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Ponovljeni Zakon 16

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1 Drži mesec Aviv, te slavi pashu Gospodu Bogu svom, jer meseca Aviva izveo te je Gospod Bog tvoj iz Misira noću.

2 I zakolji pashu Gospodu Bogu svom, od krupne i sitne stoke, na mestu koje izabere Gospod da onde nastani ime svoje.

3 Ne jedi s njom hleb kiseli; sedam dana jedi s njom presan hleb, hleb nevoljnički, jer si hiteći izašao iz zemlje misirske, pa da se opominješ dana kad si izašao iz Misira, dok si god živ.

4 I da se ne vidi u tebe kvasac za sedam dana nigde među granicama tvojim, i da ne ostane preko noćništa do jutra od mesa koje zakolješ prvi dan uveče.

5 Ne možeš klati pashe na svakom mestu svom koje ti da Gospod Bog tvoj;

6 Nego na mestu koje izabere Gospod Bog tvoj da onde nastani ime svoje, onde kolji pashu uveče o sunčanom zahodu u isto vreme kad si pošao iz Misira.

7 A peci je i jedi na mestu koje izabere Gospod Bog tvoj; i sutradan vrativši se idi u svoje šatore.

8 Šest dana jedi presne hlebove, a sedmi dan da je praznik Gospodnji, tada ne radi ništa.

9 Sedam nedelja nabroj; kad stane srp raditi po letini, onda počni brojati Sedam nedelja.

10 Tada praznuj praznik nedelja Gospodu Bogu svom; šta možeš prinositi dragovoljno kako te bude blagoslovio Gospod Bog tvoj.

11 I veseli se pred Gospodom Bogom svojim ti i sin tvoj i kći tvoja i sluga tvoj i sluškinja tvoja, i Levit koji bude u mestu tvom, i došljak i sirota i udovica, što budu kod tebe, na mestu koje izabere Gospod Bog tvoj da onde nastani ime svoje.

12 I opominji se da si bio rob u Misiru, te čuvaj i tvori uredbe ove.

13 Praznik senica praznuj sedam dana, kad zbereš s gumna svog i iz kace svoje.

14 I veseli se na praznik svoj ti i sin tvoj i sluga tvoj i sluškinja tvoja, i Levit i došljak i sirota i udovica, što budu u mestu tvom.

15 Sedam dana praznuj praznik Gospodu Bogu svom na mestu koje izabere Gospod, kad te blagoslovi Gospod Bog tvoj u svakoj letini tvojoj i u svakom poslu ruku tvojih; i budi veseo.

16 Tri puta u godini neka dođe svako muško pred Gospoda Boga tvog na mesto koje izabere: na praznik presnih hlebova, na praznik nedelja i na praznik senica, ali niko da ne dođe prazan pred Gospoda;

17 Nego svaki s darom od onog što ima, prema blagoslovu Gospoda Boga tvog kojim te je darivao.

18 Sudije i upravitelje postavi sebi po svim mestima koja ti da Gospod Bog tvoj po plemenima tvojim, i neka sude narodu pravo.

19 Ne izvrći pravde i ne gledaj ko je ko; ne primaj poklona. jer poklon zaslepljuje oči mudrima i izvrće reči pravednima.

20 Sasvim idi za pravdom, da bi bio živ i nasledio zemlju koju ti daje Gospod Bog tvoj.

21 Ne sadi luga ni od kakvih drveta kod oltara Gospoda Boga svog, koji načiniš;

22 I ne podiži nikakav lik; na to mrzi Gospod Bog tvoj.

   

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Arcana Coelestia # 3605

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3605. 'Esau hated Jacob because of the blessing with which his father had blessed him' means that natural good found the conjunction with truth - inverted as regards order - repugnant. This is clear from the meaning of 'hating' here in the internal sense as repugnance, dealt with below; from the representation of 'Esau' as natural good, and of 'Jacob' as natural truth, dealt with above; and from the meaning of 'a blessing' as conjunction, dealt with above in 3504, 3514, 3530, 3565, 3584. As regards its being a conjunction with truth - inverted as regards order - that is represented by Jacob, this is clear from what has been stated and shown above in 3539, 3548, 3556, 3563, 3570, 3576, 3603.

[2] The reason why 'hating' in the internal sense means repugnance is that it has reference to good, represented by 'Esau', and good does not even know what hatred is, since it is the complete opposite of it. Things that are opposites cannot possibly coexist in the same subject. But instead of hatred, good - or the person in whom good is present - feels a certain kind of repugnance, and this is why hatred here in the internal sense means repugnance. Actually the internal sense is intended primarily for those who are in heaven, and therefore when it comes down from there and passes into the literal sense, the feeling of repugnance enters into words that denote hatred when historical narratives refer to hatred. Yet at the same time no idea of hatred is present in the minds of those in heaven. This is similar to what has been told from experience in Volume One, in 1875, about the words in the Lord's Prayer, Do not lead us into temptation, but deliver us from evil. The idea of temptation and evil is rejected until something purely angelic, that is to say, good, devoid of any idea of temptation or evil remains. And coupled with this purely angelic idea there is a kind of indignation and a repugnance to any thought of evil when thinking about the Lord.

[3] It is similar with those places in the Word where one reads about Jehovah or the Lord hating, as in Zechariah,

Let none of you in your hearts think evil of his companion, nor love any lying oath, for all these things I hate, says Jehovah. Zechariah 8:17.

In Moses,

You shall not erect for yourself a pillar, which Jehovah your God hates. Deuteronomy 16:22.

In Jeremiah,

My heritage has become to Me like a lion in the forest It has lifted up its voice against Me, therefore I hate it. Jeremiah 12:8.

In Hosea,

In Gilgal I hate them. Because of the wickedness of their deeds I will drive them out of My house; I will love them no more. Hosea 9:15.

Here 'the hatred' that is attributed to Jehovah or the Lord is not in the internal sense hatred but mercy, for the Divine is mercy. But when that mercy flows down to someone who is under the influence of evil he is exposed to the punishment that goes with evil, in which case mercy looks like hatred. And because it looks like hatred it is also called such in the sense of the letter.

[4] The same applies when in the Word anger, wrath, or fury are attributed to Jehovah or the Lord, dealt with in 245, 592, 696, 1093, 1683, 1874, 2335, 2395, 2447. The Jewish and Israelitish people more than all others were such that as soon as they detected any enmity present even with allies they believed that they were entitled to treat them cruelly, not only killing them but also exposing their bodies to wild animals and birds. And because the Lord's inflowing mercy was converted in this way into such hatred with them, a hatred directed, as has been stated, not only against enemies but also against allies, they inevitably believed that Jehovah too was capable of hating, being angry, wrathful, and furious. This is the reason why the Word has spoken in this way according to the appearance. For what a person is in himself determines how he sees the Lord, 1838, 1861, 2706. But the nature of hatred in the case of these in whom love and charity, that is, good, are present, is clear from the Lord's words in Matthew,

You have heard that it was said, You shall love your neighbour and hate your enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you, so that you may be sons of your Father who is in heaven. Matthew 5:43-45.

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