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Deuteronoomia 9

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1 Kuule, Iisrael! Sa lähed nüüd üle Jordani, et minna alistama rahvaid, kes on suuremad ja vägevamad sinust, linnu, suuri ja taevani kindlustatuid,

2 suurt ja pikakasvulist rahvast, anaklasi, keda sa tunned ja kellest sa oled kuulnud: 'Kes suudaks seista anaklaste ees?'

3 Tea siis nüüd, et Issand, su Jumal, on see, kes käib su ees nagu hävitav tuli; tema hävitab neid ja alandab nad su ees - siis ajad sa nad ära ja hukkad kiiresti, nõnda nagu Issand sulle on öelnud.

4 Kui Issand, su Jumal, ajab nad ära su eest, siis ära mõtle oma südames, öeldes: 'Minu õigsuse pärast on Issand mind toonud pärima seda maad!', vaid nende rahvaste jumalakartmatuse pärast ajab Issand nad ära su eest.

5 Mitte oma õigsuse ja südame siiruse pärast ei pääse sa nende maad pärima, vaid nende rahvaste jumalakartmatuse pärast ajab Issand, su Jumal, nad ära su eest, et pidada, mida Issand on vandega tõotanud su vanemaile, Aabrahamile, Iisakile ja Jaakobile.

6 Tea siis, et mitte sinu õigsuse pärast ei anna Issand, su Jumal, sulle pärimiseks seda head maad, sest sa oled kangekaelne rahvas!

7 Tuleta meelde, ära unusta, kuidas sa kõrbes vihastasid Issandat, oma Jumalat! Sellest päevast alates, mil sa lahkusid Egiptusemaalt, kuni teie tulekuni siia paika, olete osutanud vastupanu Issandale.

8 Juba Hoorebil te pahandasite Issandat ja Issand vihastus teie peale, tahtes teid hävitada.

9 Kui ma läksin üles mäele vastu võtma kivilaudu, selle seaduse laudu, mille Issand teile oli andnud, siis jäin ma mäele neljakümneks päevaks ja neljakümneks ööks, leiba söömata ja vett joomata.

10 Ja Issand andis mulle kaks kivilauda, millele oli kirjutatud Jumala sõrmega, ja nende peal olid kõik sõnad, mis Issand oli kogunemispäeval teile rääkinud mäel tule seest.

11 Neljakümne päeva ja neljakümne öö pärast andis Issand mulle need kaks kivilauda, seaduselauda.

12 Ja Issand ütles mulle: 'Tõuse ja mine siit kähku alla, sest su rahvas, kelle sa tõid Egiptusest välja, teeb pahasti: nad on juba lahkunud sellelt teelt, mida ma neid käskisin käia - nad on endale valmistanud valatud kuju!'

13 Ja Issand rääkis minuga, öeldes: 'Ma olen näinud seda rahvast, ja vaata, see on kangekaelne rahvas!

14 Jäta mind, ja ma hävitan nad ning kustutan nende nimed taeva alt, sinust aga teen ma vägevama ja suurema rahva kui see!'

15 Siis ma pöördusin ja läksin mäelt alla: mägi põles tules ja mul oli kaks seaduselauda teine teises käes.

16 Ja ma vaatasin, ja ennäe, te olite teinud pattu Issanda, oma Jumala vastu: te olite endile valmistanud valatud vasika, olite kiiresti lahkunud teelt, mida Issand teid oli käskinud käia.

17 Siis ma haarasin need kaks lauda ja viskasin need ära oma käest ning lõin need puruks teie silme ees.

18 Ja ma heitsin maha Issanda ette, olles nagu eelmiselgi korral nelikümmend päeva ja nelikümmend ööd leiba söömata ja vett joomata kõigi teie pattude pärast, mis te olite teinud, tehes kurja Issanda silmis ja vihastades teda.

19 Sest ma kartsin seda viha ja raevu, mis Issandat oli vallanud teie vastu, nõnda et ta tahtis teid hävitada. Ja Issand kuulis mind ka veel seekord.

20 Ka Aaroni peale vihastus Issand väga, tahtes teda hävitada, ja ma palusin siis ka Aaroni eest.

21 Aga teie patutöö, mille te olite valmistanud, vasika, ma võtsin ja põletasin seda tulega, lõin selle puruks, jahvatasin hästi, kuni see sai peeneks põrmuks, ja viskasin selle põrmu jõkke, mis mäelt alla voolab.

22 Ka Tabeeras ja Massas ja Kibrot-Hattaavas te vihastasite Issandat.

23 Ja kui Issand teid läkitas Kaades-Barneast, öeldes: 'Minge ja vallutage maa, mille ma teile annan!', siis te panite vastu Issanda, oma Jumala käsule, ei uskunud temasse ega kuulanud ta häält.

24 Te olete olnud Issandale vastupanijad, alates sellest päevast, mil tema teid tunneb.

25 Siis ma heitsin maha Issanda ette neiks neljakümneks päevaks ja neljakümneks ööks, sest Issand oli öelnud, et ta teid hävitab.

26 Ja ma palusin Issandat ning ütlesin: 'Issand Jumal, ära hukka oma rahvast ja oma pärisosa, kelle sa oled lunastanud oma suurusega ja kelle sa tõid Egiptusest välja vägeva käega!

27 Mõtle oma sulastele, Aabrahamile, Iisakile ja Jaakobile, ära pane tähele selle rahva kangust, ta nurjatust ja pattu,

28 et ei öeldaks maal, kust sa meid välja tõid: 'Sellepärast et Issand ei suutnud neid viia sellele maale, mille ta neile oli lubanud, ja et ta neid vihkas, viis ta nad välja, et neid kõrbes surmata!'

29 Ometi on nad ju sinu rahvas ja sinu pärisosa, kelle sa tõid välja oma suure rammuga ja väljasirutatud käsivarrega.'

   

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Arcana Coelestia # 10303

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10303. 'And you shall beat some of it very fine' means the arrangement of truths into their own series. This is clear from the meaning of 'beating very small' - when it refers to the frankincense and spices, by which levels of truth are meant - as the arrangement of truths into their own series; for much the same is meant by 'beating' as by 'grinding', though 'grinding' is used in reference to wheat, barley, and spelt, whereas 'beating' is used in reference to oil, frankincense, and spices.

[2] What is meant specifically by 'beating' and 'grinding' no one can know without knowledge of what a person is like when the different kinds of good and truth meant by wheat, barley, flour, fine flour, oil, frankincense, and spices have been arranged into order for the uses they are to serve. For 'grinding' and 'beating' mean arranging them so that they may serve a use. When 'grinding' has reference to different kinds of good, which are meant by 'wheat' or 'barley', it means the way that good is arranged and brought forward in the form of truths, and its application in this form to one use or another. Good furthermore never presents itself within useful services except through truths; for good is arranged into order in the form of truths and in this way acquires specific quality. Unless it has been arranged in the form of truths good has no specific quality; and when it is arranged in the form of truths it is arranged into series, depending on the item under discussion, in accord with the use that item serves. The good enters those items as an affection belonging to love, and this gives rise to what is enjoyable, lovely, and pleasing. Something similar is meant here by 'beating very fine', for 'pure frankincense' means spiritual good, 10296, and the kinds of truth that are arranged into order by the good are the spices stacte, onycha, and galbanum, 10292-10294.

[3] What being arranged into series is must also be stated briefly. Truths are said to have been arranged into series when they have been arranged in accordance with the form of heaven, which consists of angelic communities. The character of that form is clear from the correspondence of all the members, internal organs, and other organs of the human being with the Grand Man, which is heaven. Regarding that correspondence, see in the places referred to in 10030(end). Within those members and organs all the individual parts are arranged into series and into series of series. Fibres and vessels form them, as is well known to those who are acquainted from anatomy with the weavings and interweavings of the more internal constituents of the body. The truths from good present in a person are arranged into similar series.

[4] So it is that a person who has been regenerated is heaven in its smallest form, corresponding to the Grand Man; and that the person's truth and good make him wholly and completely what he is.

A person who has been regenerated is heaven in its smallest form, see in the places referred to 9279.

His truth and his good constitute a person, 10298 above.

The truths with regenerate people have been arranged into series in accord with the arrangement in which angelic communities exist, 5339, 5343, 5530.

The series into which the truths with those who are good have been arranged, and the series into which the falsities with those who are evil have been arranged are meant in the Word by 'sheafs' and 'bundles', as in Leviticus 23:9-15; Psalms 126:6; 129:7; Amos 2:13; Micah 4:12; Jeremiah 9:22; Zechariah 12:6; Matthew 13:30.

[5] When therefore it is evident what 'beating' and 'grinding' mean one can know the meaning in the internal sense of the description stating that the children of Israel ground the manna in mills or beat it in mortars, and made it into cakes, Numbers 11:8. 'The manna' was a sign of celestial and spiritual good, 8464, and 'grinding' and 'beating' arranging it to serve useful purposes; for whatever is mentioned in the Word is a sign of the kinds of realities that exist in heaven and in the Church. Every detail there has an inner meaning. One can also know the meaning when it says that they should not take as a pledge the mill or the milling stone, for anyone who does so takes the [person's] soul as a pledge, Deuteronomy 24:6. 'The mill' and 'the milling stone' mean that which prepares good so that it may be applicable to one use or another. 'Barley' too and 'wheat' mean good, and 'flour' and 'fine flour' truths; and its own truths are the means by which good is applied to any such use, as stated above.

[6] From all this it may be seen what 'mill', 'millstone', and 'sitting at the mill' mean in the following places: In Matthew,

At that time two women will be grinding; one will be taken, the other left. Matthew 24:41.

In the same gospel,

Whoever causes one of these little ones believing in Me to stumble, it would be better for him if an ass's millstone 1 were hung onto his neck and he were plunged into the depth of the sea. Matthew 18:6; Mark 9:42.

In the Book of Revelation,

A mighty angel took up a stone like a great millstone, and cast it into the sea, saying, Thus will Babylon be thrown down with violence; no sound of a mill will be heard in it any more. Revelation 18:21-22.

In Jeremiah,

I will take away from them the voice of joy, the sound of mills, and the light of the lamp. Jeremiah 25:10.

And in Isaiah,

O daughter of Babel, sit on the ground; without a throne, O daughter of the Chaldeans. Take a mill and grind flour. Isaiah 47:1-2.

Even as 'mill' and 'grinding' in the good sense mean application to good purposes, so in the contrary sense they mean application to evil ones. Consequently when Babel and Chaldea are the subject they mean the application [of what is good and true] in favour of their own loves, which are self-love and love of the world; for with them 'barley' and 'wheat' mean adulterated good, and 'flour' the resulting falsified truth. The profanation of goodness and truth through applying them to those loves is also meant by the action of Moses when he ground up the golden calf into tiny pieces, sprinkled them on the water coming down from Mount Sinai, and made the children of Israel drink it, Exodus 32:20; Deuteronomy 9:21.

Poznámky pod čarou:

1. i.e. the upper, rotating stone of an ass-driven mill

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