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Deuteronomy 33

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1 καὶ αὕτη ἡ εὐλογία ἣν εὐλόγησεν μωυσῆς ἄνθρωπος τοῦ θεοῦ τοὺς υἱοὺς ισραηλ πρὸ τῆς τελευτῆς αὐτοῦ

2 καὶ εἶπεν κύριος ἐκ σινα ἥκει καὶ ἐπέφανεν ἐκ σηιρ ἡμῖν καὶ κατέσπευσεν ἐξ ὄρους φαραν σὺν μυριάσιν καδης ἐκ δεξιῶν αὐτοῦ ἄγγελοι μετ' αὐτοῦ

3 καὶ ἐφείσατο τοῦ λαοῦ αὐτοῦ καὶ πάντες οἱ ἡγιασμένοι ὑπὸ τὰς χεῖράς σου καὶ οὗτοι ὑπὸ σέ εἰσιν καὶ ἐδέξατο ἀπὸ τῶν λόγων αὐτοῦ

4 νόμον ὃν ἐνετείλατο ἡμῖν μωυσῆς κληρονομίαν συναγωγαῖς ιακωβ

5 καὶ ἔσται ἐν τῷ ἠγαπημένῳ ἄρχων συναχθέντων ἀρχόντων λαῶν ἅμα φυλαῖς ισραηλ

6 ζήτω ρουβην καὶ μὴ ἀποθανέτω καὶ ἔστω πολὺς ἐν ἀριθμῷ

7 καὶ αὕτη ιουδα εἰσάκουσον κύριε φωνῆς ιουδα καὶ εἰς τὸν λαὸν αὐτοῦ εἰσέλθοισαν αἱ χεῖρες αὐτοῦ διακρινοῦσιν αὐτῷ καὶ βοηθὸς ἐκ τῶν ἐχθρῶν αὐτοῦ ἔσῃ

8 καὶ τῷ λευι εἶπεν δότε λευι δήλους αὐτοῦ καὶ ἀλήθειαν αὐτοῦ τῷ ἀνδρὶ τῷ ὁσίῳ ὃν ἐπείρασαν αὐτὸν ἐν πείρᾳ ἐλοιδόρησαν αὐτὸν ἐπὶ ὕδατος ἀντιλογίας

9 ὁ λέγων τῷ πατρὶ καὶ τῇ μητρί οὐχ ἑόρακά σε καὶ τοὺς ἀδελφοὺς αὐτοῦ οὐκ ἐπέγνω καὶ τοὺς υἱοὺς αὐτοῦ ἀπέγνω ἐφύλαξεν τὰ λόγιά σου καὶ τὴν διαθήκην σου διετήρησεν

10 δηλώσουσιν τὰ δικαιώματά σου τῷ ιακωβ καὶ τὸν νόμον σου τῷ ισραηλ ἐπιθήσουσιν θυμίαμα ἐν ὀργῇ σου διὰ παντὸς ἐπὶ τὸ θυσιαστήριόν σου

11 εὐλόγησον κύριε τὴν ἰσχὺν αὐτοῦ καὶ τὰ ἔργα τῶν χειρῶν αὐτοῦ δέξαι κάταξον ὀσφὺν ἐχθρῶν ἐπανεστηκότων αὐτῷ καὶ οἱ μισοῦντες αὐτὸν μὴ ἀναστήτωσαν

12 καὶ τῷ βενιαμιν εἶπεν ἠγαπημένος ὑπὸ κυρίου κατασκηνώσει πεποιθώς καὶ ὁ θεὸς σκιάζει ἐπ' αὐτῷ πάσας τὰς ἡμέρας καὶ ἀνὰ μέσον τῶν ὤμων αὐτοῦ κατέπαυσεν

13 καὶ τῷ ιωσηφ εἶπεν ἀπ' εὐλογίας κυρίου ἡ γῆ αὐτοῦ ἀπὸ ὡρῶν οὐρανοῦ καὶ δρόσου καὶ ἀπὸ ἀβύσσων πηγῶν κάτωθεν

14 καὶ καθ' ὥραν γενημάτων ἡλίου τροπῶν καὶ ἀπὸ συνόδων μηνῶν

15 καὶ ἀπὸ κορυφῆς ὀρέων ἀρχῆς καὶ ἀπὸ κορυφῆς βουνῶν ἀενάων

16 καὶ καθ' ὥραν γῆς πληρώσεως καὶ τὰ δεκτὰ τῷ ὀφθέντι ἐν τῷ βάτῳ ἔλθοισαν ἐπὶ κεφαλὴν ιωσηφ καὶ ἐπὶ κορυφῆς δοξασθεὶς ἐν ἀδελφοῖς

17 πρωτότοκος ταύρου τὸ κάλλος αὐτοῦ κέρατα μονοκέρωτος τὰ κέρατα αὐτοῦ ἐν αὐτοῖς ἔθνη κερατιεῖ ἅμα ἕως ἐπ' ἄκρου γῆς αὗται μυριάδες εφραιμ καὶ αὗται χιλιάδες μανασση

18 καὶ τῷ ζαβουλων εἶπεν εὐφράνθητι ζαβουλων ἐν ἐξοδίᾳ σου καί ισσαχαρ ἐν τοῖς σκηνώμασιν αὐτοῦ

19 ἔθνη ἐξολεθρεύσουσιν καὶ ἐπικαλέσεσθε ἐκεῖ καὶ θύσετε θυσίαν δικαιοσύνης ὅτι πλοῦτος θαλάσσης θηλάσει σε καὶ ἐμπόρια παράλιον κατοικούντων

20 καὶ τῷ γαδ εἶπεν εὐλογημένος ἐμπλατύνων γαδ ὡς λέων ἀνεπαύσατο συντρίψας βραχίονα καὶ ἄρχοντα

21 καὶ εἶδεν ἀπαρχὴν αὐτοῦ ὅτι ἐκεῖ ἐμερίσθη γῆ ἀρχόντων συνηγμένων ἅμα ἀρχηγοῖς λαῶν δικαιοσύνην κύριος ἐποίησεν καὶ κρίσιν αὐτοῦ μετὰ ισραηλ

22 καὶ τῷ δαν εἶπεν δαν σκύμνος λέοντος καὶ ἐκπηδήσεται ἐκ τοῦ βασαν

23 καὶ τῷ νεφθαλι εἶπεν νεφθαλι πλησμονὴ δεκτῶν καὶ ἐμπλησθήτω εὐλογίαν παρὰ κυρίου θάλασσαν καὶ λίβα κληρονομήσει

24 καὶ τῷ ασηρ εἶπεν εὐλογητὸς ἀπὸ τέκνων ασηρ καὶ ἔσται δεκτὸς τοῖς ἀδελφοῖς αὐτοῦ βάψει ἐν ἐλαίῳ τὸν πόδα αὐτοῦ

25 σίδηρος καὶ χαλκὸς τὸ ὑπόδημα αὐτοῦ ἔσται καὶ ὡς αἱ ἡμέραι σου ἡ ἰσχύς σου

26 οὐκ ἔστιν ὥσπερ ὁ θεὸς τοῦ ἠγαπημένου ὁ ἐπιβαίνων ἐπὶ τὸν οὐρανὸν βοηθός σου καὶ ὁ μεγαλοπρεπὴς τοῦ στερεώματος

27 καὶ σκέπασις θεοῦ ἀρχῆς καὶ ὑπὸ ἰσχὺν βραχιόνων ἀενάων καὶ ἐκβαλεῖ ἀπὸ προσώπου σου ἐχθρὸν λέγων ἀπόλοιο

28 καὶ κατασκηνώσει ισραηλ πεποιθὼς μόνος ἐπὶ γῆς ιακωβ ἐπὶ σίτῳ καὶ οἴνῳ καὶ ὁ οὐρανὸς αὐτῷ συννεφὴς δρόσῳ

29 μακάριος σύ ισραηλ τίς ὅμοιός σοι λαὸς σῳζόμενος ὑπὸ κυρίου ὑπερασπιεῖ ὁ βοηθός σου καὶ ἡ μάχαιρα καύχημά σου καὶ ψεύσονταί σε οἱ ἐχθροί σου καὶ σὺ ἐπὶ τὸν τράχηλον αὐτῶν ἐπιβήσῃ

   

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Arcana Coelestia # 1756

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1756. The foregoing are the things that are in general involved in the internal sense of this chapter; but the series or connection itself of the things, and its beauty, cannot appear when each separate thing is explained in detail according to the signification of the words, as they would if they were embraced in a single idea, for when they are all apprehended under a single idea the things that had been scattered appear beautifully coherent and connected. The case herein is like that of one who hears another speaking, and gives his attention to the words; in which case he does not so well apprehend the idea of the speaker as he would if he paid no attention to the words or their signification. For the internal sense of the Word holds nearly the same relation to the external or literal sense as speech does to its words when these are scarcely heard, still less attended to, and when the mind is kept exclusively in the sense of the things signified by the words of the speaker.

[2] The most ancient mode of writing represented subjects by using persons and words which were understood as meaning things that were quite different. Profane writers then composed their historicals in this way, even those matters which pertained to civic and moral life; and in fact so that nothing was exactly the same as it was written in the letter, but under this something else was meant; they even presented affections of every kind as gods and goddesses, to whom the heathen afterwards instituted Divine worship, as may be known to every man of letters, for such ancient books are still extant. They derived this mode of writing from the most ancient people who existed before the flood, who represented heavenly and Divine things to themselves by such as were visible on the earth and in the world, and so filled their minds and souls with joys and delights while beholding the objects of the universe, especially such as were beautiful in their form and order; and therefore all the books of the church of those times were written in this way. Such is the book of Job; and, in imitation of those books, such is Solomon’s Song of Songs. Such were the two books mentioned by Moses in Numbers 21:14, 27; besides many that have perished.

[3] At a later period this style of writing was venerated on account of its antiquity, both among the Gentiles and the posterity of Jacob, to such a degree that whatever was not written in this style they did not venerate as Divine, and therefore when they were moved by the prophetic Spirit, they spoke in a similar manner; and this for many hidden reasons. This was the case with Jacob (Genesis 49:3-17); with Moses (Exodus 15:1-21; Deuteronomy 33:2-29); with Balaam, who was of the sons of the East, from Syria where the Ancient Church still existed (Numbers 23:7-10, 19-24; 24:5-9, 17-24); with Deborah and Barak (Judges 5:2-31); with Hannah (1 Samuel 2:2-10); and with many others. And though very few understood or knew that their words signified the heavenly things of the Lord’s kingdom and church, still, being touched and penetrated with the awe of admiration, they felt that what was Divine and holy was in them.

[4] But that the historicals of the Word are similar-that is, that in respect to every name and every word they are representative and significative of the celestial and the spiritual things of the Lord’s kingdom-has not yet become known to the learned world, except in that the Word is inspired as to the smallest iota, and that there are heavenly arcana in all things of it in both general and particular.

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

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