Bible

 

Deuteronômio 32

Studie

   

1 Inclinai os ouvidos, ó céus, e falarei; e ouça a terra as palavras da minha boca.

2 Caia como a chuva a minha doutrina; destile a minha palavra como o orvalho, como chuvisco sobre a erva e como chuvas sobre a relva.

3 Porque proclamarei o nome do Senhor; engrandecei o nosso Deus.

4 Ele é a Rocha; suas obras são perfeitas, porque todos os seus caminhos são justos; Deus é fiel e sem iniqüidade; justo e reto é ele.

5 Corromperam-se contra ele; não são seus filhos, e isso é a sua mancha; geração perversa e depravada é.

6 É assim que recompensas ao Senhor, povo louco e insensato? não é ele teu pai, que te adquiriu, que te fez e te estabeleceu?

7 Lembra-te dos dias da antigüidade, atenta para os anos, geração por geração; pergunta a teu pai, e ele te informará, aos teus anciãos, e eles to dirão.

8 Quando o Altíssimo dava às nações a sua herança, quando separava os filhos dos homens, estabeleceu os termos dos povos conforme o número dos filhos de Israel.

9 Porque a porção do Senhor é o seu povo; Jacó é a parte da sua herança.

10 Achou-o numa terra deserta, e num erma de solidão e horrendos uivos; cercou-o de proteção; cuidou dele, guardando-o como a menina do seu olho.

11 Como a águia desperta o seu ninho, adeja sobre os seus filhos e, estendendo as suas asas, toma-os, e os leva sobre as suas asas,

12 assim só o Senhor o guiou, e não havia com ele deus estranho.

13 Ele o fez cavalgar sobre as alturas da terra, e comer os frutos do campo; também o fez chupar mel da rocha e azeite da dura pederneira,

14 coalhada das vacas e leite das ovelhas, com a gordura dos cordeiros, dos carneiros de Basã, e dos bodes, com o mais fino trigo; e por vinho bebeste o sangue das uvas.

15 E Jesurum, engordando, recalcitrou (tu engordaste, tu te engrossaste e te cevaste); então abandonou a Deus, que o fez, e desprezou a Rocha da sua salvação.

16 Com deuses estranhos o moveram a zelos; com abominações o provocaram à ira:

17 Ofereceram sacrifícios aos demônios, não a Deus, a deuses que não haviam conhecido, deuses novos que apareceram há pouco, aos quais os vossos pais não temeram.

18 Olvidaste a Rocha que te gerou, e te esqueceste do Deus que te formou.

19 Vendo isto, o Senhor os desprezou, por causa da provocação que lhe fizeram seus filhos e suas filhas;

20 e disse: Esconderei deles o meu rosto, verei qual será o seu fim, porque geração perversa são eles, filhos em quem não hà fidelidade.

21 A zelos me provocaram cem aquilo que não é Deus, com as suas vaidades me provocaram à ira; portanto eu os provocarei a zelos com aquele que não é povo, com uma nação insensata os despertarei à ira.

22 Porque um fogo se acendeu na minha ira, e arde até o mais profundo do Seol, e devora a terra com o seu fruto, e abrasa os fundamentos dos montes.

23 Males amontoarei sobre eles, esgotarei contra eles as minhas setas.

24 Consumidos serão de fome, devorados de raios e de amarga destruição; e contra eles enviarei dentes de feras, juntamente com o veneno dos que se arrastam no pó.

25 Por fora devastará a espada, e por dentro o pavor, tanto ao mancebo como à virgem, assim à criança de peito como ao homem encanecido.

26 Eu teria dito: Por todos os cantos os espalharei, farei cessar a sua memória dentre os homens,

27 se eu não receasse a vexação da parte do inimigo, para que os seus adversários, iludindo-se, não dissessem: A nossa mão está exaltada; não foi o Senhor quem fez tudo isso.

28 Porque são gente falta de conselhos, e neles não há entendimento.

29 Se eles fossem sábios, entenderiam isso, e atentariam para o seu fim!

30 Como poderia um só perseguir mil, e dois fazer rugir dez mil, se a sua Rocha não os vendera, e o Senhor não os entregara?

31 Porque a sua rocha não é como a nossa rocha, sendo até os nossos inimigos juízes disso.

32 Porque a sua vinha é da vinha de Sodoma e dos campos de Gomorra; as suas uvas são uvas venenosas, seus cachos são amargos.

33 O seu vinho é veneno de serpentes, e peçonha cruel de víboras.

34 Não está isto encerrado comigo? selado nos meus tesouros?

35 Minha é a vingança e a recompensa, ao tempo em que resvalar o seu ; porque o dia da sua ruína está próximo, e as coisas que lhes hão de suceder se apressam a chegar.

36 Porque o Senhor vindicará ao seu povo, e se arrependerá no tocante aos seus servos, quando vir que o poder deles já se foi, e que não resta nem escravo nem livre.

37 Então dirá: Onde estão os seus deuses, a rocha em que se refugiavam,

38 os que comiam a gordura dos sacrifícios deles e bebiam o vinho das suas ofertas de libação? Levantem-se eles, e vos ajudem, a fim de que haja agora refúgio para vós.

39 Vede agora que eu, eu o sou, e não há outro deus além de mim; eu faço morrer e eu faço viver; eu firo e eu saro; e não há quem possa livrar da minha mão.

40 Pois levanto a minha mão ao céu, e digo: Como eu vivo para sempre,

41 se eu afiar a minha espada reluzente, e a minha mão travar do juízo, então retribuirei vingança aos meus adversários, e recompensarei aos que me odeiam.

42 De sangue embriagarei as minhas setas, e a minha espada devorará carne; do sangue dos mortes e dos cativos, das cabeças cabeludas dos inimigos

43 Aclamai, ó nações, com alegria, o povo dele, porque ele vingará o sangue dos seus servos; aos seus adversários retribuirá vingança, e fará expiação pela sua terra e pelo seu povo.

44 Veio, pois, Moisés, e proferiu todas as palavras deste cântico na presença do povo, ele e Oséias, filho de Num.

45 E, acabando Moisés de falar todas essas palavras a todo o Israel,

46 disse-lhes: Aplicai o vosso coração a todas as palavras que eu hoje vos testifico, as quais haveis de recomendar a vossos filhos, para que tenham cuidado de cumprir todas as palavras desta lei.

47 Porque esta palavra não vos é vã, mas é a vossa vida, e por esta mesma palavra prolongareis os dias na terra à qual ides, passando o Jordão, para a possuir.

48 Naquele mesmo dia falou o Senhor a Moisés, dizendo:

49 Sobe a este monte de Abarim, ao monte Nebo, que está na terra de Moabe, defronte de Jericó, e a terra de Canaã, que eu dou aos filhos de Israel por possessão;

50 e morre no monte a que vais subir, e recolhe-te ao teu povo; assim como Arão, teu irmão, morreu no monte Hor, e se recolheu ao seu povo;

51 porquanto pecastes contra mim no meio dos filhos de Israel, junto às águas de Meribá de Cades, no deserto de Zim, pois não me santificastes no meio dos filhos de Israel.

52 Pelo que verás a terra diante de ti, porém lá não entrarás, na terra que eu dou aos filhos de Israel.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 313

Prostudujte si tuto pasáž

  
/ 1232  
  

313. (5:6) And I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders. That this signifies in the whole heaven, and specifically in the inmost heavens, is evident from the signification of, in the midst, as denoting the inmost, and hence also the whole, concerning which we shall speak presently; from the signification of throne, as denoting heaven in its whole extent (concerning which see above, n. 253); from the signification of the four animals, as denoting the Lord's Providence and protection, that He should not be approached except by the good of love (concerning which see above, n. 277). And because that guard is especially in the third or inmost heaven, for all who are there are in the good of love to the Lord from the Lord, therefore that heaven is specifically signified by the four animals; this will more clearly appear from the following contents of this chapter; and from the signification of the elders, as denoting those who are in truths from good (concerning, which also see above, n. 270); here, therefore, those who are in the middle or second heaven, because all who are there are in truths from good; for those two heavens, the third and second, are distinguished from each other by this, that those who are in the third heaven, are in love to the Lord; and those who are in the second, in charity towards the neighbour; those who are in charity towards the neighbour are in truths from good; hence it may appear what is specifically signified by the four animals and by the elders.

[2] But in general, by the four animals is signified all Divine good which guards in the whole heaven, and in general by the elders all Divine truth proceeding from the Divine good also in the whole heaven; both guard, because they are united; thus by the four animals and elders together is signified Divine good united to the Divine truth proceeding from the Lord, and hence the whole angelic heaven, but specifically the two inner heavens. The reason of this is, that the angels are not angels from their proprium, but from the Divine good and the Divine truth which they receive; for the Divine with them, or received by them, causes them to be angels, and causes heaven to be called heaven from them (as may be seen in the work concerning Heaven and Hell 2-12, and 51-86).

[3] That the midst, or in the midst, signifies the inmost and thence the whole, is clear from many passages in the Word; but something shall first be said to explain how it is that the midst, because it signifies the inmost, signifies also the whole. This may be illustrated by comparison with light, with the sun, with the arrangement of all in the heavens, and also of all who belong to the church on earth. By comparison with light, thus; The light in the midst propagates itself round about, or from the centre, into the circumferences in every direction; and because it is propagated from the inmost, and fills the spaces around, hence by, "in the midst," is also signified the whole. By comparison with the sun: The sun is in the midst because it is the centre of its universe; and because from it are the heat and light in its world, therefore by the sun in the midst is signified its presence in every direction, or through the whole. By comparison with the arrangement of all in the heavens: There are three heavens, and the inmost of them is the third heaven; this flows into the two lower heavens, and makes them to be one with it by communication, which is effected by influx from the inmost; in every society of the heavens also the inmost is the most perfect; hence these who are round about in that society are in light and intelligence, according to the degree of distance from the inmost (as may be seen in the work concerningHeaven and Hell 43, 50, 189). By comparison with those who are of the church on the earth: The Lord's church is spread through the whole world, but its inmost is where the Lord is known and acknowledged, and where the Word is; from that inmost, light and intelligence are propagated to all who are around and belong to the church, but this propagation of light and intelligence takes place in heaven (concerning which circumstance, see the work concerning Heaven and Hell 308). From these things it is evident that the midst, or in the midst, because it signifies the inmost, signifies also the whole. Hence it is evident what is meant by, "I beheld, and lo, in the midst of the throne, and of the four animals, and in the midst of the elders, stood a Lamb," namely, the Lord as to His Divine Human, in the whole heaven, and specifically in the inmost heavens.

[4] The midst also signifies the inmost, and hence the whole, in many passages of the Word, as in the following. In Isaiah:

"Cry out and shout, thou inhabitant of Zion, for great is the Holy [One] of Israel, in the midst of thee" (12:6).

By the inhabitant of Zion is signified the same as by the daughter of Zion, namely, the celestial church, or the church which is in the good of love to the Lord; great is the Holy [One] of Israel in the midst of thee, signifies the Lord, that He is everywhere and throughout the whole there.

[5] In David:

"We have considered thy mercy, O God, in the midst of thy temple. According to thy name, O God, so is thy praise unto the ends of the earth" (Psalms 48:9, 10).

By temple is signified the church, which is in truths from good, which is called the spiritual church; in the midst thereof, denotes in the inmost, and thence in the whole thereof; therefore it is said, "According to thy name, so is thy praise unto the ends of the earth." "To the ends of the earth," denotes even to the last things of the church, the earth denoting the church.

[6] In the same:

"God is my King of old, working salvations in the midst of the earth" (Psalms 74:12).

Working salvations in the midst of the earth, signifies in every direction.

[7] In the same:

"God standeth in the assembly of God, in the midst of the gods he will Judge" (Psalms 82:1).

The assembly of God, signifies heaven; in the midst of the gods, signifies with all the angels there, thus in the whole heaven; for the angels are called gods from the Divine truth which they receive from the Lord, for God in the Word signifies the Lord as to the Divine truth which proceeds from Him, and which constitutes heaven (as may be seen above, n. 24, 130, 220, 222, 302).

[8] In Moses:

"Behold, I send an angel before thee; beware of his faces, for my name is in the midst of him" (Exodus 23:20,21).

By the angel here, in the highest sense, is meant the Lord; by "My name in the midst of him," is meant that all Divine good and Divine truth are in Him (as may be seen above, n. 102, 135, 224).

[9] In Luke,

Jesus said concerning the last times, "Then let them that are in Judea flee to the mountains; and let them that are in the midst of it go forth out" (21:21).

Here the consummation of the age is treated of, by which is signified the last time of the church when judgment takes place. By Judea is not meant Judea, but the church; and by the mountains are not meant mountains, but the good of love to the Lord; and because these things are said concerning the end of the church, it is evident what is signified by, "Let them that are in Judea flee to the mountains; and let them that are in the midst of it go forth"; namely, that when judgment takes place, all those of the church who are in the good of love to the Lord will be safe.

[10] In Isaiah:

"In that day shall Israel be the third with Egypt and Assyria, a blessing in the midst of the land; whom Jehovah shall bless, saying, Blessed be Egypt my people, and Assyria the work of my hands, and Israel my inheritance" (19:24, 25).

By Israel is meant the Spiritual of the church; by Assyria, the Rational of the men thereof, and by Egypt, the knowledges (cognitiones) and scientifics. Hence it is evident what is signified by Israel being the third with Egypt and Assyria, a blessing in the midst of the land; namely, that the Spiritual shall be the everything there, as well the Rational as the Cognitive and Scientific; for when the Spiritual, which is truth from good, is the inmost, then also the Rational, which is thence, is spiritual too, and also the Cognitive and Scientific; for both are formed from the inmost, which is truth from good or the Spiritual.

[11] In Jeremiah:

"My heart is broken in the midst of me, all my bones are shattered" (23:9).

The heart broken in the midst of me, signifies grief from inmost to ultimates, or throughout the whole; therefore it is said, "All my bones are shattered," the bones signifying the ultimates.

In the following passages, also, "in the midst," signifies in the whole, or through the whole.

[12] In Isaiah:

It shall be in the midst of the earth, in the midst of the peoples, as the shaking of an olive tree, as the gleanings when the vintage is done" (24:13).

These things are said concerning the church vastated as to good and as to truth, in which there is nothing but evil and falsity. In the midst of the earth, denotes that throughout the whole of the church there is evil; and in the midst of the peoples, denotes that throughout the whole of it there is falsity; therefore it is compared to the shaking of an olive tree, and to the gleanings left when the vintage is done, the olive signifying the good of the church, the vintage the truth thereof, and the shaking and gleaning thereof signifying vastation.

[13] In David:

"They search out perversities; for the midst of man and the heart are deep" (Psalms 64:6).

The midst of man denotes the Intellectual where truth should be, and the heart the Voluntary, where good should be; in the present case, both perverted, the latter into evil, and the former into falsity.

[14] In the same:

"There is nothing sure in the mouth of any one; their midst are destructions" (Psalms 5:9).

In the same:

"They bless with their mouth, but in their midst they curse" (Psalms 62:4).

In the same:

"The saying of prevarication to the impious in the midst of my heart, there is no fear of God before his eyes" (Psalms 36:1).

In Jeremiah:

"They have taught their tongue to speak a lie; it is theirs to dwell in the midst of deceit; through deceit they refuse to know me" (9:5, 6).

In these passages also, besides others, in the midst, signifies in the whole because in the inmost; for such as is the inmost such is the whole; because from the inmost all other things are produced and derived, as the body is from its soul. The inmost of any thing whatever is also that which is called the soul. For example: the inmost of man is his will and the understanding therefrom, and according to the quality of the will and of the understanding, therefrom, such is the whole man; also, the inmost of man is his love and the faith therefrom, and according to the quality of his love and the faith therefrom, such is the whole man.

[15] That the whole man is such as is his midst or inmost, is also meant by the Lord's words in Matthew:

"The lamp of the body is the eye; if the eye be good, the whole body is light; if the eye be evil, the whole body is dark" (6:22, 23).

By the eye is signified the understanding of man (as may be seen above, n. 37, 152), which, if good, that is, if from truths that are from good, then the whole man is such, which is signified by the whole body being then full of light; but, on the other hand, if the understanding is from the falsities of evil, that the whole man is such, is signified by the whole body being then full of darkness. The eye is called good, but, in the original tongue, it is said, single eye, and single signifies that it is one; and it is one when truth is from good, or the understanding from the will. By the right eye also is signified the understanding of good, and by the left eye the understanding of truth, which, if they make one, constitute the single eye, thus the good eye.

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

Ze Swedenborgových děl

 

Arcana Coelestia # 8936

Prostudujte si tuto pasáž

  
/ 10837  
  

8936. 'And shall sacrifice on it your burnt offerings and your eucharistic offerings' means worship in particular according to each person's state of spiritual life. This is clear from the meaning of 'burnt offerings and sacrifices' as all inward worship in general, and also all the varieties of it in keeping with the different kinds of celestial and spiritual realities that are involved, that is, the different forms of the good of love to the Lord and the different truths of faith in Him, 922, 923, 2165, 2180, 2805, 2807, 2930, 3519, 6405, thus in keeping with every state of spiritual life in particular. This accounts for the institution of so many different kinds of sacrifices; that is, in addition to the daily sacrifices there were those offered on sabbath days, at feasts, new moons, inaugurations, and consecrations, as well as those for all guilt, sin, cleansing, healing, and childbirth. It also accounts for the use according to the occasion of different living creatures, such as oxen, young oxen, lambs, rams, she-goats, and he-goats, each of which meant a different kind of good that belongs to spiritual life, 1823, 2180, 3519.

  
/ 10837  
  

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