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Ponovljeni Zakon 29

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1 Ovo su reči zaveta koji zapovedi Gospod Mojsiju da učini sa sinovima Izrailjevim u zemlji moavskoj, osim zaveta koji je učinio s njima na Horivu.

2 I sazva Mojsije sve sinove Izrailjeve i reče im: Videli ste sve što učini Gospod na vaše oči u zemlji misirskoj Faraonu i svim slugama njegovim i svoj zemlji njegovoj,

3 Kušanja velika, koja videše oči tvoje, one znake i čudesa velika.

4 Ali vam ne dade Gospod srce, da razumete, ni oči, da vidite, i uši da čujete do ovog dana.

5 I vodih vas četrdeset godina po pustinji; ne ovetšaše haljine vaše na vama, niti obuća tvoja ovetša na nogama tvojim.

6 Hleba ne jedoste, ni piste vino i silovito piće, da biste poznali da sam ja Gospod Bog vaš.

7 I kad dođoste na ovo mesto, iziđe Sion, car esevonski i Og, car vasanski pred nas u boj; i pobismo ih.

8 I uzesmo zemlju njihovu, i dadosmo je u nasledstvo plemenu Ruvimovom i plemenu Gadovom i polovini plemena Manasijinog.

9 Zato držite reči ovog zaveta i tvorite ih, da biste napredovali u svemu što radite.

10 Vi stojite danas svi pred Gospodom Bogom svojim, glavari od plemena vaših, starešine vaše i upravitelji vaši, svi ljudi Izrailjci,

11 Deca vaša, žene vaše, i došljak koji je u vašem logoru, i onaj koji ti drva seče, i onaj koji ti vodu nosi.

12 Da pristaneš na zavet Gospoda Boga svog i na kletvu Njegovu, koju učini s tobom danas Gospod Bog tvoj,

13 Da te danas postavi sebi za narod i da ti On bude Bog, kao što ti je rekao i kao što se zakleo ocima tvojim, Avramu, Isaku i Jakovu.

14 I ne s vama samima činim ovaj zavet i ovu kletvu;

15 Nego sa svakim koji danas stoji ovde s nama pred Gospodom Bogom našim, i sa svakim koji nije danas ovde s nama.

16 Jer vi znate kako smo živeli u zemlji misirskoj, i kako smo prošli kroz narode kroz koje smo prošli.

17 I videli ste gadove njihove i idole njihove od drveta i od kamena, od srebra i od zlata, koji su kod njih.

18 Neka ne bude među vama čoveka ni žene ni porodice ni plemena, kome bi se srce odvratilo danas od Gospoda Boga našeg, da ide da služi bogovima onih naroda; neka ne bude među vama korena na kome bi rastao otrov ili pelen.

19 I čuvši reči ove kletve da se ne pohvali u srcu svom govoreći: Biću miran ako idem za onim što u srcu svom smislim, dodajući pijanstvo žeđi.

20 Neće Gospod oprostiti takvome, nego će se onda raspaliti gnev Gospodnji i revnost Njegova na takvog čoveka, i pašće na nj sva kletva koja je napisana u ovoj knjizi, i istrebiće Gospod ime njegovo pod nebom.

21 I odlučiće ga Gospod na zlo od svih plemena Izrailjevih po svim kletvama zaveta napisanog u knjizi ovog zakona.

22 Tada će govoriti potonji naraštaj, sinovi vaši koji nastanu iza vas, i došljak koji dođe iz daleke zemlje, kad vide zla u zemlji ovoj i bolesti, koje će Gospod pustiti na nju,

23 Zemlju ovu opaljenu sumporom i solju, gde se ne seje niti šta niče niti na njoj raste kakva biljka, kao gde je propao Sodom i Gomor, Adama i Sevojim, koje zatre Gospod u gnevu svom i u jarosti svojoj,

24 Govoriće svi narodi: Zašto učini ovo Gospod od ove zemlje? Kakva je to žestina velikog gneva?

25 I odgovaraće se: Jer ostaviše zavet Gospoda Boga otaca svojih, koji učini s njima kad ih izvede iz zemlje misirske.

26 Jer idoše i služiše drugim bogovima i poklanjaše im se, bogovima kojih ne znaše i koji im ništa ne dadoše.

27 Zato se Gospod razgnevi na tu zemlju, i pusti na nju sva prokletstva napisana u ovoj knjizi.

28 I istrebi ih Gospod Bog iz zemlje njihove u gnevu i jarosti i ljutini velikoj, i izbaci ih u drugu zemlju, kao što se vidi danas.

29 Šta je tajno ono je Gospoda Boga našeg, a javno je naše i sinova naših doveka, da bismo izvršavali sve reči ovog zakona.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 1666

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1666. All these were gathered together at the valley of Siddim. That this signifies that they were in the unclean things of cupidities, may be seen from the signification of “the valley of Siddim,” concerning which see below (at verse 10), where it is said that “the valley of Siddim was pits, pits, of bitumen,” that is, that it was full of pits of bitumen, by which are signified the foul and unclean things of cupidities (see n. 1999). The same may be seen from the fact that by Sodom, Gomorrah, Admah, and Zeboiim were signified the cupidities of evil and the persuasions of falsity, which in themselves are unclean. That they are unclean may be seen by everyone within the church; and it also is actually seen in the other life. Such spirits desire nothing better than to pass their time in marshy, boggy, and excrementitious places, so that their nature carries such things with it. Such unclean things sensibly exhale from them when they approach the sphere of good spirits; especially when they desire to infest the good, that is, to gather together to attack them. From this it is evident what “the valley of Siddim” is.

[2] That “this is the Salt Sea,” signifies the filthy things of the derivative falsities, may be seen from the signification of “the Salt Sea,” which is as it were the same as that of the valley of

Siddim; for it is said, “the valley of Siddim, this is the Salt Sea;” but these words are added for the reason that “the Salt Sea” signifies the falsities which burst forth from the cupidities; for there cannot possibly be any cupidity that does not produce falsities. The life of cupidities may be likened to a coal fire, and the falsities to the obscure light from it. As there cannot be fire without light, so neither can there be cupidity without falsity. All cupidity is of some foul love; for that which is loved is desired [cupitur], and hence is called cupidity; and in cupidity itself there is the love in question in its continuity. Whatever favors or dissents to this love or cupidity is called falsity. Hence it is evident why the words “the Salt Sea” are here added to the words “the valley of Siddim.”

[3] As cupidities and falsities are what vastate or lay waste man, that is, deprive him of all the life of the love of good, and of the affection of truth, vastation is described in many passages by “saltiness.” As in Jeremiah:

He that maketh flesh his arm shall be like a bare shrub in the desert, and shall not see when good cometh, and shall inhabit the parched places in the wilderness, a salt land, and not inhabited (Jeremiah 17:5-6).

In Ezekiel:

The miry places thereof and the marshes thereof shall not be healed; they shall be given up to salt (Ezekiel 47:11).

In David:

Jehovah turneth rivers into a wilderness, and water-springs into drought, a fruitful land into one of saltiness, for the wickedness of them that dwell therein (Psalms 107:33-34).

In Zephaniah:

Moab shall be as Sodom, and the sons of Ammon as Gomorrah, a place left to the nettle, and a pit of salt, and a desolation forever (Zeph. 2:9).

[4] In Moses:

The whole land is brimstone and salt, a burning; it shall not be sown and shall not sprout, neither shall any herb spring up in it as in the overthrow of Sodom and Gomorrah, of Admah and Zeboiim (Deuteronomy 29:23). “The whole land brimstone and salt, a burning,” denotes vastated goods and truths; “brimstone,” the vastation of good; “salt,” the vastation of truth; for parching and saltiness destroy the land and the products of the land just as cupidity destroys goods and as falsity destroys truths. As “salt” was significative of devastation, it was also customary to sow with salt the cities which were destroyed, that they might not be rebuilt (see Judges 9:45). “Salt” is used also in the opposite sense, signifying that which gives fertility, and as it were relish. verse 4. Twelve years they served Chedorlaomer, and in the thirteenth year they rebelled. “Twelve years they served Chedorlaomer,” signifies that the evils and falsities did not appear in childhood, but that they served the apparent goods and truths; “and in the thirteenth year they rebelled,” signifies the beginning of temptations in childhood.

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