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Deuteronomy 10

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1 At that time Jehovah said to me, Carve·​·out for thee two tablets of stone like the first, and come·​·up to Me in the mountain, and make thee an ark of wood.

2 And I will write on the tablets the Words that were on the first tablets which thou didst break, and thou shalt set them in the ark.

3 And I made an ark of shittim* wood, and carved·​·out two tablets of stone like the first, and went·​·up to the mountain, and the two tablets were in my hand.

4 And He wrote on the tablets, according·​·to the first writing, the Ten Words*, which Jehovah spoke to you in the mountain out·​·of the midst of the fire in the day of the assembly; and Jehovah gave them to me.

5 And I turned and came·​·down from the mountain, and set the tablets in the ark which I had made; and there they be, as Jehovah commanded me.

6 And the sons of Israel journeyed from Beeroth of the sons of Jaakan to Moserah; there Aaron died, and there he was buried; and Eleazar his son was·​·a·​·priest in his stead.

7 From thence they journeyed to Gudgodah; and from Gudgodah to Jotbath, a land of brooks of waters.

8 At that time Jehovah distinguished the tribe of Levi, to bear the ark of the covenant of Jehovah, to stand before Jehovah to minister to Him, and to bless in His name, even·​·to this day.

9 Therefore Levi has no part nor inheritance with his brothers; Jehovah is his inheritance, according as Jehovah thy God spoke to him.

10 And I stood in the mountain, as in the first days, forty days and forty nights; and Jehovah hearkened to me at that time also, and Jehovah was· not ·willing to destroy thee.

11 And Jehovah said to me, Arise, go to journey before the people, that they may go·​·in and possess the land, which I promised to their fathers to give to them.

12 And now, Israel, what does Jehovah thy God ask from thee, but to fear Jehovah thy God, to walk in all His ways, and to love Him, and to serve Jehovah thy God with all thy heart and with all thy soul,

13 to keep the commandments of Jehovah, and His statutes, which I command thee today for thy good?

14 Behold, the heavens and the heavens of heavens are Jehovah’s thy God, the earth also, with all that is in it.

15 Only Jehovah delighted in thy fathers to love them, and He chose their seed after them, even you above all the peoples, as it is this day.

16 And circumcise the foreskin of your heart, and let your neck be hardened no more.

17 For Jehovah your God, He is God of gods, and Lord of lords, the great God, the Hero, and the Fearsome, who accepts not faces*, nor takes a bribe;

18 He makes judgment for the orphan and widow, and loves the sojourner, to give him bread and raiment.

19 And love ye the sojourner; for you were sojourners in the land of Egypt.

20 Thou shalt fear Jehovah thy God; Him thou shalt serve, and to Him thou shalt stick, and promise by His name.

21 He is thy praise, and He is thy God, who has done for thee these great and fearsome things, which thine eyes have seen.

22 Thy fathers went·​·down into Egypt with seventy souls; and now Jehovah thy God has set thee as the stars of the heavens for multitude.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Arcana Coelestia # 4462

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4462. 'To give our sister to a man who has a foreskin' means unless they could identify the truth and the good of the Church with representatives and disregard the spiritual entities meant by these. This is clear from the meaning of 'the foreskin' as an external representative - as the sign that they were members of the Church. It was usual therefore to speak of circumcision and the foreskin when they needed to distinguish between those who belonged to the Church and those who did not. For circumcision meant the departure from filthy loves, namely self-love and love of the world, and the acceptance of heavenly loves, which are love to the Lord and love towards the neighbour, and so an acceptance of the Church. This is why these words mean an acceptance of their semblance of religion and that therefore they identified the truth and the good of the Church with representatives, disregarding the internal things meant by these. For otherwise they would not be like them, as the words that follow show, 'Only on this [condition] will we consent to you: If you will be as we are'. As regards 'circumcision' being the sign of purification from filthy loves, see 2039, 2632, and the expression 'uncircumcised' being used of those who were governed by those loves, 2049, 3412, 3413.

[2] Scarcely anyone at the present day knows what circumcision means specifically, and this therefore must be stated. The genital organs in both sexes mean things associated with the joining together of good and truth. They not only mean them but also in actual fact correspond to them. It has been shown at the ends of chapters that all the organs and members in the human being have a correspondence with spiritual things in heaven, including therefore the organs and members devoted to procreation. These correspond to the marriage of good and truth, from which marriage conjugial love also comes down, see 2618, 2727-2729, 2803, 3132, 4434. Because the foreskin covered the genital organ it corresponded in the Most Ancient Church to the obscuration of good and truth, but in the Ancient Church to the defilement of them. With a person who belonged to the Most Ancient Church, because he was an internal man, good and truth were able to be obscured but not defiled, but with one who belonged to the Ancient Church, because he was in comparison with his predecessor an external man, good and truth were able to be defiled since it is external things, that is to say, external loves, that cause defilement. For this reason those who belonged to the Most Ancient Church had no knowledge of circumcision, only those who belonged to the Ancient Church had it.

[3] In addition circumcision spread from this Church to many nations. It was imposed on Abraham and his descendants not as something new but as the revival of a practice which had been abandoned, it becoming for his descendants the sign that they belonged to the Church. But that nation did not know, and did not wish to know, what it was a sign of, for they identified religion with representatives alone, which are externals. They therefore condemned the uncircumcised as a whole, when yet circumcision was to be merely a sign representative of purification from self-love and love of the world, from which those are purified who have been circumcised spiritually and are called circumcised at heart, as in Moses,

Jehovah God will circumcise your heart, and the heart of your seed, so that you will love Jehovah your God with all your heart and with all your soul. Deuteronomy 30:6.

In the same author,

You shall circumcise the foreskin of your heart, and you shall be stiff-necked no longer. Deuteronomy 10:16, 18.

And in Jeremiah,

Break up your fallow ground, and remove the foreskin of your heart. Jeremiah 4:3-4.

[4] People however who are governed by self-love and love of the world are called 'uncircumcised', in spite of their having been circumcised, as in Jeremiah,

Behold, the days are coming in which I will visit every one circumcised in the foreskin - Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners [of their hair] cut and who dwell in the wilderness, for all these nations are uncircumcised, and all the house of Israel is uncircumcised in heart. Jeremiah 9:25-26.

From this it is also evident that many other nations were circumcised, for it is said 'I will visit every one circumcised in the foreskin', and so, as stated above, that circumcision was not something new, nor was it confined to the descendants of Jacob as a distinguishing feature. The Philistines were not circumcised, and therefore 'the uncircumcised' is generally used to mean the Philistines, 1 Samuel 14:6; 17:26, 36; 31:4; 2 Samuel 1:20; and elsewhere.

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