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Hesekiel 11:22

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22 Siis tõstsid keerubid oma tiivad ja üheaegselt nendega tõusid rattad ning ülal nende kohal oli Iisraeli Jumala auhiilgus.

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Deuteronoomia 30

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1 Kui sind tabavad kõik need sõnad, õnnistus ja needus, mis ma su ette olen pannud, ja sa talletad selle oma südamesse kõigi rahvaste keskel, kuhu Issand, su Jumal, sind hajutab,

2 ja sa pöördud tagasi Issanda, oma Jumala juurde ja kuulad tema häält kõiges, nõnda nagu ma täna sind käsin, sina ja su lapsed, kõigest oma südamest ja kõigest oma hingest,

3 siis pöörab Issand, su Jumal, su saatuse ja halastab su peale ning kogub sind taas kõigi rahvaste hulgast, kuhu Issand, su Jumal, sind on pillutanud.

4 Isegi kui su hajutatud oleksid taeva servas, kogub Issand, su Jumal, sind sealt ja toob sind sealt ära.

5 Ja Issand, su Jumal, toob sind sellele maale, mille su vanemad pärisid, ja sina pärid selle; ja ta teeb sulle head ning sigitab sind rohkem kui su vanemaid.

6 Ja Issand, su Jumal, lõikab ümber sinu südame ja sinu järglaste südamed, et sa armastaksid Issandat, oma Jumalat, kõigest oma südamest ja kõigest oma hingest, et sa võiksid elada.

7 Ja Issand, su Jumal, paneb kõik need needused su vaenlaste peale, su vihameeste peale, kes sind taga kiusavad.

8 Sina aga kuulad jälle Issanda häält ja teed kõigi tema käskude järgi, mis ma täna sulle annan.

9 Ja Issand, su Jumal, annab sulle ülikülluses head kõigis su kätetöis, su ihuvilja, karja juurdekasvu ja maa vilja poolest; sest Issand on siis jälle rõõmus sinu pärast, millest sinul on kasu, nõnda nagu ta oli rõõmus sinu vanemate pärast,

10 kui sa kuulad Issanda, oma Jumala häält, pidades tema käske ja määrusi, mis on kirjutatud sellesse Seaduse raamatusse, kui sa pöördud Issanda, oma Jumala poole kõigest oma südamest ja kõigest oma hingest.

11 Sest see käsk, mille ma täna sulle annan, ei ole sulle raske täita ega kättesaamatu.

12 See ei ole taevas, et sa peaksid ütlema: 'Kes läheks meie eest taevasse ja tooks selle meile, et saaksime seda kuulda ja täita?'

13 Ega ole see mere taga, et sa peaksid ütlema: 'Kes läheks meie eest mere taha ja tooks selle meile, et saaksime seda kuulda ja täita?'

14 Vaid sõna on sinule väga ligidal, sinu suus ja sinu südames, et seda täita.

15 Vaata, mina panen täna su ette elu ja hea, surma ja kurja,

16 kui ma täna sind käsin armastada Issandat, oma Jumalat, käies tema teedel ja pidades tema käske, määrusi ja seadlusi, et sa võiksid elada ja paljuneda, ja et Issand, su Jumal, õnnistaks sind sellel maal, kuhu sa lähed, et seda pärida.

17 Aga kui su süda pöördub ja sa ei kuula, vaid lased ennast ahvatleda ja kummardad teisi jumalaid ning teenid neid,

18 siis ma annan täna teile teada, et te tõesti hukkute; te ei ela kaua sellel maal, kuhu sa lähed üle Jordani, et minna seda pärima.

19 Ma kutsun täna tunnistajaiks teie vastu taeva ja maa: ma olen pannud su ette elu ja surma, õnnistuse ja needuse. Vali nüüd elu, et sina ja su sugu võiksite elada,

20 armastades Issandat, oma Jumalat, kuulates tema häält ja hoidudes tema poole! Sest see on su elu ja su päevade pikkus, et sa võiksid elada maal, mille Issand on vandega tõotanud anda su vanemaile, Aabrahamile, Iisakile ja Jaakobile.'

   

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Arcana Coelestia # 4493

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4493. 'And they circumcised every male, all who went out of the gate of his city' means the acceptance of externalities. This is clear from the meaning of 'circumcising every male' as being introduced into the representatives and meaningful signs of that people (that is, into those of Jacob's descendants) - solely into the external observances involved in these, dealt with in 4486; and from the meaning of 'going out of the gate of the city' as departing from the doctrine of the Church among the Ancients, dealt with immediately above in 4492. And as the departure from doctrine and the acceptance of externalities is meant, the expression 'those who went out of the gate of his city' occurs twice, without any reference at the same time, as is so elsewhere, to those who went into it. For 'going in' means an acceptance of doctrine and a departure from externalities; but the reverse of this is described here.

[2] The implications of this must now be stated. Members of the Most Ancient Church, the remnants of which Hamor and Shechem with their families were a part, had an entirely different mental constitution and different disposition from adherents to the Ancient Church. The will in the case of the members of the Most Ancient Church contained that which was whole; but this was not so with adherents to the Ancient Church. Because of this the Lord was able with members of the Most Ancient Church to flow in through the will, and therefore by an internal way, but not so with adherents to the Ancient Church, since in these the will had been destroyed. But the Lord flowed into their understanding, and so not by an internal way but by an external one, as stated above in 4489. Flowing in through the will involves flowing in through the good of love, for all good belongs to the will part of the mind, whereas flowing in through the understanding involves flowing in through the truth of faith, for all truth belongs to the understanding part. Within the latter - the understanding - the Lord formed, in the case of adherents to the Ancient Church, a new will when He regenerated them. For goods and truths were implanted in the will part of the mind of members of the Most Ancient Church, see 895, 927, but in the understanding part of that of adherents to the Ancient Church, 863, 875, 895, 927, 2124, 2256, 4328. The new will is formed within the understanding part of the mind, 928, 1023, 1043, 1044, 4328. A parallelism exists between the Lord and the good residing with man, but not between Him and the truth there, 1831, 1832, 2718, 3514. As a consequence adherents to the Ancient Church dwelt in obscurity compared with members of the Most Ancient, 2708, 2715, 2935, 2937, 3246, 3833. From all this it may be seen that members of the Most Ancient Church had an entirely different mental constitution and different disposition from adherents to the Ancient Church.

[3] It was for this reason that those who belonged to the Most Ancient Church were internal people and had no external forms of worship, while those who belonged to the Ancient Church were external people and did have them. For the former saw external things in the light of internal ones, as if by the light of the sun in the daytime, whereas the latter saw internal things in the light of external ones, as if by the light of the moon or stars at night. This also explains why the Lord is seen by the former in heaven as the Sun, but by the latter as the Moon, 1521, 1529-1531, 2441, 2495, 4060. The former are those who in explanations above are called celestial, the latter those who are called spiritual.

[4] To illustrate the essential difference between the two let an example be taken. If a member of the Most Ancient Church had read the Word, the historical or the prophetical, he would have seen its internal sense without prior instruction or any explanation. He would have seen it so perfectly that the celestial and spiritual things belonging to the internal sense would have instantly met his eyes, and scarcely anything belonging to the sense of the letter. Thus the internal sense would have been for him in brightness, but the sense of the letter in obscurity. He would be like someone listening to a person speaking, and taking in only the sense and paying no attention to the words used by the speaker. But if a member of the Ancient Church had read the Word he would not have been able, without prior instruction or explanation, to see its internal sense, and so the internal sense would have been for him in obscurity but the sense of the letter in brightness. He would be like someone listening to a person speaking and in thought hanging on to the words used by him, all the while paying no attention to the sense of them, which would therefore be lost on him. But when a member of the Jewish Church reads the Word he does not understand anything beyond the sense of the letter. He does not know of and also denies the existence of any internal sense. And it is similar with the member of the Christian Church at the present day.

[5] These considerations show the essential difference between those represented here by Hamor and Shechem who, being part of the remnants of the Most Ancient Church, were interested in internal things and not in external ones, and those meant by the sons of Jacob who were interested in external things and not in internal ones. Those considerations show in addition that Hamor and Shechem could not have acceded to external things and accepted those which existed among the sons of Jacob unless their internals were closed. But if these had been closed they would have perished for ever.

[6] This is the hidden reason why Hamor and Shechem with their families were slain, a deed that would not otherwise have been allowed. Not that this absolves the sons of Jacob from blame for having committed that hideous crime. They had no knowledge of that hidden reason, nor did they have that as their end in view. Everyone is judged according to the end he has in view, that is, his intention; and it is plainly stated in verse 13 that their intention was deceitful. When the Lord allows any such crime as this it is carried out by the evil and by those in hell who instigate it. But all evil which the evil intend and do to the good the Lord converts into good, as is the case here in that Hamor and Shechem with their families were [eternally] saved.

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