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Deuteronomy 12

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1 These are the statutes and judgments, which you shall observe to do in the land, which Jehovah God of thy fathers gives thee to possess it, all the days that you are alive upon the ground.

2 Making·​·to·​·perish you shall make· all the places ·perish, wherein the nations, which you shall dispossess, served their gods, on the exalted mountains, and on the hills, and under every green tree;

3 and you shall tear·​·down their altars, and break their statues, and burn·​·up their groves with fire; and you shall hew·​·down the graven images of their gods, and make· their names ·perish from that place.

4 You shall not do so to Jehovah your God.

5 But to the place which Jehovah your God shall choose out of all your tribes to put His name there, even to His Habitation you shall inquire, and thither thou shalt come;

6 and thither you shall bring your burnt·​·offerings, and your sacrifices, and your tithes, and upliftings of your hand, and your vows, and your freewill offerings, and the firstlings of your herds and of your flocks;

7 and there you shall eat before Jehovah your God, and you shall be·​·glad in all that you put·​·forth your hand to, you and your houses, in which Jehovah thy God has blessed thee.

8 You shall not do after all that we do here today, each man, all that is upright in his own eyes.

9 For you have not yet come to rest and to the inheritance, which Jehovah thy God gives thee.

10 And you shall cross·​·over the Jordan, and dwell in the land which Jehovah your God causes you to inherit; and He shall give you rest from all your enemies from all around you, and you shall dwell securely.

11 And there shall be a place which Jehovah your God shall choose to cause His name to abide there; thither you shall bring all that I command you: your burnt·​·offerings, and your sacrifices, your tithes, and the uplifting of your hand, and all the choice of your vows which you vow to Jehovah;

12 and you shall be·​·glad before Jehovah your God, you, and your sons, and your daughters, and your servants, and your maidservants, and the Levite that is within your gates; forasmuch as he has no part nor inheritance with you.

13 Take·​·heed to thyself lest thou offer·​·up thy burnt·​·offerings in every place that thou seest;

14 but in the place which Jehovah shall choose in one of thy tribes, there thou shalt offer up thy burnt·​·offerings, and there thou shalt do all that I command thee.

15 Only with all the longing of thy soul thou mayest sacrifice and eat flesh, according to the blessing of Jehovah thy God, which He has given thee in all thy gates; the unclean and the clean may eat of it, as of the roebuck, and as of the stag.

16 Only the blood you shall not eat; you shall spill it on the earth as water.

17 Thou mayest not eat within thy gates the tithe of thy grain, or of thy must*, or of thine olive·​·oil, or the firstlings of thy herds or of thy flock, nor any of thy vows which thou vowest, nor thy freewill offerings, or uplifting of thy hand;

18 but thou must eat them before Jehovah thy God in the place which Jehovah thy God shall choose, thou, and thy son, and thy daughter, and thy servant, and thy maidservant, and the Levite who is within thy gates; and thou shalt be·​·glad before Jehovah thy God in all that thou puttest·​·forth thy hands.

19 Take·​·heed to thyself lest thou forsake the Levite all thy days on thy ground.

20 When Jehovah thy God shall enlarge thy border, as He has spoken to thee, and thou shalt say, I will eat flesh, because thy soul longs to eat flesh; thou mayest eat flesh with all the longing of thy soul.

21 If the place which Jehovah thy God has chosen to set His name there be· too ·far from thee, then thou shalt sacrifice from thy herd and from thy flock, which Jehovah has given thee, as I have commanded thee, and thou shalt eat in thy gates with all the longing of thy soul.

22 Surely as one eats the roebuck and the stag, so thou shalt eat them; the unclean and the clean shall eat of them together.

23 Only be·​·firm not to eat the blood; for the blood, it is the soul; and thou shalt not eat the soul with the flesh.

24 Thou shalt not eat it; thou shalt spill it on the earth as water.

25 Thou shalt not eat it; so·​·that it may be·​·good for thee, and for thy sons after thee, for thou shalt do what is upright in the eyes of Jehovah.

26 Only thy holy things which thou hast, and thy vows, thou shalt carry, and come to the place which Jehovah shall choose;

27 and thou shalt make thy burnt·​·offerings, the flesh and the blood, on the altar of Jehovah thy God; and the blood of thy sacrifices shall be spilled on the altar of Jehovah thy God, and thou shalt eat the flesh.

28 Keep and hear all these words which I command thee, so·​·that it may be·​·good for thee, and for thy sons after thee even·​·to eternity, when thou doest what is good and upright in the eyes of Jehovah thy God.

29 When Jehovah thy God shall cut·​·off the nations from before thee, whither thou comest to possess them, and thou shalt possess them, and dwell in their land;

30 take·​·heed for thyself, lest thou be ensnared following after them, after they be blotted·​·out from before thee; and lest thou inquire as·​·to their gods, saying, How did these nations serve their gods? and so will I do, even I.

31 Thou shalt not do so to Jehovah thy God; for every abomination to Jehovah, which He hates, have they done to their gods; for even their sons and their daughters they have burnt in the fire to their gods.

32 13:1 Every word that I command you, thou shalt observe to do it; thou shalt not add to it, and thou shalt not diminish from it.

   


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

Ze Swedenborgových děl

 

Arcana Coelestia # 1947

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1947. 'Because Jehovah has hearkened to your affliction' means since it was submitting itself. This is clear from what has been stated above in 1937 about 'humiliating oneself and flinging oneself down' as meaning submitting oneself beneath the controlling power of the internal man, which submission was discussed there and was shown to consist in self-compulsion. It was also shown that in self-compulsion there is freedom, that is, what is willing and spontaneous, and that this distinguishes self-compulsion from being compelled. It was also shown that without this freedom, or willingness and spontaneity, a person cannot possibly be reformed and receive any heavenly proprium; also that though the contrary seems to be the case, there is more freedom in times of temptation than there is outside of them. Indeed at such times freedom increases as assaults are made by evils and falsities and it is consolidated by the Lord in order that a heavenly proprium may be given to the person. For that reason also the Lord is closer in times of temptation. It was shown as well that the Lord in no way compels anybody. No one who is compelled to think that which is true and to do that which is good is reformed, but instead thinks all the more what is false and wills all the more what is evil. This is so with all compulsion, as may also become clear from all the experience and lessons of life, which when learned prove two things - first, that human consciences will not allow themselves to be coerced, and second, that we strive after the forbidden.

[2] Furthermore everyone who is not free desires to become so, for this is his life. From this it is evident that nothing is in any way pleasing to the Lord that is not done in freedom, that is, spontaneously or willingly. For when anyone worships the Lord under circumstances in which he is not free he worships Him with nothing of himself. In his case that which moves the external is the external, that is, it is moved under compulsion - the internal being non-existent, or else incompatible, and even contradictory. When a person is being regenerated he compels himself from the freedom the Lord imparts to him, and humbles, and indeed afflicts, his rational, so that it may submit itself, and in consequence he receives a heavenly proprium. This proprium is then gradually perfected by the Lord and it becomes more and more free, so that as a result it becomes the affection for good and for truth deriving from that good, and possesses delight. And in that affection and delight there is happiness such as the angels experience. This freedom is what the Lord Himself is referring to in John.

The truth makes you free. If the Son makes you free, you are truly free. John 8:32, 36. 1

[3] What this freedom is, is totally unknown to those who do not have conscience, for they identify freedom with feelings of being at liberty and without restraint to think and utter what is false, and to will and do what is evil, and not to control and humble, still less to afflict, those feelings. Yet this is the complete reverse of freedom, as the Lord again teaches in the same place,

Everyone who commits sin is a slave of sin. John 8:34.

People acquire this slave-like freedom from the hellish spirits who reside with them and who inject it into them. When the life of those hellish spirits takes possession of them so do the loves and desires of those same spirits; for an unclean and utterly disgusting delight blows upon them, and being carried away so to speak in a stream they imagine themselves to be in freedom; but it is hellish freedom. The difference between this hellish freedom and heavenly freedom is that the former spells death and drags them down into hell, while the latter, that is, heavenly freedom, promises life and lifts them up to heaven.

[4] That all true internal worship springs from freedom, not from compulsion, and that unless it springs from freedom it is not internal worship, is clear from the Word, from the sacrifices - free-will, votive, and peace or eucharistic - which were called offerings and oblations, mentioned in Numbers 15:3 and following verses; Deuteronomy 12:6; 16:10-11; 23:23; and elsewhere. In David,

With a free-will offering I will sacrifice to You; I will confess Your name, O Jehovah, for it is good. Psalms 54:6.

From the thruma, 2 or the collection which the people were to contribute towards the Tabernacle and sacred vestments, referred to in Moses,

Speak to the children of Israel and let them receive for Me a collection; from every man whose heart makes him willing you shall receive My collection. Exodus 25:2.

And elsewhere in Moses,

Everyone who is willing in heart shall bring it, Jehovah's collection. Exodus 35:5.

[5] The humbling of the rational man, or affliction of it - as stated, from freedom - was also represented by the affliction souls underwent during festivals, referred to in Moses,

It shall be a statute to you for ever: in the seventh month, on the tenth day of the month, you shall afflict your souls. Leviticus 16:29.

And elsewhere in Moses,

On the tenth day of the seventh month is the day of atonement; it shall be a holy convocation for you, and you shall afflict your souls. Every soul who does not afflict himself on that very day shall be cut off from his peoples. Leviticus 23:27, 29.

It is for this reason that unleavened bread in which no fermentation has taken place is called the bread of affliction in Deuteronomy 16:2-3. Affliction is referred to in David in the following way,

O Jehovah, who will sojourn in Your tent? Who will dwell on Your holy mountain? He who walks blameless and performs righteousness, who swears to the affliction of himself and changes not. Psalms 15:1-2, 4.

[6] That 'affliction' is the taming and subduing of evils and falsities rising up from the external man into the rational man may become clear from what has been stated. Thus it is not any reduction of oneself to poverty and misery - not a renunciation of bodily enjoyments - that is meant by affliction. No taming and subduing of evil can result from doing that; indeed it may give rise to an additional evil, namely the desire to receive merit for such a renunciation; and what is more, man's freedom suffers, in which alone, as its ground, the good and truth of faith is able to be sown. Affliction also means temptation; see what has been said already in 1846.

Poznámky pod čarou:

1. In 9096, where this verse is quoted, the verbs are future tense, as in the Greek.

2. A Hebrew word meaning an offering

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