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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 # 9420

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9420. And Moses went up unto the mountain of God. That this signifies toward heaven, is evident from the signification of “Mount Sinai,” which is here “the mountain of God,” as being the Law or Divine truth which is from the Lord, thus the Word such as it is in heaven, consequently also heaven (see n. 8399, 8753, 8793, 8805). The reason why the revelation was made on a mountain, and this mountain is called “the mountain of God,” is that a “mountain” signifies the celestial of love, which is good, and consequently it signifies heaven, and in the supreme sense the the Lord, (n. 795, 796, 2722, 4210, 6435, 8327); and “the mountain of God” signifies Divine truth from the Divine good of the Lord’s Divine love (n. 8758); for in the Word the Lord is called “God” from Divine truth, and “Jehovah” from Divine good (n. 2769, 2807, 2822, 3921, 4295, 4402, 7010, 7268, 8192, 8301, 8988, 9167). From this it is called “the mountain of God.”

[2] That “Mount Sinai” denotes the Law, or the Divine truth that proceeds from the Divine good of the Lord, thus the Word, and in the supreme sense the Lord, is evident in David:

The earth trembled, the heavens also dripped at the presence of God; even this Sinai at the presence of God, the God of Israel. The chariots of God are two myriads, thousands of peaceful ones; the Lord is in them, Sinai is in the sanctuary (Psalms 68:8, 17).

That “the earth” and “the heavens” denote the external and the internal of the church, see n. 1733, 2117, 2118, 3355, 4535; and that a “chariot” denotes doctrine, n. 2760, 5321, 8146, 8148, 8215. Hence “the chariots of God” denote doctrinal things, or truths Divine, such as are in the heavens. From this it is plain that by “this Sinai at the presence of God, the God of Israel,” and by “Sinai in the sanctuary,” is signified the Law, or Divine truth proceeding from the Divine good of the Lord, and in the supreme sense the Lord in heaven. In the book of Judges:

Jehovah, when Thou wentest forth out of Seir, when Thou marched out of the field of Edom, the earth trembled, the heavens also dripped, the clouds also dripped water. The mountains flowed down before Jehovah, this Sinai before Jehovah (Judg. 5:4-5 (Judges 5:6)); where also “this Sinai” denotes the Divine truth proceeding from the Divine good of the Lord. In like manner in Moses:

Jehovah came from Sinai, and rose from Seir unto them; He shone forth from Mount Paran, and He came from the myriads of holiness; from His right hand was the fire of the law to them (Deuteronomy 33:2).

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

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Arcana Coelestia # 8301

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8301. Who is like Thee, O Jehovah, among the gods. That this signifies that all truth of good proceeds from the Divine Human of the Lord, is evident from the signification of “gods,” as being truths (see n. 4402, 7268, 7873), here truths from good, because comparison is made with Jehovah, for it is said “who is like Thee, O Jehovah, among the gods?” (That “Jehovah” in the Word denotes the Lord, see n. 1343, 1736, 2921, 3023, 3035, 5041, 5663, 6280, 6281, 6303, 6905, 6945, 6956.) That the Divine Human is here meant by “Jehovah,” is because in this song the subject treated of is the salvation of those who had been of the spiritual church, by the coming of the Lord into the world, and by His Divine Human then (n. 2661, 2716, 2833, 2834, 6372, 6854, 6914, 7035, 7091, 7828, 7932, 8018, 8054). That by these words is signified that all the truth of good proceeds from the Divine Human of the Lord, is because truths can proceed from everybody; but the truths of good only from the Lord, consequently from those who are in good from the Lord. Truths separate from good are indeed thought and spoken by those who are in persuasive faith and nevertheless in a life of evil, and likewise by many others within the church; but these truths are not of good, thus do not proceed from the Lord, but from themselves.

[2] That truths from good proceed from the Lord can be seen from the fact that the Lord is good itself, because He is love itself; from this proceeds truth, like light from the flame of the sun; and this truth is like the light in the time of spring and summer, which has heat in its bosom, and causes all things of the earth as it were to receive life; whereas the truth which is not from good is like the light in the time of winter, when all things of the earth die. That “gods” denote the truths of good, is because by “gods” in a good sense are meant the angels, who are called “gods” because they are substances or forms recipient of truth in which is good from the Lord.

[3] Angels, and consequently the truths of good which are from the Lord, are also meant by “gods” in David:

God standeth in the assembly of God, He shall judge in the midst of the gods, I said, Ye are gods, and all of you sons of the Most High (Psalms 82:1, 6).

That the truths which proceed from the Lord are what are here meant by “gods,” is evident from the fact that it is first said “the assembly of God,” in the singular number; and afterward, “in the midst of the gods.” (That “God” is mentioned in the Word where truth is treated of, see n. 2769, 2807, 2822, 3921, 4287, 4402, 7010; and that “God” in the supreme sense denotes the Divine truth proceeding from the Lord, n. 7268.) In the same:

I will confess to Thee in my whole heart, before the gods will I sing psalms to Thee (Psalms 138:1).

There is none like Thee among the gods, O Lord (Psalms 86:8).

Jehovah is a great God, and a great King above all gods (Psalms 95:3).

Thou, Jehovah, art high above all the earth; Thou art exalted exceedingly above all gods (Psalms 97:9).

I know that Jehovah is great, and that our Lord is above all gods (Psalms 135:5).

Therefore also Jehovah is called “Lord of lords and God of gods” (Deuteronomy 10:17 Josh. 22:22; Psalms 136:2-3).

[4] That it is so often said that “Jehovah is above all gods,” and that He is “God of gods,” is because at that time many gods were worshiped, and the nations were distinguished by the gods whom they worshiped, and each nation believed that its own god was the supreme of all, and because from this the idea of a plurality of gods was seated in all minds, and it was disputed which of them was the greater, as can be sufficiently evident from the historicals of the Word in many passages; and this opinion was seated in the minds of the Jews above others, for which reason it is so often said in the Word that “Jehovah is greater than all gods,” and that “He is King,” and “God of gods.” That this opinion concerning many gods was seated in the minds of the Jews above other nations, can be sufficiently evident from their frequent apostasy to the worship of other gods, of which frequently in the historic books of the Word (see Judges 2:10-13, 17, 19; 3:5-7, 8:27, 33; 10:6, 10, 13; 18:14, 17-18, 20, 24, 31; 1 Samuel 7:3-4; 8:8; 1 Kings 14:23-24; 16:31-33; 18:20; 21:26; 22:53; 2 Kings 16:1, 10; 17:7, 15-17; 21:3-7, 21; 23:4-5, 7-8, 10-13).

[5] That nation was so demented that they confessed Jehovah solely with the mouth; but nevertheless at heart they acknowledged other gods, as can be clearly seen from the fact that after they had seen so many miracles in Egypt, and so many also afterward: the sea divided before them, and the army of Pharaoh immersed therein; the pillar of cloud and of fire continually appearing; the manna raining down daily from heaven; and the very presence of Jehovah with majesty and with terror so great upon Mount Sinai; and after they had uttered a confession that Jehovah alone is God, nevertheless after some weeks, merely because Moses delayed, they demanded for themselves molten gods to worship, and when these gods were made by Aaron, paid them divine worship by a feast, by burnt-offerings and sacrifices, and by dances. From this it can be seen that the worship of many gods clung to their hearts. That this nation was of such a character above every other nation in the whole earth, is also evident in Jeremiah:

Hath a nation changed gods? and My people hath changed its glory for that which doth not profit. Be ye amazed, O heavens, at this, and shudder ye, be ye in exceeding trepidation: according to the number of thy cities were thy gods, O Judah (2:11-12, 28).

Moreover the native quality of that nation is such that above all other nations they adore external things, thus idols, and are unwilling to know anything whatever about internal things. For they are the most avaricious of all nations; and avarice such as theirs, which loves gold and silver for the sake of gold and silver, and not for the sake of any use, is an affection in the highest degree earthly, which drags down the mind wholly to the body, and immerses it therein, and so completely closes the interiors that it is utterly impossible for anything of faith and love from heaven to enter. From this it is evident how greatly those err who believe that that nation will be again chosen, or that the church of the Lord will again pass to them, all others being rejected; when yet it would be more easy to convert stones, rather than them, to faith in the Lord. It is believed that the church will again pass to them, because in the prophetics of the Word it is said in many passages that they are to return. But it is not known that in these passages, by “Judah,” by “Jacob,” and by “Israel,” is not meant that nation, but those with whom is the church.

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