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Ponovljeni Zakon 4

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1 "A sada, Izraele, poslušaj zakone i uredbe kojima vas učim da biste ih vršili i tako poživjeli te unišli i zaposjeli zemlju koju vam daje Jahve, Bog otaca vaših.

2 Niti što nadodajite onome što vam zapovijedam niti što od toga oduzimljite; vršite zapovijedi Jahve, Boga svoga, što vam ih dajem.

3 Vidjeli ste svojim očima što je Jahve učinio s Baal Peorom: jer Jahve, Bog tvoj, iskorijenio je iz tvoje sredine svakoga koji je slijedio Baal Peora.

4 A svi vi koji se čvrsto držite Jahve, Boga svoga, živi ste i danas.

5 Ja sam vas, eto, poučio o zakonima i uredbama, kako mi je Jahve, Bog moj, naredio da ih vršite u zemlji u koju idete da je zaposjednete.

6 Držite ih i vršite: to će u očima naroda biti vaša mudrost i vaša razboritost. Kad oni čuju za sve ove zakone, reći će: 'Samo je jedan narod mudar i pametan, a to je ovaj veliki narod.'

7 Jer koji je to narod tako velik da bi mu bogovi bili tako blizu kao što je Jahve, Bog naš, nama kad god ga zazovemo?

8 Koji je to narod tako velik da bi imao zakone i uredbe pravedne kao što je sav ovaj Zakon koji vam ja danas iznosim?

9 Zato pazi i dobro se čuvaj da ne zaboraviš događaje što si ih svojim očima vidio; neka ti ne iščeznu iz srca ni jednoga dana tvoga života; naprotiv, pouči o njima svoje sinove i sinove svojih sinova.

10 Onog dana kad si stajao na Horebu pred Jahvom, Bogom svojim, Jahve mi je rekao: 'Skupi mi narod! Hoću da čuju moje riječi, da me se nauče bojati sve vrijeme što budu živjeli na zemlji te da o njima pouče i svoju djecu.'

11 Vi ste se onda primakli i stali pod brdo. S usplamtjeloga brda plamen je sukljao do sred neba zamračena tmastim oblakom.

12 Isred ognja Jahve je govorio vama; čuli ste zvuk riječi, ali lika niste nazreli - ništa osim glasa.

13 Objavio vam je svoj Savez i naložio vam da ga vršite - Deset zapovijedi, što ih ispisa na dvije kamene ploče.

14 A meni je Jahve naredio da vas poučim o zakonima i uredbama što ćete ih vršiti u zemlji u koju odlazite da je zaposjednete.

15 Pazite dobro! Onoga dana kad vam je Jahve, Bog vaš, govorio isred ognja na Horebu, niste vidjeli nikakva lika,

16 da se ne biste pokvarili te da ne biste pravili sebi kakva klesana lika, kipa muškoga ili ženskoga obličja,

17 ni obličja kakve životinje što je na zemlji, ni obličja kakve ptice što pod nebom lijeta,

18 ni obličja bilo čega što po zemlji gmiže, ni obličja kakve ribe što je u vodi pod zemljom

19 i da se ne bi, kad digneš svoje oči prema nebu te vidiš sunce, mjesec i zvijezde - svu nebesku vojsku - dao zavesti da im se klanjaš i da im iskazuješ štovanje. Njih je Jahve, Bog tvoj, dao svim narodima, svugdje pod nebom.

20 A vas je uzeo Jahve i izveo vas iz Egipta - iz one peći ražarene - da postanete narod njegove baštine, to što ste danas.

21 Ali se zbog vas Jahve na me razljutio i zakleo da ja neću prijeći preko Jordana i unići u blaženu zemlju koju ti Jahve, Bog tvoj, daje u baštinu.

22 Tako, ja ću umrijeti u ovoj zemlji; ja preko Jordana neću prijeći. A vi ćete prijeći i zaposjesti onu krasnu zemlju.

23 Zato pazite da ne zaboravljate Saveza što ga je Jahve, Bog vaš, sklopio s vama te sebi ne pravite klesanih likova bilo čega što je Jahve, Bog tvoj, zabranio.

24 Jer Jahve, Bog tvoj, oganj je što proždire; on je Bog ljubomoran.

25 Kad budete izrodili djecu i unučad i budete dulje u onoj zemlji proboravili, a pokvarite se praveći sebi bilo kakve klesane likove i čineći zlo u očima Jahve, Boga svojega, tako da ga na srdžbu izazovete,

26 znajte - uzimam za svjedoke protiv vas nebesa i zemlju - da će vas brzo nestati sa zemlje u koju idete preko Jordana da je zaposjednete: nećete dugo u njoj živjeti nego ćete biti iskorijenjeni.

27 Jahve će vas raspršiti po narodima i ostat će vas samo malen broj među narodima među koje vas Jahve odvede.

28 Ondje ćete se klanjati bogovima što su ih ljudske ruke načinile od drveta i kamena, bogovima koji ne mogu ni vidjeti ni čuti, ni jesti ni mirisati.

29 Ondje ćeš tražiti Jahvu, Boga svoga. I naći ćeš ga ako ga budeš tražio svim srcem svojim i svom dušom svojom.

30 U nevolji tvojoj snaći će te sve to, ali u posljednje vrijeme ti ćeš se obratiti Jahvi, Bogu svomu, i poslušati njegov glas.

31 TÓa Jahve, Bog tvoj, Bog je milosrdan; neće te on zapustiti ni upropastiti niti će zaboraviti Saveza što ga je pod zakletvom sklopio s ocima tvojim.

32 Ispitaj samo prijašnja vremena što su protekla prije tebe, sve otkad je Bog stvorio čovjeka na zemlji: je li ikad, s jednoga kraja nebesa do drugoga, bilo ovako veličanstvena događaja? Je li se što takvo čulo?

33 Je li ikad koji narod čuo glas Boga gdje govori isred ognja kao što si ti čuo i na životu ostao?

34 Ili, pokuša li koji bog da ode i uzme sebi jedan narod isred drugog naroda kušnjama, znakovima, čudesima i ratom, jakom rukom i ispruženom mišicom, uza silne strahote, kao što je sve to, na vaše oči, učinio za vas Jahve, bog vaš, u Egiptu?

35 Tebi je to pokazano da znaš da je Jahve pravi Bog i da nema drugoga uz njega.

36 S neba ti se oglasio svojim glasom da te pouči; dopustio ti je da vidiš njegov veliki oganj na zemlji; i isred ognja čuo si njegove riječi.

37 Zbog toga što je ljubio očeve tvoje, izabrao je poslije njih njihovo potomstvo; on, glavom, izveo te iz Egipta svojom silnom moći;

38 ispred tebe rastjerao je narode, i brojnije i jače od tebe, da te dovede u njihovu zemlju i preda je tebi u baštinu, kao što je i danas.

39 Danas, dakle, spoznaj i zasadi u svoje srce: Jahve je Bog gore na nebu i ovdje na zemlji - drugoga nema.

40 Drži njegove zakone i njegove zapovijedi koje ti dajem danas da dobro bude tebi i tvojoj djeci poslije tebe; da dugo poživiš na zemlji koju ti Jahve, Bog tvoj, daje zauvijek."

41 Tada Mojsije izabra tri grada preko Jordana, na istočnoj strani,

42 kamo će se moći skloniti ubojica koji nehotice ubije svoga bližnjega a da prije nije imao mržnje prema njemu: da bi, bježeći u koji od ovih gradova, mogao spasiti svoj život.

43 To su: Bezer u pustinji, u zemlji Mišoru, za Rubenovce; Ramot u Gileadu za Gadovce, i Golan u Bašanu za Manašeovce.

44 Ovo je Zakon što ga je Mojsije postavio pred Izraelce;

45 ovo su upute, zakoni i uredbe što ih je Mojsije dao Izraelcima kad su izišli iz Egipta,

46 s one strane Jordana, u dolini nasuprot Bet Peoru, u zemlji amorejskoga kralja Sihona, koji je živio u Hešbonu i koga su potukli Mojsije i Izraelci pošto iziđoše iz Egipta.

47 Njegovu su zemlju zauzeli i zemlju bašanskoga kralja Oga, dvaju amorejskih kraljeva koji su živjeli preko Jordana na istoku,

48 od Aroera, koji se nalazi na obali potoka Arnona, do brda Sirjona, to jest Hermona,

49 i svu Arabu preko Jordana, s istoka do mora u Arabi, pod obroncima Pisge.

   

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Apocalypse Explained # 282

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282. Inasmuch as this cherub was like an eagle, and the eagle appeared as flying, it shall he told also what "flying" signifies in the Word. "Flying" signifies circumspection and presence, because a bird when it flies looks all about from on high, and thus by its sight is present everywhere and round about. But when "flying" in the Word is attributed to Jehovah, it signifies omnipresence, because omnipresence is infinite circumspection and infinite presence. This then is why this cherub appeared "like an eagle flying;" for "cherubim" signify in general the Lord's Providence that the higher heavens be not approached except from the good of love and of charity; and this cherub signifies Divine intelligence (as was shown just above).

[2] That "flying" in the Word, in reference to the Lord signifies omnipresence, and in reference to men circumspection and presence, can be seen from the following passages. In David:

God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Psalms 18:10; 2 Samuel 22:11).

"He rode upon a cherub" signifies the Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "and was borne upon the wings of the wind" signifies omnipresence in the natural world. These words from David no one can understand except from the spiritual sense.

[3] In Isaiah:

As birds flying, so will Jehovah of Hosts protect Jerusalem (Isaiah 31:5).

Jehovah is said "to protect Jerusalem as birds flying," for "to protect" signifies the Divine Providence in respect to safeguard; "Jerusalem" signifies the church, and "birds flying," with which comparison is made, signify circumspection and presence, here, as attributed to the Lord, omnipresence.

[4] In Revelation:

I saw and I heard one angel flying, through midheaven, saying with a great voice, Woe, woe to the inhabitants of the earth (Revelation 8:13).

In the same:

I saw another angel flying through midheaven, having the eternal gospel to proclaim unto the inhabitants of the earth (Revelation 14:6).

The former angel signifies the damnation of all who are in evils; and the other angel signifies the salvation of all who are in good; "flying" signifies circumspection on every side where they are.

[5] In Isaiah:

All the flocks of Arabia shall be gathered together unto thee, the rams of Nebaioth shall minister unto thee. Who are these that fly as a cloud, and as doves to the windows? (Isaiah 60:7-8).

This treats of the Lord's coming, and the illustration of the Gentiles at that time; and "the flocks of Arabia that shall be gathered together" signify the knowledges of truth and good; "the rams of Nebaioth that shall minister" signify the truths that guide the life from a spiritual affection; "to fly as a cloud and as doves to the windows" signifies examination and scrutiny of truth from the sense of the letter of the Word; therefore "to fly" signifies circumspection; for "cloud" signifies the sense of the letter of the Word, "doves" the spiritual affection of truth, and "windows" truth in light. That such is the meaning of these words can be seen from the signification of "the flocks of Arabia," "the rams of Nebaioth," "cloud," "doves," and "windows."

[6] In David:

Fear and trembling were come upon me. And I said, Who will give me a wing like a dove's? I will fly away where I may dwell. Lo, I will wander far away; I will lodge in the wilderness (Psalms 55:5-7).

This treats of temptation and of distress then; "fear and trembling" signify such distress; the inquiry into truth then, and circumspection whither to turn oneself, is signified by "Who will give me a wing like a dove's? I will fly away where I may dwell." "Wing of a dove" means the affection of spiritual truth; "to fly away where I may dwell" means by that affection to rescue the life from damnation; that as yet there is no hope of deliverance is signified by "Lo, I will wander far away, and will lodge in the wilderness."

[7] In Hosea:

Ephraim, as a bird shall their glory fly away; yea if they have brought up sons, then I will make them bereaved of man (Hosea 9:11, 12).

"Ephraim" signifies the illustrated understanding of those who are of the church; "glory" signifies Divine truth; "to fly away as a bird" signifies the deprivation of it (comparison is made with a bird, because a "bird" signifies the rational and intellectual, as Ephraim does); "if they have brought up sons, then will I make them bereaved of man," signifies that if nevertheless they have brought forth truths, still they are not at all made wise thereby; for "sons" are truths, and "to make them bereaved of man" is to deprive them of wisdom.

[8] In Moses:

Ye shall not make to you the form of any beast upon the earth, nor the form of any winged bird that flieth towards heaven (Deuteronomy 4:16, 17). This signifies in the internal sense that man must not acquire for himself wisdom and intelligence from self, or from what is his own [ex proprio], for "beasts that walk upon the earth" signify the affections of good, from which is wisdom, and "birds" signify the affections of truth from which is intelligence. That they should not make to themselves the form of these signifies that the things signified are not to be acquired from man, that is, from what is his own [ex proprio]. It is said, "the winged bird that flieth towards heaven," because "winged bird" signifies the understanding of spiritual truth, and "to fly towards heaven" signifies the circumspection that belongs to intelligence in things Divine.

[9] From this it can now be seen what is signified by this cherub's appearing "like a flying eagle" as also what is signified in Isaiah by:

The seraphim, which 1 had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly (Isaiah 6:2);

namely that the "wings with which be covered his face" signify the affection of spiritual truth; the "wings with which he covered his feet" the affection of natural truth therefrom; and the "wings with which he did fly" circumspection and presence, here omnipresence, because "seraphim" have a like signification as "cherubim," namely, Divine Providence in respect to guarding.

[10] "To fly" in reference to man signifies circumspection and at the same time presence, because sight is present with the object that it sees; its appearing far away or at a distance is because of the intermediate objects that appear at the same time, and can be measured in respect to space. This can be fully confirmed by the things that exist in the spiritual world. In that world spaces themselves are appearances, arising from the diversity of affections and of thought therefrom; consequently, when any persons or things appear far away, and an angel or spirit desires from intense affection to be with such, or to examine the things that are at a distance, he is at once present there. The like is true of thought, which is man's internal or spiritual sight. Things previously seen thought sees within itself irrespective of space, thus altogether as present. This is why "flying" is predicated of the understanding and of its intelligence, and why it signifies circumspection and presence.

Poznámky pod čarou:

1. For "which" the Hebrew has "each of which" as found in 285.

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