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Deuteronomy 25

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1 When there be strife between men, and they present themselves to the judgment, and they judge them; then they shall justify the just, and judge as wicked the wicked.

2 And it shall be, if the wicked man be worthy* to be smitten, then the judge shall cause him to fall down, and cause him to be smitten before him, as is enough for his wickedness, by a certain number.

3 With forty he may smite him, he shall not add; lest he should add to smite him above these, with many blows, and thy brother would be·​·vile to thine eyes.

4 Thou shalt not muzzle the ox in his threshing.

5 If brothers dwell together, and one of them die, and have no child, the wife of the dead man shall not marry a stranger outside for a husband; her husband’s·​·brother shall come·​·in to her, and take her to him for a wife, and perform the duty of her husband’s·​·brother.

6 And it shall be, that the firstborn to whom she gives·​·birth shall be secured in the name of his brother who is dead, that his name shall not be wiped·​·off from Israel.

7 And if the man delight not to take his brother’s·​·wife, then his brother’s·​·wife shall go·​·up to the gate to the elders, and say, My husband’s·​·brother refuses to secure for his brother a name in Israel, he is· not ·willing to perform the duty of my husband’s·​·brother.

8 And the elders of his city shall call him, and speak to him; and if he stand, and say, I delight not to take her;

9 then shall his brother’s·​·wife approach him in the eyes of the elders, and set·​·free his shoe from on his foot, and spit in his face, and shall answer and say, So shall it be done to the man who will not build the house of his brother.

10 And his name shall be called in Israel, The house of him that has his shoe set·​·free.

11 When men quarrel together, a man and his brother, and the wife of the one come·​·near to rescue her man from the hand of him who smites him, and put·​·forth her hand, and hold· him ·firmly by what is shameful;

12 then thou shalt clip·​·off her hand, thine eye shall not spare.

13 Thou shalt not have in thy pouch two different stones*, a great and a small.

14 There shalt not be for thee in thy house an ephah and an ephah, a great and a small.

15 A whole and just stone shall be for thee, a whole and just ephah shall be for thee, so·​·that thy days may be prolonged on the ground which Jehovah thy God gives to thee.

16 For all that do such things, and all that do a perversity, are an abomination to Jehovah thy God.

17 Remember what Amalek did to thee in the way, when you went·​·out from Egypt;

18 that he happened upon thee in the way, and smote the hindmost* in thee, all the feeble after thee; and thou wast faint and toiling, and he was not fearful of God.

19 And it shall be, when Jehovah thy God has given thee rest from all thine enemies all around, in the land which Jehovah thy God gives thee for an inheritance to possess her, that thou shalt wipe·​·away the remembrance of Amalek from under the heavens; thou shalt not forget.

   


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

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Jacob or Israel (the man)

  

Jacob is told twice that his name will now be Israel. The first time is when he wrestles with an angel on his journey to meet Esau, and the angel tells him that his name will be changed. After he is reconciled with Esau, they go their separate ways. Jacob moves to Shechem and then on to Bethel, where he builds an altar to the Lord. The Lord appears to him there, renews the covenant He first made with Abraham and again tells him that his name will be Israel (Genesis 35). The story goes on to tell of Benjamin's birth and Rachel's death in bearing him, and then of Jacob's return to Isaac and Isaac's death and burial. But at that point the main thread of the story leaves Israel and turns to Joseph, and Israel is hardly mentioned until after Joseph has risen to power in Egypt, has revealed himself to his brothers and tells them to bring all of their father's household down to Egypt. There, before Israel dies, he blesses Joseph's sons, plus all his own sons. After his death he is returned to the land of Canaan for burial in Abraham's tomb. In the story of Jacob and Esau, Jacob represents truth, and Esau good. Jacob's stay in Padan-Aram, and the wealth he acquired there, represent learning the truths of scripture, just as we learn when we read the Ten Commandments or the Sermon on the Mount. The change of name from Jacob to Israel represents the realization that what we learn should not simply be knowledge, but should be the rules of our life, to be followed by action. This action is the good that Esau has represented in the story up to that time, but after the reconciliation between Jacob and Esau, Jacob as Israel now represents the truth and the good, together. It is interesting that even after his name change Jacob is rarely called Israel. Sometimes he is called one and sometimes the other, and sometimes he is called both Jacob and Israel in the same verse (Genesis 46:2, 5, & 8 also Psalm 14:7). This is because Jacob represents the external person and Israel the internal person, and even after the internal person comes into being, we spend much of our lives living on the external level.

(Odkazy: Arcana Coelestia 4274, 4292, 4570, 5595, 6225, 6256, Genesis 2:5, 46:8)