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5 Mosebog 17

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1 Du må ikke ofre HE EN din Gud en Okse eller et Stykke Småkvæg, som har nogen Lyde, nogen som helst Fejl; thi det er HE EN din Gud en Vederstyggelighed.

2 Når der et steds i din Midte inden dine Porte, som HE EN din Gud vil give dig, findes nogen, Mand eller Kvinde, der gør, hvad der er ondt i HE EN din Guds Øjne, og overtræder hans Pagt,

3 idet han går hen og dyrker andre Guder og tilbeder dem, Solen, Månen eller Himmelens hele Hær, hvad jeg ikke har pålagt eder,

4 og det bliver dig meldt, så du får det af høre, da skal du omhyggeligt undersøge Sagen, og hvis det viser sig, at det virkelig forholder sig således, at der er øvet en sådan Vederstyggelighed i Israel,

5 da skal du føre Manden eller Kvinden, som har øvet denne Udåd, ud til Byporten, hvad enten det nu er en Mand eller en Kvinde, og stene dem til Døde.

6 to eller tre Vidners Udsagn skal Dødsdommen udføres; den må ikke udføres på et enkelt Vidnes Udsagn.

7 Vidnernes Hånd skal først løfte sig imod ham for at slå ham ihjel, siden alle de andres Hånd. Således skal du udrydde det onde af din Midte.

8 Når en etssag angående Blodsudgydelse eller et Ejendomsspørgsmål eller Legemsskade, når i det hele en eller anden etstrætte inden dine Porte er dig for vanskelig, skal du stå op og drage til det Sted, HE EN din Gud udvælger,

9 og henvende dig til Levitpræsterne og den Dommer, som er der til den Tid, og spørge dem til åds, så skal de give dig til Hen, hvorledes der skal dømmes i Sagen.

10 Og du skal rette dig efter den Afgørelse, de giver dig til kende fra det Sted, HE EN udvælger, og omhyggeligt handle efter alt det, som de lærer dig.

11 Efter den Vejledning, de giver dig, og efter den Kendelse, de kundgør dig, skal du handle uden at vige til højre eller venstre fra, hvad de giver dig til Kende.

12 Og den Mand, der formaster sig til ikke at lyde Præsten, som gør Tjeneste der for HE EN din Gud, eller Dommeren, den Mand skal , og du skal udrydde det onde af Israel.

13 Og det skal høres i hele Folket, så de gribes af Frygt og ikke mere handler formasteligt.

14 Når du kommer ind i det Land, HE EN din Gud vil give dig, og får taget det i Besiddelse og fæstet Bo der, og du så får den Tanke, at du vil have en Konge over dig ligesom alle de andre Folk rundt om dig,

15 så må du kun sætte den Mand til Konge over dig, som HE EN din Gud udvælger. Af dine Brødres Midte skal du tage dig en konge. En fremmed, der ikke hører til dine Brødre, må du ikke tage til konge over dig.

16 Kun må han ikke holde mange Heste og sende Folket tilbage til Ægypten for at skaffe sig mange Heste; thi HE EN har jo sagt til eder: "I må ikke mere vende tilbage ad den Vej!"

17 Heller ikke må han have mange Hustruer, for at hans Hjerte ikke skal forledes til Frafald, og han må ikke samle sig Sølv og Guld i Overflod.

18 Når han så har sat sig på Tronen, skal han skaffe sig en Afskrift af denne Lov hos Levitpræsterne;

19 og han skal have den hos sig og læse i den alle sine Levedage, at han kan lære at frygte HE EN sin Gud, så han tager Vare på alle denne Lovs Ord og på disse Anordninger og holder dem,

20 for at hans Hjerte ikke skal hovmode sig over hans Brødre eller vige til højre eller venstre fra Budet, at han og hans Sønner i lange Tider må have Kongemagten i Israel.

   


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Apocalypse Explained # 493

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493. That he should offer it with the prayers of all the saints upon the golden altar which is before the throne, signifies the conjunction of the heavens with those who are to be separated from the evil and saved. This is evident from the signification of "offering incense with prayers," as being to conjoin the good of the higher heavens by means of truths with those who are in worship from spiritual good (of which presently); also from the signification of "all the saints," as being those who are in good by means of truths, thus who are in spiritual good; that these are called "saints" may be seen above n. 204; again, from the signification of "the golden altar," as being the heaven where there is spiritual good, for the altar upon which incense was offered was called "the golden altar;" again, from the signification of "before the throne," as being conjunction with heaven, "to be before the throne" signifies that conjunction, as may be seen above (n. 462, 477, 489).

[2] That these words signify the conjunction of the heavens with those who are to be separated from the evil and saved, can be seen from the series of things in the internal sense, and from the connection of what goes before with what is now said and with what follows, and also from the signification of the words in the internal sense. For this and the following chapters treat of the last state of the church, or its state when its end has come and the judgment is at hand; but before this state is described, the separation of those who were to be saved is treated of, who are all such as are meant by "those sealed on their foreheads," and by "those clothed in white robes" who were treated of in the preceding chapter. Because these were at that time associated in societies with those who were to be damned, in this chapter the means by which they were separated and saved are described, namely, that the higher heavens were first closely conjoined with the Lord by Divine influx into celestial good, and through that into spiritual good, and afterwards by Divine influx through these goods, conjoined into one, into the lower regions where those who were to be saved and those who were to be damned were together in societies. This influx of the Lord out of the higher heavens was received by those who in the world had lived in good, for that good continued with them, therefore by means of that good they were conjoined to the higher heavens, and thus separated from those who were unable to receive the influx, because they had not lived in good but in evil while they were in the world.

[3] This also is what is meant by the Lord's words in the Gospels:

Then shall two men be in the field, one shall be taken, the other shall be left. Two women shall be grinding, one shall be taken, the other shall be left (Matthew 24:40, 41; Luke 17:34-36).

This is the series of things in the internal sense, and the connection of those that precede with what is now said and with what follows (respecting which see more, n. 413, 418, 419, 426, 489). From this it can now be seen what the spiritual sense is of these words, "that he should offer the incense with the prayers of all the saints upon the golden altar which is before the throne," namely, the conjunction of the higher heavens with those who were to be separated from the evil and saved. The "prayers" with which the incense was to be offered do not mean prayers, but truths from good, by means of which prayers are offered; for truths with man are what pray, and man is continually in such prayers when he lives according to truths. (That "prayers" mean in the Word truths from good which are with man, and not prayers of the mouth, may be seen above, n. 325)

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