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Deuteronomy 32

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1 Give ear, ye heavens, and I will speak; And hear, O earth, the words of my mouth!

2 My doctrine shall drop as rain, My speech flow down as dew, As small rain upon the tender herb, And as showers on the grass.

3 For the name of Jehovah will I proclaim: Ascribe greatness unto our God!

4 [He is] the Rock, his work is perfect, For all his ways are righteousness; A ùGod of faithfulness without deceit, Just and right is he.

5 They have dealt corruptly with him; Not his children's is their spot: -- A crooked and perverted generation!

6 Do ye thus requite Jehovah, Foolish and unwise people? Is not he thy father that hath bought thee? Hath he not made thee and established thee?

7 Remember the days of old, Consider the years of generation to generation; Ask thy father, and he will shew thee; Thine elders, and they will tell thee.

8 When the Most High assigned to the nations their inheritance, When he separated the sons of Adam, He set the bounds of the peoples According to the number of the children of Israel.

9 For Jehovah's portion is his people; Jacob the lot of his inheritance.

10 He found him in a desert land, And in the waste, howling wilderness; He compassed him about, he watched over him, He preserved him as the apple of his eye.

11 As the eagle stirreth up its nest, Hovereth over its young, Spreadeth out its wings, Taketh them, beareth them on its feathers,

12 So Jehovah alone did lead him, And no strange ùgod [was] with him.

13 He made him ride on the high places of the earth, And he ate the produce of the field; And he made him suck honey out of the crag, And oil out of the flinty rock;

14 Cream of kine, and milk of sheep, With the fat of lambs, And rams of the breed of Bashan, and he-goats, With the fat of kidneys of wheat; And thou didst drink pure wine, the blood of the grape.

15 Then Jeshurun grew fat, and kicked -- Thou art waxen fat, Thou art grown thick, And thou art covered with fatness; -- He gave up +God who made him, And lightly esteemed the Rock of his salvation.

16 They moved him to jealousy with strange gods, With abominations did they provoke him to anger.

17 They sacrificed unto demons who are not +God; To gods whom they knew not, To new ones, who came newly up, Whom your fathers revered not.

18 Of the Rock that begot thee wast thou unmindful, And thou hast forgotten ùGod who brought thee forth.

19 And Jehovah saw it, and despised them, Because of the provoking of his sons and of his daughters.

20 And he said, I will hide my face from them, I will see what their end shall be; For they are a perverse generation, Children in whom is no faithfulness.

21 They have moved me to jealousy with that which is no ùGod; They have exasperated me with their vanities; And I will move them to jealousy with that which is not a people; With a foolish nation will I provoke them to anger.

22 For a fire is kindled in mine anger, And it shall burn into the lowest Sheol, And shall consume the earth and its produce, And set fire to the foundations of the mountains.

23 I will heap mischiefs upon them; Mine arrows will I spend against them.

24 They shall be consumed with hunger, and devoured with burning heat, And with poisonous pestilence; And the teeth of beasts will I send against them, With the poison of what crawleth in the dust.

25 From without shall the sword bereave them, and in the chambers, terror -- Both the young man and the virgin, The suckling with the man of gray hairs.

26 I would say, I will scatter, I will make the remembrance of them to cease from among men,

27 If I did not fear provocation from the enemy, Lest their adversaries should misunderstand it, Lest they should say, Our hand is high, and Jehovah has not done all this.

28 For they are a nation void of counsel, And understanding is not in them.

29 Oh that they had been wise! they would have understood this, They would have considered their latter end!

30 How could one chase a thousand, And two put ten thousand to flight, Were it not that their Rock had sold them, And Jehovah had delivered them up?

31 For their rock is not as our rock: Let our enemies themselves be judges.

32 For their vine is of the vine of Sodom, And of the fields of Gomorrah: Their grapes are grapes of poison, Bitter are their clusters;

33 Their wine is the poison of dragons, And the cruel venom of vipers.

34 Is not this hidden with me, Sealed up among my treasures?

35 Vengeance is mine, and recompense, For the time when their foot shall slip. For the day of their calamity is at hand, And the things that shall come upon them make haste.

36 For Jehovah will judge his people, And shall repent in favour of his servants; When he seeth that power is gone, And there is none shut up or left.

37 And he shall say, Where are their gods, Their rock in whom they trusted,

38 Who ate the fat of their sacrifices, [And] drank the wine of their drink-offering? Let them rise up and help you, That there may be a protection over you.

39 See now that I, I am HE, And there is no god with me; I kill, and I make alive; I wound, and I heal, And there is none that delivereth out of my hand,

40 For I lift up my hand to the heavens, and say, I live for ever!

41 If I have sharpened my gleaming sword, And my hand take hold of judgment, I will render vengeance to mine adversaries, And will recompense them that hate me.

42 Mine arrows will I make drunk with blood, And my sword shall devour flesh; [I will make them drunk] with the blood of the slain and of the captives, With the head of the princes of the enemy.

43 Shout for joy, ye nations, with his people, For he avengeth the blood of his servants, And rendereth vengeance to his enemies, And maketh atonement for his land, for his people.

44 And Moses came and spoke all the words of this song in the ears of the people, he and Hoshea the son of Nun.

45 And when Moses had ended speaking all these words to all Israel,

46 he said unto them, Set your hearts unto all the words that I testify among you this day, which ye shall command your children to take heed to do, all the words of this law.

47 For it is no vain word for you, but it is your life, and through this word ye shall prolong your days on the land whereunto ye pass over the Jordan to possess it.

48 And Jehovah spoke to Moses that same day, saying,

49 Go up into this mountain Abarim, mount Nebo, which is in the land of Moab, which is opposite Jericho; and behold the land of Canaan, which I give unto the children of Israel for a possession,

50 and die on the mountain whither thou goest up, and be gathered unto thy peoples, as Aaron thy brother died on mount Hor, and was gathered unto his peoples;

51 because ye trespassed against me among the children of Israel at the waters of Meribah-Kadesh, in the wilderness of Zin; because ye hallowed me not in the midst of the children of Israel.

52 For thou shalt see the land before [thee]; but thou shalt not go thither unto the land which I give the children of Israel.

   

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Arcana Coelestia #4815

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4815. And Judah went down from his brethren. That this signifies the posterity of Jacob, and specifically the tribe of Judah, which was separated from the rest, is evident from the representation of Judah, as being in the universal sense the posterity of Jacob, and in the specific sense the tribe called the tribe of Judah; and from the signification of “going down from his brethren,” as being to be separated from the rest of the tribes, here to go into worse evil than they; for “going down” involves to be cast down to evil, as “going up” involves elevation to good (n. 3084, 4539). The reason of this as before said is that the land of Canaan represented the Lord’s kingdom, and Jerusalem and Zion the inmost of it; but the regions outside the boundaries of that land represented those things which are outside the Lord’s kingdom, namely, falsity and evil. Therefore going from Zion and Jerusalem toward the boundaries was called “going down;” but going from the boundaries to Jerusalem and Zion was called “going up.” Hence “going up” involves elevation to what is true and good, and “going down,” to be cast down to what is false and evil. As the falsity and evil to which the tribe of Judah cast itself down are here treated of, it is said that Judah “went down,” and then that he “turned aside to a man, an Adullamite;” and by “turning aside” is signified turning to falsity, and afterward to evil.

[2] It is known that the tribe of Judah was separated from the rest of the tribes, and the reason was that this tribe might represent the Lord’s celestial kingdom, but the rest of the tribes His spiritual kingdom. For this reason also Judah in the representative sense is the celestial man, and in the universal sense the Lord’s celestial kingdom (n. 3654, 3881); and the rest of the tribes were called by the one name, “Israelites,” for Israel in the representative sense is the spiritual man, and in the universal sense the Lord’s spiritual kingdom (n. 3654, 4286).

[3] That the tribe of Judah went into worse evil than the rest is specifically signified by these words: “Judah went down from his brethren, and turned aside.” That the tribe of Judah went into worse evil than the rest is evident from many passages in the Word, especially in the prophets; as in Jeremiah:

Her treacherous sister Judah saw when for all the ways whereby backsliding Israel committed adultery I had put her away and given her a bill of divorcement; yet treacherous Judah her sister feared not, but she also went and committed whoredom, so that by the voice of her whoredom the land was profaned, she committed adultery with stone and wood; yet for all these things treacherous Judah hath not returned unto Me; backsliding Israel hath justified her soul more than treacherous Judah (Jeremiah 3:7-11).

And in Ezekiel:

Her sister indeed saw, yet she corrupted her love more than she, and her whoredoms above the whoredoms of her sister (Ezekiel 23:11);

speaking of Jerusalem and Samaria, or of the tribes of Judah and the tribes of Israel. So in many other places.

[4] In the internal sense that tribe is described as to how it lapsed into falsity, and thence into evil, and at last into mere idolatry. This is indeed described in the internal sense before that tribe was separated from the rest, and before it so came to pass; but what is in the internal sense is Divine, and to the Divine future things are present. (See what is foretold of this nation in Deuteronomy 31:16-22; 32:15-44)

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

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Arcana Coelestia #3654

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3654. That in the internal sense of the Word “Judea” does not signify Judea; nor in like manner “Jerusalem,” Jerusalem, may be seen from many passages in the Word. “Judea” is not so frequently mentioned in the Word as is the “land of Judah,” and by the “land of Judah,” as well as by the “land of Canaan,” is signified the Lord’s kingdom (consequently also the church, for the church is the Lord’s kingdom on earth), and this for the reason that the Lord’s celestial kingdom was represented by Judah, or by the Jewish nation, and His spiritual kingdom by Israel, or the Israelitish people; and inasmuch as it was so represented, therefore also when mention is made in the Word of that nation and people, in the internal sense there is nothing else signified thereby.

[2] That this is the case will appear from what of the Lord’s Divine mercy will be said hereafter concerning Judah and the land of Judah; and in the meantime from the following few passages in the Prophets.

In Isaiah:

My beloved had a vineyard in the horn of a son of oil; and he made a hedge about it, and gathered out the stones thereof, and planted it with a noble vine, and built a tower in the midst of it, and also hewed out a winepress therein; and he looked that it should bring forth grapes, and it brought forth wild grapes. And now O inhabitant of Jerusalem, and man of Judah, judge I pray you between Me and My vineyard. I will make it a desolation. For the vineyard of Jehovah Zebaoth is the house of Israel, and the man of Judah is the plant of His delights; and He looked for judgment, but behold a festering; for righteousness, but behold a cry (Isaiah 5:1-3, 6-7).

In this passage, in the sense of the letter, the perverted state of the Israelites and Jews is treated of, but in the internal sense the perverted state of the church as represented by Israel and Judah. The “inhabitant of Jerusalem” is the good of the church (that “inhabitant” signifies good, or what is the same, those who are in good, may be seen above, n. 2268, 2451, 2712, 3613; and that “Jerusalem” signifies the church, see n. 402, 2117). The signification of the “house of Israel” is similar (that “house” signifies good may be seen above, n. 710, 1708, 2233, 2234, 3142, 3538; and that “Israel” signifies the church, n. 3305); in like manner the “man of Judah,” for by “man” is signified truth (n. 265, 749, 1007, 3134, 3310, 3459), and by “Judah” good, but with the difference that the “man of Judah” signifies truth from the good of love to the Lord (which is called celestial truth), that is, those who are in such truth.

[3] In the same:

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four wings of the earth. The envy also of Ephraim shall depart, and the enemies of Judah shall be cut off. Ephraim shall not envy Judah, and Judah shall not straiten Ephraim. Jehovah shall accurse the tongue of the Egyptian sea, and with the vehemence of His breath shall shake His hand over the river. And there shall be a highway for the remains of His people, which shall be left from Asshur (Isaiah 11:12-13, 15-16).

The subject here treated of in the sense of the letter is the bringing back of the Israelites and Jews from captivity, but in the internal sense it is concerning a new church in general and with every individual in particular who is being regenerated or is becoming a church. The “outcasts of Israel” denote the truths of such persons; the “dispersed of Judah,” their goods; “Ephraim,” their intellectual part in that it will no longer be resistant; “Egypt,” memory-knowledges; and “Asshur,” the derivative reasoning, which they have perverted; the “outcasts,” the “dispersed,” the “remains,” and “those who are left,” denote the truths and goods which survive. (That “Ephraim” denotes the intellectual part, will be made manifest elsewhere; and that “Egypt” is memory-knowledge, n. 1164-1165, 1186, 1462, 2588, 3325; that “Asshur” is reasoning, n. 119, 1186; and that “remains” are goods and truths from the Lord stored up in the interior man, n. 468, 530, 560, 561, 660, 661, 798, 1050, 1738, 1906, 2284.)

[4] In the same:

Hear ye this, O house of Jacob, called by the name of Israel, and they have come forth out of the waters of Judah. For they call themselves of the holy city, and stay themselves upon the God of Israel (Isaiah 48:1-2); where the “waters of Judah” denote the truths which are from the good of love to the Lord; the truths thence derived are the very goods of charity, which are called spiritual goods, and constitute the spiritual church, the internal of which is “Israel,” and the external the “house of Jacob;” hence it is manifest what is signified by the “house of Jacob called by the name of Israel,” and by their “coming forth out of the waters of Judah.”

[5] In the same:

I will bring forth a seed out of Jacob, and out of Judah an inheritor of My mountains; and Mine elect shall possess it, and My servants shall dwell there (Isaiah 65:9);

“out of Judah an inheritor of mountains” in the supreme sense denotes the Lord, and in the representative sense those who are in love to Him, thus in the good of love to the Lord and of love to the neighbor. (That “mountains” signify these goods was shown above, n. 3652)

[6] So in Moses:

Judah is a lion’s whelp; from the prey my son thou art gone up; he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? (Genesis 49:9); where it is clearly manifest that in the supreme sense by “Judah” is meant the Lord, and in the representative sense those who are in the good of love to Him. So in David:

When Israel went forth out of Egypt, the house of Jacob from a barbarous people, Judah became His sanctuary, Israel His dominion (Psalms 114:1-2);

in this passage also “Judah” denotes celestial good, which is the good of love to the Lord; and “Israel,” celestial truth, or spiritual good.

[7] So in Jeremiah:

Behold the days come, saith Jehovah, that I will raise unto David a righteous offshoot, and He shall reign as king, and prosper, and shall execute judgment and righteousness in the earth.

In His days Judah shall be saved, and Israel shall dwell securely; and this is His name whereby He shall be called: JEHOVAH OUR RIGHTEOUSNESS (Jeremiah 23:5-6; 33:15-16); where the Lord’s advent is treated of, “Judah” denoting those who are in the good of love to the Lord; “Israel,” those who are in the truth of this good. That by “Judah” is not meant Judah, nor by “Israel” Israel, is evident from the fact that neither Judah nor Israel was saved. In like manner in the same:

I will cause the captivity of Judah and the captivity of Israel to return, and will build them as at the first (Jeremiah 33:7).

In the same:

In those days, and in that time, saith Jehovah, the sons of Israel shall come, they and the sons of Judah together; going and weeping shall they go, and shall seek Jehovah their God; and they shall seek Zion in the way with their faces thitherward (Jeremiah 50:4-5

Again:

At that time they shall call Jerusalem the throne of Jehovah; and all the nations shall be gathered unto it, for the name of Jehovah, to Jerusalem; neither shall they walk any more after the stubbornness of their evil heart. In those days the house of Judah shall walk to the house of Israel, and they shall come together out of the land of the north upon the land (Jeremiah 3:17-18).

[8] Again:

Behold the days come, saith Jehovah, that I will sow the house of Israel and the house of Judah with the seed of man, and with the seed of beast. And I will make a new covenant with the house of Israel and with the house of Judah; this is the covenant that I will make with the house of Israel after those days; I will put My law in the midst of them, and will write it on their heart (Jeremiah 31:27, 31, 33).

That Israel or the house of Israel is not here meant, is very evident, because they were dispersed among the Gentiles, and were never brought back out of captivity; consequently neither was Judah nor the house of Judah meant, but thereby were signified, in the internal sense, those who are of the Lord’s spiritual and celestial kingdom. With these is made a new covenant, and on their heart is the law written; a “new covenant” denoting conjunction with the Lord by means of good (see n. 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037); the “law written on their heart,” denoting the consequent perception of good and of truth, and also conscience.

[9] So in Joel:

And it shall come to pass in that day that the mountains shall drop new wine, and the hills shall flow with milk, and all the streams of Judah shall flow with waters; and a fountain shall go forth out of the house of Jehovah, and shall water the stream of Shittim. Egypt shall be a waste, and Edom shall be for a wilderness of a waste for the violence done to the sons of Judah, because they have shed innocent blood in their land. But Judah shall abide forever, and Jerusalem to generation and generation (Joel 3:18, 20);

from all the particulars in this passage also it is manifest that by “Judah” is not meant Judah, nor by “Jerusalem,” Jerusalem, but those who are in the holy of love and of charity; for these “shall abide forever, and to generation and generation.”

[10] So in Malachi:

Behold I send Mine angel who shall prepare the way before Me; and the Lord whom ye seek shall suddenly come to His temple, even the angel of the covenant whom ye desire. Then shall the offering of Judah and Jerusalem be pleasant unto Jehovah, as in the days of eternity, and as in former years (Malachi 3:1, 4); where the Lord’s advent is treated of. That at that time the offering of Judah and Jerusalem was not pleasant unto Jehovah, is evident; and from this it is manifest that by “Judah and Jerusalem” are signified such things as are of the Lord’s church. The case is the same everywhere in the Word where mention is made of “Judah,” of “Israel,” and of “Jerusalem.” From all this then it is evident what is signified by “Judah” in Matthew, namely, the Lord’s church, in the present case vastated.

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