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Второзаконие 33

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1 Вотъ благословеніе, которымъ Моисей, человјкъ Божій, благословилъ сыновъ Израилевыхъ предъ смертію своею.

2 Онъ сказалъ: Господь пришелъ отъ Синая, возсіялъ для нихъ отъ Сеира, возблисталъ отъ горы Фарана, и шелъ изъ среды темъ святыхъ, одесную Его огнь закона для нихъ.

3 Онъ любитъ также народы; Всј святые его въ рукј Твоей; И шли они въ слјдъ ногъ Твоихъ, получили долю изъ словъ Твоихъ.

4 Законъ далъ намъ Моисей, наслјдіе обществу Іаковлеву.

5 Онъ царь Израиля, когда собираются главы народа, вкупј колјна Изранлевы.

6 Да живетъ Рувимъ и да не умретъ, когда будугь люди его малочисленны.

7 Но Іудј сказалъ сіе: Услыши, Господи, гласъ Іуды, и приведи его къ народу его, руками Своими: Да защититъ Онъ его, и будь помощпикомъ противъ враговъ его.

8 И о Левіи сказалъ: Туммимъ Твой и уримъ Твой на святомъ мужј Твоемъ, котораго Ты искусилъ въ Массј, съ которымъ Ты препирался при водахъ Меривы,

9 Который говоритъ объ отцј своемъ и о матери своей: на нихъ не смотрю, и братьевъ своихъ чуждается, и сыновей своихъ не знаетъ. Ибо они слова Твои хранятъ, и завјтъ Твой соблюдаютъ.

10 Учатъ законамъ Твоимъ Іакова, и заповјдямъ Твоимъ Израиля, возлагаютъ куреніе предъ лице Твое, и всесожженія на жертвенникъ Твой.

11 Благослови, Господи, силу его, и о дјлј рукъ его благоволи, порази чресла возстающихъ на него и ненавидящихъ его, чтобъ они не могли стоятъ.

12 О Веніаминј сказалъ: Возлюбленный Господомъ обитаетъ у него безопасно; Богъ покровительствуетъ ему всякой день, и обитаетъ между раменами Его.

13 О Іосифј сказалъ: Благословенна Господомъ земля его, драгоцјнными дарами неба, росою, и дарами бездны, лежащей внизу,

14 Драгоцјнными плодами солнца, и драгоцјнными произведеніями мјсяцевъ;

15 Превосходнјйшими произведеніими горъ древнихъ, и драгоцјнностями холмовъ вјчныхъ,

16 И драгоцјнностями земли, и того, что наполняетъ ее. Благословеніе Явившагося въ терновомъ кустј да пріидетъ на главу Іосифа и на темя наилучшаго изъ братьевъ своихъ,

17 Крјпость его какъ первороднаго тельца, и роги его, какъ роги буйвола; Ими избодетъ онъ народы всј до предјловъ земли: Это тмы Ефремовы, это тысячи Манассіины.

18 О Завулонј сказалъ: Веселись Завулонъ, въ путяхъ твоихъ, и Иссахаръ, въ шатрахъ твоихъ.

19 Созываютъ они людей на гору, тамъ закалаютъ законныя жертвы: Ибо они питаются богатствомъ моря и сокровищами, сокрытыми въ пескј.

20 О Гадј сказалъ: Благословенъ распространившій Гада, онъ покоитоя какъ левъ, и терзаетъ и руки и голову.

21 І Онъ избралъ себј первую частъ, тамъ почтенъ удјломъ отъ законодателя. Но пошелъ вмјстј съ главами народа, и исполнилъ правду Господа, и суды съ Израилемъ.

22 О Данј сказалъ: Данъ молодой левъ, который выбјгаетъ изъ Васана.

23 О Нефѕалимј сказалъ: Нефѕалимъ насыщенъ благоволеніемъ и исполненъ благословенія Господня; Море и югъ во владјніи его.

24 О Асирј сказалъ: Благословенъ между сынами Асиръ; Онъ будетъ любимъ братьями своими, и окунетъ въ елей ногу свою.

25 Желјзо и мјдь запоры твои; Какъ умножаться будутъ дни твои, такъ и богатство твое.

26 Нјть подобнаго Богу Израилеву, Который по небесамъ принесся на помощь тебе, во славј Своей на облакахъ.

27 Убјжище твое Богь древній, и ты подъ мышцами вјчными. Онъ прогонитъ враговъ отъ лща твоего, и говоритъ: истребляй!

28 Израиль живетъ безопасно одинъ, око Іакова видитъ предъ собою землю обильную хлјбомъ и виномъ, и небеса его каплютъ росу.

29 Благо тебј, Израиль! кто подобенъ тебј? Народъ, спасаемый Господомъ, Который есть щитъ помощи твоей, и мечь славы твоей? Враги твои раболјпствуютъ тебј, и ты попираешь высоты ихъ.

   

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Arcana Coelestia # 6745

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6745. 'And nurse him for me' means that she should instill into him good compatible with that kind of religion. This is clear from the meaning of 'nursing' as instilling good, dealt with below; and from the representation of' Pharaoh's daughter' as a kind of religion, dealt with in 6729. And since Pharaoh's daughter says that the woman should nurse him for her, the meaning is that she should instill good compatible with that kind of religion.

[2] The fact that 'nursing' means instilling good is evident from the meaning of 'a wet nurse' as the instillation of good, dealt with above in 6740. In addition to the places there which are quoted from the Word there are also the following: In Moses,

They will call peoples to the mountain; there they will offer sacrifices of righteousness, because they will suck the plentifulness of the sea, and the hidden treasures of the secrets of the sand. Deuteronomy 33:19.

This is a prophetic utterance made by Moses concerning Zebulun and Issachar. 'Calling peoples to the mountain, there offering sacrifices of righteousness' means worship arising out of love. 'Sucking the plentifulness of the sea' means that they will at that time take in a large amount of true factual knowledge, that is, such knowledge will be instilled into them. For 'sucking' here is the same expression as 'being nursed', as it also is in the places commented on below.

[3] In Isaiah,

I will make you an eternal magnificence, a joy of generation after generation; and you will suck the milk of the nations, indeed the breasts of kings will you suck. Isaiah 60:15-16.

This refers to Zion and Jerusalem, which are the celestial Church, 'Zion' being the internal part of it and 'Jerusalem' the external. 'Sucking the milk of the nations' stands for the instillation of celestial good, 'sucking the breasts of kings' for the instillation of celestial truth. Anyone can see that these words conceal a meaning that is not apparent in the letter and that since it is the Divine Word there is a holiness concealed within that meaning. If this were not so what would 'sucking the milk of the nations' or 'sucking the breasts of kings' be? The holy meaning concealed there is not at all evident unless one knows what is meant by 'sucking', 'milk', 'the nations', 'breasts', and 'kings'. 'Milk' is the celestial-spiritual or the truth of good, see 2184;'the nations' are forms of good contained in worship, 1259, 1260, 1416, 1849, 6005; 'breasts' are affections for goodness and truth, 6432; 'kings' are truths, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148; and 'sucking' is the instillation of good.

[4] From all this one may now know what the meaning of these words is when they apply to the celestial Church, which is Zion and Jerusalem. When Zion and Jerusalem are mentioned together, they mean the celestial Church, 'Zion' the internal part of it and 'Jerusalem' the external, as stated above. But when Jerusalem is mentioned without Zion it in most cases means the spiritual Church.

[5] In the same prophet,

That you may suck and be satisfied with the breast of Jerusalem's consolations, and that you may press out and be delighted by the splendour of her glory. Behold, I spread peace over her like a stream, and the glory of the gentiles like an inundating torrent, in order that you may suck; you will be lifted onto her side and find pleasure on her knees. Isaiah 66:11-12.

Here also 'sucking' stands for the instillation of good.

[6] In Jeremiah,

Even the sea monsters present the breast, they nurse their young; the daughter of My people is cruel, the tongue of the nursling has cleaved to the roof of its mouth because of thirst. Lamentations 4:3-4.

'The daughter of My people' stands for the spiritual Church, here for that Church when it has been laid waste. Its failure, unlike even the sea monsters, to nurse its young stands for no instillation of truth. 'The tongue of the nursling has cleaved to the roof of its mouth because of thirst' stands for the want of such truth, so that every trace of innocence perishes, 'nursling' being innocence and 'thirst' the want of truth.

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