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5 Mosebog 33

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1 Dette er den Velsignelse, hvormed den Guds Mand Moses velsignede Israel før sin Død

2 Han sagde: HE EN kom fra Sinaj, fra Seir fremstråled han for dem, brød frem i Lysglans fra Parans Bjerge og kom fra Meribat Kadesj. Ved hans højre lued Ild dem i Møde.

3 Visselig, han elsker sit Folk, alle hans hellige er i hans Hænder; og de sætter sig ved din Fod og tager mod Ord fra dig.

4 En Lov har Moses pålagt os. Hans Eje er Jakobs Forsamling,

5 og han blev Konge i Jesjurun, da Folkets Høvdinger kom sammen, og Israels Stammer forsamled sig.

6 Måtte uben leve og ikke , hans Mænd blive dog et Tal!

7 Og disse Ord sagde han om Juda: Hør, HE E, Judas åb og lad ham komme til sit Folk! Strid for ham med dine Hænder, vær ham en Hjælp mod hans Fjender!

8 Om Levi sagde han: Giv Levi dine Tummim, din Yndling dine Urim, ham, som du prøved ved Massa og bekæmped ved Meribas Vand,

9 som sagde om sin Fader: "Jeg så ham aldrig!" som ikke brød sig om sine Brødre og ikke kendtes ved sine Sønner, thi de holdt dit Ord og holdt fast ved din Pagt.

10 De skal lære Jakob dine Lovbud og Israel din Lov, bringe Offerduft op i din Næse og Helofre på dine Altre.

11 Velsign, o HE E, hans Kraft, find Behag i hans Hænders Værk. Knus Lænderne på hans Fjender, på hans Avindsmænd, så de ej rejser sig mer!

12 Om Benjamin sagde han: Benjamin er HE ENs Yndling, han bor bestandig i Tryghed, den Højeste skærmer ham og bor imellem hans Skrænter.

13 Om Josef sagde han: Hans Land er velsignet af HE EN med det kosteligste fra Himlen oventil og fra Dybet, som ruger for neden,

14 med det kosteligste, Solen frembringer, med det kosteligste, Måneskifterne fremkalder,

15 med det bedste fra de ældgamle Bjerge og det kosteligste fra de evige Høje,

16 med det kosteligste af Jorden og dens Fylde og Nåde fra ham, der boede i Tornebusken. Det skal komme over Josefs Hoved, over Issen på ham, som er Hersker blandt sine Brødre.

17 Som den unge Okses er hans Højhed, som Vildoksens er hans Horn; med dem nedstøder han Folkene, så vidt som Jorden strækker sig. Sådan er Efraims Titusinder, sådan er Manasses Tusinder!

18 Om Zebulon sagde han: Glæd dig, Zebulon, over din Udfart, du, Issakar, over dine Telte!

19 Til Bjerget stævner de Folkeslag, der ofrer de etfærds Ofre, thi Havets Overflod dier de og Havsandets skjulteste Skatte!

20 Om Gad sagde han: Priset være han, der skaffer Plads for Gad! Han ligger som en Løve og flænger både Arme og Hjerneskal;

21 han udså sig en Forlodsdel, thi der tilfaldt hans Lod ham. Og Folkets Høvdinger samled sig. Han fuldbyrdede HE ENs et og hans Beslutninger sammen med Israel!

22 Om Dan sagde han: Dan er en Løveunge, som springer frem fra Basan.

23 Om Naftali sagde han: Naftali er mæt af Nåde og fuld af HE ENs Velsignelse, Søen og Søvejen har han i Eje.

24 Om Aser sagde han: Aser være den velsignede blandt Sønnerne, han være sine Brødres Yndling og dyppe sin Fod i Olie!

25 Dine Portslåer er Jern og Kobber, som dine dage skal din Styrke være.

26 Der er ingen som Jesjuruns Gud, der farer frem over Himmelen for at hjælpe dig, over Skyerne i sin Højhed!

27 Den evige Gud er en Bolig, og hernede er de evige Arme. Fjenden drev han bort for dit Åsyn og sagde: "Tilintetgør dem!"

28 Så kom Israel til at bo i Tryghed, Jakobkilden for sig selv, i et Land med Korn og Most, ja, hvis Himmel drypper med Dug.

29 Held dig, Israel, hvo er som du, et Folk, der får Sejr ved HE EN! Han er din Frelses Skjold, haner din Højheds Sværd. Dine Fjender slesker for dig, over deres Høje skrider du frem.

   


The Project Gutenberg Association at Carnegie Mellon University

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Apocalypse Revealed # 775

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775. "Every vessel of precious wood, bronze, iron, and marble." This symbolically means that these Roman Catholics no longer have these because they do not have any knowledge of the goods and truths in ecclesiastical affairs to which such things correspond.

This statement is similar to the ones explained in nos. 772, 773, and 774 above. The difference is that the valuables here are various forms of knowledge, which are the lowest ones in a person's natural mind. And because they differ in character owing to the essence that lies within them, they are called vessels of precious wood, bronze, iron, and marble. For vessels symbolize forms of knowledge, here forms of knowledge in ecclesiastical affairs. Because various forms of knowledge are the containing vessels of goodness and truth, they are like vessels containing oil or wine.

Forms of knowledge are also found in great variety, and their recipient vessel is the memory. They are of great variety because they contain the interior elements of a person. They are also introduced into the memory either by intellectual deliberation or by hearing or reading them, according to the varying perception then of the rational mind. All of these things are present in forms of knowledge, as is apparent when they are reproduced, which is the case when a person speaks or thinks.

[2] But we will briefly say what vessels of precious wood, bronze, iron and marble symbolize. A vessel of precious wood symbolizes something known as the result of rational goodness and truth. A vessel of bronze symbolizes something known as the result of natural goodness. A vessel of iron symbolizes something known as the result of natural truth. And a vessel of marble symbolizes something known as the result of an appearance of goodness and truth.

That wood symbolizes goodness may be seen just above in no. 774. That precious wood here symbolizes both rational goodness and rational truth is due to the fact that wood symbolizes goodness, and preciousness is predicated of truth. For one variety of goodness is symbolized by the wood of the olive tree, another by the wood of the cedar, of the fig tree, of the fir tree, of the poplar and of the oak.

A vessel of bronze and iron symbolizes something known as the result of natural goodness and truth, because all metals, such as gold, silver, bronze, iron, tin, and lead, in the Word symbolize goods and truths. They symbolize because they correspond, and because they correspond they are also found in heaven. For everything in heaven is a correspondent form.

[3] However, this is not the place to confirm from the Word what each kind of metal symbolizes owing to its correspondence. We will cite only some passages to confirm that bronze symbolizes natural goodness, and iron, therefore, natural truth, as can be seen from the following: That the feet of the Son of Man looked like bronze, as though fired in a furnace (Revelation 1:15). That Daniel saw a man whose feet were like the gleam of burnished bronze (Daniel 10:5-6).

That the feet of cherubim were seen sparking as with the gleam of burnished bronze (Ezekiel 1:7). (Feet symbolize something natural, as may be seen in nos. 49, 468, 470, 510.) That an angel appears whose appearance was like the appearance of bronze (Ezekiel 40:3). And that the statue Nebuchadnezzar saw was as to its head golden, as to its breast and arms silver, as to its belly and sides bronze, and as to its legs iron (Daniel 2:32-33). The statue represented the successive states of the church which the ancients called the golden age, silver age, bronze age, and iron age.

Since bronze symbolizes something natural, and the Israelite people were purely natural, therefore the Lord's natural humanity was represented by the bronze serpent, which people bitten by serpents had only to look at to be cured (Numbers 21:6, 8-9).

That bronze symbolizes natural goodness may also be seen in Isaiah 60:17, Jeremiah 15:20-21, Ezekiel 27:13, Deuteronomy 8:7, 9, 33:24-25

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.