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Deuteronomy 18

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1 οὐκ ἔσται τοῖς ἱερεῦσιν τοῖς λευίταις ὅλῃ φυλῇ λευι μερὶς οὐδὲ κλῆρος μετὰ ισραηλ καρπώματα κυρίου ὁ κλῆρος αὐτῶν φάγονται αὐτά

2 κλῆρος δὲ οὐκ ἔσται αὐτοῖς ἐν τοῖς ἀδελφοῖς αὐτῶν κύριος αὐτὸς κλῆρος αὐτοῦ καθότι εἶπεν αὐτῷ

3 καὶ αὕτη ἡ κρίσις τῶν ἱερέων τὰ παρὰ τοῦ λαοῦ παρὰ τῶν θυόντων τὰ θύματα ἐάν τε μόσχον ἐάν τε πρόβατον καὶ δώσει τῷ ἱερεῖ τὸν βραχίονα καὶ τὰ σιαγόνια καὶ τὸ ἔνυστρον

4 καὶ τὰς ἀπαρχὰς τοῦ σίτου σου καὶ τοῦ οἴνου σου καὶ τοῦ ἐλαίου σου καὶ τὴν ἀπαρχὴν τῶν κουρῶν τῶν προβάτων σου δώσεις αὐτῷ

5 ὅτι αὐτὸν ἐξελέξατο κύριος ὁ θεός σου ἐκ πασῶν τῶν φυλῶν σου παρεστάναι ἔναντι κυρίου τοῦ θεοῦ σου λειτουργεῖν καὶ εὐλογεῖν ἐπὶ τῷ ὀνόματι αὐτοῦ αὐτὸς καὶ οἱ υἱοὶ αὐτοῦ ἐν τοῖς υἱοῖς ισραηλ

6 ἐὰν δὲ παραγένηται ὁ λευίτης ἐκ μιᾶς τῶν πόλεων ὑμῶν ἐκ πάντων τῶν υἱῶν ισραηλ οὗ αὐτὸς παροικεῖ καθότι ἐπιθυμεῖ ἡ ψυχὴ αὐτοῦ εἰς τὸν τόπον ὃν ἂν ἐκλέξηται κύριος

7 καὶ λειτουργήσει τῷ ὀνόματι κυρίου τοῦ θεοῦ αὐτοῦ ὥσπερ πάντες οἱ ἀδελφοὶ αὐτοῦ οἱ λευῖται οἱ παρεστηκότες ἐκεῖ ἔναντι κυρίου

8 μερίδα μεμερισμένην φάγεται πλὴν τῆς πράσεως τῆς κατὰ πατριάν

9 ἐὰν δὲ εἰσέλθῃς εἰς τὴν γῆν ἣν κύριος ὁ θεός σου δίδωσίν σοι οὐ μαθήσῃ ποιεῖν κατὰ τὰ βδελύγματα τῶν ἐθνῶν ἐκείνων

10 οὐχ εὑρεθήσεται ἐν σοὶ περικαθαίρων τὸν υἱὸν αὐτοῦ ἢ τὴν θυγατέρα αὐτοῦ ἐν πυρί μαντευόμενος μαντείαν κληδονιζόμενος καὶ οἰωνιζόμενος φαρμακός

11 ἐπαείδων ἐπαοιδήν ἐγγαστρίμυθος καὶ τερατοσκόπος ἐπερωτῶν τοὺς νεκρούς

12 ἔστιν γὰρ βδέλυγμα κυρίῳ τῷ θεῷ σου πᾶς ποιῶν ταῦτα ἕνεκεν γὰρ τῶν βδελυγμάτων τούτων κύριος ἐξολεθρεύσει αὐτοὺς ἀπὸ σοῦ

13 τέλειος ἔσῃ ἐναντίον κυρίου τοῦ θεοῦ σου

14 τὰ γὰρ ἔθνη ταῦτα οὓς σὺ κατακληρονομεῖς αὐτούς οὗτοι κληδόνων καὶ μαντειῶν ἀκούσονται σοὶ δὲ οὐχ οὕτως ἔδωκεν κύριος ὁ θεός σου

15 προφήτην ἐκ τῶν ἀδελφῶν σου ὡς ἐμὲ ἀναστήσει σοι κύριος ὁ θεός σου αὐτοῦ ἀκούσεσθε

16 κατὰ πάντα ὅσα ᾐτήσω παρὰ κυρίου τοῦ θεοῦ σου ἐν χωρηβ τῇ ἡμέρᾳ τῆς ἐκκλησίας λέγοντες οὐ προσθήσομεν ἀκοῦσαι τὴν φωνὴν κυρίου τοῦ θεοῦ ἡμῶν καὶ τὸ πῦρ τὸ μέγα τοῦτο οὐκ ὀψόμεθα ἔτι οὐδὲ μὴ ἀποθάνωμεν

17 καὶ εἶπεν κύριος πρός με ὀρθῶς πάντα ὅσα ἐλάλησαν

18 προφήτην ἀναστήσω αὐτοῖς ἐκ τῶν ἀδελφῶν αὐτῶν ὥσπερ σὲ καὶ δώσω τὸ ῥῆμά μου ἐν τῷ στόματι αὐτοῦ καὶ λαλήσει αὐτοῖς καθότι ἂν ἐντείλωμαι αὐτῷ

19 καὶ ὁ ἄνθρωπος ὃς ἐὰν μὴ ἀκούσῃ ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματί μου ἐγὼ ἐκδικήσω ἐξ αὐτοῦ

20 πλὴν ὁ προφήτης ὃς ἂν ἀσεβήσῃ λαλῆσαι ἐπὶ τῷ ὀνόματί μου ῥῆμα ὃ οὐ προσέταξα λαλῆσαι καὶ ὃς ἂν λαλήσῃ ἐπ' ὀνόματι θεῶν ἑτέρων ἀποθανεῖται ὁ προφήτης ἐκεῖνος

21 ἐὰν δὲ εἴπῃς ἐν τῇ καρδίᾳ σου πῶς γνωσόμεθα τὸ ῥῆμα ὃ οὐκ ἐλάλησεν κύριος

22 ὅσα ἐὰν λαλήσῃ ὁ προφήτης ἐπὶ τῷ ὀνόματι κυρίου καὶ μὴ γένηται τὸ ῥῆμα καὶ μὴ συμβῇ τοῦτο τὸ ῥῆμα ὃ οὐκ ἐλάλησεν κύριος ἐν ἀσεβείᾳ ἐλάλησεν ὁ προφήτης ἐκεῖνος οὐκ ἀφέξεσθε αὐτοῦ

   

Ze Swedenborgových děl

 

Arcana Coelestia # 2016

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2016. As regards the fact that all good and the derivative truth are from the Lord: this is a constant verity. The angels are in the perception of it to such a degree that they perceive that insofar as anything is from the Lord, it is good and true, and that insofar as it is from themselves, it is evil and false. They also confess this before novitiate souls, and before spirits who are in doubt of it, nay, they go so far as to say that it is by the Lord that they are withheld from the evil and falsity that come from what is their own, and are kept in good and truth. Moreover the very withholding and the very influx are perceptible to them (see n. 1614). But as to man’s supposing that he does good from himself and thinks truth from himself, this is an appearance, because he is in a state of no perception, and in a state of the greatest obscurity in respect to influx; and therefore he infers this from the appearance, nay, from the fallacy, from which he by no means suffers himself to be withdrawn so long as he has belief in nothing but the senses, and so long as he reasons from them whether it be so. But although the case is as stated, man nevertheless ought to do good and to think truth as from himself; for in no other way can he be reformed and regenerated (the reason of which may be seen above, n. 1937, 1947).

[2] The verse now before us treats of the Lord’s Human Essence that was to be united to the Divine Essence; and that all good and truth would thereby come to man from His Divine Essence through His Human Essence, is a Divine arcanum which few believe, because they do not apprehend it, for they suppose that the Divine good is able to reach to man without the Lord’s Human united to the Divine; but that this cannot be done, has been already shown in a few words (n. 1676, 1990), to this effect, that man has removed himself so far from the Supreme Divine, by the cupidities in which he has immersed himself and by the falsities with which he has blinded himself, that there could not possibly be any influx of the Divine into the rational part of his mind except through the Human which the Lord united in Himself to the Divine. Through His Human, communication has been effected; for thereby the Supreme Divine has been able to come to man. This the Lord says openly in many places, for He says that He is “the way,” and that “no one cometh to the Father but by Him.” This then is what is here affirmed: that from Him, namely, from the Human united to the Divine, is all good and all truth.

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

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Isaiah 52:15

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15 so shall he sprinkle many nations; kings shall shut their mouths at him: for that which had not been told them shall they see; and that which they had not heard shall they understand.

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