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Brojevi 14

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1 Tada zagraja sva zajednica i poče vikati. I te noći narod plakaše.

2 Svi su Izraelci mrmljali protiv Mojsija i Arona. Sva im je zajednica govorila: "Kamo sreće da smo pomrli u zemlji egipatskoj! Ili da smo pomrli u ovoj pustinji!

3 Zašto nas Jahve vodi u tu zemlju da padnemo od mača a žene naše i djeca da postanu roblje! Zar nam ne bi bilo bolje da se vratimo u Egipat!"

4 Jedan je drugome govorio: "Postavimo sebi vođu i vratimo se u Egipat!"

5 Mojsije i Aron padoše ničice pred svom okupljenom izraelskom zajednicom.

6 A Jošua, sin Nunov, i Kaleb, sin Jefuneov, koji bijahu među onima što su izviđali zemlju, razderaše svoju odjeću.

7 Zatim rekoše svoj zajednici izraelskoj: "Zemlja kroz koju smo prošli da je istražimo izvanredno je dobra.

8 Ako nam Jahve bude dobrostiv, u tu će nas zemlju dovesti i dat će nam je. To je zemlja u kojoj teče med i mlijeko.

9 Samo, nemojte se buniti protiv Jahve! Ne bojte se naroda one zemlje: tÓa on je zalogaj za nas. Oni su bez zaštite, a s nama je Jahve! Ne bojte ih se!"

10 I dok je sva zajednica već mislila da ih kamenuje, pokaza se Slava Jahvina u Šatoru sastanka svima sinovima Izraelovim.

11 Tada reče Mojsiju: "Dokle će me taj narod prezirati? Dokle mi neće vjerovati unatoč svim znamenjima što sam ih među njima izvodio?

12 Udarit ću ih pomorom i istrijebiti, a od tebe ću učiniti narod veći i moćniji od njega."

13 Onda Mojsije reče Jahvi: "Egipćani su shvatili da si ti, svojom moći, izveo ovaj narod između njih.

14 Oni su to kazali žiteljima one zemlje. Već su saznali da si ti, Jahve, usred ovog naroda, kojemu se očituješ licem u lice, i da ti, Jahve, u oblaku stojiš nad njima; da obdan u stupu od oblaka, a obnoć u stupu od ognja ideš pred njima.

15 Zato, ako pobiješ ovaj narod kao jednoga čovjeka, narodi koji su čuli glas o tebi reći će:

16 'Jahve je bio nemoćan da dovede ovaj narod u zemlju koju mu je pod zakletvom obećao, i zato ih je poubijao u pustinji.'

17 Zato neka se snaga moga Gospodina uzvisi, kako si najavio rekavši:

18 'Jahve je spor na srdžbu, a bogat milosrđem; podnosi opačinu i prijestup, ali krivca ne ostavlja nekažnjena, nego opačinu otaca kažnjava na djeci do trećega i četvrtog koljena.'

19 Oprosti krivnju ovome narodu po veličini svoga milosrđa, kao što si vodio ovaj narod od Egipta dovde."

20 "Opraštam po riječi tvojoj", reče Jahve.

21 "Ali ipak, tako ja živ bio i slave se Jahvine napunila sva zemlja,

22 ni jedan od ljudi koji su vidjeli slavu moju i znamenja što sam ih izveo u Egiptu i u pustinji, pa me ipak iskušavali već deset puta ne hoteći poslušati moj glas,

23 neće vidjeti zemlje što sam je pod zakletvom obećao njihovim ocima; nitko od onih koji me preziru neće je vidjeti.

24 A slugu svoga Kaleba, jer je u njemu drukčiji duh i jer mi bijaše poslušan, njega ću ja dovesti u zemlju u koju je išao i njegovi će je potomci zaposjesti! Neka Amalečani i Kanaanci samo ostanu u dolini.

25 Sutra se vratite i krenite u pustinju put Crvenog mora."

26 Još reče Jahve Mojsiju i Aronu:

27 "Dokle će ta opaka zajednica mrmljati protiv mene? Čuo sam tužbe što ih Izraelci na me dižu.

28 Kaži im: Tako ja živ bio, objavljuje Jahve, kako ste na moje uši govorili, tako ću vam i učiniti.

29 U ovoj pustinji popadat će vaša mrtva tijela: svih vas koji ste ubilježeni u bilo koji vaš popis od dvadeset godina pa naprijed, koji ste rogoborili protiv mene.

30 Nećete ući u zemlju na koju sam svoju ruku digao da vas u njoj nastanim, osim Kaleba, sina Jefuneova, i Jošue, sina Nunova.

31 A vašu djecu, o kojoj kažete da bi postala roblje, njih ću uvesti da nastane zemlju što ste je vi prezreli.

32 A vi? Neka vam tjelesa popadaju u ovoj pustinji!

33 Vaši sinovi neka lutaju pustinjom četrdeset godina, neka trpe zbog vaše nevjere dok vam ne ispropadaju tjelesa u ovoj pustinji.

34 Prema broju dana u koje ste istraživali zemlju - dana četrdeset, za svaki dan jednu godinu - ispaštajte svoje opačine četrdeset godina. Iskusite što znači mene napustiti.

35 Ja, Jahve, to kažem: tako ću postupiti s ovom opakom zajednicom što se sjatila protiv mene. U ovoj istoj pustinji neka završi! Tu neka izgine."

36 A oni ljudi koje Mojsije bijaše poslao da istraže zemlju i koji su nakon povratka potakli svu zajednicu da rogobori protiv njega ozloglašujući zemlju;

37 oni, dakle, ljudi koji su zlobno ozloglasili zemlju bijahu pomoreni pred Jahvom.

38 Od onih ljudi koji su išli da istraže zemlju ostadoše na životu jedino Jošua, sin Nunov, i Kaleb, sin Jefuneov.

39 Kad je Mojsije prenio te riječi svim Izraelcima, narod se uvelike ražalosti.

40 I uranivši ujutro počnu se uspinjati na vrh brda govoreći. "Evo uzlazimo na mjesto o kojem je govorio Jahve jer smo zgriješili."

41 A Mojsije rekne: "Zašto kršite zapovijed Jahvinu? Nećete uspjeti.

42 Ne penjite se, da vas ne potuku vaši neprijatelji, jer Jahve nije među vama.

43 Ta ondje se pred vama nalaze Amalečani i Kanaanci te ćete od mača pasti jer ste se odvratili od Jahve i jer Jahve neće biti s vama."

44 Ali se oni prkosno penjahu prema vrhu brda, iako se ni Kovčeg saveza Jahvina ni Mojsije nisu micali iz tabora.

45 Amalečani i Kanaanci koji su živjeli na onome brdu spuste se, udare po njima i rasprše ih sve do Horme.

   

Ze Swedenborgových děl

 

Doctrine of the Sacred Scripture # 51

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51. 1. The Word is not understood apart from doctrine. That is because the Word in its literal sense consists of nothing but correspondent forms, in order for spiritual and celestial concepts to be present in it at the same time, and for each word to be a containing vessel and buttress of those concepts. In some places in the literal sense, therefore, we find not naked truths, but truths clothed, which we call appearances of truth. Many of these truths, too, are accommodated to the comprehension of simple folk, who do not elevate their thoughts above the kinds of things they see before their eyes. And some of them seem to involve contradictions, even though there is no contradiction in the Word when seen in its true light.

Moreover, in some places in the Prophets, we find also collections of place names and the names of people from which it is impossible to elicit any meaning, as from those passages presented in no. 15 above.

Since that is the nature of the Word in its literal sense, it can be seen therefore that it cannot be understood apart from doctrine.

[2] But let instances serve to illustrate this:

We are told that Jehovah repents (Exodus 32:12, 14, Jonah 3:9, 4:2). We are also told that Jehovah does not repent (Numbers 23:19, 1 Samuel 15:29). Without doctrine these declarations are not brought into accord.

We are told that Jehovah visits the iniquity of the fathers upon the children to the third and fourth generation (Numbers 14:18). And we are told that the father shall not die for the son, nor the son for the father, but everyone for his own sin (Deuteronomy 24:16). In the light of doctrine these declarations do not conflict, but are in harmony.

[3] Jesus says,

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Everyone...who asks receives, and he who seeks finds, and to him who knocks it will be opened. (Matthew 7:7-8, cf. 21:21-22)

Without doctrine one might believe that everyone receives what he asks for. But doctrine teaches us to believe that a person is given whatever he asks for, not on his own, but in response to the Lord. For this, too, the Lord teaches:

If you abide in Me, and My words abide in you, you will ask what you will, and it shall be done for you. (John 15:7)

[4] The Lord says,

Blessed are the poor, for (theirs) is the kingdom of God. (Luke 6:20)

Without doctrine one could think that heaven is for the poor and not for the rich. But doctrine teaches us that the poor in spirit are meant, for the Lord says,

Blessed are the poor in spirit, for theirs is the kingdom of heaven. (Matthew 5:3)

[5] The Lord says,

Judge not, that you be not judged. ...with what judgment you judge, you will be judged. (Matthew 7:1-2, cf. Luke 6:37)

Without doctrine this injunction could be used to assert that one must not say of evil that it is evil, thus that one must not judge an evil person to be evil. But in the light of doctrine one is permitted to judge, only to do so justly. For the Lord says, “judge with righteous judgment” (John 7:24).

[6] Jesus says,

...do not be called teacher; for one is your teacher, the Christ.... Do not call anyone on earth your father; for one...in heaven is your Father. And do not be called masters; for one is your master, the Christ. (Matthew 23:8-10)

Without doctrine it would not be lawful to call anyone teacher, father, or master. But we know from doctrine that it is lawful in a natural sense, but not in a spiritual sense.

[7] Jesus said to His disciples,

...when the Son of man sits on the throne of His glory, you...will also sit on twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28)

One could conclude from these words that the Lord’s disciples will also sit in judgment, when in fact they can judge no one. Doctrine, therefore, must reveal this mystery by showing that the Lord alone, who is omniscient and knows the hearts of all, will judge, and that His twelve disciples mean the church in respect to all the truths and goods it has from the Lord through the Word. Doctrine concludes from this that those truths and goods will judge everyone, in accordance with the Lord’s words in John 3:17-18, 12:47-48.

[8] Someone who reads the Word apart from doctrine does not know how the declarations made in the Prophets regarding the Jewish nation and Jerusalem hang together, that the church in that nation and its seat in that city will remain to eternity, as in the following places:

...Jehovah...will visit His flock, the house of Judah, and will make them as His glorious horse in battle. From him comes the cornerstone, from him the tent peg, and from him the bow of war.... (Zechariah 10:3-4, 6-7)

...behold, I am coming to dwell in your midst.... And Jehovah will make Judah His inheritance..., and will again choose Jerusalem. (Zechariah 2:10-12)

It will come to pass in that day that the mountains shall drip with new wine, and the hills flow with milk.... But Judah shall abide forever, and Jerusalem from generation to generation. (Joel 3:18-20)

Behold, the days are coming..., that I will sow the house of Israel and the house of Judah with the seed of man..., when I will make a new covenant with the house of Israel and with the house of Judah.... And this is the covenant that I will make...: I will put My law among them, and write it on their hearts; and I will be their God, and they shall be My people. (Jeremiah 31:27, 31, 33)

In that day ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, “Let us go with you, for we have heard that God is with you.” (Zechariah 8:22-23)

And so on elsewhere, as in Isaiah 44:24, 26, 49:22-23, 65:9, 66:20, 22; Jeremiah 3:18, 23:5, 50:19-20; Nahum 1:15; Malachi 3:4. The subject in these places is the Lord’s advent, and the church’s then remaining to eternity.

[9] The opposite, however, is said in a number of other places, of which we will cite only the following: I will hide My face from them, I will see what their posterity will be, for they are a perverse generation, children in whom is no faith.... I would have said, “I will cast them into the farthest corners, I will make the memory of them to cease from among men.” ....For they are a nation void of counsel, nor is there any understanding in them.... ...their vine is of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter. Their wine is the venom of dragons, and the cruel poison of asps. Is this not laid up in store with Me, sealed up among My treasures? Vengeance is Mine, and retribution. (Deuteronomy 32:20-35)

This is said of that same nation. And the like elsewhere, as in Isaiah 3:1-2, 8, 5:3-6; Deuteronomy 9:5-6; Matthew 12:39, 23:27-28; John 8:44. And everywhere in Jeremiah and Ezekiel.

But these declarations that appear contradictory will be seen to be in harmony in the light of doctrine, which teaches that Israel and Judah in the Word do not mean Israel and Judah, but the church in both senses — in one sense that it has been destroyed, and in the other that the Lord is going to establish it.

Other passages like these occur in the Word, which make clearly apparent that the Word is not understood apart from doctrine.

  
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Thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.