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Deuteronomy 31

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1 και συνετελεσεν μωυσης λαλων παντας τους λογους τουτους προς παντας υιους ισραηλ

2 και ειπεν προς αυτους εκατον και εικοσι ετων εγω ειμι σημερον ου δυνησομαι ετι εισπορευεσθαι και εκπορευεσθαι κυριος δε ειπεν προς με ου διαβηση τον ιορδανην τουτον

3 κυριος ο θεος σου ο προπορευομενος προ προσωπου σου αυτος εξολεθρευσει τα εθνη ταυτα απο προσωπου σου και κατακληρονομησεις αυτους και ιησους ο προπορευομενος προ προσωπου σου καθα ελαλησεν κυριος

4 και ποιησει κυριος αυτοις καθα εποιησεν σηων και ωγ τοις δυσι βασιλευσιν των αμορραιων οι ησαν περαν του ιορδανου και τη γη αυτων καθοτι εξωλεθρευσεν αυτους

5 και παρεδωκεν αυτους κυριος υμιν και ποιησετε αυτοις καθοτι ενετειλαμην υμιν

6 ανδριζου και ισχυε μη φοβου μηδε δειλια μηδε πτοηθης απο προσωπου αυτων οτι κυριος ο θεος σου ο προπορευομενος μεθ' υμων εν υμιν ου μη σε ανη ουτε μη σε εγκαταλιπη

7 και εκαλεσεν μωυσης ιησουν και ειπεν αυτω εναντι παντος ισραηλ ανδριζου και ισχυε συ γαρ εισελευση προ προσωπου του λαου τουτου εις την γην ην ωμοσεν κυριος τοις πατρασιν ημων δουναι αυτοις και συ κατακληρονομησεις αυτην αυτοις

8 και κυριος ο συμπορευομενος μετα σου ουκ ανησει σε ουδε μη εγκαταλιπη σε μη φοβου μηδε δειλια

9 και εγραψεν μωυσης τα ρηματα του νομου τουτου εις βιβλιον και εδωκεν τοις ιερευσιν τοις υιοις λευι τοις αιρουσιν την κιβωτον της διαθηκης κυριου και τοις πρεσβυτεροις των υιων ισραηλ

10 και ενετειλατο αυτοις μωυσης εν τη ημερα εκεινη λεγων μετα επτα ετη εν καιρω ενιαυτου αφεσεως εν εορτη σκηνοπηγιας

11 εν τω συμπορευεσθαι παντα ισραηλ οφθηναι ενωπιον κυριου του θεου σου εν τω τοπω ω αν εκλεξηται κυριος αναγνωσεσθε τον νομον τουτον εναντιον παντος ισραηλ εις τα ωτα αυτων

12 εκκλησιασας τον λαον τους ανδρας και τας γυναικας και τα εκγονα και τον προσηλυτον τον εν ταις πολεσιν υμων ινα ακουσωσιν και ινα μαθωσιν φοβεισθαι κυριον τον θεον υμων και ακουσονται ποιειν παντας τους λογους του νομου τουτου

13 και οι υιοι αυτων οι ουκ οιδασιν ακουσονται και μαθησονται φοβεισθαι κυριον τον θεον υμων πασας τας ημερας οσας αυτοι ζωσιν επι της γης εις ην υμεις διαβαινετε τον ιορδανην εκει κληρονομησαι αυτην

14 και ειπεν κυριος προς μωυσην ιδου ηγγικασιν αι ημεραι του θανατου σου καλεσον ιησουν και στητε παρα τας θυρας της σκηνης του μαρτυριου και εντελουμαι αυτω και επορευθη μωυσης και ιησους εις την σκηνην του μαρτυριου και εστησαν παρα τας θυρας της σκηνης του μαρτυριου

15 και κατεβη κυριος εν νεφελη και εστη παρα τας θυρας της σκηνης του μαρτυριου και εστη ο στυλος της νεφελης παρα τας θυρας της σκηνης

16 και ειπεν κυριος προς μωυσην ιδου συ κοιμα μετα των πατερων σου και αναστας ο λαος ουτος εκπορνευσει οπισω θεων αλλοτριων της γης εις ην ουτος εισπορευεται εκει εις αυτην και εγκαταλειψουσιν με και διασκεδασουσιν την διαθηκην μου ην διεθεμην αυτοις

17 και οργισθησομαι θυμω εις αυτους εν τη ημερα εκεινη και καταλειψω αυτους και αποστρεψω το προσωπον μου απ' αυτων και εσται καταβρωμα και ευρησουσιν αυτον κακα πολλα και θλιψεις και ερει εν τη ημερα εκεινη διοτι ουκ εστιν κυριος ο θεος μου εν εμοι ευροσαν με τα κακα ταυτα

18 εγω δε αποστροφη αποστρεψω το προσωπον μου απ' αυτων εν τη ημερα εκεινη δια πασας τας κακιας ας εποιησαν οτι επεστρεψαν επι θεους αλλοτριους

19 και νυν γραψατε τα ρηματα της ωδης ταυτης και διδαξετε αυτην τους υιους ισραηλ και εμβαλειτε αυτην εις το στομα αυτων ινα γενηται μοι η ωδη αυτη εις μαρτυριον εν υιοις ισραηλ

20 εισαξω γαρ αυτους εις την γην την αγαθην ην ωμοσα τοις πατρασιν αυτων δουναι αυτοις γην ρεουσαν γαλα και μελι και φαγονται και εμπλησθεντες κορησουσιν και επιστραφησονται επι θεους αλλοτριους και λατρευσουσιν αυτοις και παροξυνουσιν με και διασκεδασουσιν την διαθηκην μου

21 και αντικαταστησεται η ωδη αυτη κατα προσωπον μαρτυρουσα ου γαρ μη επιλησθη απο στοματος αυτων και απο στοματος του σπερματος αυτων εγω γαρ οιδα την πονηριαν αυτων οσα ποιουσιν ωδε σημερον προ του εισαγαγειν με αυτους εις την γην την αγαθην ην ωμοσα τοις πατρασιν αυτων

22 και εγραψεν μωυσης την ωδην ταυτην εν εκεινη τη ημερα και εδιδαξεν αυτην τους υιους ισραηλ

23 και ενετειλατο μωυσης ιησοι και ειπεν αυτω ανδριζου και ισχυε συ γαρ εισαξεις τους υιους ισραηλ εις την γην ην ωμοσεν κυριος αυτοις και αυτος εσται μετα σου

24 ηνικα δε συνετελεσεν μωυσης γραφων παντας τους λογους του νομου τουτου εις βιβλιον εως εις τελος

25 και ενετειλατο τοις λευιταις τοις αιρουσιν την κιβωτον της διαθηκης κυριου λεγων

26 λαβοντες το βιβλιον του νομου τουτου θησετε αυτο εκ πλαγιων της κιβωτου της διαθηκης κυριου του θεου υμων και εσται εκει εν σοι εις μαρτυριον

27 οτι εγω επισταμαι τον ερεθισμον σου και τον τραχηλον σου τον σκληρον ετι γαρ εμου ζωντος μεθ' υμων σημερον παραπικραινοντες ητε τα προς τον θεον πως ουχι και εσχατον του θανατου μου

28 εκκλησιασατε προς με τους φυλαρχους υμων και τους πρεσβυτερους υμων και τους κριτας υμων και τους γραμματοεισαγωγεις υμων ινα λαλησω εις τα ωτα αυτων παντας τους λογους τουτους και διαμαρτυρωμαι αυτοις τον τε ουρανον και την γην

29 οιδα γαρ οτι εσχατον της τελευτης μου ανομια ανομησετε και εκκλινειτε εκ της οδου ης ενετειλαμην υμιν και συναντησεται υμιν τα κακα εσχατον των ημερων οτι ποιησετε το πονηρον εναντιον κυριου παροργισαι αυτον εν τοις εργοις των χειρων υμων

30 και ελαλησεν μωυσης εις τα ωτα πασης εκκλησιας ισραηλ τα ρηματα της ωδης ταυτης εως εις τελος

   

Ze Swedenborgových děl

 

Arcana Coelestia # 2447

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2447. From Jehovah out of heaven. That this signifies from the laws of order as to truth, because they separate themselves from good, cannot be seen except from the internal sense, by which there is disclosed how the case stands with punishments and damnations: that they in no wise come from Jehovah, that is, from the Lord, but from the man himself, the evil spirit, and the devil; and this from the laws of order as to truth, because they separate themselves from good.

[2] All order is from Jehovah, that is, from the Lord, and according to this order are all things directed by Him both in general and in particular, but in many different ways, to wit, from Will, from Good-pleasure, from Leave, and from Permission. The things that are from His will and good-pleasure are from the laws of order as to good, and so also are many of those which are from leave, and some of those which are from permission. But when a man separates himself from good he casts himself into the rule of the laws of order that are of truth separated from good, which are such that they condemn; for all truth condemns man and casts him down into hell; whereas the Lord from good, that is, from mercy, saves him, and uplifts him into heaven. From this we see that it is man himself who condemns himself.

[3] The things done from permission are mostly of this nature, as for example, that one devil punishes and torments another; and innumerable other things of this kind. These things are from the laws of order as to truth separated from good; for the devils could not otherwise be held in bonds, and withheld from rushing upon all the well disposed and good, and eternally destroying them. It is the prevention of this which is the good the Lord has in view. The case herein is similar to that which exists on earth, where a mild and clement king, who intends and does nothing but good, must needs suffer his laws to punish the evil and the wicked (although he punishes no one, but rather grieves that they are such that their evils must punish them), for otherwise he would leave his kingdom itself a prey to them; which would be the height of rigor and of unmercifulness.

[4] This shows that Jehovah in no wise caused it to rain brimstone and fire, that is in no wise condemned to hell; but that the men themselves who were in evil and thence in falsity did this, because they had separated themselves from good, and so had cast themselves into the rule of the laws of order that come from truth alone. From all which it follows that this is the internal sense of these words.

[5] That in the Word “evil,” “punishing,” “cursing,” “damnation,” and many other such things are attributed to Jehovah or the Lord, as here that He made it “rain brimstone and fire,” we read in Ezekiel:

I will contend against him with pestilence and with blood; and I will rain upon him fire and brimstone (Ezekiel 38:22).

In Isaiah:

The breath of Jehovah like a stream of brimstone doth kindle it (Isaiah 30:33).

In David:

Jehovah shall rain upon the wicked snares, fire, and brimstone (Psalms 11:6).

Again:

There went up a smoke out of His nostrils, and fire out of His mouth, coals did burn from Him (Psalms 18:8).

In Jeremiah:

Lest My fury go forth like fire, and burn, and there is none to quench it (Jeremiah 21:12).

In Moses:

A fire is kindled in Mine anger, and shall burn unto the lowest hell (Deuteronomy 32:22);

besides similar things in many other places. The reason why such things are attributed in the Word to Jehovah or the Lord has been explained in Part First (n. 223, 245, 589, 592, 696, 735, 1093, 1638, 1683, 1874); for such things are as far from coming from the Lord, as good is far from evil, or as heaven is from hell, or what is Divine from what is diabolical. Evil, hell, and the devil do these things; but by no means the Lord, who is mercy itself and good itself; but because He appears to do them, therefore for the reasons mentioned in the numbers cited, they are attributed to Him.

[6] From its being said in this verse that Jehovah caused it to rain from Jehovah out of heaven, it appears in the sense of the letter as if there were two; one on earth, and one in heaven; but the internal sense teaches how this also is to be understood, namely, that by the Jehovah first named is meant the Lord’s Divine Human and Holy proceeding (meant in this chapter by the “two men”) and by the Jehovah named in the second place is meant the Divine Itself that is called the “Father” (spoken of in the preceding chapter); and that this Trine is in the Lord, as He himself says in John:

He that hath seen Me hath seen the Father; believe Me, that I am in the Father, and the Father in Me (John 14:9-11).

And concerning the Holy proceeding, in the same:

The Comforter shall not speak from Himself but He shall take of Mine, and shall declare it unto you (John 16:13-15).

Thus Jehovah is one, although two are here named; two being named for the reason that all the laws of order are from the Lord’s Divine Itself, Divine Human, and Holy proceeding.

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

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