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Deuteronoomia 33

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1 Ja see on õnnistus, millega Mooses, jumalamees, õnnistas Iisraeli lapsi enne oma surma;

2 ta ütles: 'Issand tuli Siinailt ja säras neile Seirist; ta paistis Paarani mäelt, ta tuli Kaadesisse Meribast, temast paremat kätt jäi Asdod.

3 Jah, ta armastab rahvaid, kõik ta pühad on sinu käes; nad heidavad su jalge ette, nad korjavad üles su sõnad:

4 'Mooses on meile andnud Seaduse, Jaakobi kogudus on tema omand.'

5 Jesurun sai kuninga, kui kogunesid rahva peamehed, kõik Iisraeli suguharud.

6 Ruuben jäägu elama ja ärgu surgu, kuigi vähene on tema meeste arv!

7 Ja Juuda kohta ta ütles nõnda: 'Kuule, Issand, Juuda häält ja too ta oma rahva juurde! Võidelgu ta oma kätega selle eest, ja ole sina talle abiks ta vaenlaste vastu!'

8 Ja Leevi kohta ta ütles: 'Sinu tummim ja uurim kuulugu su ustavale mehele, keda sa proovile panid Massas, kellega sa riidlesid Meriba vee juures,

9 kes ütles oma isa ja ema kohta: 'Ma ei ole neid näinud!' ja kes ei tunnustanud oma vendi ega tundnud oma lapsi. Sest nemad peavad sinu sõna ja hoiavad sinu lepingut.

10 Nad õpetavad Jaakobile sinu seadlusi ja Iisraelile sinu Seadust. Nad panevad su nina ette suitsutusrohtu ja su altarile täisohvri.

11 Õnnista, Issand, tema jõudu, ja olgu sul hea meel tema kätetööst! Purusta tema vastaste ja vihkajate niuded, et nad enam ei tõuseks!'

12 Ja Benjamini kohta ta ütles: 'Issanda lemmik, kes elab julgesti ta juures. Tema kaitseb teda alati ja elab tema mäerinnakute vahel.'

13 Ja Joosepi kohta ta ütles: 'Issand õnnistagu tema maad kastega - parimaga taevast, ja veega sügavusest, mis asub all;

14 parimaga, mida päike välja toob, ja parimaga kuude saadustest;

15 parimaga ürgseilt mägedelt ja parimaga igavestelt küngastelt,

16 maa parima vilja ja küllusega! Selle lembus, kes elas kibuvitsapõõsas, tulgu Joosepi pea peale, oma vendade vürsti pealaele!

17 Ta on oma härja esmasündinu ja tal on uhkust, tema sarved on metshärja sarved: nendega ta kaevleb rahvaid, maailma ääri üheskoos. Need on Efraimi kümned tuhanded, need on Manasse tuhanded.'

18 Ja Sebuloni kohta ta ütles: 'Ole rõõmus, Sebulon, oma retkedel, ja Issaskar, oma telkides!

19 Nad kutsuvad rahvaid mäele, seal ohverdavad nad õigeid ohvreid, sest nad imevad merede ohtrust ja liivasse peidetud varandusi.'

20 Ja Gaadi kohta ta ütles: 'Kiidetud olgu, kes annab Gaadile avarust! Ta elab nagu lõvi ja kisub lõhki käsivarre ja pealae.

21 Ta valis enesele esimese maaosa, sest seal oli valitseja osa. Kui kogunesid rahva peamehed, kehtestas ta Issanda õiguse ja tema seadused Iisraeliga.'

22 Ja Daani kohta ta ütles: 'Daan on lõvikutsikas, kes Baasanist üles kargab.'

23 Ja Naftali kohta ta ütles: 'Naftali on rikas lembusest, ta on täidetud Issanda õnnistusega. Tema vallutab lääne ja lõuna.'

24 Ja Aaseri kohta ta ütles: 'Poegade hulgast olgu õnnistatud Aaser! Tema olgu oma vendade lemmik ja ta kastku oma jalg õlisse!

25 Su riivid olgu rauast ja vasest, ja niikaua kui sul on päevi, kestku su jõud!'

26 Ükski ei ole nagu Jesuruni Jumal, kes sõidab sulle appi taevas ja pilvedes oma ülevas toreduses.

27 Varjupaigaks on iidne Jumal, kes sirutab välja igavesed käsivarred. Tema ajas vaenlase su eest ja ütles: 'Hävita!'

28 Ja Iisrael elab julgesti, Jaakobi allikas on üksinda vilja ja veini maal - tema taevas piserdab alla kastet.

29 Õnnis oled sa, Iisrael! Kes on su sarnane? Rahvas, keda Issand on päästnud? Tema on kilp, kes sind aitab, mõõk, kes sind ülendab. Sinu vaenlased lömitavad su ees, aga sina tallad nende kõrgendikel.'

   

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Arcana Coelestia # 8753

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8753. They came into the wilderness of Sinai. That this signifies a state of good in which truths of faith were to be implanted, is evident from the signification of “the wilderness of Sinai,” as being a state of good in which truths of faith are to be implanted. “The wilderness” here denotes good in which truths have not yet been implanted; and “Sinai” denotes the truths themselves. For a “wilderness” has several significations (see n. 3900); in general it signifies what is uninhabited and uncultivated, thus in the spiritual sense, good in which as yet there are no truths, for good without truths is spiritually uncultivated; consequently a “wilderness” signifies a new will that as yet has not been formed by means of the truths of faith (n. 8457).

[2] As regards “Mount Sinai,” it signifies in the supreme sense Divine truth from Divine good; “mountain,” Divine good; and “Sinai,” Divine truth. In the internal sense it signifies the truth of faith from good, here the truth of faith that is to be implanted in good, because the law had not yet been promulgated from it. “Mount Sinai” has these significations because the law was promulgated by the Lord from thence, and “the law” denotes Divine truth from Divine good, and also the truth of faith from good (n. 6752, 7463, 8695). For this reason it was that the sons of Israel encamped in the wilderness near that mountain, for from it were promulgated not only the ten commandments, which are “the law” in a close sense, but also all the statutes of the church, which contained in themselves, because they represented, the spiritual and celestial truths and goods of the Lord’s kingdom. That the law was promulgated from thence, is evident from the following chapter, and that so also were the statutes of the church, from the succeeding chapters, and also from Leviticus 7:37-38; 27:34. The same is signified by “Sinai” in David:

O God, when Thou wentest forth before Thy people, when Thou didst march in the wilderness; the earth trembled, the heavens also dripped before God; this Sinai before God, the God of Israel. Thou, O God, makest to drip the rain of Thy benevolences (Psalms 68:7-9).

Here “Sinai” denotes the truth that is from good, for such is the signification of “the heavens dripping before God,” and of “God making to drip the rain of His benevolences.”

[3] In the book of Judges:

Jehovah, when Thou wentest forth out of Seir, when Thou camedst forth out of the field of Edom, the earth trembled, the heavens also dripped, the clouds also dripped waters, the mountains flowed down before Jehovah, Sinai itself before Jehovah the God of Israel. In the days of Shamgar the son of Anath, in the days of Jael, the ways ceased, and they that walked in paths went through crooked ways, the roads ceased in Israel; they ceased until I Deborah arose, until I arose a mother in Israel (Judg. 5:4-7).

Here also “Sinai” denotes the law or Divine truth from Divine good, by virtue of which the truths of faith were implanted in its good, which things are also signified by “the heavens dripped,” and “the clouds dripped waters;” that the truths of faith were lacking and were perverted, is signified by “the ways ceased, and they that walked in paths went through crooked ways” (that “ways,” “paths,” and “roads” denote truths, see n. 627, 2333, 3123, 3477); for the subject treated of in this prophetic song, which is the song of Deborah and Barak, is the perversion of the truth of the church, and its restitution.

[4] In Moses:

Jehovah came from Sinai, He rose up from Seir to them; He shone forth from Mount Paran, and He came from the ten thousands of holiness, from His right hand was the fire of the law to them (Deuteronomy 33:2).

in this chapter the sons of Jacob are blessed by Moses before his death, who begins the prophetic utterance of his blessing with “Jehovah came from Sinai,” and by “Sinai” are here signified the truths of faith in the complex. That he begins in this way is because by “the sons of Jacob” are signified all the truths and goods of faith (n. 3858, 3862, 3926, 3939, 6335); and in like manner by “the sons of Israel” (n. 5414, 5951, 5879).

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