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Deuteronomy 21

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1 ἐὰν δὲ εὑρεθῇ τραυματίας ἐν τῇ γῇ ᾗ κύριος ὁ θεός σου δίδωσίν σοι κληρονομῆσαι πεπτωκὼς ἐν τῷ πεδίῳ καὶ οὐκ οἴδασιν τὸν πατάξαντα

2 ἐξελεύσεται ἡ γερουσία σου καὶ οἱ κριταί σου καὶ ἐκμετρήσουσιν ἐπὶ τὰς πόλεις τὰς κύκλῳ τοῦ τραυματίου

3 καὶ ἔσται ἡ πόλις ἡ ἐγγίζουσα τῷ τραυματίᾳ καὶ λήμψεται ἡ γερουσία τῆς πόλεως ἐκείνης δάμαλιν ἐκ βοῶν ἥτις οὐκ εἴργασται καὶ ἥτις οὐχ εἵλκυσεν ζυγόν

4 καὶ καταβιβάσουσιν ἡ γερουσία τῆς πόλεως ἐκείνης τὴν δάμαλιν εἰς φάραγγα τραχεῖαν ἥτις οὐκ εἴργασται οὐδὲ σπείρεται καὶ νευροκοπήσουσιν τὴν δάμαλιν ἐν τῇ φάραγγι

5 καὶ προσελεύσονται οἱ ἱερεῖς οἱ λευῖται ὅτι αὐτοὺς ἐπέλεξεν κύριος ὁ θεός σου παρεστηκέναι αὐτῷ καὶ εὐλογεῖν ἐπὶ τῷ ὀνόματι αὐτοῦ καὶ ἐπὶ τῷ στόματι αὐτῶν ἔσται πᾶσα ἀντιλογία καὶ πᾶσα ἁφή

6 καὶ πᾶσα ἡ γερουσία τῆς πόλεως ἐκείνης οἱ ἐγγίζοντες τῷ τραυματίᾳ νίψονται τὰς χεῖρας ἐπὶ τὴν κεφαλὴν τῆς δαμάλεως τῆς νενευροκοπημένης ἐν τῇ φάραγγι

7 καὶ ἀποκριθέντες ἐροῦσιν αἱ χεῖρες ἡμῶν οὐκ ἐξέχεαν τὸ αἷμα τοῦτο καὶ οἱ ὀφθαλμοὶ ἡμῶν οὐχ ἑωράκασιν

8 ἵλεως γενοῦ τῷ λαῷ σου ισραηλ οὓς ἐλυτρώσω κύριε ἐκ γῆς αἰγύπτου ἵνα μὴ γένηται αἷμα ἀναίτιον ἐν τῷ λαῷ σου ισραηλ καὶ ἐξιλασθήσεται αὐτοῖς τὸ αἷμα

9 σὺ δὲ ἐξαρεῖς τὸ αἷμα τὸ ἀναίτιον ἐξ ὑμῶν αὐτῶν ἐὰν ποιήσῃς τὸ καλὸν καὶ τὸ ἀρεστὸν ἔναντι κυρίου τοῦ θεοῦ σου

10 ἐὰν δὲ ἐξελθὼν εἰς πόλεμον ἐπὶ τοὺς ἐχθρούς σου καὶ παραδῷ σοι κύριος ὁ θεός σου εἰς τὰς χεῖράς σου καὶ προνομεύσεις τὴν προνομὴν αὐτῶν

11 καὶ ἴδῃς ἐν τῇ προνομῇ γυναῖκα καλὴν τῷ εἴδει καὶ ἐνθυμηθῇς αὐτῆς καὶ λάβῃς αὐτὴν σαυτῷ γυναῖκα

12 καὶ εἰσάξεις αὐτὴν ἔνδον εἰς τὴν οἰκίαν σου καὶ ξυρήσεις τὴν κεφαλὴν αὐτῆς καὶ περιονυχιεῖς αὐτὴν

13 καὶ περιελεῖς τὰ ἱμάτια τῆς αἰχμαλωσίας αὐτῆς ἀπ' αὐτῆς καὶ καθίεται ἐν τῇ οἰκίᾳ σου καὶ κλαύσεται τὸν πατέρα καὶ τὴν μητέρα μηνὸς ἡμέρας καὶ μετὰ ταῦτα εἰσελεύσῃ πρὸς αὐτὴν καὶ συνοικισθήσῃ αὐτῇ καὶ ἔσται σου γυνή

14 καὶ ἔσται ἐὰν μὴ θέλῃς αὐτήν ἐξαποστελεῖς αὐτὴν ἐλευθέραν καὶ πράσει οὐ πραθήσεται ἀργυρίου οὐκ ἀθετήσεις αὐτήν διότι ἐταπείνωσας αὐτήν

15 ἐὰν δὲ γένωνται ἀνθρώπῳ δύο γυναῖκες μία αὐτῶν ἠγαπημένη καὶ μία αὐτῶν μισουμένη καὶ τέκωσιν αὐτῷ ἡ ἠγαπημένη καὶ ἡ μισουμένη καὶ γένηται υἱὸς πρωτότοκος τῆς μισουμένης

16 καὶ ἔσται ᾗ ἂν ἡμέρᾳ κατακληροδοτῇ τοῖς υἱοῖς αὐτοῦ τὰ ὑπάρχοντα αὐτοῦ οὐ δυνήσεται πρωτοτοκεῦσαι τῷ υἱῷ τῆς ἠγαπημένης ὑπεριδὼν τὸν υἱὸν τῆς μισουμένης τὸν πρωτότοκον

17 ἀλλὰ τὸν πρωτότοκον υἱὸν τῆς μισουμένης ἐπιγνώσεται δοῦναι αὐτῷ διπλᾶ ἀπὸ πάντων ὧν ἂν εὑρεθῇ αὐτῷ ὅτι οὗτός ἐστιν ἀρχὴ τέκνων αὐτοῦ καὶ τούτῳ καθήκει τὰ πρωτοτόκια

18 ἐὰν δέ τινι ᾖ υἱὸς ἀπειθὴς καὶ ἐρεθιστὴς οὐχ ὑπακούων φωνὴν πατρὸς καὶ φωνὴν μητρὸς καὶ παιδεύσωσιν αὐτὸν καὶ μὴ εἰσακούῃ αὐτῶν

19 καὶ συλλαβόντες αὐτὸν ὁ πατὴρ αὐτοῦ καὶ ἡ μήτηρ αὐτοῦ καὶ ἐξάξουσιν αὐτὸν ἐπὶ τὴν γερουσίαν τῆς πόλεως αὐτοῦ καὶ ἐπὶ τὴν πύλην τοῦ τόπου αὐτοῦ

20 καὶ ἐροῦσιν τοῖς ἀνδράσιν τῆς πόλεως αὐτῶν ὁ υἱὸς ἡμῶν οὗτος ἀπειθεῖ καὶ ἐρεθίζει οὐχ ὑπακούει τῆς φωνῆς ἡμῶν συμβολοκοπῶν οἰνοφλυγεῖ

21 καὶ λιθοβολήσουσιν αὐτὸν οἱ ἄνδρες τῆς πόλεως αὐτοῦ ἐν λίθοις καὶ ἀποθανεῖται καὶ ἐξαρεῖς τὸν πονηρὸν ἐξ ὑμῶν αὐτῶν καὶ οἱ ἐπίλοιποι ἀκούσαντες φοβηθήσονται

22 ἐὰν δὲ γένηται ἔν τινι ἁμαρτία κρίμα θανάτου καὶ ἀποθάνῃ καὶ κρεμάσητε αὐτὸν ἐπὶ ξύλου

23 οὐκ ἐπικοιμηθήσεται τὸ σῶμα αὐτοῦ ἐπὶ τοῦ ξύλου ἀλλὰ ταφῇ θάψετε αὐτὸν ἐν τῇ ἡμέρᾳ ἐκείνῃ ὅτι κεκατηραμένος ὑπὸ θεοῦ πᾶς κρεμάμενος ἐπὶ ξύλου καὶ οὐ μιανεῖτε τὴν γῆν ἣν κύριος ὁ θεός σου δίδωσίν σοι ἐν κλήρῳ

   

Des oeuvres de Swedenborg

 

True Christianity #133

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133. This idea of God and redemption has turned the entire theology from something spiritual into something earthly of the lowest kind. This is because mere earthly characteristics have been attributed to God. Yet everything about the church hinges on its concept of God and its view of redemption (which is the same as its view of salvation). The concept of God and redemption is like a head: every part of the body is connected to it. When the concept is spiritual, everything about the church becomes spiritual; when it is earthly, everything about the church becomes earthly. Because the church's concept of God and redemption became merely earthly (meaning that it was down on the level of our bodies and senses), all the dogmatic ideas expressed since then by the church's heads and members have been merely earthly. Further ideas that hatch from these ideas will inevitably be false, because our earthly self constantly opposes our spiritual self; our earthly self sees spiritual things as phantoms and apparitions in the air.

This materialistic idea of redemption and of God has allowed thieves and robbers, so to speak (John 10:1, 8-9), to take over the roads that lead in the direction of heaven and the Lord God the Savior. The main doors have been torn off the churches and now dragons, screech owls, wild beasts of the desert, and jackals have come in and are singing together out of tune.

This idea of redemption and God has been injected into the modern-day belief about prayer, as we know. We are supposed to ask God the Father to forgive our offenses for the sake of the cross and his Son's blood; we are supposed to ask God the Son to pray and intercede for us; and we are supposed to ask God the Holy Spirit to justify us and sanctify us. Is this any different from praying to three gods, one after the other? Under this system, what differentiates divine governance from an aristocratic or hierarchical government? Or even the triumvirate that once occurred in Rome? Instead of a "triumvirate," this should be called a "triumpersonate. "

Under this belief, it would be easy for the Devil to "divide and conquer," as the saying goes - that is, to cause a division of minds and incite rebel movements, now against one god, now against another (as people have been doing since the time of Arius up to the present). The Devil would then be able to dethrone the Lord God the Savior, who has all power in heaven and on earth (Matthew 28:18), put some puppet of his own there, and either redirect worship to the puppet or reduce the amount of worship to both.

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

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