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5 Mózes 1

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1 Ezek az igék, a melyeket szólott Mózes az egész Izráelnek, a Jordánon túl a pusztában, a mezõségen, a Veres tenger ellenében, Párán és Tófel, és Lábán és Haczéróth, és Dizaháb között.

2 Tizenegy napi járóföldön Hórebtõl fogva, a Szeir hegyének menve, Kádes-Barneáig.

3 Lõn pedig a negyvenedik esztendõben, a tizenegyedik hónapban, a hónapnak elsõ napján, szóla Mózes az Izráel fiainak mind a szerint, a mint parancsolt vala az Úr néki azok felõl.

4 Minekutána megverte vala Szihont az Emoreusok királyát, a ki lakik vala Hesbonban, és Ógot, Básánnak királyát Edreiben, a ki lakik vala Asthárótban:

5 A Jordánon túl, a Moáb földén, kezdé Mózes magyarázni ezt a törvényt, mondván:

6 Az Úr, a mi Istenünk szólott nékünk a Hóreben, ezt mondván: Elég ideig laktatok e hegy alatt;

7 Forduljatok meg, és induljatok, és menjetek az Emoreusok hegyére, és annak minden szomszéd vidékére, a mezõségen, és a hegyes-völgyes földön, és dél felé, és a tengernek partján, a Kananeusok földére és a Libánusra, a nagy folyóvízig, az Eufrates folyóig.

8 Ímé elõtökbe adtam a földet; menjetek be, és bírjátok azt a földet, a mely felõl megesküdt az Úr a ti atyáitoknak, Ábrahámnak, Izsáknak és Jákóbnak, hogy nékik adja, és õ utánok az õ magvoknak.

9 És szólottam vala néktek abban az idõben, ezt mondván: Nem viselhetlek egymagam titeket;

10 Az Úr, a ti Istenetek megsokasított titeket elannyira, hogy oly sokan vagytok ti most, mint az égnek csillagai.

11 Az Úr, a ti atyáitoknak Istene szaporítson meg titeket ezerszerte is inkább mint most vagytok, és áldjon meg titeket, a miképen igérte néktek!

12 Miképen viselhetném én egymagam a terheiteket és a ti bajaitokat és a ti pereiteket?

13 Válaszszatok magatoknak bölcs, értelmes és a ti törzseitekben ismeretes férfiakat, és én azokat elõljáróitokká teszem.

14 És felelétek nékem, és mondátok: dolog, a mit mondál, hogy míveled azt.

15 Vevém azért a ti törzseiteknek fõbbjeit, a bölcs és ismeretes férfiakat, és tevém õket elõljáróitokká: ezredesekké, századosokká, ötvenedesekké, tizedesekké és tiszttartókká, a ti törzseitek szerint.

16 És megparancsolám abban az idõben a ti biráitoknak, mondván: Hallgassátok ki atyátokfiait, és ítéljetek igazságosan mindenkit, az õ atyjafiaival és jövevényeivel egyben.

17 Ne legyetek személyválogatók az ítéletben: kicsinyt úgy, mint nagyot hallgassatok ki; ne féljetek senkitõl, mert az ítélet az Istené; a mi pedig nehéznek tetszik néktek, én elõmbe hozzátok, és én meghallgatom azt.

18 És megparancsoltam néktek abban az idõben mindent, a mit cselekedjetek.

19 Azután elindulánk a Hórebtõl, és bejártuk ama nagy és rettenetes pusztát, a melyet láttatok, az Emoreusok hegyének menve, a miképen parancsolta volt az Úr, a mi Istenünk nékünk; és eljutánk Kádes-Barneához.

20 És mondám néktek: Eljutottatok az Emoreusok hegyéig, a melyet az Úr, a mi Istenünk ád nékünk.

21 Ímé elõdbe adta az Úr, a te Istened ezt a földet: menj fel, bírjad azt, a miképen megmondotta az Úr, a te atyáidnak Istene néked; ne félj, és meg ne rettenj!

22 Ti pedig mindnyájan hozzám járulátok és mondátok: Küldjünk embereket elõre, hogy kémleljék meg nékünk azt a földet, és hozzanak nékünk hírt az út felõl, a melyen felmenjünk, és a városok felõl, a melyekbe bevonuljunk.

23 És tetszék nékem ez a beszéd, és vevék közületek tizenkét férfiút, minden törzsbõl egyet-egyet.

24 És fordulának és felmenének a hegyre, és eljutának az Eskól völgyéig, és kikémlelék azt.

25 És võnek kezeikbe annak a földnek gyümölcsébõl, és alá hozák hozzánk, és hírt hozának nékünk és mondának: az a föld, a melyet az Úr, a mi Istenünk ád nékünk.

26 De ti nem akartatok felmenni; hanem pártot ütétek az Úrnak, a ti Isteneteknek parancsa ellen.

27 És zúgolódátok a ti sátoraitokban, és mondátok: mivelhogy gyûlöl minket az Úr, azért hozott ki minket Égyiptom földébõl, hogy adjon minket az Emoreus kezébe, és elpusztítson minket.

28 Hová mennénk fel mi? A mi atyánkfiai megrettenték a mi szíveinket, mondván: Az a nép nagyobb és szálasabb nálunknál; a városok nagyok és megerõsíttettek az égig; még Anák fiakat is láttunk ott!

29 Akkor mondám néktek: Ne rettegjetek és ne féljetek azoktól;

30 Az Úr, a ti Istenetek, a ki elõttetek megy, õ hadakozik ti érettetek mind a szerint, a mint cselekedett vala veletek Égyiptomban a ti szemeitek elõtt;

31 És a pusztában, a hol láttad, hogy úgy hordozott téged az Úr, a te Istened, a miképen hordozza az ember az õ fiát, mind az egész úton, a melyen jártatok, míg jutátok e helyre.

32 Mindazáltal nem hivétek az Úrnak, a ti Isteneteknek.

33 A ki elõttetek jár vala az úton, hogy helyet szemeljen ki néktek, a hol táborozzatok, éjjel tûzben, hogy megmutassa néktek az útat, a melyen járjatok, és felhõben nappal.

34 Meghallá pedig az Úr beszédetek szavát, és megharaguvék, és megesküvék, mondván:

35 E gonosz nemzetségbõl való emberek közül egy sem látja meg azt a földet, a mely felõl megesküdtem, hogy a ti atyáitoknak adom;

36 Kivéve Kálebet, a Jefunné fiát; õ meglátja azt, és õ néki adom azt a földet, a melyet tapodott, és az õ fiainak, mert tökéletességgel követte az Urat.

37 Még én reám is megharaguvék az Úr miattatok, mondván: Te sem mégy oda be!

38 Józsué, a Nún fia, a ki áll te elõtted, õ megy be oda; azért biztassad õt, mert õ osztja el az örökséget Izráelnek.

39 És a ti kicsinyeitek, a kikrõl szólátok hogy prédául lesznek, és a ti fiaitok, a kik nem tudnak most sem jót, sem gonoszt, azok mennek be oda, mert nékik adom azt, és õk bírják azt.

40 Ti pedig forduljatok vissza, és induljatok a pusztába, a Veres tenger felé.

41 És azt felelétek, és azt mondátok nékem: Vétkeztünk az Úr ellen, mi felmegyünk és hadakozunk mind a szerint, a mint parancsolta nékünk az Úr, a mi Istenünk! És felövezétek magatokat, kiki az õ harczi eszközeivel, és készek valátok felmenni a hegyre.

42 Monda pedig az Úr nékem: Mondd meg nékik: Ne menjetek fel, és ne harczoljatok, mert nem vagyok közöttetek: hogy meg ne verettessetek a ti ellenségeitektõl.

43 És megmondám néktek, de nem hallgattatok [rám], hanem pártot ütöttetek az Úr parancsolata ellen, és vakmerõsködétek, és felmenétek a hegyre.

44 De kijöve az Emoreus, a ki lakik vala azon a hegyen, ti ellenetek, és megkergetének titeket, mint a méhek szokták cselekedni, és vagdaltak vala titeket Szeirtõl Hormáig.

45 És visszatérétek onnét, és sírátok az Úr elõtt, de nem hallgatá meg az Úr a ti szavatokat, és nem figyele rátok.

46 És sok idõn át lakozátok Kádesben, a meddig ott lakozátok.

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Arcana Coelestia # 10076

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10076. 'For it is the ram of fillings [of the hand]' means a representative sign of the Lord's Divine power in the heavens which comes through Divine Truth emanating from His Divine Good, and the transmission and the reception of that Truth there. This is clear from the meaning of 'the ram' as a person internally in respect of the good of innocence and charity within him, dealt with above in 9991, for all beasts serve to mean some human affection or inclination, 9280, which is why people possessing charity and innocence are called sheep and lambs, and 'a ram' therefore, being a male sheep, means the good of charity and innocence in the internal man, or in the highest sense that same good present internally in the Lord's Human (for that which in the internal sense means something truly human, thus something constituting the Church or heaven with a person, in the highest sense means that same virtue present in a matchless degree within the Lord when He was in the world; indeed the subject everywhere in the Word in its inmost sense is the Lord, and this is what gives it its holiness); and from the meaning of 'fillings of the hand' as a representative sign of Divine Truth emanating from the Lord's Divine Good in the heavens, and as the transmission of that Truth to the angels there and their reception of it. For as has been shown previously, just as a person who is being regenerated experiences two states, the first being a time when the truths of faith are being implanted in and joined to the good of love, and the second a time when the good of charity is the source of his actions, so it was in a matchless degree within the Lord. The first state of the glorification of His Human consisted in His making it Divine Truth and joining it to the Divine Good which was within Him and was called the Father, and in His thereby becoming the Divine Good of Divine Love, which is Jehovah. The second state of His glorification was when the Divine Good of Divine Love was the source of what He did, and the Divine Truth emanating from that Good was the means by which He accomplished it.

[2] In the case of a person, in the first state he learns things that must compose his faith, and while he is learning them, under the influence of good, that is, through good from the Lord, so the power of understanding is taking shape in him. When the truths giving shape to the understanding have been implanted in and joined to good he passes into the second state, in which his actions spring from good through the use of truths. From this it is evident what the second state of a person who is being regenerated is like, namely a state in which thought and actions spring from good, or what amounts to the same thing, from love, or what also amounts to the same thing, from the will; for what a person wills he loves, and what he loves he calls good. But a person begins to be in the second state when his entire self from head to toe is the same as his love, and so is the same as his will and his understanding springing from it. Who can ever credit it that the entire person is an image of his will and of his understanding rooted in it, consequently an image of his good and so of his truth, or else an image of his evil and so of his falsity? For good or evil compose the will, and truth or falsity compose the understanding. All angels in heaven are acquainted with this arcanum; but the reason why people in the world are not acquainted with it is that they have no knowledge of their soul, nor consequently any knowledge that the body is shaped so as to be a likeness of it, and therefore that the nature of the entire person is determined by that of his soul. This fact is clearly demonstrated by spirits and angels as seen in the next life. All these are human forms, and the nature of those forms is determined by that of the affections belonging to their love and faith, so much so that anyone in whom the good of love and charity is present may be called an embodiment of love and charity, and on the other hand anyone in whom evils resulting from self-love and love of the world are present, thus in whom hatred and the like are present, may be called an embodiment of hatred.

[3] The same fact is also clearly demonstrated by the three entities present in the whole natural order which flow one from another, namely effect, cause, and end. An effect owes its whole existence to the cause, for an effect is nothing other than the outward manifestation of a cause, because when a cause becomes an effect it clothes itself in things such as exist on external levels, in order that it may manifest itself in a lower sphere, which is the sphere of effects. The situation is similar with the cause of a cause, which in a higher sphere is called the final cause or the end. The end constitutes the all within the cause, making it a cause set to achieve something. For a cause that is not set to achieve something cannot be called a cause, for what other reason is there for its existence? Setting out to achieve something is the end, which is the first thing within the cause and also its last. From this it is evident that the end is so to speak the soul of the cause and so to speak its life, and consequently is also the soul and life of the effect. For if a cause and an effect lack the ability to complete the end in view, none of these has any real existence, because it does not set out to achieve anything, and so is like some dead object devoid of soul and life; and such a thing expires, like a body when the soul departs from it.

[4] The situation is the same with the human being. His actual soul is his will; the attendant cause by means of which his will produces the effect is his understanding; and the effect which is produced resides in the body and so belongs to the body. The truth of this is plainly evident from the consideration that what a person wills, and therefore thinks, fittingly presents itself in an effect within the body, in this way when he speaks, in that way when he acts. From all this it is again evident that what a person's will is like determines what the entire person is like. Whether one speaks of the will, end, love, or good it amounts to the same thing; for everything that a person wills is seen by him to be the end, is loved by him, and is called good. Likewise whether one speaks of the understanding, the cause attending the end, faith, or truth, it again amounts to the same thing; for what a person under the influence of his will understands or thinks he takes to be the cause, believes, and calls the truth. When these things are understood by someone he may know what a person undergoing regeneration is like in his first state, and what he is like in the second.

[5] From all this people may have some idea of how to understand the teaching that when the Lord was in the world and glorified His Human He first made it Divine Truth, and step by step the Divine Good of Divine Love; and that ever after the Divine Good of Divine Love is the source of His acts in heaven and in the world, and of the life He imparts to them, which He accomplishes by means of Divine Truth emanating from the Divine Good of Divine Love of His Divine Human. For from this the heavens have come into being and are constantly coming into being, that is, being held in being; or what amounts to the same thing, from it the heavens have been created and are constantly being created, that is, preserved, for preservation is constant creation, even as being held in being is constant coming into being.

[6] Such considerations are also contained in the following words in John,

In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through Him, and without Him nothing was made that was made. And the Word became flesh. John 1:1, 3, 14.

'The Word' is Divine Truth. The first state is described by the statement, 'In the beginning was the Word, and the Word was with God, and the Word was God', and the second state by, 'All things were made through Him, and without Him nothing was made that was made'. The situation was similar when the Lord came into the world, restored the heavens to order, and so to speak created them anew. The Lord is clearly meant by 'the Word' in the above words, for they say that 'the Word became flesh'. The transmission and the perception of Divine Truth emanating from the Divine Good of Divine Love of the Lord's Divine Human is what 'the filling of the hand' means and what the representative acts associated here with the second ram describe.

[7] Since the Lord in respect of Divine Good is represented by Aaron, 9806, the glorification of the Lord's Human is described in a representative manner by the process in which Aaron and his sons were consecrated. The first state of glorification is described by the things stated regarding the sacrifice of the young bull and the burnt offering of the first ram, and the second state of glorification by those stated regarding the second ram, called 'the ram of fillings [of the hand]'. The first state is called the anointing, while the second state is called the filling of the hand. So it was when Aaron and his sons were consecrated to the priesthood by anointing and filling of the hand that they were referred to as 'the anointed' and 'those whose hands he has filled', as in Moses,

The chief priest, on whose head the anointing oil has been poured, and who has filled his hand to wear the garments, shall not shave his head or rip apart the seams of his garments. Leviticus 21:10.

From these things also it is evident that 'the filling of the hand' is a representative sign of the transmission and the reception of Divine Truth emanating from the Lord's Divine Good in the heavens, for it says 'who has filled his hand', not who has had his hand filled. It also says that he has filled his hand 'to wear the garments', for by Aaron and the anointing of him the Lord in respect of Divine Good is represented, and by his garments the same as is represented by 'the filling of the hand', namely Divine Truth emanating from the Lord's Divine Good. For this representation of 'the garments', see 9814. The dispersion of that Truth is meant by 'ripping apart the seams of garments', and the dispersion of Divine Good in the heavens by 'shaving the head'.

[8] Since the inflowing and transmission of Divine Truth from the Lord, and the reception of it in the heavens, is meant by 'the filling of the hand', purification from evils and falsities is also meant by it. For to the extent that man or angel is purified from them he receives Divine Truth from the Lord. 'Filling the hand' is meant in this sense by the following words in Moses,

The sons of Levi struck down from the people three thousand men. And Moses said, Fill your hand today to Jehovah, so that He may bestow a blessing on you today. Exodus 32:28-29.

In the spiritual sense being blessed means being endowed with the good of love and faith, thus receiving what is Divine emanating from the Lord, 2846, 3017, 3406, 4981, 6091, 6099, 8939. The expression 'filling after Jehovah' 1 is also used in Moses, by which acting in accord with Divine Truth, and thus also the reception of it, is meant,

Another Spirit has been with Caleb, and he has filled after Jehovah. Numbers 14:24; Deuteronomy 1:36.

And in another place,

Jehovah has sworn, saying, Surely none of the men who are twenty years old and over 2 will see the land which I swore to Abraham, Isaac, and Jacob, because they have not filled after Me, except Caleb and Joshua, who have filled after Jehovah. Numbers 32:11-12.

Poznámky pod čarou:

1. This Hebrew phrase is thought to suggest more than the words themselves actually express, i.e. it is a pregnant phrase for to go after with full commitment

2. literally, the men, from the son of twenty years and over,

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