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Deuteronomium 31

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1 Daarna ging Mozes heen, en sprak deze woorden tot gans Israel,

2 En zeide tot hen: Ik ben heden honderd en twintig jaren oud; ik zal niet meer kunnen uitgaan en ingaan; daartoe heeft de HEERE tot mij gezegd: Gij zult over deze Jordaan niet gaan.

3 De HEERE, uw God, Die zal voor uw aangezicht overgaan; Die zal deze volken van voor uw aangezicht verdelgen, dat gij hen erfelijk bezit. Jozua zal voor uw aangezicht overgaan, gelijk als de HEERE gesproken heeft.

4 En de HEERE zal hun doen, gelijk als Hij aan Sihon en Og, koningen der Amorieten, en aan hun land, gedaan heeft, die Hij verdelgd heeft.

5 Wanneer hen nu de HEERE voor uw aangezicht zal gegeven hebben, dan zult gij hun doen naar alle gebod, dat ik ulieden geboden heb.

6 Weest sterk en hebt goeden moed, en vreest niet, en verschrikt niet voor hun aangezicht; want het is de HEERE, uw God, Die met u gaat; Hij zal u niet begeven, noch u verlaten.

7 En Mozes riep Jozua, en zeide tot hem voor de ogen van gans Israel: Wees sterk en heb goeden moed, want gij zult met dit volk ingaan in het land dat de HEERE hun vaderen gezworen heeft, hun te zullen geven; en gij zult het hun doen erven.

8 De HEERE nu is Degene, Die voor uw aangezicht gaat; Die zal met u zijn; Hij zal u niet begeven, noch u verlaten; vrees niet, en ontzet u niet.

9 En Mozes schreef deze wet, en gaf ze aan de priesteren, de zonen van Levi, die de ark des verbonds des HEEREN droegen, en aan alle oudsten van Israel.

10 En Mozes gebood hun, zeggende: Ten einde van zeven jaren, op den gezetten tijd van het jaar der vrijlating, op het feest der loofhutten.

11 Als gans Israel zal komen, om te verschijnen voor het aangezicht des HEEREN, uws Gods, in de plaats, die Hij zal verkoren hebben, zult gij deze wet voor gans Israel uitroepen, voor hun oren;

12 Vergadert het volk, de mannen, en de vrouwen, en de kinderen, en uw vreemdelingen, die in uw poorten zijn; opdat zij horen, en opdat zij leren, en vrezen den HEERE, uw God, en waarnemen te doen alle woorden dezer wet.

13 En dat hun kinderen, die het niet geweten hebben, horen en leren, om te vrezen den HEERE, uw God, al de dagen, die gij leeft op het land, naar hetwelk gij over de Jordaan zijt heengaande, om dat te erven.

14 En de HEERE zeide tot Mozes: Zie, uw dagen zijn genaderd, om te sterven; roep Jozua, en stelt ulieden in de tent der samenkomst, dat Ik hem bevel geve. Zo ging Mozes, en Jozua, en zij stelden zich in de tent der samenkomst.

15 Toen verscheen de HEERE in de tent, in de wolkkolom; en de wolkkolom stond boven de deur der tent.

16 En de HEERE zeide tot Mozes: Zie, gij zult slapen met uw vaderen; en dit volk zal opstaan, en nahoereren de goden der vreemden van dat land, waar het naar toe gaat, in het midden van hetzelve; en het zal Mij verlaten en vernietigen Mijn verbond, dat Ik met hetzelve gemaakt heb.

17 Zo zal Mijn toorn te dien dage tegen hetzelve ontsteken, en Ik zal hen verlaten, en Mijn aangezicht van hen verbergen, dat zij ter spijze zijn, en vele kwaden en benauwdheden zullen het treffen; dat het te dien dage zal zeggen: Hebben mij deze kwaden niet getroffen, omdat mijn God in het midden van mij niet is?

18 Ik dan zal Mijn aangezicht te dien dage ganselijk verbergen, om al het kwaad, dat het gedaan heeft; want het heeft zich gewend tot andere goden.

19 En nu, schrijft ulieden dit lied, en leert het den kinderen Israels; legt het in hun mond; opdat dit lied Mij ten getuige zij tegen de kinderen Israels.

20 Want Ik zal dit volk inbrengen in het land, dat Ik zijn vaderen gezworen heb, vloeiende van melk en honig, en het zal eten, en verzadigd, en vet worden; dan zal het zich wenden tot andere goden, en hen dienen, en zij zullen Mij tergen, en Mijn verbond vernietigen.

21 En het zal geschieden, wanneer vele kwaden en benauwdheden hetzelve zullen treffen, dan zal dit lied voor zijn aangezicht antwoorden tot getuige; want het zal uit den mond zijns zaads niet vergeten worden; dewijl Ik weet zijn gedichtsel dat het heden maakt, aleer Ik het inbreng in het land, dat Ik gezworen heb.

22 Zo schreef Mozes dit lied te dien dage, en hij leerde het den kinderen Israels.

23 En Hij gebood Jozua, den zoon van Nun, en zeide: Zijt sterk en heb goeden moed, want gij zult de kinderen Israels inbrengen in het land, dat Ik hun gezworen heb; en Ik zal met u zijn.

24 En het geschiedde, als Mozes voleind had de woorden dezer wet te schrijven in een boek, totdat zij voltrokken waren;

25 Zo gebood Mozes den Levieten, die de ark des verbonds des HEEREN droegen, zeggende:

26 Neemt dit wetboek, en legt het aan de zijde van de ark des verbonds des HEEREN, uws Gods, dat het aldaar zij ten getuige tegen u.

27 Want ik ken uw wederspannigheid, en uw harden nek. Ziet, terwijl ik nog heden met ulieden leve, zijt gij wederspannig geweest tegen den HEERE; hoe veel te meer na mijn dood!

28 Vergadert tot mij al de oudsten uwer stammen, en uw ambtlieden; dat ik voor hun oren deze woorden spreke, en tegen hen den hemel en de aarde tot getuigen neme.

29 Want ik weet, dat gij het na mijn dood zekerlijk zult verderven, en afwijken van den weg, dien ik u geboden heb; dan zal u dit kwaad in het laatste der dagen ontmoeten, wanneer gij zult gedaan hebben, dat kwaad is in de ogen des HEEREN, om Hem door het werk uwer handen tot toorn te verwekken.

30 Toen sprak Mozes, voor de oren der ganse gemeente van Israel, de woorden dezes lieds, totdat zij voltrokken waren.

   

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Apocalypse Explained # 677

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677. And the rest became afraid, signifies the disturbance of mind and turning away of those who were to some extent spiritual. This is evident from the signification of "the rest," as being those who had not been merely external and natural, but also to some extent internal and spiritual (of which presently); also from the signification of "to become afraid," as being to be disturbed in mind and to be turned away from those who have been merely natural, and thus in mere falsities and evils.

[2] That "to become afraid" signifies such disturbance and turning away will be seen below. In the first place, let something be said about those who are meant by "the rest that became afraid and gave glory to the God of heaven," as being not merely natural, but also to some extent spiritual. For when from those who are merely natural the truths of good that resided in their externals are taken away, they are not disturbed by the influx of falsities and evils from hell, still less do they turn away; for their proper thought and will, which has been interiorly concealed with them, consists of mere falsities and evils therefrom and of evils and falsities therefrom; and when they are in these they are enraged against truths and goods, and thence are eager to destroy them. This is why the evil, when they are no longer in externals, are not afraid of evils and falsities, or even of hell, for these belong to their love, consequently to the delights of their life. But it is not so with those who are also spiritual; these are disturbed in mind and become afraid when they are infested by evils and falsities, which takes place when they are among the evil; for they fear the loss of their spiritual life, respecting which they are disturbed in mind and are alarmed, and supplicate the Lord for aid, and turn themselves away from the evil.

[3] When societies in the spiritual world are purified, which takes place whenever those who are evil, especially hypocrites, have insinuated themselves into them, and mingled themselves with the good there (the signs of whose presence are an obscuration of the understanding, a loss of the perception of good, a dullness of the affection of truth, and the like), then influx is let in from hell, at which the evil rejoice, but the good are disturbed in mind, and turn themselves away; thus there is a separation, and those who become afraid and turn themselves away are preserved, while the rest are cast out. Thence it is clear why it is that it is said that some "became afraid," and why this signifies the disturbance of mind and turning away of those who are to some extent spiritual.

[4] In the Word "to become afraid," "to be dismayed," and like expressions are often used in reference both to the good and to the evil, and "terror" and "dismay" signify a state of the mind disturbed and changed by an imminent or visible danger to the life; but this is one thing with the good and another with the evil; with the good it is a disturbance of mind and a change of state from imminent and visible danger to the soul, but with the evil it is from imminent and visible danger to the life of the body. This is because the good regard the life of the soul and not so much the life of the body as the chief and final thing, while the evil regard the life of the body and not so much the life of the soul as the chief and final thing; in fact, the evil do not in heart believe in that life, and such as do believe still love only the things that are of the body, such as the appetites and pleasures of various kinds. But with the good the reverse is true.

[5] To make clear that "to become afraid," "to be dismayed," "to dread," and the like, signify to be disturbed in mind from a change of state of the interiors, I will cite some passages from the Word by way of confirmation. In David:

My heart is agitated in the midst of me, and the terrors of death have fallen upon me; fear and trembling are come upon me, and horror hath covered me (Psalms 55:4, 5).

This is said of temptations, in which evils and falsities break in from hell and inspire terror in regard to damnation; for as has been said above, the good become afraid and tremble on account of imminent dangers to the soul, thus from the invasion of evils into the thoughts and intentions of the will. Thus there are various disturbances of mind that in particular are signified by "agitation of heart," "terrors of death," "fear," "trembling," and "horror," which are here mentioned according to the order of their succession.

[6] In Isaiah:

The islands came 1 and feared, the ends of the earth were agitated, they drew near and came (Isaiah 41:5).

This is said of the Lord's coming; and "the islands and ends of the earth" mean the Gentiles that are remote from the truths of the church; and their "fear and agitation" signify disturbances of mind from fear of being destroyed.

[7] In Ezekiel:

All hands are relaxed, and all knees go into waters, whence they shall gird themselves with sackcloth, terror shall cover them, and upon all faces there shall be shame; they shall cast their silver into the streets, and their gold shall be an abomination (Ezekiel 7:17-19).

This, too, treats of the Lord's coming, and these things are said of it; the various disturbances of the mind from grief on account of evils and from joy on account of goods are described by various expressions of fear and grief, as that "the hands are relaxed," "the knees go into waters," "terror shall cover them," and "upon all faces shall be shame," which signify not only various disturbances of mind and changes of state of the life, but also turnings from falsities and evils; for the falsities that they will reject are signified by the "silver that they shall cast into the streets," and the evils by "the gold that shall be an abomination;" "all knees shall go into waters" signifies grief on account of the loss of the good of love, and joy that it is now recovered, "knees" signifying the love of good, and "to go into waters" signifying to weep.

[8] The holy tremor that seizes upon, agitates, and convulses the inner parts of the head, when the Divine flows in and fills them is called "fear," "terror," "dread," as can be seen from the following passages. In Luke:

When Zacharias saw the angel he was troubled, and fear fell upon him; the angel therefore said to him, Fear not, Zacharias (Luke 1:12, 13).

Likewise when the virgin Mary saw the angel (Luke 1:29, 30).

When the angel of the Lord stood by the shepherds, and the glory of the Lord shone round about them, they were afraid with a great fear; but the angel said to them, Be not afraid; behold, I proclaim unto you good tidings of great joy, which is 2 to all the people (Luke 2:9, 10).

When Jesus was transfigured and was seen in glory, it is said that Peter, James, and John feared when they entered into the cloud (Luke 9:34).

And when they heard the voice out of the cloud, saying, This is my beloved Son, they fell upon their faces and feared exceedingly; but Jesus drawing near touched them, saying, Arise, be not afraid (Matthew 17:5-7; Mark 9:6).

When the Lord healed the palsied man, it is said that fear took hold on all, and they glorified God; and they were filled with fear, saying, We have seen wonderful things today (Luke 5:26).

And when the Lord raised to life the dead young man of Nain, it is said that fear took hold on all, and they praised God (Luke 7:16).

So here in Revelation it is said that "they became afraid, and gave glory to the God of heaven." Furthermore:

When the women entered into the tomb they saw an angel sitting at the right side, clothed in a white robe; and they were terrified (Mark 16:5, 6).

And when the women departed from the tomb they were seized with fear, trembling, and amazement, and at the same time with great joy; and they told no one, for they were afraid; therefore Jesus said to them, Fear not; tell the brethren (Matthew 28:8, 10; Mark 16:8).

The two disciples going to Emmaus said to Jesus, Certain women terrified us (Luke 24:22).

From these passages it can be concluded that "terror" and "alarm" mean in the Word various disturbances of mind arising from the influx of such things as cause amazement, connected also with joy.

[9] Again, "terror" signifies in the spiritual sense terror on account of evils and falsities that are from hell, for these terrify the spiritual man, because they are the opposites of the goods and truths, which the spiritual man loves and the loss of which he fears. In this sense "terror" is mentioned in many passages of the Word. Thus in Isaiah:

About the time of evening behold terror; before the morning it is not (Isaiah 17:14).

"Evening" signifies the last time of the church, when there are mere evils and falsities; these are called "terror" because they are hell. But the "morning" signifies the first time of the church, when there are no evils and falsities, therefore it is said, "before the morning the terror is not."

[10] In Jeremiah:

Fear thou not, my servant Jacob, and be not terrified, O Israel, for behold, I save thee from afar; Jacob shall be tranquil and quiet, none shall make him afraid (Jeremiah 30:9, 10).

And in Zephaniah:

The remnant of Israel shall feed and be at rest, none making them afraid (Zephaniah 3:13).

"Jacob" and "Israel" mean those in the church who are in goods and truths; and "none terrifying and making afraid" signifies that nothing of evil and falsity from hell shall infest them. It is similar in many other passages. But what is signified by "fearing God" in the spiritual sense will be told in the explanation of the eighteenth verse of this chapter.

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