Bible

 

Deuteronômio 33

Studie

   

1 Esta é a bênção com que Moisés, homem de Deus, abençoou os filhos de Israel antes da sua morte.

2 Disse ele: O Senhor veio do Sinai, e de Seir raiou sobre nós; resplandeceu desde o monte Parã, e veio das miríades de santos; à sua direita havia para eles o fogo da lei.

3 Na verdade ama o seu povo; todos os seus santos estão na sua mão; postos serão no meio, entre os teus pés, e cada um receberá das tuas palavras.

4 Moisés nos prescreveu uma lei, uma herança para a assembléia de Jacó.

5 E tornou-se rei em Jesurum, quando se congregaram os cabeças do povo juntamente com as tribos de Israel.

6 Viva Rúben, e não morra; e não sejam poucos os seus homens.

7 E isto é o que disse de Judá: Ouve, ó Senhor, a voz de Judá e introduze-o no meio do seu povo; com as suas mãos pelejou por si; sê tu o seu auxílio contra os seus inimigos.

8 De Levi disse: Sejam teu Tumim e teu Urim para o teu homem santo, que provaste em Massá, com quem contendeste junto às águas de Meribá;

9 aquele que disse de seu pai e de sua mãe: Nunca os vi, e não reconheceu a seus irmãos, e não conheceu a seus filhos; pois esses levitas guardaram a tua palavra e observaram o teu pacto.

10 Ensinarão os teus preceitos a Jacó, e a tua lei a Israel; chegarão incenso ao seu nariz, e porão holocausto sobre o teu altar.

11 Abençoa o seu poder, ó Senhor, e aceita a obra das suas mãos; fere os lombos dos que se levantam contra ele e o odeiam, para que nunca mais se levantem.

12 De Benjamim disse: O amado do Senhor habitará seguro junto a ele; e o Senhor o cercará o dia todo, e ele habitará entre os seus ombros.

13 De José disse: Abençoada pelo Senhor seja a sua terra, com os mais excelentes dons do céu, com o orvalho, e com as águas do abismo que jaz abaixo;

14 com os excelentes frutos do sol, e com os excelentes produtos dos meses;

15 com as coisas mais excelentes dos montes antigos, e com as coisas excelentes dos outeiros eternos;

16 com as coisas excelentes da terra, e com a sua plenitude, e com a benevolência daquele que habitava na sarça; venha tudo isso sobre a cabeça de José, sobre o alto da cabeça daquele que é príncipe entre seus irmãos.

17 Eis o seu novilho primogênito; ele tem majestade; e os seus chifres são chifres de boi selvagem; com eles rechaçará todos os povos, sim, todas as extremidades da terra. Tais são as miríades de Efraim, e tais são os milhares de Manassés.

18 De Zebulom disse: Zebulom, alegra-te nas tuas saídas; e tu, Issacar, nas tuas tendas.

19 Eles chamarão os povos ao monte; ali oferecerão sacrifícios de justiça, porque chuparão a abundância dos mares e os tesouros escondidos da areia.

20 De Gade disse: Bendito aquele que faz dilatar a Gade; habita como a leoa, e despedaça o braço, e o alto da cabeça.

21 Ele se proveu da primeira parte, porquanto ali estava reservada a porção do legislador; pelo que veio com os chefes do povo, executou a justiça do Senhor e os seus juízos para com Israel.

22 De disse: é cachorro de leão, que salta de Basã.

23 De Naftali disse: ç Naftali, saciado de favores, e farto da bênção do Senhor, possui o lago e o sul.

24 De Aser disse: Bendito seja Aser dentre os filhos de Israel; seja o favorecido de seus irmãos; e mergulhe em azeite o seu ;

25 de ferro e de bronze sejam os teus ferrolhos; e como os teus dias, assim seja a tua força.

26 Não há outro, ó Jesurum, semelhante a Deus, que cavalga sobre o céu para a tua ajuda, e na sua majestade sobre as mais altas nuvens.

27 O Deus eterno é a tua habitação, e por baixo estão os braços eternos; ele lançou o inimigo de diante de ti e disse: Destrói-o.

28 Israel pois habitará seguro, a fonte de Jacó a sós, na terra de grão e de mosto; e o seu céu gotejará o orvalho.

29 Feliz és tu, ó Israel! quem é semelhante a ti? um povo salvo pelo Senhor, o escudo do teu socorro, e a espada da tua majestade; pelo que os teus inimigos te serão sujeitos, e tu pisarás sobre as suas alturas.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 493

Prostudujte si tuto pasáž

  
/ 1232  
  

493. That he should offer it with the prayers of all the saints upon the golden altar which is before the throne, signifies the conjunction of the heavens with those who are to be separated from the evil and saved. This is evident from the signification of "offering incense with prayers," as being to conjoin the good of the higher heavens by means of truths with those who are in worship from spiritual good (of which presently); also from the signification of "all the saints," as being those who are in good by means of truths, thus who are in spiritual good; that these are called "saints" may be seen above n. 204; again, from the signification of "the golden altar," as being the heaven where there is spiritual good, for the altar upon which incense was offered was called "the golden altar;" again, from the signification of "before the throne," as being conjunction with heaven, "to be before the throne" signifies that conjunction, as may be seen above (n. 462, 477, 489).

[2] That these words signify the conjunction of the heavens with those who are to be separated from the evil and saved, can be seen from the series of things in the internal sense, and from the connection of what goes before with what is now said and with what follows, and also from the signification of the words in the internal sense. For this and the following chapters treat of the last state of the church, or its state when its end has come and the judgment is at hand; but before this state is described, the separation of those who were to be saved is treated of, who are all such as are meant by "those sealed on their foreheads," and by "those clothed in white robes" who were treated of in the preceding chapter. Because these were at that time associated in societies with those who were to be damned, in this chapter the means by which they were separated and saved are described, namely, that the higher heavens were first closely conjoined with the Lord by Divine influx into celestial good, and through that into spiritual good, and afterwards by Divine influx through these goods, conjoined into one, into the lower regions where those who were to be saved and those who were to be damned were together in societies. This influx of the Lord out of the higher heavens was received by those who in the world had lived in good, for that good continued with them, therefore by means of that good they were conjoined to the higher heavens, and thus separated from those who were unable to receive the influx, because they had not lived in good but in evil while they were in the world.

[3] This also is what is meant by the Lord's words in the Gospels:

Then shall two men be in the field, one shall be taken, the other shall be left. Two women shall be grinding, one shall be taken, the other shall be left (Matthew 24:40, 41; Luke 17:34-36).

This is the series of things in the internal sense, and the connection of those that precede with what is now said and with what follows (respecting which see more, n. 413, 418, 419, 426, 489). From this it can now be seen what the spiritual sense is of these words, "that he should offer the incense with the prayers of all the saints upon the golden altar which is before the throne," namely, the conjunction of the higher heavens with those who were to be separated from the evil and saved. The "prayers" with which the incense was to be offered do not mean prayers, but truths from good, by means of which prayers are offered; for truths with man are what pray, and man is continually in such prayers when he lives according to truths. (That "prayers" mean in the Word truths from good which are with man, and not prayers of the mouth, may be seen above, n. 325)

  
/ 1232  
  

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

Ze Swedenborgových děl

 

Apocalypse Explained # 490

Prostudujte si tuto pasáž

  
/ 1232  
  

490. Verse 3. And another angel came and stood at the altar, signifies the conjunction of heaven with the Lord through celestial good. This is evident from the signification of an "angel," as being heaven (of which presently); also from the signification of "altar," as being the good of love to the Lord (of which also presently). An "angel" signifies the angelic heaven because the things seen by John were representative; and as heaven could not be presented to his view, therefore instead of the heavens angels were seen; as also above, "seven angels who stood before God" (n. 488); so also "four and twenty elders and four animals" which represented the heavens above, n. 313, 332, 362, 462); so here, "the angel who stood at the altar." The angels seen by John represented heaven, because the whole heaven before the Lord is as one angel-man, likewise each society of heaven; also because the angel derives his angelic form, which is the human form, from the universal heaven. (Respecting this see in the work on Heaven and Hell 51-58, 59-67, 68-72, 73-77, 78-86, where this arcanum is fully unfolded.) For this reason when an angel appears representatively, he represents either the society of heaven from which he is, or many societies together, or the universal heaven in respect to that in heaven and the church that is treated of. That "angels" in the Word signify entire societies in heaven, and also the whole heaven, may be seen above (n. 90, 302, 307). This angel "who stood at the altar" signifies the inmost or third heaven, because the "altar" signifies the good of love to the Lord, and all who are in the inmost or third heaven are in that good.

[2] An altar was seen in heaven not because any altar exists there such as the Israelitish nation had; but as that altar is frequently mentioned in the Word, and it signifies the good of love to the Lord and worship from that good, so an altar was seen by John, by whom the Word was also written, in order that the Word may be everywhere consistent with itself. For a similar reason he saw a golden altar, which was for the offering of incense, also a censer and incense, which are also presently mentioned; as also the ark of the Covenant (chap. Revelation 11:19). For many representatives appear in heaven to those who stand below, which nevertheless do not actually exist there, but are only representative forms of such things as the angels there are thinking from the influx of the Lord; consequently they are all significative of Divine things; as for instance, animals appeared which were cherubim, also a book sealed with seven seals, and at the opening of the first four seals there went forth horses, besides other like things mentioned elsewhere. So here also an altar, a censer, and incense appeared, which were exhibited before John's sight because these are mentioned in the Word and there signify things Divine, and because the Word in Revelation was to be written by means of similar things. There were two altars in use with the Israelitish nation, one called "the altar of burnt-offering," the other "the altar of incense," and because this one was overlaid with gold it was called "the golden altar." The altar of burnt-offering was a representative of the Lord and of the worship of Him from celestial good; and the altar of incense was a representative of the Lord and of the worship of Him from spiritual good. Celestial good is the good of love to the Lord, and spiritual good is the good of charity towards the neighbor. But what altars represented and signified in general and in particular, may be seen above n. 391.

  
/ 1232  
  

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