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Ponovljeni Zakon 28

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1 Ako zbilja poslušaš glas Jahve, Boga svoga, držeći i vršeći sve njegove zapovijedi što ti ih danas naređujem, Jahve, Bog tvoj, uzvisit će te nad sve narode na zemlji.

2 Svi ovi blagoslovi sići će na te i stići će te ako budeš slušao glas Jahve, Boga svoga.

3 Blagoslovljen ćeš biti u gradu, blagoslovljen u polju.

4 Blagoslovljen će biti plod utrobe tvoje, rod zemlje tvoje, plod blaga tvoga: mlad krava tvojih i prirast stada tvoga.

5 Blagoslovljen će biti tvoj koš i naćve tvoje.

6 Blagoslovljen ćeš biti kad ulaziš, blagoslovljen kad izlaziš.

7 Neprijatelje tvoje koji se dignu protiv tebe Jahve će položiti preda te potučene; jednim će putem izaći na te, a na sedam putova razbježat će se ispred tebe.

8 Jahve će narediti da blagoslov bude s tobom u žitnicama tvojim i u svakom pothvatu ruke tvoje i blagoslivljat će te u zemlji koju ti Jahve, Bog tvoj, daje.

9 Jahve će od tebe učiniti narod sebi posvećen, kako ti se zakleo, ako budeš držao zapovijedi Jahve, Boga svoga, i hodio njegovim putovima.

10 Svi narodi zemlje vidjet će da je nada te zazvano ime Jahvino te će strahovati od tebe.

11 Jahve će te obasuti obilnim dobrima: porodom utrobe tvoje, priraštajem blaga tvoga i rodom s tla tvoga u zemlji za koju se Jahve zakleo ocima tvojim da će ti je dati.

12 Jahve će ti otvoriti svoju bogatu riznicu - nebo - da daje kišu tvojoj zemlji u pravo vrijeme i blagoslovi svaki pothvat ruku tvojih. Mnogim ćeš narodima u zajam davati, a sam nećeš uzimati u zajam.

13 Jahve će te držati na pročelju, a ne u začelju; uvijek ćeš biti na vrhu, nikad na dnu, ako budeš slušao zapovijedi Jahve, Boga svoga, što ti ih danas naređujem da ih držiš i vršiš.

14 Ni od jedne riječi što vam je danas nalažem nemoj odstupati ni desno ni lijevo idući za drugim bogovima i iskazujući im štovanje.

15 Ali ako ne budeš slušao glasa Jahve, Boga svoga, ne držeći i ne vršeći svih njegovih zapovijedi i svih njegovih zakona što ti ih danas naređujem, sva će ova prokletstva doći na te i stići će te:

16 Proklet ćeš biti u gradu, proklet u polju.

17 Proklet će biti koš tvoj i naćve tvoje.

18 Proklet će biti plod utrobe tvoje i rod zemlje tvoje, mlad krava tvojih i priraštaj stada tvoga.

19 Proklet ćeš biti kad ulaziš, proklet kad izlaziš.

20 Jahve će na te puštati prokletstvo, zabunu i kletvu u svemu na što pružiš ruku svoju da uradiš, sve dok ne budeš satrt i brzo ne propadneš zbog zloće svojih djela kojima si me napustio.

21 Kugu će Jahve za te privezati dok te ne nestane sa zemlje u koju ideš da je zaposjedneš.

22 Jahve će te udariti sušicom, groznicom, upalom, žegom i sušom, medljikom i snijeti; to će te goniti dok te ne nestane.

23 Nebesa nad tvojom glavom postat će mjedena, a tlo pod tvojim nogama postat će gvozdeno.

24 Kišu tvoje zemlje Jahve će pretvarati u pijesak i prašinu da na te pada s nebesa dok te ne uništi.

25 Jahve će od tebe učiniti pobijeđenoga pred tvojim neprijateljima; jednim ćeš putem prema njima izlaziti, a na sedam putova bježat ćeš ispred njih. Strašilo ćeš postati za sva zemaljska kraljevstva.

26 I mrtvo tijelo tvoje postat će hranom svim pticama nebeskim i svoj zvjeradi zemaljskoj. Nikoga neće biti da ih plaši.

27 Jahve će te udarati egipatskim prištevima, čirevima, krastama i svrabom, od kojih se nećeš moći izliječiti.

28 Jahve će te udarati bjesnilom, sljepoćom i ludilom;

29 u po bijela dana tumarat ćeš kao što tumara slijepac po mraku; nećeš imati uspjeha u svojim pothvatima; sve vrijeme svoje bit ćeš izrabljivan i pljačkan, a neće biti nikoga da te spasi.

30 Sa ženom ćeš se zaručivati, ali će je drugi posjedovati. Kuću ćeš graditi, ali u njoj nećeš stanovati. Vinograd ćeš zasađivati, ali ga nećeš brati.

31 Tvoga će vola na tvoje oči zaklati, ali ti od njega nećeš jesti; tvoga će magarca ispred tebe otimati, ali ti ga neće vraćati; stado će tvoje neprijatelju tvome predavati, a neće biti nikoga da ti pritekne u pomoć.

32 Sinovi tvoji i kćeri tvoje bit će predavani drugome narodu. Oči će tvoje svaki dan kapati gledajući za njima, ali ruka tvoja neće moći ništa.

33 Narod koji i ne poznaješ jest će plod sa zemlje tvoje i svu muku tvoju, dok ćeš ti sve vrijeme svoje biti izrabljivan i gažen.

34 Ludovat ćeš od prizora što će ih oči tvoje gledati.

35 Jahve će te udarati ljutim prištevima po koljenima i po stegnima - od stopala nogu tvojih do tjemena na glavi tvojoj - od kojih se nećeš moći izliječiti.

36 Jahve će odvesti i tebe i tvoga kralja, koga budeš postavio nad sobom, među narod nepoznat i tebi i tvojim ocima te ćeš ondje iskazivati štovanje drugim bogovima, drvenim i kamenim.

37 Bit ćeš na zgražanje, porugu i ruglo svim narodima među koje te Jahve odvede.

38 Mnogo ćeš sjemena bacati u polje, ali ćeš malo žeti jer će ti urod skakavci ogolijevati.

39 Vinograde ćeš saditi i obrađivati, ali vina nećeš piti niti ćeš što brati jer će ih crv izjedati.

40 Imat ćeš masline po svemu svome području, ali se uljem nećeš mazati jer će ti masline opadati.

41 Sinove ćeš i kćeri rađati, ali tvoji neće biti jer će u sužanjstvo odlaziti.

42 Sva tvoja stabla i rod sa zemlje tvoje postat će plijenom kukaca.

43 Došljak koji bude u sredini tvojoj uzdizat će se nada te, a ti ćeš padati sve niže i niže.

44 On će uzaimati tebi, a ne ti njemu; on će biti glava, a ti rep.

45 Sva će te ova prokletstva snalaziti, progoniti i doseći dok te ne unište, jer nisi slušao glasa Jahve, Boga svoga, ni držao zapovijedi njegovih i zakona njegovih koje ti je dao.

46 Ona će služiti za čudesni znak na tebi i tvome potomstvu zauvijek.

47 Budući da nisi htio služiti Jahvi, Bogu svome, vesela i radosna srca zbog obilja svega,

48 služit ćeš neprijatelju svome, koga će Jahve poslati na te, u gladu i žeđi, golotinji i oskudici svakoj. Na tvoju će šiju navaljivati jaram od gvožđa dok te ne satre.

49 Jahve će iz daljine, s kraja zemlje, dovesti na te narod koji će sletjeti kao orao. Bit će to narod kojemu jezika nećeš razumjeti;

50 narod bezdušan, koji neće pokazivati obzira prema starima ni smilovanja prema mladima.

51 On će ti jesti mlado od tvoga blaga i rod tvoje njive dok te ne uništi; neće ti ostavljati ni žita, ni vina, ni ulja, ni mlado od krave, ni priraštaj od stada, sve dok te ne upropasti.

52 Opsjedat će te u svim tvojim gradovima širom zemlje tvoje dok ne obori visoke i utvrđene bedeme u koje si polagao nadu svoju; opsjednut će te u svim gradovima tvojim širom zemlje tvoje koju ti dadne Jahve, Bog tvoj.

53 U tjeskobi i jadu, kojima će te neprijatelj tvoj pritisnuti, jest ćeš plod utrobe svoje - meso sinova svojih i kćeri svojih koje ti dadne Jahve, Bog tvoj.

54 Čovjek najnježniji i najmekši u tebe zlobnim će okom gledati na vlastitog brata, ženu u svome naručju i djecu svoju što mu preostanu,

55 ne hoteći ni s jednim od njih dijeliti mesa sinova svojih koje bude jeo, jer zbog tjeskobe i jada, kojima će te neprijatelj tvoj pritiskati po svim gradovima tvojim, drugo mu neće preostajati.

56 I žena najnježnija i najmekša što bude u tebe - toliko nježna i tankoćutna da se ne usuđuje spustiti stopala na zemlju - zlobnim će okom gledati na muža u svome naručju, i na sina svoga, i na kćer svoju,

57 i na posteljicu svoju što joj iziđe između nogu, i na djecu što ih ima roditi, jer će ih potajno jesti, oskudna u svemu, zbog nevolje i jada kojim će te neprijatelj tvoj pritisnuti po svim gradovima tvojim.

58 Ako ne budeš držao i vršio riječi ovoga Zakona što su napisane u ovoj knjizi, ne poštujući ovo slavno i strašno Ime - Jahvu, Boga svoga -

59 Jahve će tebe i tvoje potomstvo teško ošinuti velikim i dugotrajnim bičevima, pogubnim i dugim bolestima.

60 Pustit će na te sva zla egipatska kojih si se plašio, i ona će se prilijepiti za te.

61 A i svaku drugu bolest i bič, koji nije naveden u knjizi ovoga Zakona, Jahve će na te puštati dok te ne uništi.

62 Ostat će vas samo malo, vas što brojni bijaste kao zvijezde nebeske, a sve zato što nisi slušao glasa Jahve, Boga svoga.

63 Kako se Jahve nad vama radovao usrećujući vas i množeći, tako će se Jahve radovati nad vama rušeći vas i uništavajući da se iskorijenite sa zemlje u koju idete da je zaposjednete.

64 Jahve će vas razbacati po svim narodima, s kraja na kraj zemlje; ondje ćeš iskazivati štovanje drugim bogovima: drvenim i kamenim - koji su bili nepoznati i tebi i tvojim ocima.

65 Ali među tim narodima nećeš imati mira; ni tvome stopalu neće biti počivališta, nego će ti ondje Jahve dati srce uznemireno, oči utonule, dušu tjeskobnu.

66 Život tvoj visjet će o niti; bojat ćeš se i danju i noću i nećeš biti siguran za život svoj.

67 U strahu koji će ti stezati srce i od prizora što će ga oči tvoje gledati, jutrom ćeš govoriti: 'Oh, da je već večer!' a navečer ćeš govoriti: 'Oh, da je već jutro!'

68 U Egipat će te na galijama natrag odvesti Jahve putem za koji sam ti rekao da ga više ne smiješ vidjeti. Ondje ćete se vi sami prodavati svojim neprijateljima za robove i ropkinje, ali neće biti kupca."

69 To su riječi Saveza što ga propisa Jahve Mojsiju da ga sklopi s Izraelcima u zemlji moapskoj, povrh Saveza što ga je s njima sklopio na Horebu.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 6752

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6752. 'And she called his name Moses' means the essential nature of the state then. This is clear from the meaning of 'name' and 'calling the name as the essential nature, dealt with in 144, 145, 1754, 1896, 2009, 2714, 3006, 3421, 6674, at this point the essential nature of a state because when someone's name is mentioned, that particular name used then means the state, 1946, 2643, 3422, 4298. This essential nature of a state that is meant is the nature of the state of the law of God as it was in the beginning with the Lord, and the nature of the state of God's truth as it is in the beginning with a person who is being regenerated. There are two people primarily who represent the Lord with respect to the Word, namely Moses and Elijah. Moses represents the Lord with respect to the historical books, Elijah with respect to the Prophets. In addition to those two there is Elisha, and lastly John the Baptist, who is therefore the one who is meant by 'the Elijah who is to come', Matthew 17:10-13; Luke 1:17. But before one can show that Moses represents the law of God, one must say what the law of God is. In a broad sense God's law means the whole Word; in a narrower sense it means the historical section of the Word; in a restricted sense it means what was written through Moses; and in a very restricted sense it means the Ten Commandments written upon Mount Sinai on tablets of stone. Moses represents the law in the narrower sense as well as in the restricted sense and also in the very restricted.

[2] In a broad sense the Law is the whole Word, both the historical section and the prophetical part. This is clear in John,

We have heard from the Law that the Christ (the Messiah) remains forever. John 12:34.

The fact that 'the Law' here is used to mean the prophetical part as well is self-evident, for this is a reference to what is written in Isaiah 9:6-7; in David, Psalms 110:4; and in Daniel 7:13-14. In the same gospel,

In order that the Word written in the Law might be fulfilled, They hated Me without a cause. John 15:25.

Much the same applies here, for it is a reference to what is written in David, Psalms 35:19. In Matthew,

Truly I say to you, Even until heaven and earth pass away, one jot or one small part of a letter will not pass from the Law till all things are done. Matthew 5:18.

Here 'the Law' in a broad sense stands for the whole Word.

[3] The Law in a narrower sense is the historical section of the Word. This is clear in Matthew,

All things whatever you wish people to do to you, do also to them; for this is the Law and the Prophets. Matthew 7:12.

Here the Word is divided into 'the Law' and 'the Prophets'; and as the Word has been divided into the historical section and the prophetical part, it follows that 'the Law' is used to mean the historical section of the Word, and 'the Prophets' to mean the prophetical part. A similar example occurs in the same gospel,

On these two commandments hang the Law and the Prophets. Matthew 22:40.

And in Luke,

The Law and the Prophets were until John. Since that time the kingdom of God is proclaimed. Luke 16:16; Matthew 11:13.

[4] In a restricted sense the Law is the Word that was written through Moses. This is clear in Moses,

When Moses had finished writing the words of this Law in a book, even until he had completed them, Moses commanded the Levites carrying the ark of Jehovah, saying, Take the book of this Law, and put it at the side of the ark of the covenant of Jehovah your God. Deuteronomy 31:14-26.

'The book of the Law' stands for the Books of Moses. In the same book,

If you do not take care to do all the words of this Law which are written in this book, Jehovah will send 1 upon you every sickness and every plague that is not written in the book of this Law, until you are destroyed. Deuteronomy 28:58, 61.

The meaning is similar here. In David,

In the Law of Jehovah is his delight, and in His Law he meditates day and night. Psalms 1:2.

'The Law of Jehovah' stands for the Books of Moses, for the prophetical books had not yet been written; nor had the historical books apart from the Book of Joshua and the Book of Judges. In addition this restricted meaning of 'the Law' occurs in places containing the expression 'the Law of Moses', which are dealt with immediately below.

[5] In a very restricted sense the Law is the Ten Commandments written upon Mount Sinai on the tablets of stone, as is well known, see Joshua 8:32. This Law is also called the Testimony, Exodus 25:16, 21.

[6] Moses represents the Law in the narrower sense, which is the historical section of the Word, also the Law in the restricted sense, and in the very restricted sense too. This is clear from those places in the Word in which the name Moses is used instead of the Law, and those in which the Law is called the Law of Moses, as in Luke,

Abraham said to him, They have Moses and the Prophets, let them hear them. If they do not hear Moses and the Prophets, neither will they be persuaded if someone rises from the dead. Luke 16:29, 31.

Here 'Moses and the Prophets' has the same meaning as 'the Law and the Prophets', which is the historical section and the prophetical part of the Word. From this it is evident that 'Moses' is the Law or historical section of the Word. In the same gospel,

Jesus beginning at Moses and all the prophets explained in all the scriptures the things that concerned Himself. Luke 24:27.

In the same chapter,

All things must be fulfilled which were written in the Law of Moses and the Prophets and the Psalms concerning Me. Luke 24:44.

In John,

Philip said, We have found him of whom Moses wrote in the Law - Jesus. John 1:45.

In the same gospel,

In the Law Moses commanded us. John 8:5.

In Daniel,

The curse and the oath which was written in the Law of Moses the servant of God has come down onto us, because we have sinned against Him. As it is written in the Law of Moses, All this evil has come upon us. Daniel 9:11, 13.

In Joshua,

Joshua wrote on the stone of the altar a copy of the Law of Moses. Joshua 8:32.

[7] The expression 'the Law of Moses' is used because Moses represents the Lord with respect to the Law, that is, the Word, and in a narrower sense the historical section of the Word. This explains why what is the Lord's is ascribed to Moses, as in John,

Moses gave you the Law, Moses gave you circumcision. If a man (homo) receives circumcision on the sabbath, so that the Law of Moses may not be broken... John 7:19, 22-23.

In Mark,

Moses said, Honour your father and your mother. Mark 7:10.

In the same gospel,

Jesus answering said to them, What did Moses command you? They said, Moses permitted him to write a certificate of divorce, and to put her away. Mark 10:3-4.

And because what is the Lord's is ascribed to Moses on account of his representation, both 'the Law of Moses' and 'the Law of the Lord' are used in Luke,

When the days of their purification according to the Law of Moses were completed, they brought Him to Jerusalem to present Him to the Lord (as it has been written in the Law of the Lord, that every male opening the womb is to be called holy to the Lord) and to offer a sacrifice according to what has been stated in the Law of the Lord, A pair of turtle doves and two young pigeons. Luke 2:22-24, 39.

[8] Because Moses represented the Law he was allowed to go in to the Lord on Mount Sinai, not only to receive there the tablets containing the Law but also to hear the statutes and judgements belonging to the Law, and to enjoin these commands on the people. It is also said that the people should therefore believe in Moses forever,

Jehovah said to Moses, Behold, I will come to you in a thick cloud, so that the people may hear when I speak to you, and also may believe in you forever. Exodus 19:9.

The expression 'in a thick cloud' is used because 'cloud' means the letter of the Word. Here also is the reason why it says, when Moses went in to the Lord on Mount Sinai, that he went 'into the cloud', Exodus 20:21; 14:2, 18; 34:2-5. For the meaning of 'the cloud' as the literal sense of the Word, see the Preface to Genesis 18, and also 4060, 4391, 5922, 6343 (end).

[9] And since Moses represented the Law or the Word, it also says that when he came down from Mount Sinai the skin on his face shone whenever he spoke, and so he would put a veil over his face, Exodus 34:28-end. 'The shining of his face' meant the inner spirit of the Law, for this dwells in the light of heaven and is therefore called the glory, 5922. While 'the veil' meant the outward form of the Law. The reason why he veiled his face whenever he spoke to the people was that the inner spirit was concealed from them, and had become so obscure to that people that they could not bear any light from it. For the meaning of 'the face' as that which is internal, see 1999, 2434, 3527, 7577, 4066, 4796-4805, 5102, 5695. Since 'Moses' represented the Lord with respect to the historical section of the Word and 'Elijah' represented the Lord with respect to the prophetical part, Moses and Elijah were therefore seen talking to the Lord at His transfiguration, Matthew 17:3. No others except those who represented the Word could have talked to the Lord when He manifested His Divinity in the world; for talking to the Lord is done through the Word. Regarding Elijah's representation of the Lord with respect to the Word, see 1762, 5247 (end).

[10] And since these two together, both Moses and Elijah, represented the whole Word, both are mentioned in Malachi where the sending of Elijah before the Lord is referred to,

Remember the Law of Moses, My servant, which I commanded him in Horeb for all Israel - the statutes and judgements. Lo, I am sending you Elijah the prophet before the great and terrifying day of Jehovah comes. Malachi 4:4-6.

These words imply that one was to go before who was to announce the [Lord's] Coming, in accordance with the Word.

Poznámky pod čarou:

1. Following the Latin version of Sebastian Schmidt Swedenborg adds a word meaning secretly, which does not represent any word in the Hebrew.

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

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