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5 Mose 4

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1 Und nun, Israel, höre auf die Satzungen und auf die Rechte, die ich euch lehre zu tun, auf daß ihr lebet und hineinkommet und das Land in Besitz nehmet, welches Jehova, der Gott eurer Väter, euch gibt.

2 Ihr sollt nichts hinzutun zu dem Worte, das ich euch gebiete, und sollt nichts davon tun, damit ihr beobachtet die Gebote Jehovas, eures Gottes, die ich euch gebiete.

3 Eure Augen haben gesehen, was Jehova wegen des Baal Peor getan hat; denn alle Männer, welche dem Baal Peor nachgegangen sind, hat Jehova, dein Gott, aus deiner Mitte vertilgt;

4 ihr aber, die ihr Jehova, eurem Gott, anhinget, seid heute alle am Leben.

5 Siehe, ich habe euch Satzungen und Rechte gelehrt, so wie Jehova, mein Gott, mir geboten hat, damit ihr also tuet inmitten des Landes, wohin ihr kommet, um es in Besitz zu nehmen.

6 Und so beobachtet und tut sie! Denn das wird eure Weisheit und euer Verstand sein vor den Augen der Völker, welche alle diese Satzungen hören und sagen werden: Diese große Nation ist ein wahrhaft weises und verständiges Volk.

7 Denn welche große Nation gibt es, die Götter hätte, welche ihr so nahe wären, wie Jehova, unser Gott, in allem, worin wir zu ihm rufen?

8 Und welche große Nation gibt es, die so gerechte Satzungen und Rechte hätte, wie dieses ganze Gesetz, das ich euch heute vorlege?

9 Nur hüte dich und hüte deine Seele sehr, daß du die Dinge nicht vergessest, die deine Augen gesehen haben, und daß sie nicht aus deinem Herzen weichen alle Tage deines Lebens! Und tue sie kund deinen Kindern und deinen Kindeskindern. -

10 An dem Tage, da du vor Jehova, deinem Gott, am Horeb standest, als Jehova zu mir sprach: Versammle mir das Volk, daß ich sie meine Worte hören lasse, welche sie lernen sollen, um mich zu fürchten alle die Tage, die sie auf dem Erdboden leben, und welche sie ihre Kinder lehren sollen:

11 da nahtet ihr hinzu und standet unten an dem Berge; und der Berg brannte im Feuer bis ins Herz des Himmels: Finsternis, Gewölk und Dunkel.

12 Und Jehova redete zu euch mitten aus dem Feuer; die Stimme der Worte hörtet ihr, aber ihr sahet keine Gestalt außer der Stimme.

13 Und er verkündigte euch seinen Bund, den er euch zu tun gebot, die zehn Worte; und er schrieb sie auf zwei steinerne Tafeln.

14 Und mir gebot Jehova in selbiger Zeit, euch Satzungen und Rechte zu lehren, damit ihr sie tätet in dem Lande, wohin ihr hinüberziehet, um es in Besitz zu nehmen.

15 So hütet eure Seelen sehr, denn ihr habt keinerlei Gestalt gesehen an dem Tage, da Jehova am Horeb, mitten aus dem Feuer, zu euch redete-

16 daß ihr euch nicht verderbet und euch ein geschnitztes Bild machet, das Gleichnis irgend eines Bildes, das Abbild eines männlichen oder eines weiblichen Wesens,

17 das Abbild irgend eines Tieres, das auf Erden ist, das Abbild irgend eines geflügelten Vogels, der am Himmel fliegt,

18 das Abbild von irgend etwas, das sich auf dem Erdboden regt, das Abbild irgend eines Fisches, der im Wasser unter der Erde ist;

19 und daß du deine Augen nicht zum Himmel erhebest und die Sonne und den Mond und die Sterne, das ganze Heer des Himmels, sehest und verleitet werdest und dich vor ihnen bückest und ihnen dienest, welche Jehova, dein Gott, allen Völkern unter dem ganzen Himmel zugeteilt hat.

20 Euch aber hat Jehova genommen und euch herausgeführt aus dem eisernen Schmelzofen, aus Ägypten, damit ihr das Volk seines Erbteils wäret, wie es an diesem Tage ist.

21 Und Jehova war eurethalben über mich erzürnt, und er schwur, daß ich nicht über den Jordan gehen und nicht in das gute Land kommen sollte, welches Jehova, dein Gott, dir als Erbteil gibt;

22 denn ich werde in diesem Lande sterben, ich werde nicht über den Jordan gehen; ihr aber werdet hinüberziehen und werdet dieses gute Land besitzen.

23 Hütet euch, daß ihr nicht des Bundes Jehovas, eures Gottes, vergesset, den er mit euch gemacht hat, und euch ein geschnitztes Bild machet, ein Gleichnis von irgend etwas, das Jehova, dein Gott, dir verboten hat.

24 Denn Jehova, dein Gott, ist ein verzehrendes Feuer, ein eifernder Gott!

25 Wenn du Kinder und Kindeskinder zeugen wirst, und ihr eingelebt seid im Lande, und ihr euch verderbet und euch ein geschnitztes Bild machet, ein Gleichnis von irgend etwas, und tut, was böse ist in den Augen Jehovas, deines Gottes, ihn zu reizen:

26 so nehme ich heute den Himmel und die Erde zu Zeugen gegen euch, daß ihr gewißlich schnell aus dem Lande umkommen werdet, wohin ihr über den Jordan ziehet um es in Besitz zu nehmen; ihr werdet eure Tage darin nicht verlängern, sondern gänzlich vertilgt werden.

27 Und Jehova wird euch unter die Völker zerstreuen, und ihr werdet übrigbleiben, ein zählbares Häuflein unter den Nationen, wohin Jehova euch führen wird;

28 und ihr werdet daselbst Göttern dienen, dem Werke von Menschenhänden, Holz und Stein, die nicht sehen und nicht hören und nicht essen und nicht riechen.

29 Aber ihr werdet von dort Jehova, deinen Gott, suchen; und du wirst ihn finden, wenn du mit deinem ganzen Herzen und mit deiner ganzen Seele nach ihm fragen wirst.

30 In deiner Bedrängnis, und wenn alle diese Dinge dich treffen werden am Ende der Tage, wirst du umkehren zu Jehova, deinem Gott, und seiner Stimme gehorchen.

31 Denn ein barmherziger Gott ist Jehova, dein Gott; er wird dich nicht lassen und dich nicht verderben und wird des Bundes deiner Väter nicht vergessen, den er ihnen geschworen hat.

32 Denn frage doch nach den vorigen Tagen, die vor dir gewesen sind, von dem Tage an, da Gott den Menschen auf der Erde geschaffen hat, und von einem Ende des Himmels bis zum anderen Ende des Himmels, ob je eine solch große Sache geschehen, oder ob desgleichen gehört worden sei.

33 Hat je ein Volk die Stimme Gottes mitten aus dem Feuer reden gehört, wie du sie gehört hast, und ist am Leben geblieben? -

34 Oder hat Gott je versucht zu kommen, um sich eine Nation aus der Mitte einer Nation zu nehmen durch Versuchungen, durch Zeichen und durch Wunder, und durch Krieg und mit starker Hand und mit ausgestrecktem Arme, und durch große Schrecknisse, nach allem, was Jehova, euer Gott, in Ägypten, vor deinen Augen, für euch getan hat?

35 Dir ist es gezeigt worden, damit du wissest, daß Jehova Gott ist, keiner sonst außer ihm.

36 Vom Himmel her hat er dich seine Stimme hören lassen, um dich zu unterweisen; und auf der Erde hat er dich sein großes Feuer sehen lassen, und mitten aus dem Feuer hast du seine Worte gehört.

37 Und darum, daß er deine Väter geliebt und ihren Samen nach ihnen erwählt hat, hat er dich mit seinem Angesicht, mit seiner großen Kraft aus Ägypten herausgeführt,

38 um Nationen vor dir auszutreiben, größer und stärker als du, um dich hinzubringen, damit er dir ihr Land als Erbteil gäbe, wie es an diesem Tage geschieht.

39 So erkenne denn heute und nimm zu Herzen, daß Jehova Gott ist im Himmel oben und auf der Erde unten, keiner sonst.

40 Und beobachte seine Satzungen und seine Gebote, die ich dir heute gebiete, damit es dir und deinen Kindern nach dir wohlgehe, und damit du deine Tage verlängerst in dem Lande, welches Jehova, dein Gott, dir für immer gibt.

41 Damals sonderte Mose drei Städte ab diesseit des Jordan, gegen Sonnenaufgang,

42 damit ein Totschläger dahin fliehe, der seinen Nächsten unabsichtlich erschlagen hat, und er haßte ihn vordem nicht, daß er in eine von diesen Städten fliehe und am Leben bleibe:

43 Bezer in der Wüste, im Lande der Ebene, für die Rubeniter, und Ramoth in Gilead für die Gaditer, und Golan in Basan für die Manassiter.

44 Und dies ist das Gesetz, welches Mose den Kindern Israel vorlegte;

45 dies sind die Zeugnisse und die Satzungen und die Rechte, welche Mose zu den Kindern Israel redete, als sie aus Ägypten zogen,

46 diesseit des Jordan, im Tale, Beth-Peor gegenüber, im Lande Sihons, des Königs der Amoriter, der zu Hesbon wohnte, den Mose und die Kinder Israel geschlagen haben, als sie aus Ägypten zogen.

47 Und sie nahmen sein Land in Besitz, und das Land Ogs, des Königs von Basan, das Land der zwei Könige der Amoriter, welche diesseit des Jordan waren, gegen Sonnenaufgang;

48 von Aroer, das am Ufer des Flusses Arnon ist, bis an den Berg Sion, das ist der Hermon;

49 und die ganze Ebene diesseit des Jordan, gegen Sonnenaufgang, und bis an das Meer der Ebene unter den Abhängen des Pisga.

   

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Apocalypse Explained # 1145

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1145. And all thyme wood.- That this signifies all good conjoined to truth in the natural man, is evident from the signification of wood, which denotes good of the natural man, of which we shall speak presently; but thyme wood signifies good conjoined to truth in the natural man, for the word thyme is derived from two in Greek, and two signifies that conjunction. That thyme wood signifies good conjoined to truth is clear also from those things that precede, and those that follow. It is evident from what precedes, because those things are mentioned that signify celestial goods and truths, and spiritual goods and truths, which are fine linen, crimson, silk, and scarlet; from what follows, because things that signify natural goods and truths are mentioned, which are vessels of ivory, and vessels of precious wood, of brass, and iron, and marble. It is therefore evident that thyme wood signifies good conjoined to truth in the natural man, arising from those goods and truths which have been referred to above. For there are three degrees of life in man, which regarded in their order, are called celestial, spiritual, and natural; such things are named in the same order in this verse as signify goods and truths according to their degrees. But since those things mentioned above, signify truths and goods, profaned, which in themselves are falsities and evils, so also by the good conjoined to truth - which is thyme wood - is meant that good profaned, which is evil conjoined to falsity. That good, because it belongs to the natural man, is especially profaned by the veneration paid to bones and sepulchres, by the sanctification of various things used in worship, by the different things connected with processions, in general by all those things of an idolatrous nature that are pleasing to the natural man, and are consequently felt to be good, and are called true.

[2] Wood signifies good, because it is a from trees which bear fruits, and because wood can be kindled, and serve the purpose of warming the body, constructing houses and fabricating various articles of convenience and use, and because oil, by which the good of love is signified, is expressed from wood. Wood also conceals in itself a fiery principle (calidum); but, on the other hand, stone, because of a cold nature and uninflammable, here signifies the truth of the natural man.

Since wood signifies good, therefore also, among most ancient peoples, who were in the good of love, temples were constructed of wood, which were not called temples, but houses of God, while with many these were in their tabernacles, in which they not only lived, but also held Divine worship. The angels, therefore, of the third heaven dwell in houses of wood, because they are in the good of love to the Lord, and wood corresponds to that good; they have also woods different according to the correspondences of the trees from which they come; for a tree signifies man, and from its fruit the good of man. It is from this fact that woods of various kinds of trees are mentioned in the Word, as the wood of the olive, the vine, the cedar, the poplar, and the oak. Wood of the olive signifies celestial good, of the vine, spiritual good, of the cedar, rational good, of the poplar, natural good, and of the oak, sensual good.

[3] Now because all things in the Word are correspondences, and because wood corresponds to good, and, in the opposite sense, to evil; therefore wood here signifies good, and in the opposite sense evil. This is evident from the following passages.

In Lamentations:

"We drink our waters for silver, and our woods come for a price" (5:4).

The want of the knowledges of truth and good is thus described; the want of the knowledges of truth by drinking waters for silver, and the want of the knowledges of good by the woods coming for a price.

In Ezekiel:

"They shall make a spoil of thy wealth, and make a prey of thy merchandise; they shall destroy thy walls, and overturn the houses of thy desire; thy stones, thy woods, and thy dust shall they give into the midst of the sea" (26:12).

These things are said concerning the devastation of all things of the truth and good of the church by evils and falsities. The wealth which they shall make a spoil are the knowledges of truth; the merchandise which they shall make a prey are the knowledges of good; the walls which they shall destroy are doctrinals; the houses which they shall overturn are things belonging to the mind, thus the things of the understanding and will, for it is there that the man dwells. The stones, the woods, and the dust, which they shall give into the midst of the sea, are the truths and goods of the natural man, stones denoting its, truths, woods its goods, and dust its very lowest things, which are those of the sensual man.

[4] In the same prophet:

"Son of man, take unto thee one stick (lignum), and write upon it, for Judah and the sons of Israel his companions; then take one stick, and write upon it, for Joseph, the stick of Ephraim, and of the tribes of Israel his companions; afterwards join them for thee one to another into one stick, that both may be one in my hand, and I will make them into one stick" (37:16, 17, 19, 20).

By these things are represented the conjunction of the celestial and spiritual kingdoms of the Lord by the good of love. Judah and the sons of Israel his companions, signify the Lord's celestial kingdom; Judah signifies that kingdom as to good, and the sons of Israel his companions signify the same as to truth. But Joseph and the tribes of Israel his companions, signify the Lord's spiritual kingdom, Joseph signifies that kingdom as to good, and the tribes of Israel his companions, signify the same as to truth. Ephraim signifies the understanding of truth, and because those who are in the understanding of truth from spiritual good are in the Lord's spiritual kingdom, therefore it was called "the stick of Ephraim." That the Lord conjoins these two kingdoms into one by means of the good of love to Him, and the good of charity towards the neighbour, is meant by their being joined by the Lord one to the other into one wood, that they might both be one in the hand of Jehovah, and become one stick.

That those things which come from falsities are amended by good, was represented and signified by the bitter waters at Marah being made sweet by the wood cast into them (Exodus 15:25). Bitter waters are those things that are apparently true, but draw [their quality] from falsities. Wood is the good of the natural man. Because wood, from correspondence, signifies the good of love, therefore the tables of stone on which the law was written were placed in an ark made of shittim wood. And for the same reason various things belonging to the tabernacle were formed of the same wood; and the temple also at Jerusalem was lined with wood.

[5] As most things in the Word have also an opposite sense, and this is the case with wood, which in an opposite sense signifies evil, because evil is the opposite of good, therefore this is signified by serving wood and stone (Deuteronomy 4:23-28; Isaiah 37:19; Jerem. 3:9; Ezekiel 20:32; and other places). To the same purpose are these words in Isaiah:

"He chooseth wood that will not rot, he seeketh unto him a wise artificer, to prepare a graven image, that it may not be moved" (40:20).

Wood here signifies evil which is adored as good, for the graven image denotes the evil of worship; wood which will not rot signifies some good from the Word which is adulterated, and therefore becomes evil; this he is said to choose, because that which is from the Word persuades, and consequently does not perish in the mind. This is the case with every evil and falsity confirmed by means of the Word. His seeking a wise artificer, signifies to seek one who from his own intelligence has the faculty to confirm and falsify.

[6] In Jeremiah:

"The statutes of the nations are vanity, for one heweth wood out of the forest, the work of the hands of the workman with the axe; they are brutish and become foolish, their wood is a doctrine of vanities" (10:3, 8).

The statutes of the nations, which are vanity, signify all things belonging to the worship of those who are in evil. By the wood hewn out of the forest and the work of the hands of the workman with the axe, is signified evil, from which is derived a form of worship, contrived by falsities originating in [man's] own intelligence; wood denotes the evil of worship, meant by the graven image; the work of the hands of the workman denotes what is from [man's] own intelligence; the axe is the falsity which destroys good and confirms evil.

[7] In the same prophet:

"The voice shall go as that of a serpent; and they came with axes, as hewers of wood" (46:22).

The voice of a serpent means craftiness and deceit; with axes signifies with falsities destroying good; as hewers of wood, signifies as if willing to uproot evils, when nevertheless they uproot good.

Also in Moses:

"If any one slay his companion through error; as when a man cometh with his companion into a forest, and the axe falleth out of the wood upon his companion, he shall flee to the city of refuge" (Deuteronomy 19:5).

The contingency of a person sinning through error who is allowed to flee to a city of refuge, is here illustrated by a case that can rarely happen, but which is nevertheless used to illustrate what is meant by slaying another through error. The illustration is used because wood is significative, as are also axe and forest; wood denotes good, axe falsity, and forest the natural man. These words therefore signify that if any one who is in natural good should destroy the soul of another by means of falsity which he does not know to be falsity, it shall be accounted as done through error, because not done from evil.

[8] In Habakkuk:

"The stone crieth out of the wall, and the beam out of the wood answereth" (2:11).

This means that evil confirms falsity, and incites. The wall out of which the stone crieth, signifies man void of truths, and who thus from falsity desires to be instructed; the beam which answereth out of the wood signifies man destitute of goods, wood denoting evil which confirms and assents to falsity.

In Jeremiah:

"Saying to the wood, Thou art my father, and to the stone, Thou hast begotten me, because they have turned the neck to me and not the face" (2:27).

By saying to the wood, Thou art my father, is signified that they were conceived from evil; and by saying to the stone, Thou hast begotten me, is signified that they were born from the falsity of evil; by turning the neck and not the face, is signified that they have turned themselves away from all good and truth. Fire and wood are spoken of in Zechariah (12:6), and in Isaiah (30:33), because fire signifies evil love, and wood evils therefrom.

[9] Because swords signify falsities destroying truths, and [staves of] wood (ligna) evils destroying good, therefore, by the command of the chief priests, a multitude went out with Judas Iscariot against Jesus, with swords and staves (lignis) (Matthew 26:47; Mark 14:43, 48; Luke 22:52). This took place because all things relating to the Lord's passion were representative of the destruction of everything belonging to good and truth by the Jews. Among the sons of Israel there were two common forms of punishment, stoning, and hanging upon wood, stoning for the injury and destruction of truth, and hanging upon wood for the injury and destruction of good; hanging upon wood was therefore a curse (Deuteronomy 21:22, 23). From these things it is evident, that wood signifies good, in particular the good of the natural man, and in the opposite sense its evil.

[10] Continuation concerning the Athanasian Creed.- There are in the world men-angels, and there are men-devils; heaven is from men-angels, and hell is from men-devils. With a man-angel all the degrees of his life even up to the Lord are open; but with a man-devil only the ultimate degree is open, and time higher degrees are closed. A man-angel is led by the Lord both from within and from without; but a man-devil is led by himself from within, and of the Lord from without. A man-angel is led by the Lord according to order - from within from order, from without to order; but a man-devil is led by the Lord to order from without, but by himself against order from within. A man-angel is continually withdrawn from evil by the Lord, and led to good; but a man-devil is also continually withdrawn by the Lord from evil, but from a more grievous to a less one, for he cannot be led to good. A man-angel is continually withdrawn from hell by the Lord, and led more and more interiorly into heaven; but a man-devil is also continually withdrawn from hell, but from a more grievous to a milder hell, for he cannot be led into heaven. A man-angel, because he is led by the Lord, is led by civil, moral, and spiritual laws, on account of the Divine which is in them; a man-devil is led by the same laws, but it is on account of his own in them.

[11] A man-angel, from the Lord, loves the goods of the church, which are also the goods of heaven, because they are goods; similarly he loves its truths, because they are truths; but from himself he loves the goods of the body and of the world, because they are for use and pleasure; similarly he loves the truths of the various branches of knowledge (scientiarum); he loves both the one and the other apparently of himself, but actually from the Lord. But a man-devil, from himself, also loves the goods of the body and of the world, because they are for use and pleasure; he similarly loves the truths of the various branches of knowledge; but he loves both the one and the other apparently from himself, but actually from hell. A man-angel is in freedom and in the delight of his heart when he is doing good from good, and also when he is not doing evil; but a man-devil is in freedom and in the delight of his heart when he is doing good from evil, and also while he is doing evil. A man-angel and a man-devil resemble each other in externals, but they are altogether unlike in internals; when, therefore, external things are laid aside by death, the difference between them becomes clear; the one is carried up into heaven, and the other is borne down into hell.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.