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5 Mosebok 9

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1 Hør, Israel! Du går nu over Jordan for å komme inn og legge under dig folk som er større og sterkere enn du, og som har store byer med murer som når til himmelen,

2 et stort folk og høit av vekst, anakittenes barn, som du selv kjenner, og som du selv har hørt det ord om: Hvem kan stå sig mot Anaks barn?

3 Så skal du da vite idag at Herren din Gud, han som går frem foran dig som en fortærende ild, han skal ødelegge dem, og han skal ydmyke dem for dig, så du skal drive dem bort og tilintetgjøre dem i hast, således som Herren har sagt til dig.

4 Når nu Herren din Gud driver dem ut for dig, må du ikke tenke som så: Det er for min rettferdighets skyld Herren har ført mig inn i dette land og latt mig få det til eiendom. Nei, det er for disse hedningers ugudelighets skyld Herren driver dem ut for dig.

5 Ikke for din rettferdighets skyld eller for ditt opriktige hjertes skyld kommer du inn i deres land og tar det i eie; men det er for deres ugudelighets skyld Herren din Gud driver disse hedninger ut for dig, og for å holde det ord Herren har svoret dine fedre Abraham, Isak og Jakob.

6 Så skal du da vite at det ikke er for din rettferdighets skyld Herren din Gud gir dig dette gode land til eie; for du er et hårdnakket folk.

7 Kom i hu og glem ikke hvorledes du vakte Herrens, din Guds vrede i ørkenen! Like fra den dag du gikk ut av Egyptens land, og til I Kom til dette sted, har I vært gjenstridige mot Herren.

8 Allerede ved Horeb vakte I Herrens vrede, og Herren harmedes på eder, så han vilde ha gjort ende på eder.

9 Da jeg var gått op på fjellet for å ta imot stentavlene, tavlene med den pakt som Herren hadde gjort med eder, blev jeg på fjellet i firti dager og firti netter uten å ete brød og uten å drikke vann.

10 Og Herren gav mig de to stentavler, skrevet med Guds finger, og på dem stod alle de ord Herren hadde talt med eder på fjellet midt ut av ilden den dag I var samlet der.

11 Det var da de firti dager og firti netter var til ende at Herren gav mig de to stentavler, paktens tavler.

12 Og Herren sa til mig: Skynd dig og stig ned herfra! Ditt folk, som du førte ut av Egypten, har fordervet sin vei; de er hastig veket av fra den vei jeg bød dem å vandre; de har gjort sig et støpt billede.

13 Og Herren sa til mig: Jeg har lagt merke til dette folk og sett at det er et hårdnakket folk.

14 La nu mig få råde, så vil jeg gjøre ende på dem og utslette deres navn under himmelen, og jeg vil gjøre dig til et sterkere og større folk enn dette.

15 Da vendte jeg mig og gikk ned av fjellet, mens fjellet stod i brennende lue, og i mine to hender hadde jeg paktens to tavler.

16 Og jeg fikk se at I hadde syndet mot Herren eders Gud og gjort eder en støpt kalv; I var hastig veket av fra den vei Herren hadde befalt eder å vandre.

17 Så tok jeg og kastet fra mig begge tavlene som jeg hadde i mine hender, og slo dem i stykker for eders øine.

18 Og jeg kastet mig ned for Herrens åsyn, likesom første gang, i firti dager og firti netter, uten å ete brød og uten å drikke vann - for alle eders synders skyld som I hadde forsyndet eder med ved å gjøre det som ondt var i Herrens øine, så I egget ham til vrede.

19 For jeg fryktet for den vrede og harme som optendtes mot eder hos Herren, så han vilde gjøre ende på eder. Og Herren hørte mig denne gang og.

20 Også på Aron var Herren så vred at han vilde ødelegge ham; men jeg bad også for Aron den gang.

21 Men eders syndige verk, kalven som I hadde gjort, tok jeg og kastet på ilden og knuste og malte den vel, til den blev til fint støv, og støvet kastet jeg i bekken som flyter ned fra fjellet.

22 Også i Tabera og i Massa og i Kibrot-Hatta'ava vakte I Herrens vrede.

23 Og da Herren sendte eder fra Kades-Barnea og sa: Dra op og innta landet som jeg har gitt eder, da var I gjenstridige mot Herrens, eders Guds ord og trodde ikke på ham og hørte ikke på hans røst.

24 Gjenstridige har I vært mot Herren så lenge jeg har kjent eder.

25 Så kastet jeg mig da ned for Herrens åsyn i de firti dager og firti netter I vet, fordi Herren hadde sagt at han vilde gjøre ende på eder.

26 Og jeg bad til Herren og sa: Herre, Herre, ødelegg ikke ditt folk og din arv, som du frelste med din store kraft, og som du førte ut av Egypten med sterk hånd!

27 Kom i hu dine tjenere Abraham, Isak og Jakob! Se ikke på dette folks hårdhet og dets ugudelighet og dets synd,

28 forat ikke de som bor i det land du har ført oss ut av, skal si: Fordi Herren ikke maktet å føre dem inn i det land han hadde tilsagt dem, og fordi han hatet dem, førte han dem ut i ørkenen og lot dem omkomme der.

29 De er jo ditt folk og din arv, som du har ført ut med din store kraft og med din utrakte arm.

   

Komentar

 

Honey

  

'Honey,' as mentioned in Ezekiel 3:3, denotes the delight of divine truth as to the external sense.

'Honey,' as mentioned in Isaiah 7:14, 15, signifies what is derived from the celestial principle of the Lord.

In general, 'honey' signifies the delight derived from good and truth or from the affection thereof, and specifically the external delight. Thus it signifies the delight of the exterior natural principle. Because this delight is of such a nature that it comes from the world through the senses, the use of honey was forbidden in the meat offerings. Honey denotes delight because it is sweet, and everything sweet in the natural world corresponds to what is delightful and pleasant in the spiritual world.

(Reference: Arcana Coelestia 5620; Deuteronomy 32:13)


Iz Swedenborgovih djela

 

Arcana Coelestia #5247

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5247. 'And he clipped [his hair and beard]' means a casting aside and the change made so far as the coverings of the exterior natural were concerned. This is clear from the meaning of 'clipping' - that is, clipping the head and beard - as casting aside the coverings of the exterior natural. For 'hair' which was clipped means the exterior natural, see 3301. Also, both hair on the head and that composing the beard correspond in the Grand Man to the exterior natural. This explains why in the light of heaven sensory-minded people - that is, those who have had no belief in anything apart from that which is natural, and have had no desire to understand how anything more internal or purer can exist apart from that which they can perceive with their senses - have a hairy appearance in the next life. They look so hairy that their faces are scarcely anything else than hairy beards. I have seen faces covered with hair like these on many occasions. But rationally-minded people, that is, spiritually-minded ones, with whom the natural has played a correctly subordinate role, are seen with tidy hair. Indeed from the state of people's hair in the next life one can tell what the natural with them is like. The reason spirits appear with hair on their heads is that in the next life spirits look exactly like people on earth. This too is why the Word sometimes includes a description of the hair of the angels people have seen.

[2] From all this one may now see what is meant by 'clipping', as in Ezekiel,

The priests the Levites, the sons of Zadok, shall put off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments. And they shall not shave their head and shall not let their hair grow long; they shall surely clip their heads. Ezekiel 44:15, 19-20.

This refers to a new Temple and a new priesthood, that is, to a new Church. 'Putting on other garments' means holy truths; 'not shaving their head, and not letting their hair grow long, but surely clipping their heads' means not casting aside the natural but taking measures to make it conformable, and so to make it subordinate. Anyone who believes that the Word is indeed holy can see that these and all the other details mentioned by the prophet which describe a new land, a new city, and a new Temple and priesthood must not be taken literally. The statement, for example, that the priests the Levites, the sons of Zadok, will minister there, at which time they will put off their ministerial garments and put on new ones, and will also clip their heads, is not meant literally; rather, each and all the details given by the prophet have as their meaning such things as are aspects of a new Church.

[3] The following rules were laid down for the high priest, the sons of Aaron, and the Levites, in Moses,

The priest who is chief among his brothers, on whose head the anointing oil has been poured and who has been consecrated 1 to wear the garments, shall not shave his head or rend his garments. Leviticus 21:10.

The sons of Aaron shall not introduce any baldness on their head or shave the corner of their beard. They shall be holy to their God, and they shall not profane the name of their God. Leviticus 21:5-6.

You shall purify the Levites like this: Sprinkle over them the water of expiation, and they shall pass a razor over their flesh and wash their garments, and they shall be pure. Numbers 8:7.

These rules would never have been given unless they had held holy ideas within them. Can there be anything holy or anything of the Church in the actual rule forbidding the high priest to shave his head or rend his garments, or in the actual rule forbidding the sons of Levi to introduce any baldness on their head or shave the corner of their beard, or in that commanding the Levites to shave their flesh with a razor when they underwent purification? Rather, the possession of an external or natural man made subordinate to the internal or spiritual man, both of which have thereby been made subordinate to the Divine, is the holy idea within those rules; and it is also what angels perceive when man reads about them in the Word.

[4] The same goes for what is said about a Nazirite who was holy to Jehovah. If someone next to him happened to die suddenly and so defile his consecrated head, the Nazirite was required to clip his head on the day of his cleansing; on the seventh day he had to clip it. On the day that the days of his Naziriteship were completed he had to clip his consecrated head at the door of the Tent of Meeting and to take the hair from his head and put it on the fire which was under the sacrifice of peace offerings, Numbers 6:8, 9, 13, 18. For the meaning of a Nazirite and what aspect of holiness he represented, see 3301. No one can possibly understand why anything holy existed within the Nazirite's hair unless he knows from correspondence what is meant by 'the hair' and from this what aspect of holiness a Nazirite's hair corresponded to. Nor can anyone likewise understand how the source of Samson's strength lay in his hair, which he told Delilah about in the following description,

No razor has come upon my head, for I have been a Nazirite of God from my mother's womb. If I am shaved, my strength will depart from me, and I shall become weak and be like anyone else. And Delilah called a man who shaved off the seven locks of his hair; and his strength departed from him. After that, when the hair on his head began to grow, even as it had been shaved off, his strength returned to him. Judges 16:17, 19, 22.

Without any knowledge of correspondence who can see that the Lord's Divine Natural was represented by 'a Nazirite', or that 'Naziriteship' had no other meaning than this, or that Samson's strength was due to that representation?

[5] Anyone who does not know, and more so one who does not believe that the Word has an internal sense, and that the sense of the letter serves to represent the real things contained in the internal sense, will recognize scarcely anything holy at all in these matters, when in fact the greatest holiness lies within them. Anyone who does not know, and more so one who does not believe that the Word has an internal sense that is intrinsically holy cannot know what the following texts enfold within them: In Jeremiah,

Truth has perished and has been cut off from their mouth. Cut off the hair of your Naziriteship and throw it away. Jeremiah 7:28-29.

In Isaiah,

On that day the Lord will shave by means of a razor hired at the crossing-places of the River - by means of the king of Asshur - the head and the hair of the feet; and it will consume the beard also. Isaiah 7:20.

In Micah,

Make yourself bald, and shave your head for the children of your delight; extend your baldness like an eagle, for they have departed from you. Micah 1:16.

Nor will anyone know the aspect of holiness contained in the reference to Elijah's being a man covered with hair, who wore a skin girdle around his loins, 2 Kings 1:8. Nor will he know why the children who called Elisha baldhead were torn apart by the bears out of the forest, 2 Kings 2:23-24.

[6] Both Elijah and Elisha represented the Lord as to the Word, and so represented the Word itself, specifically the prophetical part, see Preface to Genesis 18, and 2762. Being covered with hair and having a skin girdle meant the literal sense, 'a man covered with hair' meaning that sense so far as truths were concerned, 'wearing a skin girdle around his loins' so far as forms of good were concerned. For the literal sense is the natural sense of the Word since it employs ideas formed from things that exist in the world, whereas the internal sense is the spiritual sense because it employs ideas formed from things existing in heaven. These two senses are related to each other in the way that the internal and the external are related in the human being. But because the internal can have no existence without the external, the external being the last and lowest degree of order within which the internal is held in being, the calling of Elisha 'baldhead' therefore meant the shameful accusation made against the Word that it lacked so to speak an external and so lacked a sense suited to man's capacity to understand it.

[7] From all this one may see that every particular detail in the Word is holy. However, this holiness within the Word is discerned by no one unless he is acquainted with the internal sense; yet an inkling of it flows from heaven into someone who believes that the Word is holy. The internal sense known to the angels is the channel through which that influx comes; and even if the person has no understanding of that sense it nevertheless stimulates an affection in him, because the affection felt by the angels who know that sense is communicated to him. From this it is also evident that the Word was given to man so that he might have a means of communication with heaven and so that by flowing into him Divine Truth in heaven might stimulate affection in him.

Bilješke:

1. literally, whose hand has been filled

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