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5 Mose 33

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1 Und dies ist der Segen, womit Mose, der Mann Gottes, die Kinder Israel vor seinem Tode gesegnet hat. Und er sprach:

2 Jehova ist vom Sinai hergekommen und ist ihnen aufgegangen von Seir; er ist hervorgestrahlt von dem Berge Paran und ist gekommen von heiligen Myriaden. Aus seiner echten ging Gesetzesfeuer für sie hervor.

3 Ja, er liebt die Völker; (O. Stämme) alle seine Heiligen sind in deiner Hand; und sie lagern (O. lagerten… empfing) zu deinen Füßen, ein jeder (W. er) empfängt (O. lagerten… empfing) von deinen Worten.

4 Ein Gesetz hat uns Mose geboten, ein Erbe der Versammlung Jakobs.

5 Und er ward König in Jeschurun, als sich versammelten die Häupter des Volkes, die Stämme Israels allzumal. -

6 uben lebe und sterbe nicht, und seiner Männer sei eine Zahl!

7 Und dieses von Juda; und er sprach: Höre, Jehova, die Stimme Judas und bringe ihn zu seinem Volke; seine Hände seien mächtig für ihn, (O. mit seinen Händen sei er mächig für dasselbe) und hilf ihm von seinen Bedrängern!

8 Und von Levi sprach er: Deine Thummim und deine Urim sind für deinen Frommen, (W. den Mann, deinen Frommen) den du versucht hast zu Massa, mit dem du hadertest bei dem Wasser von Meriba;

9 der von seinem Vater und von seiner Mutter sprach: Ich sehe ihn nicht; und der seine Brüder nicht kannte und von seinen Söhnen nichts wußte. (Vergl. 2. Mose 32,26 usw.) Denn sie haben dein Wort beobachtet, und deinen Bund bewahrten sie.

10 Sie werden Jakob lehren deine echte, und Israel dein Gesetz; sie werden Weihrauch legen vor deine Nase und Ganzopfer auf deinen Altar.

11 Segne, Jehova, sein Vermögen, (O. seine Kraft) und das Werk seiner Hände laß dir wohlgefallen; zerschmettere die Lenden derer, die sich wider ihn erheben, und seiner Hasser, daß sie nicht mehr aufstehen!

12 Von Benjamin sprach er: Der Liebling Jehovas! In Sicherheit wird er bei ihm wohnen; er beschirmt ihn den ganzen Tag, und zwischen seinen Schultern wohnt er.

13 Und von Joseph sprach er: Gesegnet von Jehova sei sein Land-vom Köstlichsten des Himmels, vom Tau, und von der Tiefe, die unten lagert;

14 und vom Köstlichsten der Erträge der Sonne und vom Köstlichsten der Triebe der Monde; (Sonne und Monde sind hier wohl gleichbedeutend mit Jahr und Monaten)

15 und vom Vorzüglichsten der Berge der Urzeit und vom Köstlichsten der ewigen Hügel;

16 und vom Köstlichsten der Erde und ihrer Fülle; -und das Wohlgefallen dessen, der im Dornbusch wohnte: Es komme auf das Haupt Josephs und auf den Scheitel des Abgesonderten unter seinen Brüdern (Vergl. 1. Mose 49,26!)

17 Sein ist die Majestät des Erstgeborenen seines Stieres; und Hörner des Büffels sind seine Hörner. Mit ihnen wird er die Völker niederstoßen allzumal bis an die Enden der Erde. Und das sind die Zehntausende Ephraims, und das die Tausende Manasses.

18 Und von Sebulon sprach er: Freue dich, Sebulon, deines Auszugs, und du, Issaschar, deiner Zelte!

19 Sie werden Völker zum Berge laden; daselbst werden sie Opfer der Gerechtigkeit opfern; denn sie werden saugen die Fülle der Meere und die verborgenen Schätze des Sandes. (d. h. des Festlandes)

20 Und von Gad sprach er: Gesegnet sei, der Gad aum schafft! Wie eine Löwin lagert er und zerreißt Arm und Scheitel.

21 Und er hat das Erste des Landes sich ersehen, denn dort war der Anteil des Gesetzgebers aufbewahrt; (d. h. für ihn; oder für Mose, da Mose auf dem Gebiete Gads begraben wurde) und er ist an der Spitze (O. mit den Häuptern) des Volkes gezogen, hat ausgeführt die Gerechtigkeit Jehovas und seine Gerichte mit (And.: seine echte gegenüber) Israel. (Vergl. 4. Mose 32,29-33)

22 Und von Dan sprach er: Dan ist ein junger Löwe, der hervorspringt aus Basan.

23 Und von Naphtali sprach er: Naphtali, gesättigt mit Huld und voll des Segens Jehovas! Westen und Süden nimm in Besitz!

24 Und von Aser sprach er: Gesegnet an Söhnen sei Aser; er sei wohlgefällig seinen Brüdern, und er tauche in Öl seinen Fuß!

25 Eisen und Erz seien deine iegel, und wie deine Tage, so deine Kraft! (And.: uhe)

26 Keiner ist wie der Gott (El) Jeschuruns, der auf den Himmeln einherfährt zu deiner Hülfe, und in seiner Hoheit auf den Wolken.

27 Deine Wohnung ist der Gott der Urzeit, und unter dir sind ewige Arme; und er vertreibt vor dir den Feind und spricht: Vertilge!

28 Und Israel wohnt sicher, abgesondert der Quell Jakobs, in einem Lande von Korn und Most; und sein Himmel träufelt Tau.

29 Glückselig bist du, Israel! wer ist wie du, ein Volk, gerettet durch Jehova, den Schild deiner Hülfe, und der das Schwert deiner Hoheit ist? Und es werden dir schmeicheln (Eig. dir Gehorsam heucheln) deine Feinde, und du, du wirst einherschreiten auf ihren Höhen.

   

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Arcana Coelestia # 9408

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9408. And as the substance of heaven in respect to cleanness. That this signifies the shining through of the angelic heaven, is evident from the signification of “heaven,” as being the angelic heaven (of which in what follows); and from the signification of the “cleanness,” or purity, of “the substance,” when said of heaven, as being its shining through. It shall be briefly stated what is meant by the shining through of the angelic heaven in connection with the Word. The angelic heaven is said to shine through when truth Divine shines through. For the whole heaven is nothing but a receptacle of truth Divine, because every angel is a reception of it in particular; thus all the angels, or the whole heaven, are so in general. From this, heaven is called “the habitation of God,” and also “the throne of God,” because by “habitation” is signified the truth Divine that proceeds from the Lord received in the inmost heaven, which relatively is good (n. 8269, 8309); and by “throne” is signified truth Divine from the Lord received in the middle heaven (n. 5313, 6397, 8625, 9039). As it is truth Divine such as in the heavens which shines through from the sense of the letter of the Word, therefore it is the angelic heaven which shines through; for the Word is Divine truth accommodated to all the heavens; and it consequently conjoins the heavens with the world, that is, angels with men (n. 2143, 7153, 7381, 8920, 9094, 9212, 9216, 9357, 9396). From all this it is evident what is meant by the shining through of the angelic heaven.

[2] That in the internal sense “heaven” denotes the angelic heaven, is from correspondence, and also from the appearance. Hence it is that when mention is made in the Word of “the heavens,” and also of “the heavens of heavens,” in the internal sense are meant the angelic heavens. For the ancients had no other idea of the visible heaven than that the heavenly inhabitants dwell there, and that the stars are their habitations. Similar also at this day is the idea of the simple, and especially of little children. From this also men look upward to heaven when praying earnestly to God. This also is from correspondence; for in the other life a heaven with stars appears, yet not the heaven that appears to men in the world; but a heaven that appears in accordance with the state of intelligence and wisdom of the spirits and angels. The stars there are knowledges of good and truth; and the clouds which are sometimes seen beneath the heaven are of various signification according to their colors, their translucence, and their movements; the blueness of heaven is truth transparent from good. From all this it can be seen that by “the heavens” are signified the angelic heavens; but by “the angelic heavens” are signified truths Divine, because the angels are receptions of the truth Divine that proceeds from the Lord.

[3] Similar things are signified by “the heavens” in David:

Praise Jehovah ye heavens of heavens, and ye waters that are above the heavens (Psalms 148:4).

Sing psalms to the Lord that rideth upon the heaven of heaven which is of old (Psalms 68:32-33).

By the word of Jehovah were the heavens made, and all the army of them (Psalms 33:6).

The heavens are telling the glory of God; and the firmament declareth the works of His hands (Psalms 19:1).

Jehovah, when Thou wentest forth out of Seir, the earth trembled; the heavens also dripped, the clouds also dripped water (Judg. 5:4).

The horn of the he-goat grew, even to the army of the heavens; and some of the army and of the stars it cast down to the earth, and trampled upon them (Daniel 8:10).

The Lord Jehovih buildeth in the heavens His steps (Amos 9:6).

If there be food in My house I will open the windows of heaven, and pour you out a blessing (Malachi 3:10).

Look forth from the heavens, and behold from the habitation of Thy holiness and of Thy comeliness (Isaiah 63:15).

Blessed of Jehovah be the land of Joseph, for the precious things of heaven, for the dew (Deuteronomy 33:13).

Jesus said, Swear not by the heaven; for it is the throne of God. He that sweareth by the heaven sweareth by the throne of God, and by Him that sitteth thereon (Matthew 5:34; 23:22).

[4] In these passages, and in many others, by “the heavens” are signified the angelic heavens; and as the Lord’s heaven on earth is the church, by “heaven” is also signified the church; as in the following passages. In John::

I saw a new heaven and a new earth; for the former heaven and the former earth were passed away (Revelation 21:1).

Behold I create new heavens and a new earth; therefore the former things shall not be remembered, nor come up upon the heart (Isaiah 65:17).

The heavens shall vanish away like smoke, and the earth shall wax old like a garment (Isaiah 51:6).

I clothe the heaven with blackness, and I make sackcloth a covering (Isaiah 50:3).

I will cover the heavens, and I will blacken the stars thereof; I will cover the sun with a cloud, and the moon shall not make her light to shine; and I will blacken all the luminaries of light in the heaven, and will set darkness upon the land (Ezekiel 32:7-8).

After the affliction of those days the sun shall be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken (Matthew 24:29).

What is here signified by the “sun,” “moon,” “stars,” and “the powers of the heavens,” may be seen above (n. 4056-4060).

In Isaiah:

O Jehovah the God of Israel, Thou alone art the God over all the kingdoms of the earth; Thou hast made heaven and earth (Isaiah 37:16).

I am Jehovah, that maketh all things; that spreadeth out the heavens alone; that stretcheth out the earth by Myself (Isaiah 44:24).

Jehovah that createth the heavens, that formeth the earth and maketh it, and prepareth it, He created it not an emptiness (Isaiah 45:18).

[5] That by “heaven and earth” in these and in other passages is signified in the internal sense the church; by “heaven” the internal church, and by “earth” the external church, may be seen above (n. 1733, 1850, 2117, 2118, 3355, 4535), from which it is evident that by the “creation” in the first chapters of Genesis, where it is said, “In the beginning God created the heaven and the earth” (Genesis 1:1); “and the heavens and the earth were finished, and all the army of them” (Genesis 2:1) is meant a new church; for the creation there denotes a new regeneration, which is also called a “new creation,” as can be seen from what was shown in the explications at these chapters.

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

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Arcana Coelestia # 2144

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2144. In the oak-groves of Mamre. That this signifies the quality of the perception, is evident from the representation and signification of “oak-groves,” and also from the representation and signification of “Mamre.” What “oak-groves” represented and signified in general was shown Part First (n. 1442-1443); and what “the oak-groves of Mamre” represented and signified specifically (n. 1616), namely, perceptions, but such as are human from memory-knowledges [scientific], and from the first rational things thence derived.

[2] What perception is, is at this day utterly unknown, because at this day no one has perception like that of the ancients, especially like that of the most ancients; for these latter knew from perception whether a thing was good, and consequently whether it was true. There was an influx into their rational from the Lord through heaven, whereby, when they thought about any holy thing, they instantly perceived whether it was so, or was not so. Such perception afterwards perished with man, when he began to be no longer in heavenly ideas, but solely in worldly and corporeal ones; and in place of it there succeeded conscience, which also is a kind of perception; for to act contrary to conscience and according to conscience is nothing else than to perceive from it whether a thing is so or is not so, or whether it is to be done.

[3] But the perception of conscience is not from good that flows in, but it is from the truth that from infancy has been implanted in the rational of men in accordance with the holy of their worship, and which has afterwards been confirmed, for this alone do they in such case believe to be good. Hence it is that conscience is a kind of perception, but from such truth; and when charity and innocence are insinuated into this truth by the Lord, there comes into existence the good of this conscience. From these few observations we can see what perception is. But between perception and conscience there is much difference. (See what is said about perception in Part First,n. 104, 125, 371, 483, 495, 503, 521, 536, 597, 607, 784, 865, 895, 1121, 1616; about the perception of spirits and angels, n. 202-203, 1008, 1383-1384, 1390-1392, 1394, 1397, 1504; and that the learned do not know what perception is, n. 1387)

[4] As regards the Lord when He lived in the world, all His thought was from Divine perception, because He alone was a Divine and Celestial Man; for He was the only one in whom was Jehovah Himself, from whom was His perception (as to which see also in volume 1616, n. 1616, 1791). His perceptions were more and more interior in proportion as He approached more nearly to union with Jehovah. Of what quality His perception was at the time here treated of, may be seen from what has been said about the oak-groves of Mamre in Part First (n. 1616); and of what quality it became when He perceived the things that are contained in this chapter, is described in what now follows.

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