De Bijbel

 

Deuteronoomia 33

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1 Ja see on õnnistus, millega Mooses, jumalamees, õnnistas Iisraeli lapsi enne oma surma;

2 ta ütles: 'Issand tuli Siinailt ja säras neile Seirist; ta paistis Paarani mäelt, ta tuli Kaadesisse Meribast, temast paremat kätt jäi Asdod.

3 Jah, ta armastab rahvaid, kõik ta pühad on sinu käes; nad heidavad su jalge ette, nad korjavad üles su sõnad:

4 'Mooses on meile andnud Seaduse, Jaakobi kogudus on tema omand.'

5 Jesurun sai kuninga, kui kogunesid rahva peamehed, kõik Iisraeli suguharud.

6 Ruuben jäägu elama ja ärgu surgu, kuigi vähene on tema meeste arv!

7 Ja Juuda kohta ta ütles nõnda: 'Kuule, Issand, Juuda häält ja too ta oma rahva juurde! Võidelgu ta oma kätega selle eest, ja ole sina talle abiks ta vaenlaste vastu!'

8 Ja Leevi kohta ta ütles: 'Sinu tummim ja uurim kuulugu su ustavale mehele, keda sa proovile panid Massas, kellega sa riidlesid Meriba vee juures,

9 kes ütles oma isa ja ema kohta: 'Ma ei ole neid näinud!' ja kes ei tunnustanud oma vendi ega tundnud oma lapsi. Sest nemad peavad sinu sõna ja hoiavad sinu lepingut.

10 Nad õpetavad Jaakobile sinu seadlusi ja Iisraelile sinu Seadust. Nad panevad su nina ette suitsutusrohtu ja su altarile täisohvri.

11 Õnnista, Issand, tema jõudu, ja olgu sul hea meel tema kätetööst! Purusta tema vastaste ja vihkajate niuded, et nad enam ei tõuseks!'

12 Ja Benjamini kohta ta ütles: 'Issanda lemmik, kes elab julgesti ta juures. Tema kaitseb teda alati ja elab tema mäerinnakute vahel.'

13 Ja Joosepi kohta ta ütles: 'Issand õnnistagu tema maad kastega - parimaga taevast, ja veega sügavusest, mis asub all;

14 parimaga, mida päike välja toob, ja parimaga kuude saadustest;

15 parimaga ürgseilt mägedelt ja parimaga igavestelt küngastelt,

16 maa parima vilja ja küllusega! Selle lembus, kes elas kibuvitsapõõsas, tulgu Joosepi pea peale, oma vendade vürsti pealaele!

17 Ta on oma härja esmasündinu ja tal on uhkust, tema sarved on metshärja sarved: nendega ta kaevleb rahvaid, maailma ääri üheskoos. Need on Efraimi kümned tuhanded, need on Manasse tuhanded.'

18 Ja Sebuloni kohta ta ütles: 'Ole rõõmus, Sebulon, oma retkedel, ja Issaskar, oma telkides!

19 Nad kutsuvad rahvaid mäele, seal ohverdavad nad õigeid ohvreid, sest nad imevad merede ohtrust ja liivasse peidetud varandusi.'

20 Ja Gaadi kohta ta ütles: 'Kiidetud olgu, kes annab Gaadile avarust! Ta elab nagu lõvi ja kisub lõhki käsivarre ja pealae.

21 Ta valis enesele esimese maaosa, sest seal oli valitseja osa. Kui kogunesid rahva peamehed, kehtestas ta Issanda õiguse ja tema seadused Iisraeliga.'

22 Ja Daani kohta ta ütles: 'Daan on lõvikutsikas, kes Baasanist üles kargab.'

23 Ja Naftali kohta ta ütles: 'Naftali on rikas lembusest, ta on täidetud Issanda õnnistusega. Tema vallutab lääne ja lõuna.'

24 Ja Aaseri kohta ta ütles: 'Poegade hulgast olgu õnnistatud Aaser! Tema olgu oma vendade lemmik ja ta kastku oma jalg õlisse!

25 Su riivid olgu rauast ja vasest, ja niikaua kui sul on päevi, kestku su jõud!'

26 Ükski ei ole nagu Jesuruni Jumal, kes sõidab sulle appi taevas ja pilvedes oma ülevas toreduses.

27 Varjupaigaks on iidne Jumal, kes sirutab välja igavesed käsivarred. Tema ajas vaenlase su eest ja ütles: 'Hävita!'

28 Ja Iisrael elab julgesti, Jaakobi allikas on üksinda vilja ja veini maal - tema taevas piserdab alla kastet.

29 Õnnis oled sa, Iisrael! Kes on su sarnane? Rahvas, keda Issand on päästnud? Tema on kilp, kes sind aitab, mõõk, kes sind ülendab. Sinu vaenlased lömitavad su ees, aga sina tallad nende kõrgendikel.'

   

Van Swedenborgs Werken

 

Arcana Coelestia #9081

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9081. If the ox shall strike with the horn a manservant, or a maidservant. That this signifies if the affection of evil shall destroy truth or good in the natural, is evident from the signification of “manservant,” as being truth in the natural (see n. 3019, 3020, 5305, 7998); and from the signification of “maidservant,” as being the affection of truth therein (n. 1895, 2567, 3835, 3849, 8993, 8994); and from the signification of “striking with the horn,” as being to destroy. “To strike with the horn” is said in the Word of the destruction of falsity by the power of truth; and in the opposite sense, of the destruction of truth by the power of falsity, and this for the reason that by “a horn” is signified the power of truth from good, and the power of falsity from evil (see n. 2832); as in Ezekiel:

Ye thrust with side and with shoulder, and with your horns ye strike all the weak ones (Ezekiel 34:21);

speaking of those who with all their force and power destroy the truths and goods of the church by means of fallacious reasonings from things of sense; “to thrust with side and with shoulder” denotes with all force and power (n. 1085, 4931-4937). From this it is plain why “striking with the horn” is spoken of in Moses:

To the firstborn of his ox, honor is his; and his horns are the horns of the unicorn; with them he shall strike the peoples together unto the ends of the earth (Deuteronomy 33:17).

These words are in the prophecy of Moses about Joseph, where by “Joseph” in the internal sense is meant the Lord as to the Divine spiritual, and in the representative sense His spiritual kingdom; “the horns of the unicorn” denote the things which belong to power from the good and the truth of faith; to “strike the peoples” denotes to destroy falsities by means of truths; “unto the ends of the earth” denotes on all sides where the church is.

In David:

Thou art my very king, O God, through Thee will we strike with the horn our enemies (Psalms 44:4-5).

“To strike with the horn our enemies” here also denotes to destroy falsities through the power of the truth and good of faith. Who cannot see that in these passages no mention would have been made of “striking with the horn” as done by men, except from the signification of “horn,” as being power?

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

Van Swedenborgs Werken

 

Arcana Coelestia #2714

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2714. That “Paran” is illumination from the Lord’s Divine Human, is evident from the signification of “Paran,” as being the Lord’s Divine Human, which is manifest from the passages in the Word where it is named, as in the prophet Habakkuk:

O Jehovah, I have heard Thy fame, I was afraid; O Jehovah, revive Thy work in the midst of the years, in the midst of the years make known, in zeal remember mercy. God will come from Teman, and the Holy One from Mount Paran; Selah: His honor covered the heavens, and the earth is full of His praise; and His brightness shall be as the light. He had horns going out from His hand, and there was the hiding of His strength (Hab. 3:2-4); where the Lord’s advent is plainly treated of, which is signified by “reviving in the midst of the years,” and by “making known in the midst of the years.” His Divine Human is described by “God coming from Teman, and the Holy One from Mount Paran.” He is said to “come from Teman” as to celestial love, and “from Mount Paran” as to spiritual love; and that illumination and power are from these is signified by saying that there shall be “brightness and light,” and by His having “horns going out from His hand;” the “brightness and light” are illumination, and the “horns” are power.

[2] In Moses:

Jehovah came from Sinai, and rose from Seir unto them; He shone forth from Mount Paran, and He came from the ten thousands of holiness; from His right hand was a fire of law unto them; yea, He loveth the peoples; all His saints are in thy hand, and they were gathered together at thy foot, and he shall receive of thy words (Deuteronomy 33:2-3).

Here also the Lord is treated of, whose Divine Human is described by His “rising from Seir, and shining forth from Mount Paran”—from “Seir” as to celestial love, and from “Mount Paran” as to spiritual love. The spiritual are signified by the “peoples whom He loves,” and by their being “gathered together at His foot.” The “foot” signifies what is lower, and thus more obscure, in the Lord’s kingdom.

[3] In the same:

Chedorlaomer and the kings that were with him smote the Horites in their Mount Seir, unto El-paran, which is in the wilderness (Genesis 14:5-6).

That the Lord’s Divine Human is here signified by “Mount Seir,” and by “El-paran,” may be seen above (n. 1675, 1676). In the same:

It came to pass in the second year, in the second month, in the twentieth day of the month, that the cloud was taken up from over the tabernacle of the testimony and the sons of Israel set forward according to their journeys, out of the wilderness of Sinai; and the cloud abode in the wilderness of Paran (Numbers 10:11-12).

[4] That the journeys of the people in the wilderness all signify the state of a combating church and its temptations, in which man yields but the Lord conquers for him-consequently the very temptations and victories of the Lord-will of the Lord’s Divine mercy be shown elsewhere; and because the Lord from His Divine Human sustained temptations, the Lord’s Divine Human is here signified in like manner by the “wilderness of Paran.” And so again by these words in the same:

The people afterwards journeyed from Hazeroth, and pitched their camp in the wilderness of Paran. And Jehovah spake unto Moses, saying, Send thou men, and let them explore the land of Canaan, which I give unto the sons of Israel; and Moses sent them from the wilderness of Paran, according to the command of Jehovah. And they returned, and came to Moses, and to Aaron, and to all the congregation of the sons of Israel, unto the wilderness of Paran to Kadesh; and brought back word unto them, and showed them the fruit of the land (Numbers 12:16; 13:1-3, 26).

[5] By their setting out from the wilderness of Paran and exploring the land of Canaan, is signified that through the Lord’s Divine Human the sons of Israel, that is, the spiritual, have the heavenly kingdom, which is signified by the land of Canaan; but their also succumbing at that time signifies their weakness, and that the Lord therefore fulfilled all things in the Law, and endured temptations, and conquered; and that they who are in the faith of charity, as also they who are in temptations in which the Lord conquers, have salvation from His Divine Human. On which account also, when the Lord was tempted, He was in the wilderness (Matthew 4:1; Mark 1:12-13; Luke 4:1; see above, n. 2708).

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