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5 Mose 33

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1 Dies ist der Segen, damit Mose, der Mann Gottes, die Kinder Israel vor seinem Tode segnete.

2 Und er sprach: Der Herr ist vom Sinai gekommen und ist ihnen aufgegangen von Seir; er ist hervorgebrochen von dem Berge Pharan und ist gekommen mit viel tausend Heiligen; zu seiner rechten Hand ist ein feuriges Gesetz an sie.

3 Wie hat er die Leute so lieb! Alle seine Heiligen sind in deiner Hand; sie werden sich setzen zu deinen Füßen und werden lernen von deinen Worten.

4 Mose hat uns das Gesetz geboten, das Erbe der Gemeinde Jakobs.

5 Und Er ward König über Jesurun, als sich versammelten die Häupter des Volks samt den Stämmen Israels.

6 Ruben lebe, und sterbe nicht, und er sei ein geringer Haufe.

7 Dies ist der Segen Juda's. Und er sprach: HERR, erhöre die Stimme Juda's und mache ihn zum Regenten in seinem Volk und laß seine Macht groß werden, und ihm müsse wider seine Feinde geholfen werden.

8 Und zu Levi sprach er: Deine Macht und dein Licht bleibe bei deinem heiligen Mann, den du versucht hast zu Massa, da ihr hadertet am Haderwasser.

9 Wer von seinem Vater und von seiner Mutter spricht: Ich sehe ihn nicht, und von seinem Bruder: Ich kenne ihn nicht, und von seinem Sohn: Ich weiß nicht, die halten deine Rede und bewahren deinen Bund;

10 die werden Jakob deine Rechte lehren und Israel dein Gesetz; die werden Räuchwerk vor deine Nase legen und ganze Opfer auf deinen Altar.

11 HERR, segne sein Vermögen und laß dir gefallen die Werke seiner Hände; zerschlage den Rücken derer, die sich wider ihn auflehnen, und derer, die ihn hassen, daß sie nicht aufkommen.

12 Und zu Benjamin sprach er: der Geliebte des HERRN wird sicher wohnen; allezeit wird er über ihm halten und wird zwischen seinen Schultern wohnen.

13 Und zu Joseph sprach er: Sein Land liegt im Segen des HERRN: da sind edle Früchte vom Himmel, vom Tau und von der Tiefe, die unten liegt;

14 da sind edle Früchte von der Sonne, und edle, reife Früchte der Monde,

15 und von den hohen Bergen von alters her und von den Hügeln für und für

16 und edle Früchte von der Erde und dem, was darinnen ist. Die Gnade des, der in dem Busch wohnte, komme auf das Haupt Josephs und auf den Scheitel des Geweihten unter seinen Brüdern.

17 Seine Herrlichkeit ist wie eines erstgeborenen Stieres, und seine Hörner sind wie Einhornshörner; mit denselben wird er die Völker stoßen zuhauf bis an des Landes Enden. Das sind die Zehntausende Ephraims und die Tausende Manasses.

18 Und zu Sebulon sprach er: Sebulon freue dich deines Auszugs; aber Isaschar, freue dich deiner Hütten.

19 Sie werden die Völker auf den Berg rufen und daselbst opfern Opfer der Gerechtigkeit. Denn sie werden die Menge des Meers saugen und die versenkten Schätze im Sande.

20 Und zu Gad sprach er: Gelobt sei, der Gad Raum macht! Er liegt wie ein Löwe und raubt den Arm und den Scheitel,

21 und er ersah sich das Erbe, denn daselbst war ihm eines Fürsten Teil aufgehoben, und er kam mit den Obersten des Volks und vollführte die Gerechtigkeit des HERRN und seine Rechte an Israel.

22 Und zu Dan sprach er: Dan ein junger Löwe, der herausspringt von Basan.

23 Und zu Naphthali sprach er: Naphthali wird genug haben, was er begehrt, und wird voll Segens des HERRN sein; gegen Abend und Mittag wird sein Besitz sein.

24 Und zu Asser sprach er: Asser sei gesegnet unter den Söhnen und tauche seinen Fuß in Öl.

25 Eisen und Erz sei dein Riegel; dein Alter sei wie die Jugend.

26 Es ist kein Gott wie der Gott Jesuruns. Der im Himmel sitzt, der sei deine Hilfe, und des Herrlichkeit in Wolken ist.

27 Zuflucht ist bei dem alten Gott und unter den ewigen Armen. Und er wird vor dir her deinen Feind austreiben und sagen: Sei vertilgt!

28 Israel wird sicher allein wohnen; der Brunnen Jakobs wird sein in dem Lande, da Korn und Most ist, dazu sein Himmel wird mit Tau triefen.

29 Wohl dir, Israel! Wer ist dir gleich? O Volk, das du durch den HERRN selig wirst, der deiner Hilfe Schild und das Schwert deines Sieges ist! Deinen Feinden wird's fehlen; aber du wirst auf ihren Höhen einhertreten.

   

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Apocalypse Explained # 69

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69. (Verse 15) And his feet like unto burnished brass, as if they burned in a furnace. That this signifies the ultimate of Divine order which is the Natural, full of Divine love, is evident from the signification of feet, as being the Natural (concerning which seeArcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952); when therefore it is said of the Lord, it denotes the ultimate of Divine order, because that is the Natural. It is also evident from the signification of burnished brass, or polished brass, as denoting natural good, concerning which we shall speak presently; and from the signification of burning, when said of the Lord, as denoting that it is from the Divine love (concerning which see n. 10055). It is said, as if they burned in a furnace, in order that the Divine love may be expressed in the greatest degree, and in its fullness; for the Divine is in its fulness when it is in its ultimate, and the ultimate is the Natural (as may be seen above, n. 66). It is clear then, that by His feet like fine brass, as if they burned in a furnace, is signified the ultimate of Divine order, which is the Natural, full of Divine love. These things, as also those that precede, are spoken comparatively; as that His head and His hairs were white as white wool, as snow, and that His feet were like unto fine brass, as if they burned in a furnace; but it is to be observed, that all comparisons in the Word are significative, because in the same way as the things themselves, they are from correspondences (as may be seen, Arcana Coelestia 3579, 4599, 8989).

[2] The reason why feet, when said of the Lord, signify the ultimate of Divine order, and that this is the Natural, is, that heaven is heaven from the Divine Human of the Lord, and that therefore heaven in the aggregate has reference to one Man. And, because there are three heavens, that the highest heaven has reference to the head, the middle heaven to the body, and the ultimate heaven to the feet. The Divine which constitutes the highest heaven is called the celestial Divine; that which constitutes the middle heaven is called the spiritual Divine, and that which constitutes the ultimate heaven is called the natural Divine from the spiritual and celestial. It is therefore clear why the Lord is in this place described as to His Divine Human, which is the Son of man, seen in the midst of the lampstands, not only as to His garments, but also as to His head, His chest and feet. (That the Son of man is the Lord as to the Divine Human, may be seen above, n. 63; and that the lampstands denote heaven, may be seen n. 62. But as these things are arcana hitherto unknown in the world, and nevertheless ought to be understood in order that the internal sense of this and the following parts of this prophetical book may be comprehended, they are therefore particularly and specifically described in the work, Heaven and Hell; as, that the Divine Human of the Lord constitutes heaven, n. 7-12, 78-86; that hence heaven in the aggregate has reference to one Man, n. 59-77; that there are three heavens, and that the highest refers to the head, the middle to the body, and the ultimate to the feet, n. 29-40.)

When these things are understood, it will be evident that by the feet of Jehovah, or of the Lord, in the Word, is signified the ultimate of Divine order, or the Natural; and because the external of the church, of worship, and of the Word, is the ultimate of Divine order in the church, and is the Natural, therefore this is specifically signified by the feet of Jehovah, or of the Lord.

[3] It was for this reason that, when the Lord was seen as an angel by the prophets, in other places, He was seen by them also in a similar manner. Thus by Daniel:

"I lifted up mine eyes, and looked, and behold a man clothed in linen, whose loins were girded with gold of Uphaz; his body also was like the beryl, and his eyes as torches of fire; his arms and his feet as the brightness of polished brass" (10:5, 6).

Similarly, the cherubs, which mean the Lord as to providence and protection (see Arcana Coelestia 9277, 9509, 9673), were seen by Ezekiel:

"Their feet sparkled as the brightness of polished brass" (1:7).

So also the Lord was afterwards seen as an angel, in the Apocalypse:

"I saw an angel coming down from heaven, clothed with a cloud; and a rainbow was about his head, and his face was as the sun, and his feet as pillars of fire" (10:1).

Because the Lord was thus seen as to the feet, therefore under the feet was seen, by some of the sons of Israel,

"as it were a work of sapphire stone, and as the substance of heaven in purity" (Exodus 24:10).

The reason why the Lord was not seen by them as to the feet, but under the feet, was, that they were not in the external of the church, of worship, and of the Word, but under it (as may be seen in The Doctrine of the New Jerusalem 248). Since the feet of Jehovah, or the Lord, signify the ultimate of Divine order, and this is specifically the external of the church, of worship, and of the Word, therefore this is called His footstool in the Word, as in Isaiah:

"The glory of Lebanon shall come unto thee, to beautify the place of my sanctuary; I will make the place of my feet honourable. And they shall bow themselves down at the soles of thy feet" (60:13, 14).

Again:

"Heaven is my throne, and the earth is my footstool" (66:1).

In Jeremiah:

God "doth not remember his footstool in the day of anger" (Lamentations 2:1).

And in David:

"Adore ye Jehovah, towards his footstool" (Psalms 99:5).

Again:

"We will go into his habitation; we will bow ourselves at his footstool" (Psalms 132:7).

And in Nahum:

"The clouds of Jehovah are the dust of his feet" (Nahum 1:3).

That cloud denotes the external of the Word, or the Word as to the letter, may be seen above, n. 36; and because cloud denotes the external of the Word, it also denotes the external of the church and of worship, for the church and worship are from the Word. It is said the dust of His feet, because those things which are in the sense of the letter of the Word, which sense is natural, appear scattered.

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

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Apocalypse Explained # 62

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62. And being turned, I saw seven golden lampstands. That this signifies, the New Heaven and the New Church, which are in the good of love, is evident from the signification of turned to see, as denoting to understand from enlightenment (concerning which see what has just been said, n. 61); and from the signification of seven, as denoting all and what is full, and as being said of the holy things of heaven and the church (concerning this see above, n. 20, 24); from the signification of lampstands, as being the New Heaven and the New Church, as will be seen in what follows; and from the signification of gold, as being the good of love (respecting which, see Arcana Coelestia 113, 1551, 1552, 5658, 6914, 6917, 9510, 9874, 9881). That the seven lampstands signify heaven and the church, is evident from the last verse of this chapter, where it is said, "The seven lampstands which thou sawest are the seven churches." That the seven churches signify all who belong to the church of the Lord, thus the church in general, may be seen above (n. 20); the reason why they also signify heaven, is, that heaven and the church make one. Heaven also is in those in whom the church is; the reason is, that the good of love and the good of faith constitute the church with man, and also constitute heaven with him, as with the angels; therefore those who, while in the world, had the church in them, that is to say, the goods and truths of the church, come into heaven after death. (That this is the case, may be seen in The Doctrine of the New Jerusalem 12; and in the work, Heaven and Hell 57, 221-227.) The reason why the New Heaven and the New Church are here meant by the seven lampstands is, that these are ultimately treated of in the Apocalypse (as may be seen, chap. 21), and thus form the conclusion of all things therein; and since that which is ultimate is also the primary, therefore a prediction concerning them is presented in the beginning of that book.

In the Word it is also usual to mention those things in the first place which are done in the last, because intermediate things are included in them; for the primary thing, in the spiritual sense, is the end for which all the other things exist, inasmuch as the end is the primary and the ultimate, and all other things have respect to it (as may be seen in The Doctrine of the New Jerusalem 98).

[2] That a lampstand signifies heaven and the church, may be evident from the description of the lampstand which was in the tabernacle; for by the tabernacle was represented heaven in its whole extent; and by the lampstand therein the spiritual heaven, which is the second heaven (see Arcana Coelestia 3478, 9457, 9481, 9485, 9548-9577, 9783). That this is the case is clearly evident from the fact, that John saw in the midst of the seven lampstands one like unto the Son of man; and the Son of man is the Lord as to the Divine Human, from which Divine truth proceeds, which is the all in all of heaven and the church. In the spiritual heaven the inhabitants see lampstands of great splendour; their heaven is represented by these; I have also been permitted to see them. It is, therefore, evident what is meant, in the spiritual sense of the Word, by lampstands and by lamps, in the following passages. In the Apocalypse:

"I will remove thy lampstand out of its place, except thou repent" (2:5)

To remove their lampstand, is to take away heaven or the church from them. In Zechariah:

The angel said to the prophet: "What seest thou? And I said, I saw, and behold a lampstand all of gold, its bowl on the top of it, and its seven lamps thereon, with seven pipes to the lamps" (4:2, 3).

In this passage Zerubbabel is treated of, who was to lay the foundation of the house of God, and to perfect it; by whom is represented the Lord, who was about to come, and to restore heaven and the church, which are signified by the lampstand; and the holy truths therein are the seven lamps. Because a lampstand derives its representative signification from lamps, and lamps theirs from light, which in heaven is the Divine truth, therefore the Lord also is called a lamp, as in the Apocalypse:

The holy Jerusalem "had no need of the sun, neither of the moon, to shine in it; for the glory of God did lighten it, and the Lamb is the lamp thereof" (21:23; 22:5).

This is why David, and the kings after him, were called "lamps of Israel" (2 Sam. 21:17; 1 Kings 11:36; 15:4; 2 Kings 8:19). For by David was represented the Lord as to his regal function; and similarly by the kings of Judah and Israel. (The representation by David may be seen in Arcana Coelestia 1888, 9954; and by kings, above, n. 31.) The reason why the lampstands that were seen were of gold, was, that gold signifies the good of love, and all that proceeds from the Lord is from Divine love; wherefore the Divine of the Lord in the heavens is love to Him and love towards the neighbour, which is charity (as may be seen in the work, Heaven and Hell 13-19). This is the reason why the lampstands here mentioned, and also the lampstand lit the tabernacle, was of gold.

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