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Deuteronomy 27

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1 Then Moses and the responsible men of Israel gave the people these orders: Keep all the orders which I have given you this day;

2 And on the day when you go over Jordan into the land which the Lord your God is giving you, put up great stones, coating them with building-paste,

3 And writing on them all the words of this law, after you have gone over; so that you may take the heritage which the Lord your God is giving you, a land flowing with milk and honey, as the Lord, the God of your fathers, has said.

4 And when you have gone over Jordan, you are to put up these stones, as I have said to you today, in Mount Ebal, and have them coated with building-paste.

5 There you are to make an altar to the Lord your God, of stones on which no iron instrument has been used.

6 You are to make the altar of the Lord your God of uncut stones; offering on it burned offerings to the Lord your God:

7 And you are to make your peace-offerings, feasting there with joy before the Lord your God.

8 And put on the stones all the words of this law, writing them very clearly.

9 Then Moses and the priests, the Levites, said to all Israel, Be quiet and give ear, O Israel; today you have become the people of the Lord your God.

10 For this cause you are to give ear to the voice of the Lord your God, and do his orders and his laws which I give you this day.

11 That same day Moses said to the people,

12 These are to take their places on Mount Gerizim for blessing the people when you have gone over Jordan: Simeon and Levi and Judah and Issachar and Joseph and Benjamin;

13 And these are to be on Mount Ebal for the curse: Reuben, Gad, and Asher, and Zebulun, Dan, and Naphtali.

14 Then the Levites are to say in a loud voice to all the men of Israel,

15 Cursed is the man who makes any image of wood or stone or metal, disgusting to the Lord, the work of man's hands, and puts it up in secret. And let all the people say, So be it.

16 Cursed is he who does not give honour to his father or mother. And let all the people say, So be it.

17 Cursed is he who takes his neighbour's landmark from its place. And let all the people say, So be it.

18 Cursed is he by whom the blind are turned out of the way. And let all the people say, So be it.

19 Cursed is he who gives a wrong decision in the cause of a man from a strange land, or of one without a father, or of a widow. And let all the people say, So be it.

20 Cursed is he who has sex relations with his father's wife, for he has put shame on his father. And let all the people say, So be it.

21 Cursed is he who has sex relations with any sort of beast. And let all the people say, So be it.

22 Cursed is he who has sex relations with his sister, the daughter of his father or of his mother. And let all the people say, So be it.

23 Cursed is he who has sex relations with his mother-in-law. And let all the people say, So be it.

24 Cursed is he who takes his neighbour's life secretly. And let all the people say, So be it.

25 Cursed is he who for a reward puts to death one who has done no wrong. And let all the people say, So be it.

26 Cursed is he who does not take this law to heart to do it. And let all the people say, So be it.

   

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Apocalypse Explained # 228

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228. These things saith the Amen, the faithful and the Witness, signifies from whom is every truth and everything of faith. This is evident from the signification of "amen," as being verity or truth (of which presently); also from the signification of "the faithful and true Witness," as being, in reference to the Lord, everything of faith from Him; "for witness," in reference to the Lord signifies Divine truth which is from Him, and therefore everything of faith, for faith is of truth and truth is of faith. Divine truth proceeding from the Lord is called "a witness," because it is His Divine in heaven and in the church in which He is, and which is Himself there; for this proceeds from His Divine Human and fills the whole heaven and forms and makes it; and from this it is that heaven in the whole complex resembles one man. Because Divine truth is from that source and is such, it is called "a witness;" for it bears witness respecting the Lord's Divine Human, and makes it clear with all who receive the Divine truth from Him. From this it is that the angels of the higher heavens do not and cannot perceive any other Divine than the Lord's Divine Human, and this from the influx of the whole heaven into their minds. From this it can be seen why, in reference to the Lord, "witness" signifies the Lord in respect to Divine truth in heaven and in the church; and why "to bear witness," in reference to those who receive Divine truth from the Lord, signifies to acknowledge in heart the Lord's Divine in His Human (See above, n. 27). That heaven as a whole and in every part resembles one man, and that this is from the Lord's Divine Human, see in the work on Heaven and Hell 59-86, seq., 101; and that the Divine that proceeds from the Lord, which forms heaven, and forms angels into the image of heaven, is Divine truth, n. 13, 133, 139-140).

[2] This Divine truth is called by the Lord "the Comforter, the Spirit of truth," about which it is said that it should "bear Witness of Him," and that it is "from Him;" that it bears witness of Him, in John :

When the Comforter is come, the Spirit of truth, He shall bear witness of Me (John 15:26).

And that it is from Him, in the same:

The Comforter, the Spirit of truth, shall guide you into all the truth; for He shall not speak from Himself, but whatsoever things He shall hear, He shall speak. He shall glorify Me; for He shall take of Mine, and shall declare it unto you. All things whatsoever the Father hath are Mine; therefore said I, He shall take of Mine and shall declare it unto you (John 16:13-15).

That Divine truth is from the Lord, is meant by "He shall not speak from Himself, but He shall take of Mine, and shall declare it unto you;" and that Divine truth is from the Lord's Divine Human is meant by "All things whatsoever the Father hath are Mine, therefore said I that He shall take of Mine, and shall declare it unto you;" and that Divine truth manifests the Lord's Divine Human is meant by "He shall glorify Me;" "to glorify" is to make known the Lord's Divine Human. (That "to glorify," in reference to the Lord means this, see The Doctrine of the New Jerusalem 294.)

[3] The like is signified by these words of the Lord:

I tell you the truth; it is expedient that I go away; if I go, I will send the Comforter, the Spirit of truth, unto you (John 16:7, 8).

From this it is clear that Divine truth is from the Lord's Divine Human. The Lord calls Himself the "Amen," because "amen" signifies verity, thus the Lord Himself, because when He was in the world He was Divine verity itself, or Divine truth itself. It was for this reason that He so often said "Amen," and "amen, amen [verily, verily]" (as in Matthew 5:18, 26; 6:16; 10:23, 42; 17:20; 18:3, 13, 18; 24:2, 28:20; John 1:51; 3:11; 5:19, 24, 25; 6:26, 32, 47, 53; 8:34, 51, 58; 10:1, 7; 12:24; 13:16, 20, 21; 21:18, 25).

[4] That the Lord was Divine truth itself when He was in the world, He teaches in John:

I am the way, the truth, and the life (John 14:6).

In the same:

For their sakes I sanctify Myself, that they also may be sanctified in truth (John 17:19).

That "holy" in the Word is predicated of Divine truth, and "to be sanctified [made holy]" is predicated of those who receive Divine truth, see above n. 204; therefore the Lord's sanctifying Himself [making Himself holy], is making His Human to be Divine. (But on these things more may be seen shown in the Arcana Coelestia, in the quotations therefrom inThe Doctrine of the New Jerusalem 303-306.) Moreover, that "Amen" signifies Divine confirmation, see above (n. 34); as also in the Old Testament (Deuteronomy 27:15-26; 1 Kings 1:36; Isaiah 65:16; Jeremiah 11:5; 28:6; Psalms 41:13; 72:19; 89:52; 106:48).

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