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Deutéronome 32

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1 Cieux! prêtez l'oreille, et je parlerai; Terre! écoute les paroles de ma bouche.

2 Que mes instructions se répandent comme la pluie, Que ma parole tombe comme la rosée, Comme des ondées sur la verdure, Comme des gouttes d'eau sur l'herbe!

3 Car je proclamerai le nom de l'Eternel. Rendez gloire à notre Dieu!

4 Il est le rocher; ses oeuvres sont parfaites, Car toutes ses voies sont justes; C'est un Dieu fidèle et sans iniquité, Il est juste et droit.

5 S'ils se sont corrompus, à lui n'est point la faute; La honte est à ses enfants, Race fausse et perverse.

6 Est-ce l'Eternel que vous en rendrez responsable, Peuple insensé et dépourvu de sagesse? N'est-il pas ton père, ton créateur? N'est-ce pas lui qui t'a formé, et qui t'a affermi?

7 Rappelle à ton souvenir les anciens jours, Passe en revue les années, génération par génération, Interroge ton père, et il te l'apprendra, Tes vieillards, et ils te le diront.

8 Quand le Très-Haut donna un héritage aux nations, Quand il sépara les enfants des hommes, Il fixa les limites des peuples D'après le nombre des enfants d'Israël,

9 Car la portion de l'Eternel, c'est son peuple, Jacob est la part de son héritage.

10 Il l'a trouvé dans une contrée déserte, Dans une solitude aux effroyables hurlements; Il l'a entouré, il en a pris soin, Il l'a gardé comme la prunelle de son oeil,

11 Pareil à l'aigle qui éveille sa couvée, Voltige sur ses petits, Déploie ses ailes, les prend, Les porte sur ses plumes.

12 L'Eternel seul a conduit son peuple, Et il n'y avait avec lui aucun dieu étranger.

13 Il l'a fait monter sur les hauteurs du pays, Et Israël a mangé les fruits des champs; Il lui a fait sucer le miel du rocher, L'huile qui sort du rocher le plus dur,

14 La crème des vaches et le lait des brebis, Avec la graisse des agneaux, Des béliers de Basan et des boucs, Avec la fleur du froment; Et tu as bu le sang du raisin, le vin.

15 Israël est devenu gras, et il a regimbé; Tu es devenu gras, épais et replet! -Et il a abandonné Dieu, son créateur, Il a méprisé le rocher de son salut,

16 Ils ont excité sa jalousie par des dieux étrangers, Ils l'ont irrité par des abominations;

17 Ils ont sacrifié à des idoles qui ne sont pas Dieu, A des dieux qu'ils ne connaissaient point, Nouveaux, venus depuis peu, Et que vos pères n'avaient pas craints.

18 Tu as abandonné le rocher qui t'a fait naître, Et tu as oublié le Dieu qui t'a engendré.

19 L'Eternel l'a vu, et il a été irrité, Indigné contre ses fils et ses filles.

20 Il a dit: Je leur cacherai ma face, Je verrai quelle sera leur fin; Car c'est une race perverse, Ce sont des enfants infidèles.

21 Ils ont excité ma jalousie par ce qui n'est point Dieu, Ils m'ont irrité par leurs vaines idoles; Et moi, j'exciterai leur jalousie par ce qui n'est point un peuple, Je les irriterai par une nation insensée.

22 Car le feu de ma colère s'est allumé, Et il brûlera jusqu'au fond du séjour des morts; Il dévorera la terre et ses produits, Il embrasera les fondements des montagnes.

23 J'accumulerai sur eux les maux, J'épuiserai mes traits contre eux.

24 Ils seront desséchés par la faim, consumés par la fièvre Et par des maladies violentes; J'enverrai parmi eux la dent des bêtes féroces Et le venin des serpents.

25 Au dehors, on périra par l'épée, Et au dedans, par d'effrayantes calamités: Il en sera du jeune homme comme de la jeune fille, De l'enfant à la mamelle comme du vieillard.

26 Je voudrais dire: Je les emporterai d'un souffle, Je ferai disparaître leur mémoire d'entre les hommes!

27 Mais je crains les insultes de l'ennemi, Je crains que leurs adversaires ne se méprennent, Et qu'ils ne disent: Notre main a été puissante, Et ce n'est pas l'Eternel qui a fait toutes ces choses.

28 C'est une nation qui a perdu le bon sens, Et il n'y a point en eux d'intelligence.

29 S'ils étaient sages, voici ce qu'ils comprendraient, Et ils penseraient à ce qui leur arrivera.

30 Comment un seul en poursuivrait-il mille, Et deux en mettraient-ils dix mille en fuite, Si leur Rocher ne les avait vendus, Si l'Eternel ne les avait livrés?

31 Car leur rocher n'est pas comme notre Rocher, Nos ennemis en sont juges.

32 Mais leur vigne est du plant de Sodome Et du terroir de Gomorrhe; Leurs raisins sont des raisins empoisonnés, Leurs grappes sont amères;

33 Leur vin, c'est le venin des serpents, C'est le poison cruel des aspics.

34 Cela n'est-il pas caché près de moi, Scellé dans mes trésors?

35 A moi la vengeance et la rétribution, Quand leur pied chancellera! Car le jour de leur malheur est proche, Et ce qui les attend ne tardera pas.

36 L'Eternel jugera son peuple; Mais il aura pitié de ses serviteurs, En voyant que leur force est épuisée, Et qu'il n'y a plus ni esclave ni homme libre.

37 Il dira: Où sont leurs dieux, Le rocher qui leur servait de refuge,

38 Ces dieux qui mangeaient la graisse de leurs victimes, Qui buvaient le vin de leurs libations? Qu'ils se lèvent, qu'ils vous secourent, Qu'ils vous couvrent de leur protection!

39 Sachez donc que c'est moi qui suis Dieu, Et qu'il n'y a point de Dieu près de moi; Je fais vivre et je fais mourir, Je blesse et je guéris, Et personne ne délivre de ma main.

40 Car je lève ma main vers le ciel, Et je dis: Je vis éternellement!

41 Si j'aiguise l'éclair de mon épée Et si ma main saisit la justice, Je me vengerai de mes adversaires Et je punirai ceux qui me haïssent;

42 Mon épée dévorera leur chair, Et j'enivrerai mes flèches de sang, Du sang des blessés et des captifs, De la tête des chefs de l'ennemi.

43 Nations, chantez les louanges de son peuple! Car l'Eternel venge le sang de ses serviteurs, Il se venge de ses adversaires, Et il fait l'expiation pour son pays, pour son peuple.

44 Moïse vint et prononça toutes les paroles de ce cantique en présence du peuple; Josué, fils de Nun, était avec lui.

45 Lorsque Moïse eut achevé de prononcer toutes ces paroles devant tout Israël,

46 il leur dit: Prenez à coeur toutes les paroles que je vous conjure aujourd'hui de recommander à vos enfants, afin qu'ils observent et mettent en pratique toutes les paroles de cette loi.

47 Car ce n'est pas une chose sans importance pour vous; c'est votre vie, et c'est par là que vous prolongerez vos jours dans le pays dont vous aurez la possession, après avoir passé le Jourdain.

48 Ce même jour, l'Eternel parla à Moïse, et dit:

49 Monte sur cette montagne d'Abarim, sur le mont Nebo, au pays de Moab, vis-à-vis de Jéricho; et regarde le pays de Canaan que je donne en propriété aux enfants d'Israël.

50 Tu mourras sur la montagne où tu vas monter, et tu seras recueilli auprès de ton peuple, comme Aaron, ton frère, est mort sur la montagne de Hor et a été recueilli auprès de son peuple,

51 parce que vous avez péché contre moi au milieu des enfants d'Israël, près des eaux de Meriba, à Kadès, dans le désert de Tsin, et que vous ne m'avez point sanctifié au milieu des enfants d'Israël.

52 Tu verras le pays devant toi; mais tu n'entreras point dans le pays que je donne aux enfants d'Israël.

   

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Apocalypse Explained # 314

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314. A Lamb standing, signifies the Lord in respect to the Divine Human. This is evident from the signification of "lamb," as being, in reference to the Lord, Himself in respect to the Divine Human. The Lord in respect to the Divine Human is called a "lamb" because a "lamb" signifies the good of innocence, and the good of innocence is the good itself of heaven proceeding from the Lord; and so far as angels receive this good, so far they are angels. This good reigns with angels that are in the third or inmost heaven; for this reason those in that heaven appear as infants before the eyes of other angels. (What the good of innocence is, and that the angels of heaven are in that good, see in the work on Heaven and Hell, in the chapter treating of The State of Innocence of the Angels of Heaven, n. 276-283, also n. 285, 288, 341, 382.) It is believed in the world that the Lord is called "a Lamb" for the reason that the continual burnt-offering, or what was offered every day, evening and morning, was from lambs, and especially on the Passover days, when a lamb was also eaten; and that the Lord suffered Himself to be sacrificed. Such a reason for His being so called may do for those in the world who do not think beyond the sense of the letter of the Word; but nothing of this kind is perceived in heaven when the term "lamb" is predicated of the Lord; but when "lamb" is mentioned, or is read in the Word, the angels, because they are all in the spiritual sense of the Word, perceive the good of innocence; and when the Lord is so called, they perceive His Divine Human, and at the same time the good of innocence that is from Him. I know that this will with difficulty be believed, but yet it is true.

[2] That "lamb" in the Word signifies the good of innocence, and in reference to the Lord Himself, "lamb" signifies His Divine Human, can be seen from the following passages. In Isaiah:

Behold, the Lord Jehovih cometh in strength. He shall feed His flock like a shepherd; He shall gather the lambs into His arm, and shall carry them in His bosom, and shall gently lead the sucklings (Isaiah 40:10-11).

This treats of the Lord's coming; the "flock that He shall feed as a shepherd," signify those who are in the good of charity; and the "lambs that He shall gather into His arm," signify those who are in love to Him. It is this love that, viewed in itself, is innocence; therefore all who are in it are in the heaven of innocence, which is the third heaven; and as this love is signified by lambs, it is also said, "He shall gently lead the sucklings." "Sucklings" and "infants" in the Word mean those who are in innocence (See in the work on Heaven and Hell 277, 280, 329-345).

[3] In the same:

The wolf shall sojourn with the lamb, and the leopard shall lie down with the kid, the calf and the young lion and the fatling together, and a little boy shall lead them; and the heifer and the bear shall feed, their young ones shall lie down together; the suckling shall play on the hole of the adder, and the weaned child shall put his hand on the basilisk's den (Isaiah 11:6-8).

These things are said of the Lord's coming and of His kingdom, also of those therein who are in the good of innocence, that they shall have nothing to fear from the hells and the evils therefrom, because they are protected by the Lord. The Lord's kingdom is here described by innocences of various kinds, and by their opposites from which they shall be protected; a "lamb" means innocence of the inmost degree, its opposite is the "wolf;" a "kid" means innocence of the second degree, the opposite of which is the "leopard;" a "calf" means innocence of the last degree, the opposite of which is the "young lion." (That "lamb," "ram," or "sheep," and "calf," signify three degrees of innocence, see Arcana Coelestia 10132.) Innocence of the inmost degree is such as belongs to those who are in the third or inmost heaven, and its good is called celestial good; innocence of the second degree is such as belongs to those who are in the second or middle heaven, and its good is called spiritual good; and innocence of the last degree is such as belongs to those who are in the first or the last heaven, and its good is called spiritual-natural good. (That all who are in the heavens are in some good of innocence, see Arcana Coelestia 4797.) Because the goods of innocence are described by the animals above named, it is said further "and a little boy shall lead them," also, "the suckling shall play on the hole of the adder, and the weaned child shall put forth his hand on the basilisk's den." These degrees of innocence are signified also by "boy," "suckling," and "weaned child." (That "boy" has this signification, see Arcana Coelestia 430, 5236; that "suckling," or infant of the first age, and "weaned child," or infant of the second age, have these significations see n. 3183 4563, 5608, 6740, 6745)

[4] Because a "lamb" signifies innocence, or those who are innocent, and a "wolf" those who are against innocence, it is said in like manner in another place in the same prophet:

The wolf and the lamb shall feed together; they shall not do evil in the whole mountain of holiness (Isaiah 65:25);

"the mountain of holiness" is heaven, especially the inmost heaven. Therefore the Lord said to the seventy whom He sent forth:

I send you forth as lambs in the midst of wolves (Luke 10:3).

[5] Because "lambs" signify those who are in the love to the Lord, which love is one with innocence, and because "sheep" signify those who are in love towards the neighbor, which love is charity, the Lord said to Peter:

Simon, son of Jonas, lovest thou Me? He saith unto Him, Yea, Lord; Thou knowest that I love Thee. He saith unto Him, Feed My lambs; and afterwards, Feed My sheep (John 21:15-17).

These things were said to Peter, because by "Peter" truth from good, or faith from charity was meant, and truth from good teaches; "to feed" meaning to teach.

[6] In Ezekiel:

Arabia and all the princes of Kedar, these were the merchants of thy hand, in lambs, rams, and goats (Ezekiel 27:21).

This is said of Tyre, by which those who are in the knowledges of truth and good are meant. "Arabia" and "the princes of Kedar," who are "the merchants of her hand," signify those who are in truths and goods from knowledges; "merchants" signify those who communicate and teach these; "lambs, rams, and goats," signify three degrees of the good of innocence, the same as "lambs, rams, and calves." (That these signify the three degrees of the good of innocence, see Arcana Coelestia 10042, 10132)

[7] In like manner in Moses:

He made him to ride on the high places of the earth, and fed him with the increase of the fields; he made him to suck honey out of the cliff, and oil out of the flint of the rock; butter of the herd and milk of the flock, with the fat of lambs, of the rams of Bashan, and of goats, with the fat of the kidneys of wheat; and thou drinkest the pure blood of the grape (Deuteronomy 32:13-14).

These things are said of the establishment of the Ancient Church, which was the first church after the flood, and all these things describe its various kinds of good; but as scarcely anyone will understand them without explanation, I will briefly explain them. "To ride on the high places of the earth" signifies that the intelligence of those who were of that church was interior; "He fed him with the increase of the fields" signifies that they were instructed in all truth and good; "He made him to suck honey out of the cliff" signifies that they had natural good by means of truths; "oil out of the flint of the rock" signifies that they had spiritual good also by means of truths; "honey" and "oil" signifying those goods, and "cliff," "rock," and "hard rock," signifying truths; "butter of the herd, and milk of the flock," signify the internal and the external good of truth; "the fat of lambs, of the rams of Bashan, and of goats," signifies the goods of innocence of the three degrees (as above); "the fat of the kidneys of wheat" and "the blood of the grape" signify genuine good and genuine truth therefrom.

[8] In Isaiah:

The sword of Jehovah shall be filled with blood; it shall be made fat with fatness, with the blood of lambs and of he-goats, and with the fat of the kidneys of rams (Isaiah 34:6).

Here, too, "lambs, rams, and goats," signify the three degrees of the good of innocence (of which above); but here their destruction by the falsities of evil is treated of; for "sword" signifies falsity destroying truth and good; the "blood" with which it shall be filled signifies destruction.

[9] Since a "lamb" signifies innocence, which, viewed in itself, is love to the Lord, a "lamb," in the highest sense, signifies the Lord in respect to the Divine Human, for in respect to this, the Lord was innocence itself; as may be seen in the following passages. In Isaiah:

He endured persecution and He was afflicted, yet He opened not His mouth; He is led as a lamb to the slaughter (Isaiah 53:7).

Send ye the lamb of the ruler of the land from the cliff toward the wilderness unto the Mount of the daughter of Zion (Isaiah 16:1).

In John:

John seeth Jesus coming unto him, and saith, Behold the Lamb of God, that taketh away the sin of the world. And afterwards, seeing Jesus walking, he said, Behold the Lamb of God (John 1:29, 36).

And in Revelation:

The Lamb in the midst of the throne shall feed them, and shall lead them unto living fountains of waters (Revelation 7:17).

They overcame by the blood of the Lamb, and by the Word of the testimony (Revelation 12:11;

besides also elsewhere in Revelation (as Revelation 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22-23; 22:1, 3).

[10] Since "burnt-offerings and sacrifices" signified all representative worship from the good of love and from the truths thence, "burnt-offerings" worship from the good of love, and "sacrifices" in a special sense worship from the truths thence, so:

Every day, evening and morning, there was a burnt-offering of lambs (Exodus 29:38-43; Numbers 28:1-9);

Every sabbath, of two lambs, besides the continual burnt-offering of them (Numbers 28:9-10);

In the beginnings of the months, of seven lambs (Numbers 28:11-15);

Likewise on the day of the firstfruits (Numbers 28:26 to end);

Likewise in the seventh month, when there was a holy convocation (Numbers 29:1-7);

Likewise, namely of seven lambs on each day of the passover, besides two young bullocks, one ram, and one goat (Numbers 28:16-24).

The burnt-offering was of "seven lambs" because "seven" signifies all and fullness, and it is predicated of what is holy, and because "burnt-offerings" in general signified worship of the Lord from the good of love, and the good of love to the Lord from the Lord is the good itself of innocence; and "lamb" in the highest sense signified the Lord in respect to the Divine Human. (That "burnt-offerings" signified all worship from the good of love to the Lord from the Lord, see Arcana Coelestia 923, 6905, 8680, 8936, 10042) On account of this representation there was also instituted:

The supper of the passover of lambs or kids (Exodus 12:1-29);

for "the feast of the passover" represented the glorification of the Lord's Human (See Arcana Coelestia 10655). Because "infants" signified innocence, it was also commanded that:

After birth, on the day of purification, they should sacrifice a lamb, a young pigeon, or a turtle dove; or, instead of a lamb, two young pigeons or two turtle doves (Leviticus 12:6, 8);

"young pigeons" and "turtle doves" signifying the like as "lambs," namely, innocence.

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