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5 Mose 18

പഠനം

   

1 Die Priester, die Leviten, der ganze Stamm Levi, sollen kein Teil noch Erbe mit Israel haben; die Feueropfer Jehovas und sein Erbteil (d. h. die Zehnten, Erstlinge usw.) sollen sie essen.

2 Aber er soll kein Erbteil haben inmitten seiner Brüder; Jehova ist sein Erbteil, so wie er zu ihm geredet hat. -

3 Und dies soll das echt der Priester sein von seiten des Volkes, von seiten derer, die ein Schlachtopfer opfern, es sei ind- oder Kleinvieh: Man soll dem Priester die Schulter geben und die Kinnbacken und den rauhen Magen.

4 Die Erstlinge deines Getreides, deines Mostes und deines Öles, und die Erstlinge von der Schur deiner Schafe sollst du ihm geben;

5 denn ihn hat Jehova, dein Gott, erwählt aus allen deinen Stämmen, damit er dastehe, um den Dienst im Namen Jehovas zu verrichten, er und seine Söhne, alle Tage. -

6 Und wenn der Levit kommen wird aus einem deiner Tore, aus ganz Israel, wo er sich aufhält, und er kommt nach aller Lust seiner Seele an den Ort, den Jehova erwählen wird,

7 und verrichtet den Dienst im Namen Jehovas, seines Gottes, wie alle seine Brüder, die Leviten, die daselbst vor Jehova stehen:

8 so sollen sie zu gleichen Teilen essen, außer dem, was er von seinem väterlichen Eigentum verkauft hat.

9 Wenn du in das Land kommst, das Jehova, dein Gott, dir gibt, so sollst du nicht lernen, nach den Greueln dieser Nationen zu tun.

10 Es soll keiner unter dir gefunden werden, der seinen Sohn oder seine Tochter durchs Feuer gehen läßt, keiner, der Wahrsagerei treibt, kein Zauberer oder Beschwörer oder Magier,

11 oder Bannsprecher oder Totenbeschwörer oder Wahrsager oder der die Toten befragt.

12 Denn ein Greuel für Jehova ist ein jeder, der diese Dinge tut; und um dieser Greuel willen treibt Jehova, dein Gott, sie vor dir aus.

13 Du sollst vollkommen (O. untadelig, lauter) sein gegen Jehova, deinen Gott.

14 Denn diese Nationen, die du austreiben wirst, hören auf Zauberer und auf Wahrsager; du aber-nicht also hat Jehova, dein Gott, dir gestattet.

15 Einen Propheten aus deiner Mitte, aus deinen Brüdern, gleich mir, wird Jehova, dein Gott, dir erwecken; auf ihn sollt ihr hören;

16 nach allem, was du von Jehova, deinem Gott, am Horeb begehrt hast am Tage der Versammlung, indem du sprachest: Ich möchte nicht weiter die Stimme Jehovas, meines Gottes, hören, und dieses große Feuer möchte ich nicht mehr sehen, daß ich nicht sterbe!

17 Und Jehova sprach zu mir: Gut ist, was sie geredet haben. (O. Sie haben wohl geredet)

18 Einen Propheten, gleich dir, will ich ihnen aus der Mitte ihrer Brüder erwecken; und ich will meine Worte in seinen Mund legen, und er wird zu ihnen reden alles, was ich ihm gebieten werde.

19 Und es wird geschehen, der Mann, der nicht hört auf meine Worte, die er in meinem Namen reden wird, von dem werde ich es fordern. -

20 Doch der Prophet, der sich vermessen wird, in meinem Namen ein Wort zu reden, das ich ihm nicht geboten habe zu reden, oder der im Namen anderer Götter reden wird: Selbiger Prophet soll sterben.

21 Und wenn du in deinem Herzen sprichst: Wie sollen wir das Wort erkennen, das Jehova nicht geredet hat?

22 Wenn der Prophet im Namen Jehovas redet, und das Wort geschieht nicht und trifft nicht ein, so ist das das Wort, welches Jehova nicht geredet hat; mit Vermessenheit hat der Prophet es geredet; du sollst dich nicht vor ihm fürchten.

   

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Arcana Coelestia #9223

ഈ ഭാഗം പഠിക്കുക

  
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9223. The firstfruits of thy grain, and the firstfruits of thy wine, thou shalt not delay. That this signifies that as all the goods and truths of faith are from the Lord, they are to be ascribed to Him and not to self, is evident from the signification of “the firstfruits,” as being those things which must be in the first place, thus those which are to be chief of all (of which below); from the signification of “grain,” as being the good of the truth of faith (see n. 5295, 5410, 5959); from the signification of “wine,” as being the truth of good, thus, the truth of the good of faith (n. 1798, 6377); and from the signification of “not delaying,” when said of the good and truth of faith, as being to ascribe from affection; for that which is not done tardily, but quickly, is done from the affection of love (n. 7695, 7866). That ascription to the Lord is meant, is because the firstfruits, as well as the firstborn, were given to Jehovah, and by Jehovah to Aaron and his seed; and by “Jehovah” in the Word is meant the the Lord, (n. 1736, 2921, 3023, 3035, 5663, 6303, 6945, 6956, 8274, 8864). Wherefore, as “the first fruits of the grain and wine” denote the goods and truths of faith, it is meant that these are to be ascribed to the Lord, because they are from Him. (That everything of thought and of will with man flows in, and that all good and truth are from the Lord, see n. 2886-2888, 3142, 3147, 4151, 4249, 5119, 5147, 5150, 5259, 5482, 5649, 5779, 5854, 5893, 6027, 6982, 6985, 6996, 7004, 7055, 7056, 7058, 7270, 7343, 8321, 8685, 8701, 8717, 8728, 8823, 8863, 9110; and the same from experience, n. 6053-6058, 6189-6215, 6307-6327, 6466-6495, 6598-6626.)

[2] The firstfruits which were to be offered to the Lord, were the firstfruits of the harvest and the firstfruits of the vintage, also the firstfruits of shearing, and likewise the firstfruits of fruit. The firstfruits of the harvest were ears of corn, parched and green, also the sheaf which was to be waved, and afterward the firstfruits from the threshing floor, which were cakes; but the firstfruits of the vintage were the firstfruits of wine, of must, and of oil; and besides these there were the firstfruits of the sheep-shearing and also the firstfruits of fruit, which were offered in a basket. Moreover, all the firstborn also were offered to the Lord, of which were redeemed the firstborn of men, and also the firstborn of those animals which were not offered in the sacrifices, as the firstborn of asses, of mules, of horses, and the like. The firstfruits and the firstborn were offered to Jehovah, and by Jehovah were given to Aaron and his seed, for the reason that Aaron and his sons, who administered the office of the high-priesthood, represented the Lord. By “the firstfruits of grain and wine” in this verse are meant all the firstfruits of the harvest and the vintage, just now spoken of; for the expressions used in the original tongue are “the fullness of the grain,” and “the tear of the wine;” “fullness” denoting a harvest ripe and gathered in, and “tears” denoting what is made to drop.

[3] What the firstfruits specifically represented (for all the statutes and rituals enjoined upon the sons of Israel by the Lord represented internal things of the church), can be seen from the several kinds of produce the firstfruits of which were given, when viewed in the internal sense. That “grain” denotes the good of faith, and “wine” the truth of faith, may be seen in the passages above cited. That the firstfruits were to be given to Jehovah, signified that it is the first of the church to ascribe all the goods and truths of faith to the Lord, and not to self. To ascribe to the Lord is to know, to acknowledge, and to believe that these things are from the Lord, and nothing of them from self; for as above shown, everything of faith is from the Lord. The “firstfruits” have this signification because they were offerings and gifts, which were thanksgivings for the produce of the earth, and an acknowledgment of blessings from Jehovah, that is, from the Lord; and consequently were an acknowledgment that all things are from Him; and in the internal sense, an acknowledgment of the goods and truths of faith, which are signified by “harvest,” by “grain,” “oil,” “must,” “wine,” “wool,” and “fruits,” of which the firstfruits were given. (Concerning these firstfruits, see Exodus 23:19; 34:26; Leviticus 23:10-11, 20; Numbers 15:19-21; 18:12-13; Deuteronomy 18:4; 26:1-11.) The like is signified by the “firstfruits” in Ezekiel 20:40, and in Micah 7:1-2.

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

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Arcana Coelestia #8864

ഈ ഭാഗം പഠിക്കുക

  
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8864. I am Jehovah thy God. That this signifies the Lord as to the Divine Human universally reigning in each and all things of good and truth, is evident from the fact that in the Word no other than the Lord is meant by “Jehovah” (see n. 1343, 1736, 2921, 3023, 3035, 3448, 5663, 6280, 6281, 6303, 8274), in like manner by “Jehovah Zebaoth,” by “the Lord Jehovih,” by “Jehovah God” (n. 2921, 3023, 3448, 6303); and that the Lord is called “Jehovah” from the Divine good, which is the Divine Being, but “God” from the Divine truth, which is the Divine Coming-forth (n. 6905, also n. 709, 732, 1096, 2586, 2769, 2807, 2822, 3921, 4402). That it is the Divine Human of the Lord which is here meant by “Jehovah God,” is because the Lord as to this is meant in the Word both by “Jehovah” and by “God”—the Divine good, which He is even as to the Human, by “Jehovah;” and the Divine truth, which He is because it proceeds from Him, by “God.”

[2] That the Divine Human of the Lord is meant by “Jehovah God,” is because the Divine Itself which is in the Lord cannot be seen in heaven, and not even perceived, thus cannot be received in faith and love, but the Divine Human only. That the Divine Itself cannot be communicated to the angels in heaven, and still less to men on earth, except through the Divine Human, is known in the churches from the words of the Lord in the Evangelists, where He says that He is the “door,” that He is the “mediator,” that “no one can come to the Father but through Him,” that “no one knoweth the Father but He,” and that “no one hath seen the Father,” not even any “shape” of Him. From this it is plain that it is the Lord who is here meant by “Jehovah God.” That it is He also who redeemed the human race and liberated it from hell is likewise known. This is signified by the words which follow: “who brought thee forth out of the land of Egypt, out of the house of servants.” From all this it is now plain that Jehovah God who spoke from Mount Sinai denotes the Lord as to the Divine Human.

[3] That this is the first thing which is said by the Lord from Mount Sinai, is because this ought to reign universally in each and all things that follow; for what is said first must be kept in the memory in the things that follow, and must be regarded as the universal thing that is in them. What is meant by “universally reigning” shall be seen in what follows. The things said by the Lord are all of this nature, namely, that the things said first are to reign in the things which follow, and are to involve them, and so successively the things that follow in the series. The things which follow in this chapter are the commandments of the Decalogue, which are internal truths, and then the statutes, which are external truths. In both of these the Lord must reign as to the Divine Human, for they are from Him, and are Himself, because all truths that are truths proceed from Him, and the things which proceed from Him are Himself. That the Lord as to the Divine Human must reign in each and all things of faith, is also known in the churches, for it is there taught that without the Lord there is no salvation, and that all the truth and good of faith are from Him. Thus as He is the source of faith, He is the faith with man, and if the faith, He is also every truth that is contained in the doctrine of faith, which is from the Word. From this also it is that the Lord is called “the Word.”

[4] That the things which precede must reign in the things which follow, and thus in the series, as said above, is evident from everything which the Lord spoke, especially from His prayer, which is called “the Lord’s Prayer.” In this prayer all things follow on in such a series that they constitute as it were a column that grows larger from top to bottom, in the interiors of which are the things which precede in the series. What is first therein is inmost, and what succeeds in order adds itself to the inmost successively and thus grows. That which is inmost reigns universally in those things which are round about; that is, in each and all things; for from this is that which is essential to the existence of all things.

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