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Ponovljeni Zakon 32

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1 "Slušajte, nebesa, sad ću govoriti; čuj, zemljo, riječi usta mojih!

2 Nek' mi nauk daždi poput kiše, kao rosa riječ nek' moja pada, kao kišica po mladoj zeleni, kao pljusak po travi velikoj!

3 Jer, Jahvino ću ime uznositi, a vi Boga našeg veličajte!

4 On je Stijena, djelo mu je savršeno, jer pravi su svi njegovi putovi. Bog je on vjeran i bez zloće, pravedan je on i pravičan.

5 Oni mu se iznevjeriše - nisu mu sinovi, već nakaze sinovske, porod izopačen i prepreden.

6 Tako li uzvraćaš Jahvi, narode glupi i bezumni! Nije li on Otac tvoj, Stvoritelj, koji te sazdao, po kom postojiš?

7 Spomeni se dana pradavnih, promotri godine od naraštaja do naraštaja. Oca svoga pitaj, i poučit će te, pitaj starije, pa će ti kazati.

8 Kad je Višnji baštinu dijelio narodima, kad je razmještao sinove čovječje, odredi im međe po broju Božjih sinova:

9 tad Jahvu njegov narod zapade, Jakov bi njegova baština.

10 U zemlji stepskoj on ga je našao, u pustinjskoj jezivoj pustoši. Obujmio ga, gajio ga i čuvao k'o zjenu oka svoga.

11 Poput orla što bdi nad gnijezdom, nad svojim orlićima lebdeći, tako on krila širi, uzima ga, pa ga na svojim nosi perima.

12 Jahve sam njega je vodio, tuđeg boga s njim ne bijaše.

13 Povede ga po visočjima zemlje, nahrani ga plodovima poljskim, dade mu meda iz pećine i ulja iz tvrde stijene;

14 kravljeg masla i ovčjeg mlijeka s pretilinom jaganjaca, ovnova bašanskih i jaraca, sa salom žitnih bubrega, i napoji ga pjenušavom krvlju grožđa.

15 Jeo je Jakov i nasitio se, ugojio se Ješurun pa se uzritao. Udebljao si se, utovio, usalio. Odbacio je Boga koji ga stvori i prezreo Stijenu svog spasenja.

16 Tuđim bozima učiniše ga ljubomornim, razjariše ga gnusobama.

17 Žrtvovahu zlodusima koji Bog nisu, bogovima kojih ne poznavahu prije, došljacima koji stigoše nedavno i koje oci njihovi ne štovahu.

18 Odnemaruješ Stijenu što te na svijet dade, ne sjećaš se više Boga koji te rodi!

19 Vidje to Jahve i u gnjevu svojem odbaci sinove svoje i kćeri.

20 Lice ću im svoje sakriti, reče, i vidjet ću što će biti od njih. Jer izopačeno je to koljeno, sinovi u kojima vjernosti nema.

21 Ništavnim me bogom na ljubomor potakoše, razdražiše me ništavilima svojim, i ja ću njih ljubomornim učinit', pukom ništavnim, razdražit ću ih glupim nekim narodom!

22 Da, moga gnjeva požar je usplamtio i gorjet će do dubina šeolskih; proždrijet će zemlju i sve što ona rađa, sažeći joj brda do temelja.

23 Nevolje na njih ću svaliti, na njih ću svoje istrošiti strijele.

24 Od gladi će umirati, ognjica i pošast njih će trovati. Poslat ću na njih zub zvjerinji i otrov zmija što prahom gmižu.

25 Vani će mač zatirati djecu, a strava će vladati unutra. Ginut će jednako momak i djevojka, dojenče i starac sjedokos.

26 Rekoh: U prah ću ih smrviti, zbrisati im spomen izmed ljudi.

27 Ali se bojah ruga dušmanskoga: mogli bi im prevarit' se protivnici, pa da kažu: 'Pobjeda je naša, nije to Jahvina izvela ruka.'

28 Jer narod je to neupućen, oštroumlja u njih nema.

29 Da su mudri, već bi se i dosjetili, razabrali što ih očekuje.

30 Kako da jedan tisuću u bijeg nagna, i deset tisuća da dvojica gone, da ih Stijena njina nije prodala, da ih Jahve nije izručio?

31 Al' stijena im nije poput naše Stijene; osuđeni su naši neprijatelji.

32 Jer trs je njihov od sodomskog trsa i od vinograda gomorskih; grožđe im je grožđe otrovno, grozdovi im grozdovi gorčine;

33 njihovo je vino otrov zmijski, žestok jed otrovnice ljute.

34 Al' nije li on u mene poput dragulja, zapečaćen u mojim riznicama?

35 Moja je odmazda i nagrada u vrijeme kad im noga posrne. Jer blizu je dan njihove propasti, udes njihov brzo im se bliži!

36 (Pravdu će Jahve dati svome puku, sažalit se nad slugama svojim.) Vidjet će da im gine snaga, da je i robu i slobodnu kraj.

37 Tad će reći: 'Ta gdje su bozi njihovi, gdje stijena kojom se zaklanjahu?

38 Oni što su jeli salo njihovih klanica i pili vino njihovih ljevanica?' Neka se dignu i neka vam pomognu, nek' vam budu zaklonište!

39 Vidite sada da ja, ja jesam, i da drugog Boga pored mene nema! Ja usmrćujem i oživljujem; ja udaram i iscjeljujem (i nitko se iz ruke moje ne izbavlja).

40 Da, svoju ruku ja dižem prema nebu i kažem: Ne bio ja živ vječito

41 ako naoštrivši mač svoj blistavi ne uzmem sud u svoje ruke da svojim odmazdim dušmanima, da naplatim onima koji mene mrze.

42 Strijele svoje opojit ću krvlju i mač moj najest će se mesa, krvi ubijenih i zarobljenih, glava dušmanskih vrhovnika.

43 Kličite, o nebesa, s njime, obožavajte ga, sinovi Božji! Kličite, puci, s njegovim narodom, uznosite snagu njegovu, poslanici Jahvini. Jer će krv slugu svojih osvetiti, istom mjerom vratit' dušmanima, naplatit će od onih koji njega mrze, očistit' od grijeha zemlju svog naroda."

44 Dođe Mojsije s Jošuom, sinom Nunovim, te izgovori u uši naroda riječi ove pjesme.

45 Kad Mojsije izgovori sve ove riječi svemu Izraelu,

46 reče im: "U srca svoja usadite sve riječi koje danas uzimam za svjedoka protiv vas; naredite sinovima svojim da ih drže vršeći sve riječi ovoga Zakona.

47 TÓa nije to za vas prazna riječ jer ona je vaš život. Zbog ove riječi živjet ćete dugo na zemlji koju ćete, prešavši Jordan, zaposjesti."

48 Toga istog dana Jahve reče Mojsiju:

49 "Popni se na goru Nebo u Abarskom gorju - ono je u moapskoj zemlji nasuprot Jerihonu - pa pogledaj zemlju kanaansku što ću je dati u posjed Izraelcima.

50 Onda umri na gori na koju se uspneš i pridruži se svojim precima kao što je i tvoj brat Aron, koji je umro na brdu Horu, bio pridružen svojima.

51 A to zato što ste mi se iznevjerili sred Izraelaca kod Meriba Kadeša, kod voda u pustinji Sinu: niste očitovali moju svetost među Izraelcima.

52 Zato ćeš samo izdaleka vidjeti onu zemlju, ali u nju nećeš ući - u zemlju koju dajem Izraelcima."

   

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Arcana Coelestia # 9506

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9506. 'And you shall make a mercy-seat from pure gold' means the hearing and reception of all things that belong to worship arising from the good of love. This is clear from the meaning of 'the mercy-seat' as the cleansing from evils or forgiveness of sins, consequently the hearing and reception of all things that belong to worship, dealt with below; and from the meaning of 'gold' as the good of love, dealt with in 113, 1551, 1552, 5658, 6914. The truth that 'the mercy-seat' means the cleansing from evils and forgiveness of sins is clear from those places in the Word where propitiation or expiation is referred to. 1 The reason why the hearing and reception of all things belonging to worship is also meant is that only those who have made propitiation or expiation, that is, been cleansed from evils, are heard by the Lord and have their worship accepted by Him; it does not happen with those who are steeped in evils, that is, have not made expiation or propitiation. Therefore also Aaron was not allowed to approach the mercy-seat until he had been cleansed and had made propitiation for himself and the people.

[2] The truth that 'the mercy-seat' consequently means the hearing and reception of all things that belong to worship is also clear from the consideration that Jehovah spoke to Moses over the mercy-seat between the cherubs. The reason why worship arising from the good of love is that which is received is that no one is allowed to enter heaven and so approach the Lord other than a person who is governed by good, that is to say, by the good of love to the Lord and the good of charity towards the neighbour, see 8516, 8539, 8722, 8772, 9139, 9227, 9230, 9274; no one else is heard nor can anyone else's worship be received. This also explains why there were cherubs over the mercy-seat; for watchfulness and providence are meant by 'the cherubs', guarding against access to the Lord except through the good of love, that is, guarding against entrance into heaven by any apart from those who are governed by good, and also guarding against those in hell gaining access to the inhabitants of heaven and doing them harm. All this shows what was meant by the presence of the mercy-seat over the ark and by that of the cherubs over the mercy-seat, and by the fact that the mercy-seat and the cherubs too were made from pure gold; for 'gold' means the good of love, and 'the ark' heaven where the Lord is.

[3] The truth that 'the mercy-seat' means the cleansing from evils, and so the forgiveness of sins, is clear from places in the Word where 'propitiation' or 'expiation' 2 is referred to, as in David,

O Jehovah, expiate our sins for Your name's sake. Psalms 79:9.

In the same author,

He, being merciful, has expiated iniquity. Psalms 78:38.

In the same author,

You will expiate me with hyssop and I shall become clean; You will wash me and I shall be made whiter than snow. Psalms 51:7.

In Isaiah,

Evil will come upon you, which you will not know how to ward off; calamity will befall you, which you will not be able to expiate. Isaiah 47:11.

And in Moses,

Sing, O nations, the people of Him who will avenge the blood of His servants, and will expiate His land, His people. Deuteronomy 32:43.

[4] Expiations were effected by means of sacrifices; and it says that when they were offered the priest would expiate him from sin, and he would be pardoned, 3 Leviticus 4:26, 31, 35; 5:6, 10, 13, 16, 18; 6:7; 9:7; 15:15, 30. Expiation was also effected by 'silver', Exodus 30:16; Psalms 49:7. Hence also the day of expiations 4 before the feast of tabernacles, Leviticus 23:27-32. But it should be recognized that none of those expiations constituted a real cleansing from evils or forgiveness of sins; it only represented it. For every religious observance among the Israelite and Jewish nation was merely representative of the Lord, His kingdom and Church, and such realities as belong to heaven and the Church. How representations brought such realities to angels' awareness in heaven, see 9229.

[5] Since the cleansing from evils and forgiveness of sins was meant by 'the mercy-seat', the hearing and reception of all things that belonged to worship was also meant; for one who has been cleansed from evils is heard and his worship is received. This was represented by Jehovah's speaking above the mercy-seat to Moses and His commanding what the children of Israel should do, as is clear from verse 22 of the present chapter, where it says,

And I will meet with you there, and I will speak to you from above the mercy-seat, from between the two cherubs which are over the ark of the Testimony, [declaring] everything that I shall command you for the children of Israel.

The like occurs elsewhere,

Whenever Moses spoke to Jehovah he heard the voice speaking from above the mercy-seat that was over the ark of the Testimony, from between the two cherubs. Numbers 7:89.

The fact that a person was heard and his worship was received when he had been cleansed from evils was represented by Aaron's not going into the holy place within the veil before the mercy-seat unless he had first made expiation for himself and the people, by ceremonial washing, sacrifices, incense, and blood, as stated in Leviticus 16:2-16, which concludes,

In this way he shall expiate the holy place from the uncleannesses of the children of Israel, and from their transgressions in regard of all their sins.

It also says in verse 2 that Jehovah would appear at the mercy-seat 'in the cloud', meaning in Divine Truth adjusted to people's ability to receive and understand it, such as the Word is in the sense of the letter, 4060, 4391, 5922, 6343 (end), 6752, 8106, 8443, 8781.

Poznámky pod čarou:

1. The Latin word propitiatorium rendered the mercy-seat may be translated more literally as the place of propitiation.

2. The Hebrew verb behind expiate, used in an uncommon way in the following quotations, means cover over. The Latin verb generally means atone for or purify what is defiled.

3. i.e. the priest shall make atonement for the person's sin, and the person will stand forgiven

4. Generally known as the day of atonement

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