongs to charity. Consequently they have no knowledge at all of what charity is, and have less idea still of any delight residing within charity, when in fact the delight belonging to charity is the delight which fills the whole of heaven and is the producer of the blessedness and happiness there. And if you are willing to believe it, it is also the producer of intelligence and wisdom together with the delights that go with them, for the Lord enters with the light of truth and with the flame of good, and therefore with intelligence and wisdom, into the delights belonging to charity. But falsities and evils reject, stifle, and pervert those delights, and thereby cause stupidity and madness. These considerations show the identity and the nature of the delight which belongs to the affections and corresponds to the happiness of eternal life.

[6] People of the present day and age imagine that if only a person has the confidence received through faith even in his final hour before death, then regardless of whatever affection has been pre-eminent throughout the whole course of his life, he can enter heaven. I have on occasions spoken to spirits who have lived and believed as these people do. When they enter the next life they at first think of nothing else than of being able to enter heaven, irrespective of their previous life, that is to say, irrespective of the fact that by means of that life they have acquired the delight that belongs to the affection for evil and falsity arising out of self-love and love of the world, which loves constituted the ends they had in view. I have been allowed to tell them that everyone is able to be admitted into heaven, for the Lord denies heaven to none. But whether they have the ability to live in that place they will be able to know if admitted. Some who were resolute in the belief were admitted. But because the life that belongs to love to the Lord and charity towards the neighbour reigns in heaven, which life enters into the whole sphere of life and the happiness there, when they arrived they began to feel a pain, for they were unable to breathe in such a sphere and began to become aware of the foulness of their own affections, and so to suffer hellish torment. As a consequence they hurried away from there, saying that they wanted to get right away from it, amazed that heaven should be what to them was hell. This shows the essential nature of the two different delights, and that people whose delight has been that of the affection for evil and falsity cannot in any way be among those whose delight has been that belonging to the affection for good and truth, and that the two delights are opposites, like heaven and hell, see 537-539, 541, 547, 1397, 1398, 2130, 2401.

[7] Furthermore as regards the happiness of eternal life, no one who is moved by the affection for good and truth is able when he is living in the world to perceive that happiness, but only a certain delight instead. The reason why he is unable to do so is that he is confined to the body, and when confined in the body he is subject to worldly cares and as a consequence to anxieties. These prevent the happiness of eternal life, which is inwardly present in him, being manifested in any other way, for when that happiness passes from the inward parts of his being into cares and anxieties which reside in his outward parts, it sinks into the cares there and the anxieties, and becomes a kind of obscure delight. Nevertheless it is a delight that holds blessedness within it, and happiness within that. Being content in God constitutes such happiness. But once a person casts aside the body, and at the same time those worldly cares and anxieties, the happiness which has been so lying hidden in obscurity within his more internal man comes forward and reveals itself.

[8] As the term affection is used so often, let a definition of what that term means be given here. Affection is nothing else than love, yet it is an extension branching out of it. For the affection anyone has, whether for evil and falsity or for good and truth, stems from love. And as this love is present with and exists in every single part of a person it, is not perceived as love but is varied according to circumstances and according to the states, and the changes of these states, through which that person is passing. And this is unceasingly the case in everything he wills, thinks and does. This extension from love is what is called affection, and it is this extension which reigns in a person's life and which produces every delight residing with him. And in producing his every delight it produces his actual life, for a person's life is nothing else than the delight which belongs to his affection, and so is nothing else than the affection which belongs to his love. Love constitutes man's willing, and from this his thinking, and thereby his acting.

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