Bibliorum

 

5 Mose 12

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1 Das sind die Gebote und Rechte, die ihr halten sollt, daß ihr darnach tut in dem Lande, das der HERR, deiner Väter Gott, dir gegeben hat einzunehmen, solange ihr auf Erden lebt.

2 Verstört alle Orte, da die Heiden, die ihr vertreiben werdet, ihren Göttern gedient haben, es sei auf hohen Bergen, auf Hügeln oder unter grünen Bäumen,

3 und reißt um ihre Altäre und zerbrecht ihre Säulen und verbrennt mit Feuer ihre Haine, und die Bilder ihrer Götter zerschlagt, und vertilgt ihren Namen aus demselben Ort.

4 Ihr sollt dem HERRN, eurem Gott, nicht also tun;

5 sondern den Ort, den der HERR, euer Gott, erwählen wird aus allen euren Stämmen, daß er seinen Namen daselbst läßt wohnen, sollt ihr aufsuchen und dahin kommen

6 und eure Brandopfer und eure andern Opfer und eure Zehnten und eurer Hände Hebe und euer Gelübde und eure freiwilligen Opfer und die Erstgeburt eurer Rinder und Schafe dahin bringen.

7 Und sollt daselbst vor dem HERRN, eurem Gott, essen und fröhlich sein, ihr und euer Haus, über alles, was eure Hand vor sich bringt, darin dich der HERR, dein Gott, gesegnet hat.

8 Ihr sollt der keins tun, das wir heute allhier tun, ein jeglicher, was ihn recht dünkt.

9 Denn ihr seid bisher noch nicht zur Ruhe gekommen noch zu dem Erbteil, das dir der HERR, dein Gott, geben wird.

10 Ihr werdet aber über den Jordan gehen und in dem Lande wohnen, das euch der HERR, euer Gott, wird zum Erbe austeilen, und er wird euch Ruhe geben von allen euren Feinden um euch her, und ihr werdet sicher wohnen.

11 Wenn nun der HERR, dein Gott, einen Ort erwählt, daß sein Name daselbst wohne, sollt ihr dahin bringen alles, was ich euch gebiete: eure Brandopfer, eure andern Opfer, eure Zehnten, eurer Hände Hebe und eure freien Gelübde, die ihr dem HERRN geloben werdet.

12 und sollt fröhlich sein vor dem HERRN, eurem Gott, ihr und eure Söhne und eure Töchter und eure Knechte und eure Mägde und die Leviten, die in euren Toren sind; denn sie haben kein Teil noch Erbe mit euch.

13 Hüte dich, daß du nicht deine Brandopfer opferst an allen Orten, die du siehst;

14 sondern an dem Ort, den der HERR erwählt in irgend einem deiner Stämme, da sollst du dein Brandopfer opfern und tun alles, was ich dir gebiete.

15 Doch magst du schlachten und Fleisch essen in allen deinen Toren, nach aller Lust deiner Seele, nach dem Segen des HERRN, deines Gottes, den er dir gegeben hat; beide, der Reine und der Unreine, mögen's essen, wie man Reh oder Hirsch ißt.

16 Nur das Blut sollst du nicht essen, sondern auf die Erde gießen wie Wasser.

17 Du darfst aber nicht essen in deinen Toren vom Zehnten deines Getreides, deines Mostes, deines Öls noch von der Erstgeburt deiner Rinder, deiner Schafe, oder von irgend einem deiner Gelübde, die du gelobt hast, oder von deinem freiwilligen Opfer, oder von der Hebe deiner Hand;

18 sondern vor dem HERRN, deinem Gott, sollst du solches essen an dem Ort, den der HERR, dein Gott, erwählt, du und deine Söhne, deine Töchter, deine Knechte, deine Mägde und der Levit, der in deinem Tor ist, und sollst fröhlich sein vor dem HERRN, deinem Gott, über alles, was deine Hand vor sich bringt.

19 Und hüte dich, daß du den Leviten nicht verläßt, solange du in deinem Lande lebst.

20 Wenn aber der HERR, dein Gott, deine Grenze erweitern wird, wie er dir verheißen hat, und du sprichst: Ich will Fleisch essen, weil deine Seele Fleisch zu essen gelüstet, so iß Fleisch nach aller Lust deiner Seele.

21 Ist aber die Stätte fern von dir, die der HERR, dein Gott, erwählt hat, daß er seinen Namen daselbst wohnen lasse, so schlachte von deinen Rindern oder Schafen, die dir der HERR gegeben hat, wie ich dir geboten habe, und iß es in deinen Toren nach aller Lust deiner Seele.

22 Wie man Reh oder Hirsch ißt, magst du es essen; beide, der Reine und der Unreine, mögen es zugleich essen.

23 Allein merke, daß du das Blut nicht essest, denn das Blut ist die Seele; darum sollst du die Seele nicht mit dem Fleisch essen,

24 sondern sollst es auf die Erde gießen wie Wasser.

25 Und sollst es darum nicht essen, daß dir's wohl gehe und deinen Kindern nach dir, weil du getan hast, was recht ist vor dem HERRN.

26 Aber wenn du etwas heiligen willst von dem Deinen oder geloben, so sollst du es aufladen und bringen an den Ort, den der HERR erwählt hat,

27 und dein Brandopfer mit Fleisch und Blut tun auf dem Altar des HERRN, deines Gottes. Das Blut deiner andern Opfer soll gegossen werden auf den Altar des HERRN, deines Gottes, und das Fleisch sollst du essen.

28 Sieh zu, und höre alle diese Worte, die ich dir gebiete, auf daß dir's wohl gehe und deinen Kindern nach dir ewiglich, weil du getan hast, was recht und gefällig ist vor dem HERRN, deinem Gott.

29 Wenn der HERR, dein Gott, vor dir her die Heiden ausrottet, daß du hinkommst, ihr Land einzunehmen, und es eingenommen hast und darin wohnst,

30 so hüte dich, daß du nicht in den Strick fallest ihnen nach, nachdem sie vertilgt sind vor dir, und nicht fragst nach ihren Göttern und sprichst: Wie diese Völker haben ihren Göttern gedient, also will ich auch tun.

31 Du sollst nicht also dem HERRN, deinem Gott, tun; denn sie haben ihren Göttern getan alles, was dem HERRN ein Greuel ist und was er haßt, denn sie haben auch ihre Söhne und Töchter mit Feuer verbrannt ihren Göttern.

32 13:1 Alles, was ich euch gebiete, das sollt ihr halten, daß ihr darnach tut. Ihr sollt nichts dazutun noch davontun.

   

Commentarius

 

Segne

  
This fresco was created by Franz Xaver Kirchebner in the Parish church of St. Ulrich in Gröden, Italy, which was built in the late 18th century.

Der Herr ist vollkommene Liebe, ausgedrückt als vollkommene Weisheit. Er hat uns geschaffen, damit Er uns lieben kann, damit Er uns Liebe und Weisheit schenken kann und so mit uns verbunden ist. Dies ist der endgültige Segen, dass wir seine Liebe und Weisheit empfangen und mit ihm verbunden sind, und alle anderen Formen und Bedeutungen des "Segens" fließen daraus hervor.

Dieser Fluss nimmt jedoch in der Bibel viele verschiedene Formen an, je nachdem, wer den Segen gibt, wer ihn empfängt und wie die Umstände sind. Wenn Menschen den Segen des Herrn empfangen, veranschaulicht dies, wie seine Liebe und Weisheit in Formen in uns fließen, die zu dem geistlichen Zustand passen, den diese Menschen repräsentieren. Wenn Menschen den Segen des Herrn empfangen, bedeutet das die Anerkennung, dass das Leben und alle seine Gaben von ihm kommen, und zeigt den Wunsch, sie anzunehmen und mit ihm verbunden zu sein. Wenn Menschen sich gegenseitig segnen, bedeutet das den Wunsch, gute Wünsche und wahre Ideen so weit wie möglich zu teilen und verbunden zu sein.

(Notae: Die Offenbarung Erklärt 340; Enthüllte Offenbarung 289; Himmlischen Geheimnissen 981, 1096, 1422, 3260, 3584, 6091, 6230, 6254, 6430)

from the Writings of Emanuel Swedenborg

 

Apocalypse Explained #205

Studere hoc loco

  
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205. He that hath the key of David, signifies who has power by means of Divine truth. This is evident from the signification of "key," as being the power of opening and shutting, here heaven and hell, for it follows, "He that openeth and no one shutteth, and shutteth and no one openeth;" therefore "key" means here the power of saving (as above, n. 86), since to open heaven and to shut hell is to save. It is evident also from the representation of "David," as being the Lord in respect to Divine truth. By "David" in the Word the Lord is meant, because by "kings" in the Word the Lord in respect to Divine truth is represented, and by "priests" there the Lord in respect to Divine good. The Lord is represented especially by king David, because David had much care of the matters of the church, and also wrote the Psalms. (That "kings" in the Word signify Divine truth, and "priests" Divine good, see above, n. 31; moreover, that all names of persons and places in the Word signify spiritual things, which are the things pertaining to the church and to heaven, see above, n. 19, 50, 102.)

It is said, "He that hath the key of David," because David (as was just said) represented the Lord in respect to Divine truth, and the Lord has all power in the heavens and on earth from Divine good through Divine truth; for in general good without truth has no power, neither has truth without good any power, for good acts through truth. From this it is that Divine good and Divine truth proceed united from the Lord, and so far as they are conjointly received by the angels, so far the angels are powers. This then, is why it is said "the key of David." (That all power is in truths from good, see in the work on Heaven and Hell 228-233, where the Power of the Angels of Heaven is treated of; also n. 539.)

[2] That by "David" in the Word the Lord is meant is clearly evident from certain passages where he is mentioned in the prophets. As in Ezekiel:

They shall be to Me for a people, and I will be to them for a God, and My servant David king over them, that they may all have one shepherd. They shall dwell upon the land, they and their sons and their son's sons even to eternity; and David My servant shall be prince to them to eternity (Ezekiel 37:23-25).

In Hosea:

The sons of Israel shall return, and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to His goodness in the extremity of days (Hosea 3:5).

It is said "They shall seek Jehovah their God, and David their king," because "Jehovah" in the Word means the Lord in respect to Divine good, which is the Divine Esse, and "David a king" means the Lord in respect to Divine truth, which is the Divine Existere. (That "Jehovah" in the Word means the Lord in respect to Divine good, see Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315)

[3] In Zechariah:

Jehovah shall save the tents of Judah first, that the glory of the house of David, and the glory of the inhabitant of Jerusalem, may not exalt itself above Judah. In that day shall Jehovah defend the inhabitant of Jerusalem, and the house of David shall be as God, and as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem (Zechariah 12:7-8, 10; 13:1).

Here the Lord's coming is treated of, and the salvation at that time of those who are of His spiritual kingdom. "Tents of Judah" mean the celestial kingdom; and the "house of David and the inhabitant of Jerusalem," the spiritual kingdom. The spiritual kingdom is constituted of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (See just above, n. 204. From this it can be seen what these words mean, namely, that these two kingdoms shall act as one, and that one shall not exalt itself above the other. (Of these two kingdoms, see in the work on Heaven and Hell 20-28). That "Judah" signifies the Lord in respect to celestial love and the Lord's celestial kingdom may be seen above (n. 119). And that "Jerusalem" signifies the Lord's spiritual kingdom, see in the Arcana Coelestia 402, 3654, 9166. The same is therefore signified by "the house of David;" consequently it is here said, "the house of David shall be as God, and as the angel of Jehovah;" "God" also means the Lord in respect to Divine truth (See Arcana Coelestia 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); and the like is meant by the "angel of Jehovah" (See above, n. 130, 200).

[4] "David" and his "house" have a like signification also in the following passages. In Isaiah:

Incline your ear, and come unto Me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given Him as a witness to the peoples, a prince and a lawgiver to the nations 1 (Isaiah 55:3-4).

These things are said of the Lord, who is here "David." In David:

In the heavens Thou shalt establish Thy truth; I have made a covenant with My chosen; I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation; and the heavens shall confess Thy wonder, O Jehovah; Thy truth also in the congregation of the saints (Psalms 89:2-5).

These things also were said of the Lord, and not of David; for it is said, "I have sworn to David My servant, even to eternity will I establish thy seed, and will build up thy throne to generation and generation;" this is not applicable to David, whose seed and throne were not established to eternity, and yet Jehovah swore, and an oath from Jehovah is irrevocable confirmation from the Divine (See Arcana Coelestia 2842[1-10]). The "seed of David" in the spiritual sense, means those who are in the truths from good from the Lord, and in an abstract sense, truths themselves that are from good (See Arcana Coelestia, n (Arcana Coelestia 3373, 3380, 10249, 10445); and "throne" means the Lord's spiritual kingdom (See Arcana Coelestia 5313, 5922, 6397, 8625). David is called "My servant" (as also above in Ezekiel 37:23-25), because "servant" in the Word is used of every person and every thing that serves and ministers (See Arcana Coelestia 3441, 7143, 8241), and Divine truth proceeding serves and ministers to Divine good from which it proceeds. That it is the Lord in respect to Divine truth, or Divine truth proceeding from the Lord that is meant by "David," is evident, for it is said, "In the heavens Thou shalt establish Thy truth, and the heavens shall confess Thy truth in the congregation of the saints." That those also are called "saints" who are in Divine truths, see just above n. 204.

[5] In the same:

I will not profane My covenant, and what is pronounced by My lips will I not change. Once have I sworn by My holiness; I will not lie unto David. His seed shall be to eternity, and his throne as the sun before Me. It shall be established as the moon to eternity, a faithful witness in the clouds (Psalms 89:34-37).

That these things are said of the Lord is evident in the whole Psalm, for it treats of His coming, and afterwards of the repudiation of Him by the Jewish nation. That the Lord is here treated of, and that He is here meant by "David" is plain from these words in the same Psalm:

I have found David, My servant; with the oil of My holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call Me, Thou art my Father, my God, and the rock of my salvation. I also will make him the firstborn, high above the kings of the earth. I will set his throne as the days of the heavens (Psalms 89:20, 25-27, 29).

The Lord is meant also by "David," by "the anointed," and by "king," in other passages in the Psalms, as can be clearly seen by those who understand the Word spiritually, but obscurely by those who understand it only naturally. As in these words in David:

Thy priests shall be clothed with righteousness, and Thy saints shall shout for joy for Thy servant David's sake turn not away the face of Thine anointed. There will I make the horn of David to bud: I will set in order a lamp for Mine anointed; upon himself shall his crown flourish (Psalms 132:9-10, 17-18);

here also the Lord is meant by "David" and by "the anointed;" for the Lord is treated of in this Psalm, as is clear from what goes before, where it is said:

He swore unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob. Lo, we have heard of it at Ephrathah [Bethlehem]. We will come into His habitations, we will worship at His footstool (Psalms 132:2, 4-7).

[6] That David might represent the Lord in respect to Divine truth, the Lord was willing to be born of the house of David, and also to be called "the Son of David," "his Root and Offspring," also "the Root of Jesse." But when the Lord put off the human from the mother, and put on the Human from the Father, which is the Divine Human, He was no longer David's son. This is meant by the Lord's words to the Pharisees:

Jesus said to the Pharisees, How does it seem to you respecting Christ? whose Son is He? They said unto Him, David's. He said unto them, How then doth David in spirit call Him Lord, saying, The Lord said unto my Lord, Sit thou at My right hand, until I place thine enemies as a stool of thy feet? If David then calleth Him Lord, how is He his Son (Matthew 22:42-45; Luke 20:41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on a Human from the Father, which is the Divine Human, see in The Doctrine of the New Jerusalem 293-295, 298-310. For this reason He was not David's son, as He was not the son of Mary, whom therefore He did not call His mother, but "woman" (Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4; 19:25, 26). The like is meant by "the key of Peter," as by "the key of David," namely, that the Lord has all power, and that He has this power through His Divine truth, as will be seen in the article that now follows.

V:

1. The Latin has "nations," the Hebrew "peoples," as found also in Arcana Coelestia 1259, 4197.

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