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Второзаконие 23

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1 У кого раздавленъ или отрјзанъ дјтородный членъ, тотъ не можетъ войти въ общество Господа.

2 Сынъ блудницы не можетъ войти въ общество Господа, и въ десятомъ родј не можетъ онъ войти въ общество Господа.

3 Аммонитянинъ и Моавитянинъ не можетъ войти въ общество Господа и въ десятомъ родј, не могутъ они войти въ общество Господа во вјки:

4 потому что они не встрјтили васъ съ хлјбомъ и водою на пути, когда вы шли изъ Египта, и потому что они наняли противъ тебя Валаама, сына Веорова изъ Пеѕора Месопотамскаго, чтобы проклясть тебя.

5 Но Господь, Богъ твой, не восхотјлъ послушать Валаама, и Господъ, Богъ твой, проклятіе перемјнилъ въ благословеніе тебј; ибо Господь, Богъ твой, любитъ тебя.

6 Не навјдывайся о мирј ихъ и о благополучіи ихъ во всј дни твои, во вјки.

7 Не гнушайся Идумеяниномъ; потому что онъ братъ твой; не гнушайся Египтяниномъ, потому что ты былъ пришельцемъ въ землј его.

8 Дјти, которые у нихъ родятся въ третьемъ родј, могутъ войти въ общество Господа.

9 Когда пойдешь въ походъ противъ враговъ твоихъ, берегись всего худаго.

10 Если у тебя будетъ кто нечистъ отъ случившагося ночью, то онъ долженъ выдти вонъ изъ стана и не входить въ станъ;

11 а при наступленіи вечера долженъ омыться водою, и по захожденіи солнца можетъ войти въ станъ.

12 Мјсто должно быть у тебя внј стана, куда бы тебј выходить.

13 Кромј оружія твоего, должна быть у тебя лопатка; и когда будешь садиться внј стана, выкопай ею яму, и опять зарой испражненіе твое.

14 Поелику Господь, Богъ твой, ходитъ среди стана твоего, чтобъ избавлять тебя, и предавать тебј враговъ твоихъ: а посему станъ твой долженъ быть святъ, чтобъ Онъ не увидјлъ у тебя чего срамнаго, и не отступилъ отъ тебя.

15 Не выдавай раба господину его, когда онъ прибјжитъ къ тебј отъ господина своего.

16 Пусть онъ у тебя живетъ, среди васъ, на мјстј, которое онъ изберетъ, въ какомъ-нибудь изъ жилищъ твоихъ, гдј ему понравится, не притјсняй его.

17 Не должно быть блудницы изъ дочерей Израилевыхъ, и не должно быть блудника изъ сыновъ Израилевыхъ.

18 Не вноси платы блудницы и цјны пса въ домъ Господа, Бога твоего, ни по какому објту, ибо то и другое есть мерзость предъ Господомъ, Богомъ твоимъ.

19 Не отдавай въ ростъ брату твоему ни серебра, ни хлјба, ни чего-либо другаго, что мажно отдавать въ ростъ.

20 Иноземцу отдавай въ ростъ, а брату твоему не отдавай въ ростъ, чтобы Господь, Богъ твой, благословилъ тебя во всемъ, что проходитъ чрезъ руки твои, на землј, въ которую ты идешь, чтобы взять ее въ наслјдіе.

21 Если дашь објтъ Господу, Богу твоему, немедленно исполни его: ибо Господь, Богъ твой, взыщетъ его съ тебя, и на тебј будетъ грјхъ.

22 Если же ты не далъ објта, то не будетъ на тебј грјха.

23 Что вышло изъ устъ твоихъ, соблюдай и исполняй, когда ты Господу, Богу твоему, објщалъ что отъ усердія, и когда сказалъ сіе устами своими.

24 Когда войдешь въ виноградникъ ближняго твоего, јшь ягоды до сыта, сколько хочетъ душа твоя, а въ сосудъ твой не клади.

25 Когда придешь на жатву ближняго твоего, срывай колосья руками твоими, но серпа не заноси на жатву ближняго твоего.

   

Ze Swedenborgových děl

 

True Christian Religion # 569

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569. The third experience.

Every love a person has emits a pleasing sensation which allows it to be felt. It is transmitted immediately into the spirit, from where it passes into the body. The pleasure of a person's love together with the beauty of his thought makes up his life. These pleasures and beauties are only dimly felt by a person, so long as he lives in this natural body, for this body absorbs and blunts them. But after death, when the material body is taken away, thus removing the covering or clothing of the spirit, then the pleasures of his love and the beauties of his thought are fully felt and perceived. It is remarkable that they are sometimes perceived as smells. This is the reason why the company all in the spiritual world keep depends upon their loves, those in heaven depending on their loves, and those in hell depending on theirs.

[2] All the smells, into which the pleasures of loves are turned in heaven, are experienced as the kind of sweet and fragrant smells, the lovely breaths and delightful sensations, which are experienced in gardens, flower-beds, fields and woods in the morning in springtime. The smells, into which the pleasures of the loves of the inhabitants of hell are turned, are experienced as rank, fetid and rotten stenches, such as arise from latrines, corpses and ponds full of garbage and excrement. It is remarkable that to the devils and satans there these smell like balsam, perfumes and incense, which refresh their nostrils and hearts. In the natural world too animals, birds and insects use smells to select their company, but this is not then allowed to human beings, until they have sloughed off their bodies.

[3] This is why heaven is arranged in the most elaborate order in keeping with all the varieties of love for good, and hell by contraries in keeping with all the varieties of love for evil. It is because of this opposition that there is between heaven and hell a gap that cannot be crossed. For the inhabitants of heaven cannot tolerate any smell from hell, since it causes them nausea and vomiting, and threatens to render them unconscious, if they sniff it. Much the same happens to the inhabitants of hell, if they pass beyond the mid-point of that gap.

[4] I once saw a devil, who looked from a distance like a leopard - I had seen him a few days before among the angels of the lowest heaven, since he knew how to disguise himself as an angel of light. He was crossing the mid-point and standing between two olive-trees without noticing any smell upsetting to his way of life. The reason was that no angels were present. As soon, however, as they came on the scene, he went into convulsions and fell to the ground with all his limbs contracted. He then appeared like a great snake writhing into coils, and finally rolling down through the gap. He was picked up by his companions and carried off to a cave where the foul smell of his own pleasure revived him.

[5] Another time too I saw a Satan punished by his companions. I asked the reason, and was told that he had blocked his nostrils and approached those who smelt of heaven, and on coming back brought that smell with him on his clothes. On a number of occasions it has happened that a stench as of a corpse rising from an open cave of hell has assailed my nostrils and made me feel like vomiting.

These facts can serve to establish why it is that smelling in the Word means perceiving. It is often stated that Jehovah smelt a welcome odour from burnt-offerings; and that the oil for anointing and incense were made from fragrant substances. On the other hand the Children of Israel were ordered to carry what was unclean in their camp outside the camp, and to bury and cover up their excrement (Deuteronomy 23:12-13). The reason was that the camp of Israel represented heaven, and the desert outside the camp represented hell.

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