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Deuteronoomia 28

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1 Ja kui sa tõesti kuulad Issanda, oma Jumala häält ja pead hoolsasti kõiki tema käske, mis ma täna sulle annan, siis tõstab sind Issand, su Jumal, kõrgemaks kõigist rahvaist maa peal.

2 Ja kõik need õnnistused saavad sulle osaks ja tabavad sind, kui sa võtad kuulda Issanda, oma Jumala häält.

3 Õnnistatud oled sa linnas ja Õnnistatud oled sa väljal.

4 Õnnistatud on su ihuvili, su maapinna saak, su karja juurdekasv, su veiste vasikad ning su lammaste ja kitsede talled.

5 Õnnistatud on su korv ja su leivaküna.

6 Õnnistatud oled sa tulles ja Õnnistatud oled sa minnes.

7 Issand paneb vaenlased, kes kipuvad sulle kallale, su ette kaotust kandma: ühte teed nad tulevad su vastu, aga seitset teed nad põgenevad su eest.

8 Issand käsib seda õnnistust olla sinuga su aitades ja kõiges, mille külge sa oma käe paned, ja ta õnnistab sind maal, mille Issand, su Jumal, sulle annab.

9 Issand ülendab sind enesele pühitsetud rahvaks, nagu ta sulle on vandega tõotanud, kui sa pead Issanda, oma Jumala käske ja käid tema teedel.

10 Ja kõik maailma rahvad näevad, et sinule on pandud Issanda nimi, ja nad kardavad sind.

11 Ja Issand annab sulle külluses head su ihuvilja, karja kasvu ja maapinna saagi poolest maal, mille Issand, su Jumal, vandega su vanemaile on tõotanud sulle anda.

12 Issand avab sulle oma rikkaliku varaaida, taeva, andes su maale vihma õigel ajal ja õnnistades kõiki su kätetöid; ja sina võid laenu anda paljudele rahvastele, aga sa ise ei tarvitse laenata.

13 Ja Issand paneb sind peaks ja mitte sabaks, sa lähed ikka ülespoole, aga mitte allapoole, kui sa kuulad Issanda, oma Jumala käske, mida ma täna sind käsin pidada ja täita,

14 ja kui sa ei kaldu kõrvale kõigist sõnadest, mis ma täna teile käsuna annan, ei paremale ega vasakule, ega käi teiste jumalate järel, et neid teenida.

15 Aga kui sa ei kuula Issanda, oma Jumala häält, ei pea hoolsasti kõiki tema käske ja seadlusi, mis ma täna sulle annan, siis tulevad su peale kõik need needused ja tabavad sind.

16 Neetud oled sa linnas ja neetud oled sa väljal.

17 Neetud on su korv ja su leivaküna.

18 Neetud on su ihuvili ja su maapinna saak, su veiste vasikad ning su lammaste ja kitsede talled.

19 Neetud oled sa tulles ja neetud oled sa minnes.

20 Issand saadab sulle needuse, segaduse ja ähvarduse kõiges, mille külge sa oma käe paned, mida sa teed, kuni sa hukkud ja kuni sa äkitselt kaod oma kurjade tegude pärast, sellepärast et sa mind oled maha jätnud.

21 Issand nakatab su külge katkutõve, kuni see lõpetab sind sellelt maalt, mida sa lähed pärima.

22 Issand lööb sind kõhetustõvega, palavikuga, põletikuga, kuumtõvega, põuaga, viljakõrvetuse ja -roostega, ja need jälitavad sind, kuni sa hukkud.

23 Siis on su pea kohal olev taevas nagu vask ja su all olev maa nagu raud.

24 Issand muudab su maa vihma tolmuks ja põrmuks: see sajab taevast su peale, kuni sa kaod.

25 Issand paneb sind su vaenlaste ette kaotust kandma: ühte teed sa lähed nende vastu, aga seitset teed sa põgened nende eest, ja sa oled hirmutuseks kõigile kuningriikidele maa peal.

26 Su laibad jäävad roaks kõigile taeva lindudele ja maa loomadele ja ükski ei peleta neid.

27 Issand lööb sind Egiptuse paisetega, katkumuhkudega, kärnadega ja sügelistega, millest sa ei parane.

28 Issand lööb sind hullumeelsusega, sõgedusega ja meeltesegadusega.

29 Sa kobad päise päeva ajal nagu pime, kes kobab pimeduses, ja su teed ei õnnestu: üksnes rõhutav ja röövitav oled sa kogu aja ja ükski ei päästa sind.

30 Sa kihlud naisega, aga teine mees häbistab tema; sa ehitad koja, aga ei saa sinna asuda; sa istutad viinamäe, aga ei saa seda kasutada.

31 Su härg tapetakse su silma all, aga sa ei saa sellest süüa; su eesel röövitakse su nähes, aga sa ei saa seda tagasi; su lambad ja kitsed antakse su vaenlastele, aga ükski ei aita sind.

32 Su pojad ja su tütred antakse võõrale rahvale; su silmad näevad seda ja igatsevad neid päevast päeva, aga su käsi on jõuetu.

33 Su maa vilja ja kogu su töötulu sööb sulle tundmatu rahvas; sa oled ainult rõhutav ja tõugatav kogu aja.

34 Ja sa lähed hulluks vaate pärast, mida su silmad näevad.

35 Issand lööb sind kurjade paisetega su põlvedel ja reitel, millest sa ei parane, jalatallast pealaeni.

36 Issand viib sinu ja su kuninga, kelle sa enesele tõstad, ühe rahva juurde, keda ei ole tundnud ei sina ega su vanemad, ja seal sa teenid teisi jumalaid - puust ja kivist.

37 Ja sa saad hirmutuseks, kõnekäänuks ja pilkesõnaks kõigi rahvaste keskel, kuhu Issand sind ajab.

38 Sa viid küll palju seemet põllule, aga saad koguda pisut, sest rohutirtsud õgivad selle.

39 Sa istutad ja harid viinamägesid, aga veini sa ei saa juua ega talletada, sest ussid söövad marjad.

40 Õlipuid on sul kogu su maa-alal, aga sa ei saa ennast õliga võida, sest su õlimarjad varisevad maha.

41 Sa sünnitad poegi ja tütreid, aga need ei jää sinule, vaid nad lähevad vangi.

42 Viljakahjurid vallutavad kõik su puud ja su maa vilja.

43 Võõras, kes su keskel on, tõuseb üha kõrgemale sinust, sina aga vajud üha madalamale.

44 Tema laenab sulle, aga sina ei saa temale laenata; tema saab peaks, aga sina jääd sabaks.

45 Ja sinu peale tulevad kõik need needused, jälitavad sind ja tabavad sind, kuni sa hävid, sellepärast et sa ei ole võtnud kuulda Issanda, oma Jumala häält, et sa pead pidama tema käske ja seadlusi, mis ta sulle on andnud,

46 ja need jäävad igaveseks ajaks tunnustähtedeks ja imetegudeks sinule ja su järglastele.

47 Et sa ei ole teeninud Issandat, oma Jumalat, rõõmuga ja heast südamest kõige külluse eest,

48 siis sa pead teenima oma vaenlasi, keda Issand saadab su kallale, näljas, janus, alasti ja täielikus puuduses. Ja ta paneb su kaela peale raudikke, kuni ta sinu on hävitanud.

49 Issand toob kaugelt maailma äärest su kallale ühe rahva, kes lendab nagu kotkas, rahva, kelle keelt sa ei mõista,

50 jultunud rahva, kes ei hooli vanast ega anna armu noorele.

51 See sööb ära su karja ja su maa vilja, kuni sa oled kadunud; see ei jäta sulle midagi, ei teravilja, veinivirret ega õli, ei veiste vasikaid ega lammaste ja kitsede tallesid, kuni ta sinu on hävitanud.

52 Ja see ahistab sind kõigis su väravais, kuni varisevad su kõrged ja kindlad müürid, mille peale sa loodad kogu oma maal; see ahistab sind kõigis su väravais kogu su maal, mille Issand, su Jumal, sulle annab.

53 Ja sina sööd oma ihuvilja, oma poegade ja tütarde liha, keda Issand, su Jumal, sulle on andnud, piiramisel ja kitsikuses, millega su vaenlane sind ahistab.

54 Isegi su keskel oleva õrna ja hellitatud mehe silm vaatab kurjalt oma vennale ja naisele oma süles ja oma järelejäänud lastele, kes tal veel alles on,

55 ega anna ühelegi neist oma laste lihast, mida ta ise sööb, sest midagi muud ei ole temale jäänud piiramisel ja kitsikuses, millega su vaenlane sind ahistab kõigis su väravais.

56 Su keskel olev õrn ja hellitatud naine, kes oma õrnuses ja hellitatuses ei ole katsunud jalataldagi maha panna, vaatab kurjalt mehele oma süles ja oma pojale ja tütrele

57 oma järelsünnitiste pärast, mis tulevad välja ta jalgade vahelt, ja laste pärast, keda ta sünnitab, sest ta tahab ise neid salaja süüa täielikus puuduses piiramisel ja kitsikuses, kui su vaenlane sind ahistab su väravais.

58 Kui sa ei pea hoolsasti kõiki selle Seaduse sõnu, mis sellesse raamatusse on kirjutatud, et sa kardaksid seda aulist ja kardetavat nime, Issandat, oma Jumalat,

59 siis teeb Issand erakordseks sinu nuhtlused ja sinu järglaste nuhtlused, suured ja kestvad nuhtlused, pahad ja kestvad nuhtlused.

60 Ja ta saadab su kallale kõik Egiptuse tõved, mille ees sa tunned hirmu, ja need jäävad su külge.

61 Ka kõiki muid haigusi ja kõiksugu nuhtlusi, millest ei ole kirjutatud selles Seaduse raamatus, saadab Issand su kallale, kuni sa hävid.

62 Ja teid jääb pisut inimesi nende asemel, kes te olite rohkuse poolest nagu taevatähed, sellepärast et sa ei võtnud kuulda Issanda, oma Jumala häält.

63 Ja nagu Issand tundis teist rõõmu, tehes teile head ja sigitades teid, nõnda tunneb Issand teist rõõmu, saates teid hukka ja hävitades teid, ja teid kistakse ära sellelt maalt, mida sa lähed pärima.

64 Ja Issand pillutab sind kõigi rahvaste sekka, ühest maa äärest teise, ja sa teenid seal teisi jumalaid, keda ei ole tundnud ei sina ega su vanemad - puust ja kivist.

65 Ja nende rahvaste hulgas ei ole sul rahu, su jalatallal ei ole puhkepaika ja Issand annab sulle seal väriseva südame, kustuvad silmad ja masendatud hinge.

66 Su elu ripub nagu juuksekarva küljes, sa värised ööd ja päevad ega ole kindel oma elu pärast.

67 Sa ütled hommikul: 'Oleks juba õhtu!' Aga õhtul sa ütled: 'Oleks juba hommik!' kartuse pärast, mis täidab su südant, ja vaate pärast, mida su silmad näevad.

68 Ja Issand saadab sind laevadega tagasi Egiptusesse, teekond, mille kohta ma sulle ütlesin: 'Sa ei näe seda enam.' Ja seal te pakute endid müüa oma vaenlastele sulaseiks ja teenijaiks, aga ükski ei osta.'

   

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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.