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Второзаконие 27

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1 И заповјдалъ Моисей и старјйшины Израилевы народу, говоря: исполняйте всј заповјди, которыя я заповјдаю вамъ сегодня.

2 И когда перейдете за Іорданъ, въ землю, которую Господь, Богъ твой, даетъ тебј; тогда поставь у себя большіе камни и обмажь ихъ известью;

3 и напиши на нихъ всј слова закона сего, когда ты перейдешь, чтобы вступить въ землю, которую Господь, Богъ твой, дастъ тебј, въ землю, гдј течетъ молоко и медъ, какъ говорилъ тебј Господь, Богъ отцевъ твоихъ.

4 Когда перейдете за Іорданъ, поставьте камни тј, какъ я повелјваю вамъ сегодня, на горј Гевалъ, и обмажьте ихъ известью.

5 И сооруди тамъ жертвенникъ Господу, Богу твоему, жертвенникъ изъ камней, не поднимай на нихъ желјза.

6 Изъ камней цјльныхъ сооруди жертвенникъ Господу, Богу твоему, и возноси на немъ всесожженія Господу, Богу твоему,

7 и приноси жертвы благодарственныя, и јшь тамъ, и веселись предъ Господомъ, Богомъ твоимъ.

8 И напиши на камняхъ всј слова закона сего очень явственно.

9 И говорилъ Моисей и священники - левиты, всему Израилю и сказали: внимай и слушай, Израиль: въ день сей ты содјлался народомъ Господа, Бога твоего.

10 Слушай гласа Господа, Бога твоего, и исполняй заповјди Его и постановленія Его, которыя я заповјдаю тебј сегодня.

11 И заповјдаль Моисей народу въ день тотъ, и сказалъ:

12 сіи должны статъ на горј Гаризимъ, чтобы благословлять народъ, когда перейдете за Іорданъ: Симеонъ, Левій, Іуда, Иссахаръ, Іосифъ и Веніаминъ.

13 А сіи должны стать на горј Гевалъ, чтобы произноситъ проклятіе: Рувимъ, Гадъ, Асиръ, Завулонъ, Данъ и Нефѕалимъ.

14 Левиты возгласятъ и скажутъ всјмъ Израильтянамъ возвышеннымъ голосомъ:

15 Проклятъ, кто сдјлаетъ изваянный или литой кумиръ, мерзость предъ Господомъ, произведеніе рукъ художника, и поставитъ въ мјстј тайномъ! И весь народъ будетъ отвјчать и скажетъ; аминь.

16 Проклятъ порицающій отца своего или матерь свою! И весь народъ скажетъ: аминь.

17 Проклятъ передвигающій межу ближняго своего! И весь народъ скажетъ: аминь.

18 Проклятъ, кто слјпаго сбиваетъ съ пути! И весь народъ скажетъ: аминь.

19 Проклятъ, кто превратно судитъ дјло пришельца, сироты и вдовы! И весь народъ скажетъ: аминь.

20 Проклятъ, кто лежитъ съ женою отца своего, поелику онъ открылъ край одежды отца своего! И весь народъ скажетъ: аминь.

21 Проклятъ, кто ляжеть съ какимъ-либо скотомъ! И весь народъ скажетъ: аминь.

22 Проклятъ, кто ляжетъ съ сестрою своею, съ дочерью отца своего, или дочеръю матери своей! И весь народъ скажетъ: аминь.

23 Проклятъ, кто ляжетъ съ тещею своею! И весь народъ скажетъ: аминь.

24 Проклятъ, кто тайно убиваетъ ближняго своего! И весь народъ скажетъ: аминъ.

25 Проклятъ, кто беретъ дары съ тјмъ, чтобъ убить душу, и пролитъ кровь неповинную! И весь народъ скажетъ: аминь.

26 Проклятъ, кто не исполнитъ словъ закона сего, и не будетъ поступать по нимъ! И весь народъ скажетъ: аминь.

   

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Apocalypse Explained # 1121

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1121. And am not a widow.- That this signifies that they are not without protection is evident from the signification of a widow, as denoting one who is in the affection for good, and from that affection desires truth. A widow signifies here [without] protection, and therefore not to be a widow, signifies not to be without protection, because good and its affection do not protect themselves, but are protected by truth and the understanding of it; for man, who is the protector of woman, signifies the understanding of truth, thus truth. Between the marriage of man and woman and the marriage of truth and good there is a perfect resemblance; for man is born to be the understanding of truth, and therefore this predominates with him; and woman is born to be affection for good, and therefore this predominates with her. And as good and truth love each other in return and desire to be conjoined; so do the understanding of truth and the affection or will of good. The conjugial love of a husband and wife also derives its origin from the spiritual marriage of truth and good; on this subject see Heaven and Hell 366-386).

[2] The signification of widow here and in Isaiah is similar:

"Hear this, thou delicate one, sitting securely, saying in thine heart I and none as I besides; I shall not sit a widow, neither shall I know bereavement; but these two evils shall come upon thee in a moment, the loss of children and widowhood" (47:8, 9).

This also is said of Babel, and has a signification similar to that of these words in the Apocalypse: "I am not a widow, and shall not see mourning; therefore in one day shall her plagues come to thee, death, and mourning, and famine." By widows, also in other parts of the Word, are signified both males and females who are in good and not in truth, and yet desire truth, thus those who are without protection against falsity and evil, whom nevertheless the Lord defends. These are also meant in the opposite sense in Isaiah 9:17; chap. 10:1, 2; Jerem. 15:7, 8, 9; chap. 22:3; chap. 49:10, 11; Lament. 5:3; Ezekiel 22:6, 7; David, Psalm 68:5; Psalm 146:9; Exodus 22:22-24; Dent. 10:18; chap. 27:19; Matthew 23:14; Luke 20:47; and elsewhere.

[3] Continuation concerning the Athanasian Creed, and concerning the Lord.- Life considered in itself, which is God, cannot create another being, to be life itself; for the life which is God is uncreated, continuous, and inseparable; for this reason God is one. But the life which is God can create out of substances forms that are not lives in which it can exist, and impart to them the appearance of life. These forms are men, which, because they are receptacles of life, could not, in the primary creation, be any thing but images and likenesses of God - images from the reception of truth, and likenesses from the reception of good; for life and its recipient adapt themselves to each other like active and passive, but do not intermingle. Human forms, which are recipients of life, do not therefore live from themselves, but from God, who alone is life; consequently, all the good of love and all the truth of faith are from God, and nothing from man, as is known. For if the smallest part of life were a man's own, he would be able to will and do good from himself, and also understand and believe truth from himself, and thus claim merit when nevertheless, if he believes this, then the form recipient of life becomes closed above and perverted, and intelligence perishes. Good and its love, together with truth and its faith, are the life which is God, for God is good itself, and truth itself; in these He therefore dwells with man. From these things it also follows, that man of himself is nothing, and that he is only so far anything in the measure that he receives from the Lord, and at the same time acknowledges that what he receives is not his own but the Lord's; the Lord then causes him to be something, although not from himself but from the Lord.

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