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5 Mosebok 32

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1 Lytt, I himler, og jeg vil tale, og jorden høre på min munns ord!

2 Som regnet risle min lære, som duggen dryppe mitt ord, som regnskur på grønne spirer, som byger på urter og gress!

3 For Herrens navn vil jeg forkynne; gi vår Gud ære!

4 Klippen! - fullkomment er hans verk, for rettferd er alle hans veier; en trofast Gud, uten svik, rettferdig og rettvis er han.

5 Skulde han ha ført fordervelse over sitt folk! Nei, hans barn de har skammen - en vanartet og vrang slekt.

6 Lønner I Herren således, du dårlige og uvise folk? Er han ikke din far, som gjorde dig til sin eiendom? Han skapte dig og dannet dig.

7 Kom de eldgamle dager i hu, gi akt på årene fra slekt til slekt! Spør din far, han vil kunngjøre dig det - dine gamle, de vil si dig det.

8 Da den Høieste gav folkene arv, da han skilte menneskenes barn, satte han folkenes landemerker efter tallet på Israels barn.

9 For Herrens del er hans folk, Jakob er hans arvelodd.

10 Han fant ham i et øde land, i villmarken, blandt ørkenens hyl; han vernet om ham, han våket over ham, han voktet ham som sin øiesten.

11 Som ørnen vekker sitt rede og svever over sine unger, således bredte han ut sine vinger, tok ham op og bar ham på sine slagfjær.

12 Det var Herren alene som førte ham, og ingen fremmed gud var med ham.

13 Han lot ham fare frem over jordens høider, og han åt markens grøde, og han lot ham suge honning av klippen og olje av hårdeste sten,

14 rømme av kyr og melk av får og fett av lam og av vær fra Basan og av bukker og hvetens feteste marg; og druers blod drakk du, skummende vin.

15 Da blev Jesurun* fet og slo bak ut - du blev fet og tykk og stinn; han forlot Gud, som hadde skapt ham, og foraktet sin frelses klippe. / {* d.e. det opriktige, rettskafne folk; så kalles Israel fordi det skulde tjene Herren i opriktighet.}

16 De vakte hans nidkjærhet ved fremmede guder; ved vederstyggelige avguder vakte de hans harme.

17 De ofret til maktene*, som ikke er Gud, til guder som de ikke kjente, nye og nyss opkommet, som eders fedre ikke reddedes for. / {* d.e. avgudene.}

18 Klippen, ditt ophav, enset du ikke; du glemte Gud, han som fødte dig.

19 Og Herren så det og forkastet dem, han harmedes over sine sønner og sine døtre.

20 Og han sa: Jeg vil skjule mitt åsyn for dem, jeg vil se hvad ende det vil ta med dem; for en vrang slekt er de, barn i hvem det ingen troskap er.

21 De vakte min nidkjærhet ved det som ikke er Gud, de vakte min harme ved sine tomme avguder. Også jeg vil vekke deres nidkjærhet ved det som ikke er et folk; ved et uforstandig folk vil jeg vekke deres harme.

22 For en ild er optendt i min vrede og brenner til dypeste dødsrike; den fortærer landet og dets grøde og setter fjellenes grunnvoller i brand.

23 Jeg vil samle ulykker over dem; alle de piler jeg har, vil jeg bruke imot dem.

24 De skal utsuges av sult og fortæres av brennende feber og giftig sott; villdyrs tann vil jeg sende imot dem og edder av ormen som kryper i støvet.

25 Ute skal sverdet, inne i kammerne redsel bortrive både unge menn og jomfruer, det diende barn og den gråhårede mann.

26 Jeg vilde ha sagt: Jeg vil blåse dem bort, jeg vil slette ut minnet om dem blandt menneskene,

27 dersom jeg ikke hadde fryktet for at fiendene skulde krenke mig, at deres motstandere skulde mistyde det og si: Det var vår hånd som var så sterk; det var ikke Herren som gjorde alt dette.

28 For de er et folk uten visdom; der er ikke forstand hos dem.

29 Dersom de var vise, vilde de forstå dette, skjønne hvad ende det vil ta med dem.

30 Hvorledes kunde én forfølge tusen, og to drive ti tusen på flukt, hvis ikke deres klippe hadde solgt dem, og Herren overgitt dem?

31 For deres klippe er ikke som vår klippe - det kan våre fiender selv vidne!

32 For deres vin-tre er av Sodomas vin-tre og fra Gomorras marker; deres druer er giftige druer, de har beske klaser.

33 Deres vin er slangers brennende gift og fryktelig ormeedder.

34 Er ikke dette gjemt hos mig, under segl i mine forrådskammer?

35 Mig hører hevn og gjengjeldelse til på den tid da deres fot vakler; for deres undergangs dag er nær, og hastig kommer det som venter dem.

36 For Herren skal dømme sitt folk, og det skal gjøre ham ondt for sine tjenere, når han ser at deres makt er borte, og at det er ute både med store og små.

37 Og han skal si: Hvor er deres guder - klippen som de satte sin lit til -

38 de som åt deres slaktoffers fett og drakk deres drikkoffers vin? La dem reise sig og hjelpe eder! La dem være eders vern!

39 Nu ser I at det er mig, og at der er ingen Gud foruten mig. Jeg gjør død og gjør levende, jeg sårer, og jeg læger, og det er ingen som redder av min hånd.

40 For jeg løfter min hånd mot himmelen og sier: Så sant jeg lever til evig tid:

41 Når jeg hvesser mitt lynende sverd og tar dommen i min hånd, da vil jeg føre hevn over mine fiender og gjengjelde dem som hater mig;

42 jeg vil gjøre mine piler drukne av blod, og mitt sverd skal ete kjøtt, blod av falne og fangne, av fiendtlige høvdingers hode.

43 Pris, I hedninger, hans folk! For han hevner sine tjeneres blod; over sine fiender fører han hevn og gjør soning for sitt land, for sitt folk.

44 kom da Moses og fremsa hele denne sang for folket, han og Hosea, Nuns sønn.

45 Og da Moses var ferdig med å tale alle disse ord til hele Israel,

46 sa han til dem: Akt på alle de ord som jeg idag gjør til et vidne mot eder, og byd eders barn å ta vare på dem, så de holder alle ordene i denne lov!

47 For dette er ikke noget tomt ord for eder, men det er eders liv, og ved dette ord skal I leve lenge i det land I nu drar til over Jordan og skal ta i eie.

48 Samme dag talte Herren til Moses og sa:

49 Gå op på Abarim-fjellet her, på Nebo-fjellet i Moabs land midt imot Jeriko, og se ut over Kana'ans land, som jeg gir Israels barn til eiendom,

50 Og der på fjellet som du går op på, skal du og samles til dine fedre, likesom Aron, din bror, døde på fjellet Hor og blev samlet til sine fedre,

51 fordi I syndet mot mig blandt Israels barn ved Meribas vann i Kades i ørkenen Sin og ikke helliget mig blandt Israels barn.

52 Du skal få se landet midt foran dig, men du skal ikke komme inn i det land som jeg gir Israels barn.

   

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Apocalypse Explained # 314

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314. Stood a Lamb. That this signifies the Lord as to the Divine Human, is evident from the signification of a lamb, when predicated of the Lord, as denoting Himself as to the Divine Human. The Lord as to the Divine Human is called a lamb, because a lamb signifies the good of innocence, and the good of innocence is the very good of heaven which proceeds from the Lord; and in proportion as the angels receive this good, in the same proportion they are angels. This good reigns with the angels who are in the third or inmost heaven; therefore those who are in that heaven appear as infants before the eyes of other angels. What the good of innocence is, and that the angels of heaven are in that good, may be seen in the work concerning Heaven and Hell, in the article which treats concerning the State of Innocence of the Angels of Heaven (n.276-283, also n. 285, 288, 341, 382). It is believed in the world that the Lord is called a lamb from this, that the continual burnt-offering, or what was offered every day, evening and morning, was that of lambs; and especially on the days of the passover, when a lamb was also eaten; and that the Lord suffered Himself to be sacrificed. But this reason of His being so called is for those in the world who do not think beyond the sense of the letter of the Word; nevertheless, in heaven no such thing is perceived by a lamb when it is predicated of the Lord; but when a lamb is named or read of in the Word, the angels, because all of them are in the spiritual sense of the Word, perceive the good of innocence; and when the Lord is thus called, they perceive His Divine Human, and at the same time the good of innocence which is from Him. I know that it will be believed with difficulty that it is so, but yet it is the truth.

[2] That the lamb, in the Word, signifies the good of innocence, and, when predicated of the Lord, signifies His Divine Human, is evident from the following passages. In Isaiah:

"Behold, the Lord Jehovih cometh in might. He shall feed his flock like a shepherd; he shall gather the lambs into his arm, and carry them in his bosom, and shall gently lead the sucklings" (40:10, 11).

This is spoken of the Lord's advent; by the flock which He shall feed like a shepherd, are signified those who are in the good of charity; and by the lambs which He shall gather into His arm, are signified those who are in love to Him. This love is that which strictly regarded, is innocence, therefore all those who are in it are in the heaven of innocence, which is the third heaven; and because that love is signified by lambs, it is therefore said also, "He shall gently lead the sucklings." By sucklings and infants in the Word are meant those who are in innocence, as may be seen in the work concerning Heaven and Hell 277, 280, 329-345).

[3] In the same:

"The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; the calf and the young lion and the fatling together; and a little boy shall lead them. And the she-calf and the bear shall feed; their young ones shall lie down together; the suckling shall play on the hole of the adder, and the weaned child shall put his hand on the cockatrice' den" (11:6-8).

These things are said concerning the Lord's advent, and concerning His kingdom, also concerning those therein who are in the good of innocence, that they shall have nothing to fear from the hells and the evils thence, because guarded by the Lord. The Lord's kingdom is here described, by innocences of various kinds, and by their opposites from which they shall be defended; the lamb denotes innocence of the inmost degree, its opposite is the wolf: the kid denotes innocence of the second degree, of which the opposite is the leopard: the calf denotes innocence of the last degree, of which the opposite is the young lion. (That a lamb, a ram or sheep, and a calf, signify three degrees of innocence, may be seen, n. Arcana Coelestia 10132.) Innocence of the inmost degree is such as belongs to those who are in the third or inmost heaven, and the good thereof is called celestial good; innocence of the second degree is such as belongs to those who are in the second or middle heaven, and the good thereof is called spiritual good; and innocence of the last degree is such as belongs to those who are in the first or ultimate heaven, and the good thereof is called natural-spiritual good. (That all those who are in the heavens are in some good of innocence, may be seen, n. Arcana Coelestia 4797.) Because as the goods of innocence are described by these, it is therefore also said, "And a little boy shall lead them," also, "the suckling shall play on the hole of the adder the weaned child shall put his hand upon the cockatrice' den." By a boy, a suckling a weaned child, are in like manner signified those degrees of innocence. (That a boy [signifies a degree of innocence], Arcana Coelestia 430, 5236; that a suckling or infant of the first age, and a weaned child or an infant of the second age, see n. 3183, 4563, 5608, 6740, 6745.)

[4] Because the lamb signifies innocence or those who are innocent, and a wolf those who are opposed to innocence, therefore it is said elsewhere in the same prophet:

"The wolf and the lamb shall feed together; they shall not do evil in the whole mountain of holiness" (65:25).

The mountain of holiness denotes heaven, specifically the inmost heaven; and therefore the Lord said to the seventy whom He sent forth,

"I send you forth as lambs in the midst of wolves" (Luke 10:3).

[5] Because lambs signify those who are in love to the Lord, which love is one with innocence, and because sheep signify those who are in love towards the neighbour, which love is charity, therefore the Lord said to Peter,

"Simon, son of Jonas, lovest thou me? He saith unto him, Yea, Lord; Thou knowest that I love thee. He saith unto him, Feed my lambs; and afterwards, Feed my sheep" (John 21:15-17).

These things were said to Peter, because by him was meant truth from good, or faith from charity, and truth from good teaches; to feed denoting to teach.

[6] In Ezekiel:

"Arabia and all the princes of Kedar, these were the merchants of thy hand, in lambs, rams, and goats" (27:21).

This is said concerning Tyre, by which are meant those who are in the knowledges of truth and good. By Arabia and the princes of Kedar, who are the merchants of her hand, are signified those who are in truths and goods from knowledges; and by merchants are signified those who communicate and teach them; by lambs, rams, and goats, are signified three degrees of the good of innocence, similarly as by lambs, rams, and calves. That by these are signified the three degrees of the good of innocence, may be seen, n. Arcana Coelestia 10042, 10132.

[7] Also in Moses:

"He made him to ride on the high places of the earth, and fed him with the produce of the fields; and he made him to suck honey out of the rock, and oil out of the stone of the rock; butter of the herd, and milk of the flock, with the fat of lambs, of the rams of Bashan, and of goats, with the fat of the kidneys of wheat; and thou drinkest the pure blood of the grape" (Deuteronomy 32:13, 14).

These things are said concerning the establishment of the Ancient Church, which was the first church after the flood, and by all these things are described its various kinds of good; but because without explanation scarcely any one will understand them, a few words will be said. To ride on the high places of the earth, signifies that the intelligence of those who belonged to that church was interior; he fed him with the produce of the fields, signifies that they were instructed in every truth and good; He made him to suck honey out of the rock, signifies that by means of truths they had natural good; oil out of the stone of the rock, signifies that they had also spiritual good by means of truths; honey and oil signify those goods, and a rock, a flinty rock, and a stone signify truths. Butter of the herd, and milk of the flock, signify the good of external and internal truth; the fat of lambs, of the rams of Bashan, and of goats, signifies the goods of innocence of three degrees (as mentioned above); the fat of the kidneys of wheat, and the blood of the grape, signify that thus they had genuine good and genuine truth.

[8] In Isaiah:

"The sword of Jehovah is filled with blood; it is made fat with fatness, with the blood of lambs and of goats, and with the fat of the kidneys of rams" (34:6).

Here also by lambs, rams, and goats, are signified the three degrees of the good of innocence (mentioned above); but the subject here treated of is concerning their destruction by the falsities of evil; for a sword signifies falsity destroying truth and good; the blood with which it shall be filled signifies destruction.

[9] Because by lamb is signified innocence, which, strictly regarded, is love to the Lord, therefore by lamb, in the highest sense, is signified the Lord as to the Divine Human, for the Lord as to that was Innocence itself; as may be seen in the following passages. In Isaiah:

"He was oppressed, and he was afflicted, yet he opened not his mouth; he is brought as a lamb to the slaughter" (53:7).

In the same:

"Send ye the lamb of the ruler of the land from the rock toward the wilderness, unto the mount of the daughter of Zion" (16:1).

In John:

"John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world." And afterwards seeing Jesus walking, he said, "Behold the Lamb of God" (1:29, 36).

In the Apocalypse:

"The Lamb [which is] in the midst of the throne shall feed them, and shall lead them unto living fountains of waters" (7:17).

And in another place:

"They have overcome by the blood of the Lamb, and by the Word of the testimony" (12:11),

besides also elsewhere in the Apocalypse (as chap. 13:8; 14:1, 4; 17:14; 19:7, 9; 21:22, 23; 22:1, 3).

[10] Because the burnt-offerings and sacrifices signified all representative worship from the good of love and from the truths thence, burnt-offerings from the good of love, and sacrifices specifically from the truths thence, therefore,

Every day, evening and morning, a burnt-offering was made of lambs (Exodus 29:38-43; Num. 28:1-9).

On every Sabbath, of two lambs, besides the continual burnt-offering of them (Num. 28:9, 10).

In the beginnings of the months, of seven lambs (Num. 28:11-15).

In like manner, on the day of the first-fruits (Num. 28:26 to end).

In like manner in the seventh month, when there was a holy convocation (Num. 29:1-7).

In like manner of seven lambs on each day of the passover, besides of two calves, one ram, and one goat (Num. 28:16-24).

[The burnt-offering was] of seven lambs, because by seven is signified all and full, and it is said of what is holy; and because by burnt-offerings in general was signified the worship of the Lord from the good of love, and the good of love to the Lord from the Lord is the essential good of innocence; and by lamb, in the highest sense, was signified the Lord as to the Divine Human. (That burnt-offerings signified all worship grounded in the good of love from the Lord to the Lord, may be seen, n. 923, 6905, 8680, 8936, 10042.) Because of this representation the supper of the passover of lambs or kids was also instituted (Exodus 12:1-29); for by the feast of the passover was represented the glorification of the Lord's Human (as may be seen, n. 10655). Because infants signified innocence, it was therefore also commanded, that

After a birth, on the day of purification, they should sacrifice a lamb, a young pigeon, or a turtle dove; or, instead of a lamb, two young pigeons or two turtle doves (Leviticus 12:6, 8).

By young pigeons and by turtle doves is signified the same as by lambs, namely, innocence.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.