新基督教圣经研究

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2 Mosebok第23章

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1 Du skal ikke utbrede falskt rykte; du skal ikke gjøre felles sak med en ugudelig, så du blir et urettferdig vidne;

2 du skal ikke følge mengden i det som ondt er, og du skal ikke vidne således i en rettssak at du bøier dig efter mengden og forvender retten;

3 heller ikke om det gjelder en ringe mann, skal du pynte på hans sak.

4 Når du treffer din fiendes okse eller hans asen som har gått sig vill, da skal du føre dem tilbake til ham.

5 Når du ser din fiendes asen ligge under sin byrde, da vokt dig for å gå fra ham; du skal hjelpe ham med å løse byrden av.

6 Du skal ikke i nogen sak bøie retten for den fattige som bor hos dig.

7 Du skal holde dig langt borte fra en falsk sak og ikke hjelpe til at den uskyldige og rettferdige mister livet; for jeg dømmer ikke en skyldig å være uskyldig.

8 Du skal ikke ta imot gave; for gaven gjør seende blinde og forvender de rettferdiges sak.

9 En fremmed skal du ikke undertrykke; I vet jo hvorledes den fremmede er til mote; I var selv fremmede i Egyptens land.

10 Seks år skal du så ditt land til og høste dets grøde;

11 men i det syvende år skal du la det hvile og ligge, så de fattige blandt ditt folk kan ete derav, og hvad de levner, kan markens dyr ete. Det samme skal du gjøre med din vingård og dine oljetrær.

12 Seks dager skal du gjøre din gjerning; men på den syvende dag skal du hvile, så din okse og ditt asen kan ha ro, og din trælkvinnes sønn og den fremmede får hvile sig ut.

13 I alt det jeg har sagt til eder, skal I ta eder i vare. Andre guders navn skal I ikke nevne; slikt skal ikke høres av din munn.

14 Tre ganger om året skal du holde høitid for mig.

15 De usyrede brøds høitid skal du holde: Syv dager skal du ete usyret brød, således som jeg har befalt dig, på den fastsatte tid i abib måned, for i den drog du ut av Egypten; og ingen skal vise sig for mitt åsyn tomhendt.

16 Likeså kornhøstens høitid, når førstegrøden faller av ditt arbeid, av det som du sår på marken, og frukthøstens høitid ved årets utgang, når du samler inn frukten av ditt arbeid på marken.

17 Tre ganger om året skal alle menn blandt eder møte frem for Herrens, Israels Guds åsyn.

18 Du skal ikke ofre blodet av mitt slaktoffer sammen med syret brød, og det fete av mitt høitidsoffer skal ikke bli liggende natten over til om morgenen.

19 Det første av din jords førstegrøde skal du bære til Herrens, din Guds hus. Du skal ikke koke et kje i dets mors melk.

20 Se, jeg sender en engel foran dig for å vokte dig på veien og for å føre dig til det sted jeg har utsett for dig.

21 Ta dig i vare for ham og hør på hans røst, vær ikke gjenstridig mot ham! Han skal ikke bære over med eders overtredelser, for mitt navn er i ham.

22 Men dersom du lyder hans røst og gjør alt det jeg sier, da vil jeg være en fiende av dine fiender og en motstander av dine motstandere.

23 For min engel skal gå foran dig og føre dig frem til det land hvor amorittene og hetittene og ferisittene og kana'anittene, hevittene og jebusittene bor, og jeg vil tilintetgjøre dem.

24 Du skal ikke tilbede deres guder eller tjene dem; du skal ikke gjøre som de gjør; men du skal rive deres avgudsbilleder ned og slå deres stenstøtter i stykker.

25 I skal tjene Herren eders Gud, og han skal velsigne ditt brød og ditt vann. Og jeg vil holde sykdom borte fra dig;

26 det skal ikke være nogen kvinne i ditt land som føder i utide eller er ufruktbar; dine dagers tall vil jeg gjøre fullt.

27 edsel for mig vil jeg sende foran dig og forvirre alle de folk du kommer til, og jeg vil la alle dine fiender flykte for dig.

28 Og jeg vil sende hvepser foran dig, og de skal jage hevittene, kana'anittene og hetittene bort fra dig.

29 Jeg vil ikke jage dem bort fra dig på ett år, forat ikke landet skal bli øde og de ville dyr bli for mange for dig;

30 litt efter litt vil jeg jage dem bort fra dig, inntil du blir så stort et folk at du kan ta landet i eie.

31 Jeg vil la ditt lands grenser gå fra det øde Hav til filistrenes Hav* og fra ørkenen til elven**; for jeg vil gi landets innbyggere i eders hånd, og du skal jage dem bort fra dig. / {* Middelhavet.} {** Eufrat.}

32 Du skal ikke gjøre nogen pakt med dem eller med deres guder.

33 De skal ikke bo i ditt land, forat de ikke skal forføre dig til å synde mot mig; for du vilde da tjene deres guder, og det vilde bli en snare for dig.

   

来自斯威登堡的著作

 

Apocalypse Explained#130

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130. (Verse 12) And to the angel of the church in Pergamos write. That this signifies for remembrance to those within the church who are in temptations, is evident from the signification of writing, as being for remembrance (concerning which see Arcana Coelestia 8620); from the signification of angel, as being a recipient of Divine truth, and, in the highest sense, the Divine truth itself proceeding from the Lord (concerning which more will be said in what follows); and from the signification of the church in Pergamos, as being those within the church who are in temptations. That such are meant by the church in Pergamos, is evident from the things written to that church, which follow; for from no other source can it be known what is signified by each of the seven churches. For, as was before shown, by the churches here mentioned are not meant churches in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia and Laodicea, but all those who belong to the Lord's church, and by each church something which constitutes the church with man. And because the primary things of the church are the knowledges of truth and good and the affection of spiritual truth, therefore the subject first treated of are those things, written to the angel of the church of Ephesus and Smyrna; concerning the knowledges of truth and good to the angel of the church of Ephesus, and concerning the spiritual affection of truth to the angel of the church of Smyrna. And because no one can be infilled with the knowledges of truth and good as to life, and persevere in the spiritual affection of truth, unless he undergoes temptations, therefore the subject now treated of in what is written to the angel of the church in Pergamos is those temptations.

[2] It is therefore clear in what order the things taught under the names of the seven churches follow. The reason why it is said, "To the angel of the church, write," and not to the church is, that by angel is signified the Divine truth which constitutes the church; for Divine truth teaches how man is to live that he may become a church. That by angel in the Word, in the spiritual sense, is not meant any angel, but, in the highest sense, the Divine truth proceeding from the Lord, and, in a relative sense, he who receives it, is evident from this consideration, that all the angels are recipients of Divine truth from the Lord, and that no angel is of himself an angel; also, that in proportion as he receives Divine truth, in the same proportion he is an angel. For angels know and perceive better than men, that all the good of love and truth of faith are not from themselves, but from the Lord; and, because the good of love and truth of faith constitute their wisdom and intelligence, and these the whole angel, therefore they know and acknowledge that they are only recipients of the Divine proceeding from the Lord, and thus that they are angels in that degree in which they receive it. This is why they are desirous that the term angels should be understood spiritually, that is, impersonally, and be interpreted as meaning Divine truths.

By Divine truth is meant also Divine good, because they proceed unitedly from the Lord (as may be seen in the work,Heaven and Hell 13, 140).

[3] Now because Divine truth proceeding from the Lord constitutes an angel, therefore, in the highest sense, in the Word, by angel is meant the Lord Himself, as in Isaiah:

"The angel of the faces of Jehovah liberated them; on account of his love, and his indulgence, he redeemed them; and he bore, and carried them all the days of eternity" (Isaiah 63:9).

And in Moses:

"The angel who hath redeemed me from all evil, bless them (Genesis 48:16).

In the same:

"Behold, I send an angel before thee to keep thee in the way; beware of his faces, and obey his voice, for my name is in the midst of him" (Exodus 23:20-23).

[4] Because the Lord as to Divine truth is called an angel, therefore also Divine truths are meant, in the spiritual sense, by angels, as in the following passages:

"The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend. In the consummation of the age the angels shall go forth, and sever the wicked from among the just" (Matthew 13:41, 49).

"And he shall send his angels with a great sound of a trumpet, and shall gather together the elect from the four winds" (Matthew 24:31).

"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory" (Matthew 25:31).

Jesus said, "Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man" (John 1:51).

In these passages, in the spiritual sense, by angels are meant Divine truths, and not angels; as in the foregoing passages, where it is said that, in the consummation of the age, the angels shall gather out all things that offend, shall sever the wicked from the just, that they shall gather together the elect with a great sound of a trumpet from the four winds, and that the Son of man with His angels shall sit upon a throne of glory. It is not meant that the angels will do these things, together with the Lord, but the Lord alone by His Divine truths; for an angel has no power of himself, but all power is from the Lord by means of His Divine truth (see the work, Heaven and Hell 230-233). Similarly by the angels of God seen ascending and descending upon the Son of man is meant, that Divine truths were in Him and from Him.

[5] By angels also in other places are meant Divine truths proceeding from the Lord, consequently the Lord as to Divine truths, as where it is said, that

to the seven angels were given seven trumpets, and that the angels sounded the trumpets (Apoc. 8:2, 6-8, 10, 12, 13; 9:1, 13, 14).

It is said, that to the angels were given trumpets, and that they sounded them, because trumpets and the sound of them signify Divine truth to be revealed (see above, n. 55). Similar things are also meant

by the angels fighting against the dragon (Apoc. 12:7, 9);

by the angel flying in the midst of heaven, having the everlasting Gospel (Apoc. 14:6);

by the seven angels pouring out the seven vials (Apoc. 16:1-4, 8, 10, 12);

by the twelve angels at the twelve gates of the New Jerusalem (Apoc. 21:12).

[6] That this is the case will also be seen in what follows. That by angels are meant Divine truths from the Lord, is quite clear in David:

Jehovah "maketh his angels winds, and his ministers a flaming fire" (Psalms 104:4).

By these words are signified Divine truth and Divine good; for the wind of Jehovah in the Word signifies Divine truth, and His fire Divine good. (As is evident from what is shown in Arcana Coelestia, as, that the wind of the nostrils of Jehovah denotes Divine truth, n. 8286; that the four winds denote all things of truth and good, n. 3708, 9642, 9668; that hence to breathe in the Word signifies the state of the life of faith, n. 9280; from which it is evident what is signified by Jehovah breathing into the nostrils of Adam (Genesis 2:7); by the Lord breathing upon His disciples (John 20:22): and by these words of the Lord, "The wind bloweth where it listeth, and thou hearest the voice thereof, and knowest not whence it cometh" (John 3:8); concerning which see n. 96, 97, 9229, 9281; and, moreover, n. 1119, 3886, 3887, 3889, 3892, 3893. That flaming fire denotes Divine love, and thence Divine good see in the work, Heaven and Hell 133-140, 566, 567, 568; and above, n. 68.)

[7] That an angel signifies Divine truth proceeding from the Lord, is quite clear from these words in the Apocalypse:

"He measured the wall" of the New Jerusalem "an hundred and forty-four cubits, the measure of a man, that is, of an angel" (21:17).

That the wall of the New Jerusalem is not the measure of an angel anyone may see; but that the term signifies all truths for defence, which are there meant by angel, is evident from the signification of the wall of Jerusalem, and of the signification of the number one hundred and forty-four. (That a wall signifies all truths for defence, may be seen, Arcana Coelestia 6419; that the number one hundred and forty-four signifies all things of truth in the aggregate, n. 7973; that measure signifies the quality of a thing as to truth and good, n. 3104, 9603, 10262. These things may also be seen explained as to the internal sense in the small work, The New Jerusalem and its Doctrine, n. 1.)

[8] Because by angels in the Word are meant Divine truths, therefore men through whom Divine truths are made known are sometimes called angels, as in Malachi:

"The priest's lips should keep knowledge, and they should seek the law at his mouth, because he is the angel of Jehovah" (2:7).

He is said to be the angel of Jehovah, because he teaches Divine truth; not that he is the angel of Jehovah, but the Divine truth which he teaches is. It is also known in the church that no one has Divine truth from himself. Lips, in the above passage, also signify the doctrine of truth, and law the Divine truth itself. (That lips signify the doctrine of truth may be seen, Arcana Coelestia 1286, 1288, and that the law is the Divine truth itself, n. 3382, 7463.) This also is why John the Baptist is called an angel:

Jesus said, "This is he of whom it is written, Behold, I send my angel before thy face, who shall prepare thy way before thee" (Luke 7:27).

[9] The reason why John is called an angel is, because by him, in the spiritual sense, is signified the Word, which is Divine truth, just as by Elias. (See Arcana Coelestia 7643, 9372; and that what is signified, the same is meant, by a person in the Word, see n. 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4307, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229.)

[10] It is said, that by angels in the Word, in the spiritual sense, are meant Divine truths proceeding from the Lord, because these constitute angels, and when angels utter them, they do not speak from themselves but from the Lord. That this is the case, the angels not only know but also perceive. A man who believes that nothing of faith is from himself, but from God, also knows this, but he does not perceive it. That nothing of faith is from man, but all from God, is the same thing as if it were said, that nothing of truth which has life is from man, but from God; for truth has relation to faith, and faith to truth.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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