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Ponovljeni Zakon 33

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1 Ovo je blagoslov kojim Mojsije - čovjek Božji - blagoslovi Izraelce pred svoju smrt.

2 Reče on: "Dođe Jahve sa Sinaja, sa Seira im se pokaza i s gore Parana zasja. Zbog njih dođe od kadeških zborova, sa svoga juga sve do Obronaka.

3 Ipak ti ljubiš narode, svi sveti njihovi u tvojoj su ruci. Pred tvojim su ležali nogama, išli tobom predvođeni."

4 (Mojsije nam je odredio zakon.) "Zbor Jakovljev njegovom posta baštinom;

5 i bje kralj u Ješurunu kad se sakupiše glavari narodni, kad se sjediniše plemena Jakovljeva.

6 Nek' živi Ruben i nikad nek' ne izumre, nek' živi šačica njegovih!

7 Evo što reče za Judu: Uslišaj, Jahve, glas Judin i privedi ga k njegovu narodu. Nek mu ruke njegovo brane pravo, pomozi mu protiv dušmana njegovih.

8 O Leviju reče: Daj Leviju tvoje Urime i tvoje Tumime čovjeku milosti svoje, koga si u Masi iskušao, s kojim si se preo kod voda meripskih.

9 O ocu svome i majci reče on: Nisam ih vidio! Braće svoje ne poznaje, na svoju se djecu ne osvrće, jer tvoju riječ on je vršio i tvojega se držao Saveza.

10 On uči Jakova tvojim odredbama i Izraela tvojemu Zakonu. On podiže kad k tvojim nosnicama i paljenicu na žrtvenik ti stavlja.

11 O Jahve, snagu mu blagoslovi, milostivo primi djelo ruku njegovih. Slomi bedra njegovih neprijatelja; mrzitelji njegovi nek' više ne ustanu.

12 O Benjaminu reče: Jahvin je on ljubimac i u miru svagda počiva. Višnji ga štiti svih njegovih dana, između njegovih prebiva bregova.

13 O Josipu reče: Zemlju mu je Jahve blagoslovio; njegovo je najbolje od onog što daje rosa nebeska i što se u bezdanima dolje krije!

14 Najbolje od onog što daruje sunce i što mlađak novi nosi,

15 prvine s drevnih planina i najbolje s vječnih brežuljaka,

16 ponajbolji rod zemlje i svega što je na njoj i milost Onog što prebiva u grmu. Nek' sve to dođe na glavu Josipovu, na tjeme posvećenog između sve braće!

17 K'o prvenac bika on je veličanstven, rozi su mu rogovi bivolji, njima on nabada narode sve do krajeva zemaljskih. Takva su mnoštva Efrajimova, takve su tisuće Manašeove.

18 O Zebulunu reče: Bio sretan, Zebulune, u pohodima, i ti, Jisakare, u šatorima svojim!

19 Na brdu gdje dolaze zazivati narodi za uspjeh prinose oni prave žrtve jer sišu obilje mora i blago skriveno u pijesku.

20 O Gadu reče: Nek' je blagoslovljen tko Gada raširi! Poput lavice on počiva razderavši mišicu i glavu.

21 Prvine je tad sebi dodijelio jer vidje da mu je sačuvan dio glavarev. Na čelu svega naroda on je došao, pravdu Jahvinu izvršivši i odluke njegove s Izraelom.

22 O Danu reče: Dan je lavić što skače iz Bašana.

23 O Naftaliju reče: Naftali, milostima nasićen, Jahvinim ispunjen blagoslovom: more i jug njegovo su vlasništvo.

24 O Ašeru reče: Blagoslovljen bio Ašer među sinovima! Nek' miljenik bude među braćom svojom, i nek' noge svoje u ulje umače!

25 Nek' ti zasuni budu od gvožđa i mjedi i nek' ti mir traje koliko i život!

26 Nitko nije kao Bog Ješurunov: po nebesima u pomoć ti jezdi i po oblacima u svom veličanstvu!

27 Bog vječni tvoje je utočište, a na zemlji drevna njegova mišica pred tobom goni neprijatelja; on dovikuje: 'Uništi!'

28 U sigurnosti prebiva Izrael, a Jakovljev je izvor na osami u zemlji žita i vina, gdje nebesa rosom dažde.

29 Blago tebi, Izraele! Koji narod k'o tebe Jahve spasava? On štit je tvoj što te brani i mač tvoj slavodobitni, dušmani ti se ulaguju, al' ti ćeš im gazit' po leđima."

   

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Apocalypse Explained # 36

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36. (Verse 7) Behold, he cometh with clouds. That this signifies, that the Lord is about to reveal Himself in the Word by means of the internal sense, is evident from the signification of coming, when (spoken) of the Lord, as being to reveal Himself; and from the signification of clouds, as being Divine truths in ultimates, thus the Word in the letter; for the Word as to the literal sense, is Divine truth in ultimates; and because everything there contains an internal or spiritual sense, to come with clouds, denotes that the Lord will reveal Himself by means of that sense. That clouds signify Divine truths in ultimate, is from appearances in the spiritual world. There, clouds appear in varied light; in the inmost or third heaven in flaming light, in the middle or second heaven white light, and in the ultimate or first heaven in a somewhat duller light. Every one there knows that clouds signify Divine truth from the Lord passing through the angels; for when the Divine truth going forth from the Lord, which is itself the light of heaven, passes through the angels, it appears as a cloud, rarer or denser according to their intelligence. I have frequently seen such clouds, and I also perceived what they signified. This is why clouds, such as those seen by men in the world, signify Divine truth in ultimates; and because the Word in the letter is Divine truth in ultimates, such is the signification of clouds.

[2] He who does not know that clouds have this signification, may suppose that the Lord will come for the Last Judgment in clouds, and appear in glory, according to His words in the Evangelists, where He says:

"Then shall appear the sign of the Son of man in heaven, and they shall see the Son of man coming in the clouds of heaven, with power and much glory" (Matthew 24:30; Mark 13:26; Luke 21:27).

The consummation of the age, which is the subject there treated of, is the last time of the church; and the coming of the Lord at that time is the revelation of Himself, and of the Divine Truth which is from Him, in the Word, by means of the internal sense. The Lord reveals Himself only in the Word, and by means of the internal sense. Power and glory also signify the Word in the internal sense. (That this is fulfilled at this day, namely, that the age is consummated, and the Last Judgment accomplished; and also that the Lord has come in the clouds of heaven, that is, has revealed the internal sense of the Word, may be seen in the small work, The Last Judgment, from the beginning to the end; and also in the work, Heaven and Hell 1; as well as in The Doctrine of the New Jerusalem 249-266. That the consummation of the age signifies the last time of the church, may be seen, Arcana Coelestia 4535, 10622. That the coming of the Lord is the revelation of Divine truth by means of the internal sense, see n. 3900, 4060; that clouds signify the sense of the letter of the Word, see n. 4060, 4391, 5922, 6343, 6752, 8106, 8781, 9430, 10551, 10574; that glory signifies Divine truth in heaven, thus the internal sense, because this is Divine truth in heaven, see n. 5922, 9429, 10574. The reason why the Lord is said to come in power is, because all power belongs to Divine truth which is from the Lord, see the work, Heaven and Hell 228-233, 539.) The same is meant by the words of the Lord to the chief priest:

"Jesus said" to the chief priest, "Hereafter ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven" (Matthew 26:64; Mark 14:62).

The Son of man is the Lord as to Divine truth. To sit at the right hand of power, denotes His omnipotence; to come in the clouds of heaven, denotes revelation of Divine truth concerning Himself in the Word; for He has revealed Himself, and has also fulfilled all things that are contained in the internal sense, which treats especially of the glorification of His Human.

[3] The same is signified by clouds in the following passages. In Daniel:

"I saw in the visions of the night, and behold, one like the Son of man came with the clouds of heaven" (7:13).

In the Apocalypse: "I saw, and behold a white cloud, and upon the cloud one sat like unto the Son of man, having on his head a crown" (14:14, 16).

In Isaiah: "Behold, Jehovah sitting upon a light cloud" (19:1).

In David: "Sing unto God, sing praises to his name, extol him that rideth upon the clouds" (Psalm 68:4).

And again: "Jehovah maketh the clouds his chariot; he walketh upon the wings of the wind" (Psalm 104:3).

Who cannot see that these things are not to be understood according to the sense of the letter, namely, that Jehovah sits on a cloud, that He rides upon the clouds, and that He makes the clouds His chariot? He who thinks spiritually may know that Jehovah is in His Divine truth, for this proceeds from Him, consequently that this is meant there by clouds; therefore it is said, that Jehovah makes the clouds His chariot; for by chariot is signified the doctrine of truth (as may be seen, Arcana Coelestia 2762, 5321, 8215).

[4] Similarly in the following places:

In Isaiah: "Drop down ye heavens from above, and ye higher clouds [pour out] justice" (45:8).

In Nahum: "The way of Jehovah is with cloud and storm, and clouds are the dust of his feet" (1:3).

In David: "Ascribe ye strength unto God; his excellency is over Israel, and his strength is in the higher clouds" (Psalm 68:34).

In Moses: "There is none like unto the God of Jeshurun, riding in the heaven in thy help, and in his magnificence upon the clouds" (Deuteronomy 33:26).

And in David: "A faithful witness in the clouds" (Psalm 89:37).

From these things it is evident what is signified where it is said that the cloud filled the inner court (Ezekiel 10:3, 4); and that the cloud rested upon the tent, of which frequent mention is made in Moses. Likewise, that when Jesus was transfigured, He was seen in glory, and a cloud covered His three disciples, and it was said to them out of the cloud,

"This is my beloved Son" (Matthew 17:1-10; Mark. 9:1-11; Luke 9:28-36).

(See also what is said concerning the Lord being seen in the midst of angels in a cloud, in the small work, The Earths in the Universe 171.)

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