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申命记 27

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1 摩西以色列的长老吩咐百姓说:你们要遵守我今日所吩咐的一切诫命

2 你们过约但河,到了耶和华─你所赐你的,当要立起几块石头,墁上灰,

3 把这律法的一切在石头上。你过了河,可以进入耶和华─你所赐你流奶与蜜之,正如耶和华─你列祖之所应许你的。

4 你们过了约但河,就要在以巴路上照我今日所吩咐的,将这些石头立起来,墁上灰。

5 在那里要为耶和华─你的筑一座;在石头上不可动器。

6 要用没有凿过的石头耶和华─你,在上要将燔祭献给耶和华─你的

7 又要献平安祭,且在那里,在耶和华─你的面前欢乐。

8 你要将这律法的一切明明的石头上。

9 摩西祭司利未人晓谕以色列众人以色列阿,要默默静。你今日成为耶和华─你的百姓了。

10 所以要耶和华─你的话,遵行他的诫命律例,就是我今日所吩咐你的。

11 当日,摩西嘱咐百姓

12 你们过了约但河,西缅、利未、犹大、以萨迦、约瑟、便雅悯六个支派的人都要站在基利心上为百姓祝福

13 流便、迦得、亚设、西布伦、但、拿弗他利六个支派的人都要站在以巴路上宣布咒诅。

14 利未要向以色列高声

15 制造耶和华所憎恶的偶像,或雕刻,或铸造,就是工匠所做的,在暗中设立,那必受咒诅!百姓都要答应:阿们!

16 轻慢父母的,必受咒诅!百姓都要:阿们!

17 挪移邻舍地界的,必受咒诅!百姓都要:阿们!

18 使瞎子走差的,必受咒诅!百姓都要:阿们!

19 向寄居的和孤儿寡妇屈枉正直的,必受咒诅!百姓都要:阿们!

20 与继母行淫的,必受咒诅!因为掀开他父亲的衣襟。百姓都要:阿们!

21 淫合的,必受咒诅!百姓都要:阿们!

22 与异母同父,或异父同母的姊妹行淫的,必受咒诅!百姓都要:阿们!

23 与岳母行淫的,必受咒诅!百姓都要:阿们!

24 暗中杀人的,必受咒诅!百姓都要:阿们!

25 受贿赂害死无辜之人的,必受咒诅!百姓都要:阿们!

26 不坚守遵行这律法言语的,必受咒诅!百姓都要:阿们!

   

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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.