Bible

 

5 Mosebog 28

Studie

   

1 Men dersom du adlyder HE EN din Guds øst og handler efter alle hans Bud, som jeg i Dag pålægger dig, så vil HE EN din Gud sætte dig højt over alle Folk på Jorden;

2 og alle disse Velsignelser vil komme over dig og nå dig, dersom du adlyder HE EN din Guds øst:

3 Velsignet skal du være i Staden, og Velsignet skal du være på Marken!

4 Velsignet dit Livs, din Jords og dit Kvægs Frugt, både Tillægget af dine Okser og dit Småkvægs Yngel!

5 Velsignet din kurv og dit Dejtrug!

6 Velsignet skal du være, når du går ind, og Velsignet skal du være, når du går ud!

7 Når dine Fjender rejser sig imod dig, skal HE EN slå dem på Flugt foran dig; ad een Vej skal de drage ud imod dig, men ad syv skal de flygte for dig.

8 HE EN skal byde sin Velsignelse være med dig i dine Lader og i alt, hvad du tager dig for, og velsigne dig i det Land, HE EN din Gud giver dig.

9 HE EN skal gøre dig til sit hellige Folk, som han tilsvor dig, når du holder HE EN din Guds Bud og vandrer på hans Veje.

10 Og alle Jordens Folk skal se, at HE ENs Navn er nævnet over dig, og frygte dig.

11 HE EN skal give dig Geder i Overflod, Frugt af dit Moderliv, Frugt af dit kvæg og Frugt af din Jord i det Land, HE EN tilsvor dine Fædre at ville give dig.

12 HE EN skal åbne dig sit rige Forrådskammer, Himmelen, for at give dit Land egn i rette Tid og for at velsigne alt, hvad du tager dig for, og du skal låne ud til mange Folk, men selv skal du ikke låne.

13 HE EN skal gøre dig til Hoved og ikke til Hale, og det skal stadig gå opad for dig og ikke nedad, når du lytter til HE EN din Guds Bud, som jeg i Dag pålægger dig, og omhyggeligt handler efter dem

14 uden at vige til højre eller venstre fra noget af de Bud, jeg i Dag pålægger eder, ved at holde dig til. andre Guder og dyrke dem.

15 Men hvis du ikke adlyder HE EN din Guds øst og omhyggeligt handler efter alle hans Bud og Anordninger, som jeg i Dag pålægger dig, så skal alle disse Forbandelser komme over dig og nå dig:

16 Forbandet skal du være i Staden, og forbandet skal du være på Marken!

17 Forbandet din Kurv og dit Dejgtrug!

18 Forbandet dit Livs og din Jords Frugt, Tillægget af dine Okser og dit Småkvægs Yngel!

19 Forbandet skal du være, når du går ind, og forbandet skal du være, når du går ud!

20 HE EN skal sende Forbandelsen, ædselen og Truselen over dig i alt, hvad du tager dig for, indtil du i en Hast bliver tilintetgjort og går til Grunde for dine onde Gerningers Skyld, fordi du forlod mig.

21 HE EN skal lade Pesten hænge ved dig, indtil den helt har udryddet dig fra det Land, du skal ind og tage i Besiddelse.

22 HE EN skal ramme dig med Svindsot, Feberglød, Betændelse og Hede, med Tørke, Kornbrand og ust, og de skal forfølge dig, indtil du er gået til Grunde.

23 Himmelen over dit Hoved skal blive som Kobber, Jorden under dig som Jern.

24 egnen over dit Land skal HE EN forvandle til Sand og Støv, som falder ned over dig fra Himmelen, indtil du er ødelagt.

25 HE EN skal slå dig foran dine Fjender; ad een Vej skal du drage ud imod dem, men ad syv skal du flygte for dem, og du skal blive EN Skræmsel for alle iger på Jorden.

26 Dine Lig skal blive Føde for alle Himmelens Fugle og Jordens vilde Dyr, og ingen skal skræmme dem bort.

27 HE EN skal slå dig med Ægyptens Svulster, med Bylder, Skab og Skurv, der ikke kan læges.

28 HE EN skal slå dig med Vanvid, Blindhed og Vildelse.

29 Ved højlys Dag skal du famle dig frem, som den blinde famler sig frem i Mørket; alt, hvad du tager dig for, skal mislykkes for dig, du skal kues og plyndres alle Dage, og ingen skal frelse dig.

30 Den Kvinde, du trolover dig med, skal en anden favne; det Hus, du bygger dig, skal du ikke komme til at bo i; den Vingård, du planter, skal du ikke plukke Druer i;

31 din Okse skal slagtes for dine Øjne, men du skal ikke spise deraf; dit Æsel skal røves i dit Påsyn og ikke komme tilbage til dig; dit Småkvæg skal komme i Fjendevold, og ingen skal hjælpe dig;

32 dine Sønner og Døtre skal prisgives et fremmed Folk, og med egne Øjne skal du se det og vansmægte af Længsel efter dem Dagen lang, uden at du formår noget.

33 Frugten af dit Land og af al din Møje skal fortæres af et Folk, du ikke kender; du skal kues og mishandles alle Dage;

34 du skal blive afsindig ved alt, hvad du må se på.

35 HE EN skal slå dig på knæ og Læg med onde Svulster, der ikke kan læges, ja fra Fodsål til Isse.

36 Dig og din Konge, som du sætter over dig, skal HE EN føre til et Folk, som hverken du eller dine Fædre før kendte til, og der skal du dyrke fremmede Guder, Træ og Sten.

37 Du skal blive til ædsel, Spot og Spe for alle de Folk, HE EN fører dig hen til.

38 Udsæd i Mængde skal du bringe ud på Marken, men kun høste lidt, thi Græshopperne skal fortære den;

39 Vingårde skal du plante og dyrke, men Vin skal du ikke komme til at drikke eller oplagre, thi Ormene skal opæde Druen;

40 Oliventræer skal du have overalt i dit Land, men med Olie skal du ikke komme til at salve dig, thi dine Oliven skal falde. af.

41 Sønner og Døtre skal du avle, men du skal ikke beholde dem, thi de skal gå i Fangenskab.

42 Alle dine Træer og dit Lands Afgrøde skal Insekterne bemægtige sig.

43 Den fremmede, som er hos dig, skal hæve sig op over dig, højere og højere, men du skal synke dybere og dybere.

44 De skal låne til dig, men du skal ikke låne til dem; de skal blive Hoved, og du skal blive Hale.

45 Alle disse Forbandelser skal komme over dig, forfølge dig og nå dig, til du er lagt øde, fordi du ikke adlød HE EN din Guds øst, så du holdt hans Bud og Anordninger, som han pålagde dig;

46 de skal til evig Tid følge dig o: dit Afkom som Tegn og Undere.

47 Eftersom du ikke vilde tjene HE EN din Gud med Fryd og Hjertens Glæde, fordi du havde Overflod på alt,

48 skal du komme til at tjene dine Fjender, som HE EN vil sende imod dig, under Hunger og Tørst, Nøgenhed og Mangel på alt; han skal lægge Jernåg på din Nakke, indtil de har lagt dig øde.

49 HE EN skal opbyde imod dig et Folk fra det fjerne, fra Jordens yderste Ende, et Folk med Ørnens Flugt, et Folk, hvis Sprog dut ikke forstår,

50 et Folk med hårde Ansigter, der ikke tager Hensyn til de gamle eller viser Skånsel mod de unge;

51 det skal opæde dit Kvægs og din Jords Frugt, indtil du er lagt øde; det skal ikke levne dig Korn, Most eller Olie, tillæg af dine Okser eller Yngel af dit Småkvæg, indtil det har tilintetgjort dig;

52 det skal belejre dig i alle dine Byer, indtil dine høje, stærke Mure, som du stoler på, er styrtet sammen overalt i dit Land; det skal besejre dig overalt inden dine Porte overalt i dit Land, som HE EN din Gud giver dig.

53 Og du skal fortære din Livsfrugt, Kødet af dine Sønner og Døtre, som HE EN din Gud giver dig, under den Trængsel og Nød, din Fjende bringer over dig;

54 selv den mest forvænte og blødagtige af dine Mænd skal se skævt til sin Broder, til sin Hustru, der hviler i hans Favn, og til de sidste Sønner, han har tilbage,

55 så han ikke under en eneste af dem Kødet af sine Børn, som han fortærer, fordi der ikke er levnet ham noget under den Trængsel og Nød, din Fjende bringer over dig overalt inden dine Porte.

56 Og den mest forvænte og blødagtige af dine Kvinder, som aldrig har prøvet at træde med sin Fodjorden for Blødagtighed og Forvænthed, skal se skævt til sin Mand, der hviler i hendes Favn, og til sin Søn og Datter,

57 så hun ikke under dem Efterbyrden, der går fra hende, eller de Børn, hun føder; men i Mangel på alt fortærer hun dem selv i Løndom under den Trængsel og Nød, din Fjende bringer over dig inden dine Porte!

58 Hvis du ikke omhyggeligt handler efter alle denne Lovs Ord, som står skrevet i denne Bog, og frygter dette herlige og forfærdelige Navn, HE EN din Gud,

59 så skal HE EN sende uhørte Plager over dig og dit Afkom,svare og vedholdende Plager og ondartede, vedholdende Sygdomme,

60 og lade alle Ægyptens Sygdomme, som du gruer for, komme over dig, og de skal hænge ved dig;

61 ja endog alle mulige Sygdomme og Plager, som der ikke er skrevet om i denne Lovbog, skal HE EN lade komme over dig, til du er lagt øde.

62 Medens I før var talrige som Himmelens Stjerner, skal der kun blive nogle få Mænd tilbage af eder, fordi du ikke adlød HE EN din Guds øst.

63 Og ligesom HE EN før havde sin Glæde af at gøre vel imod eder og gøre eder mangfoldige, således skal HE EN da have sin Glæde af at tilintetgøre eder og lægge eder øde, og t skal drives bort fra det Land, du nu skal ind og tage i Besiddelse.

64 HE EN skal adsplitte dig blandt alle Folkeslagene fra den ene Ende af Jorden til den anden, og der skal du dyrke fremmede Guder, som hverken du eller dine Fædre før kendte til, Træ og Sten;

65 og blandt disse Folk skal du ikke få o eller finde Hvile for din Fod; thi der skal HE EN give dig et skælvende Hjerte, udtærede Øjne og en vansdsmægtende Sjæl.

66 Det skal syne,s dig, som hang dit Liv i en Tråd; du skal ængstes ved Dag og ved Nat og aldrig føle dig sikker på dit Liv.

67 Om Morgenen skal du sige: "Gid det var Aften!" Og om Aftenen: "Gid det var Morgen!" Sådan Angst skal du gribes af, og så forfærdeligt bliver det, dine Øjne får at se.

68 Og HE EN skal føre dig tilbage til Ægypten på Skibe, ad den Vej, som jeg lovede dig, du aldrig mere skulde få at se; og der skal I stille eder til Salg for eders Fjender som Trælle og Trælkvinder, men der skal ingen være, som vil købe eder!

   


The Project Gutenberg Association at Carnegie Mellon University

Ze Swedenborgových děl

 

Arcana Coelestia # 4402

Prostudujte si tuto pasáž

  
/ 10837  
  

4402. 'And he called it El Elohe Israel' means that it, that is to say, interior worship, originated in the Divine Spiritual. This is clear from the meaning of 'El Elohe', dealt with below, and from the meaning of 'Israel' as the spiritual, dealt with in 4286, 4292. The things stated so far in this chapter from verse 17 onwards appear there because the subject in the highest sense of the chapter is how the Lord made His Natural Divine. But since things in the highest sense which are concerned with the Lord are beyond the range of ideas present in a person's thought because such things are Divine, let them be illustrated by means of the kind of things that do fall more immediately within the range of a person's ideas. That is to say, let those things that are Divine be illustrated by means of the way in which the Lord regenerates man's natural. Indeed the regeneration of man, that is, of his natural, is also the subject here in the internal sense; for the regeneration of man is a model of the glorification of the Lord, 3138, 3212, 3296, 3490. In fact the Lord glorified Himself, that is, made Himself Divine, according to Divine order, according to which same order He also regenerates man, that is, makes him celestial and spiritual. Here the way in which He makes him spiritual is dealt with, for 'Israel' means that spiritual man.

[2] The spiritual man is not the interior rational man but the interior natural. The interior rational man is that which is called celestial. How the spiritual man and the celestial differ from each other has often been stated already. A person becomes spiritual through the joining of the truths residing with him to good, that is, through the joining of matters of faith to those of charity, a joining together which takes place within his natural. There exterior truths first are joined to good, and after that interior truths. The joining of exterior truths within the natural has been dealt with in verses 1-16 of this chapter, the joining of interior truths to good in verses 17-end. Interior truths are not joined to good except by means of an enlightenment entering through the internal man into the external. That enlightenment makes Divine truths visible in a purely general way, as when, to use a comparison, countless objects are seen by the eye as an obscure single whole devoid of any distinguishable features. This enlightenment making truths visible in a purely general way was meant by Esau's words to Jacob, 'Let me now place with you some of the people who are with me', and by Jacob's reply, 'Why so? Let me find favour in your eyes', dealt with in 4385, 4386.

[3] On the point that the spiritual man, compared with the celestial, dwells in obscurity, see 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man that is represented by 'Israel', 4286. The expression spiritual man is used because the light of heaven, which holds intelligence and wisdom within it, flows into those things with man which belong to the light of the world and causes those which belong to the light of heaven to be represented in those belonging to the light of the world, and in this way causes them to correspond. For regarded in itself the spiritual is the Divine Light itself which comes from the Lord, and therefore consists in intelligence which essentially is truth and as a consequence is wisdom. With the spiritual man however that light falls on things which are matters of faith with him and which he believes to be true, whereas with the celestial man it falls on the good of love. But although these considerations are clear to those who dwell in the light of heaven they are nevertheless obscure to those who dwell in the light of the world, and so to the majority at the present day. They are perhaps so obscure as to be barely intelligible. All the same, since they constitute the subject in the internal sense and are by nature as described, the exposition of them must not be left out. The time will come when people will be enlightened

[4] The reason why the altar was called El Elohe Israel and why interior worship originating in the Divine Spiritual was meant by it is that in the highest sense El Elohe is identical with the Divine Spiritual; as also is Israel. For 'Israel' means the Lord's Divine Spiritual, and in the representative sense the Lord's spiritual Church, or what amounts to the same, a person like that, see 4286, 4292. In the original language El Elohe means 'God God', and also, to be strictly literal, 'God of gods'. 1 In the Word Jehovah, or the Lord, is referred to in very many places by the singular name 'El', or else 'Eloah', as well as by the plural name 'Elohim'. Both names are sometimes used within the same verse or in the same section. A person who is not acquainted with the internal sense of the Word cannot know the reason why. Anyone may conclude that 'El' implies one thing, 'Eloah' another, and 'Elohim' another, from the consideration that the Word is Divine, that is, has its origin in the Divine, and that it is for that reason inspired as to every word, indeed as to the smallest part of every letter.

[5] What the name 'El' implies when it is used, or the name 'Elohim', may be seen from what has been shown in various places above, namely that El or Elohim - that is, God - is used when truth is the subject, see 709, 2586, 2769, 2807, 2822, 3921 (end), 4287. This is why in the highest sense El and Elohim mean the Divine Spiritual, this being the same as Divine Truth. The two names differ however in that 'El' means truth in will and action, which is the same as the good of truth, 4337, 4353, 4390. The plural form Elohim exists for the reason that by Divine truth is meant all the truths which come from the Lord. This is also the reason why in the Word angels are sometimes called elohim or gods, 4295, as will be further evident from places in the Word that are quoted below. Now because El and Elohim in the highest sense mean the Lord as regards truth, they also mean Him as regards power; for truth is the entity to which power is attributed. Indeed when exercising power good acts by means of truth, 3091, 4015. Therefore when in the Word reference is made to the power received from truth, the Lord is called El and Elohim, that is, God. Hence also it is that El in the original language means one who is powerful.

[6] The fact that the names El and Elohim, or God, are used in the Word where the Divine Spiritual is the subject, or what amounts to the same, Divine Truth, and Divine Power received from this, may be seen in addition from the following places,

God spoke to Israel in visions in the night. I am the God of gods (El Elohe) of your father, do not be afraid of going down into Egypt, for I will make you into a great nation there. Genesis 46:2-3.

Since these words are addressed to Israel, whom He is going 'to make into a great nation', and so the subject is truth and the power this possesses, El Elohe is used, which in the proximate sense means the God of gods. The fact that in the proximate sense Elohim means gods because it has reference to truths and to the power received from them, is also evident in the same author,

There Jacob built an altar, and called the place El Beth El, for there the Elohim were revealed to him, when he was fleeing from before his brother. Genesis 35:7.

And elsewhere in the same author,

Jehovah your God, He is God of gods, and Lord of lords, the God (El) who is great, powerful, and fearful. Deuteronomy 10:17.

Here 'God of gods' is expressed by Elohe Elohim, and after that 'God' by El, to whom greatness and power are attributed

[7] In David,

A great God (El) is Jehovah, and a great King above all gods (elohim), in whose hand are the deep places 2 of the earth; and the strength 3 of the mountains are His. Psalms 95:3-4.

The name 'God' or El is used here because reference is made to Divine Truth and the Power received from this, and also 'gods' because reference is made to subordinate truths. For in the internal sense 'a king' means truth, 1672, 2015, 2069, 3009, 3670. From this it is clear what 'a great King above all gods' implies. 'The deep places of the earth' too means the truths of the Church, which are called 'the strength of the mountains' from power rooted in good. In the same author,

Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods (elim)? God (El) mighty in the secret place of the holy ones, O Jehovah God Zebaoth, who is strong as You are, O Jah? Psalms 89:6-8.

Here 'sons of gods (or of elim)' stands for Divine truths, to which, it is evident, power is attributed, since it is said 'God (El) mighty, Jehovah God of hosts, who is strong as You are?'

[8] Similarly elsewhere in the same author,

Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.

In Moses,

They fell on their faces, and said, O God of gods (El elohe) of the spirits of all flesh. Numbers 16:22.

In David,

I said, You are gods (elohim), and sons of the Most High, all of you. Psalms 82:6; John 10:34.

Here they are called 'gods' from truths, for 'sons' means truths, 489, 491, 533, 1147, 2628, 3373, 3704. In the same author,

Confess the God of gods (Elohe elohim), confess the Lord of lords. Psalms 136:2-3.

In Daniel,

The king will act according to his own pleasure, and will uplift himself, and exalt himself above every god (el), and will speak astonishing things above the God of gods (El elohim). Daniel 11:36.

These quotations show that in the proximate sense El elohe means God of gods, and that in the internal sense 'gods' is used in reference to truths which come from the Lord.

[9] The fact that the singular name El or God is used where the power which comes from Divine Truth is the subject, or what amounts to the same, from the Lord's Divine Spiritual, becomes clear from the following places: In Moses,

Let my hand be for God (El) to do you evil! Genesis 31:29.

And elsewhere,

Nor is there a hand for God (El). Deuteronomy 28:32.

And in Micah,

Let there be a hand for God (El). Micah 2:1.

'Let there be a hand for God' means, let there be power. For 'hand' means power, see 878, 3387, and 'hand' is used in reference to truth, 3091. In David,

I will set His hand in the sea, and His right hand in the rivers. He will cry to Me, You are My Father, My God (El), the Rock of My Salvation. Psalms 89:25-26.

This refers to power from truths. In the same author,

The wicked says in his heart, God (El) has forgotten; He has hidden His face; He never sees. Arise, O Jehovah God (El); lift up Your hand. For what reason does the wicked despise God (Elohim)? Psalms 10:11-13.

Here the meaning is similar.

[10] In the same author,

Jehovah is my rock (petra) and my fortress, and my deliverer, my God (El), my rock (rupes). Psalms 18:2.

This refers to power. In Isaiah, A residue will return, the residue of Jacob, to the God (El) of power. Isaiah 10:21.

In the same prophet,

To us a Boy is born, to us a Son is given, the government upon His shoulder; He will call His name, Wonderful, Counsellor, God (El), the Powerful One, Father of Eternity, Prince of Peace. Isaiah 9:6.

In the same prophet,

Behold the God (El) of my salvation; I will trust, and will not be afraid, for He is my strength. Isaiah 12:2.

In the same prophet,

I am God (El) even from today; I am He, and nobody delivers from My hand; I work, and who will reverse it? Isaiah 43:12-13.

This refers to power. In Jeremiah, Great and powerful God (El), whose name is Jehovah of hosts. Jeremiah 32:18.

In the second Book of Samuel,

With my God (El) I will leap over the wall. God (El) is perfect in His way; the word of Jehovah is pure. Who is God (El) besides Jehovah? Who is a rock besides our God (Elohim)? God (El) is the strength of my refuge. 2 Samuel 22:30-33.

In Moses,

God (El) is not a man, that He should lie, or a son of man, that He should repent. Has He said, and will He not act? Or has He spoken, and will He not carry it out? He brought them out of Egypt; He has so to speak the strength of a unicorn. At that time it will be said to Jacob and to Israel, What has God (El) been doing? Numbers 23:19, 22-23.

This in the internal sense refers to power and to truth.

[11] And in the same author,

God (El) who brought him out of Egypt has as it were the strength of a unicorn. He will consume the nations, his enemies, and will break their bones, and smash their weapons. Numbers 24:8.

'Horns' and 'the strength of a unicorn' mean the power of truth that springs from good, see 2832. And there are many other places besides all these. Since most things in the Word also have a contrary sense, no less do 'god' and 'gods', names which are used when the subject is falsity and power from falsity, as in Ezekiel,

The gods (elim) of the mighty will speak to him in the midst of hell. Ezekiel 32:21.

In Isaiah,

You inflamed yourselves among the gods (elim) under every green tree. Isaiah 57:5.

Here the name 'gods' is used on account of falsities. Similar examples exist in other places.

Poznámky pod čarou:

1. 'El Elohe Israel may be understood in two different ways - 'God, the God of Israel' or 'Israel's God of gods'. Most English versions of the Bible prefer the first of these (e.g. in Genesis 46:3; Deuteronomy 10:17).

2. literally, the searchings

3. literally, the strengths

  
/ 10837  
  

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