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Osija 13

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1 Kad Jefrem govoraše, beše strah; beše se uzvisio u Izrailju; ali se ogreši o Vala, te umre.

2 I sada jednako greše i grade sebi lijući od srebra svog po razumu svom likove, koji su svi delo umetničko, a oni govore za njih: Ljudi koji prinose žrtve neka celuju teoce.

3 Zato će biti kao oblak jutarnji i kao rosa koja u zoru padne, pa je nestane, kao pleva, koju odnosi vetar s gumna, i kao dim iz dimnjaka.

4 A ja sam Gospod Bog tvoj od zemlje misirske, i Boga osim mene nisi poznao, i osim mene nema ko bi spasao.

5 Ja te poznah u pustinji, u zemlji zasušenoj.

6 Imajući dobru pašu behu siti; ali čim se nasitiše, ponese se srce njihovo, zato me zaboraviše.

7 Zato ću im biti kao lav, kao ris vrebaću ih na putu.

8 Srešću ih kao medvedica kojoj uzmu medvediće, i rastrgaću im sve srce njihovo i izješću ih onde kao lav; zverje poljsko raskinuće ih.

9 Propao si, Izrailju; ali ti je pomoću meni.

10 Gde ti je car? Gde je? Neka te sačuva u svim gradovima tvojim; gde li su sudije tvoje, za koje si govorio: Daj mi cara i knezove?

11 Dadoh ti cara u gnevu svom, i uzeh ga u jarosti svojoj.

12 Svezano je bezakonje Jefremovo, ostavljen je greh njegov.

13 Bolovi kao u porodilje spopašće ga, sin je nerazuman, jer ne bi toliko vremena ostao u utrobi.

14 Od groba ću ih izbaviti, od smrti ću ih sačuvati; gde je, smrti, pomor tvoj, gde je, grobe, pogibao tvoja? Kajanje će biti sakriveno od očiju mojih.

15 Rodan će biti među braćom svojom; ali će doći istočni vetar, vetar Gospodnji, koji ide od pustinje, i usahnuće mu izvor, i studenac će mu zasušiti; on će odneti blago od svih dragih zaklada.

16 Samarija će opusteti, jer se odmetnu od Boga svog; oni će pasti od mača, deca će se njihova razmrskati i trudne žene njihove rasporiti.

   

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Arcana Coelestia # 7678

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7678. 'And Moses stretched out his rod over the land of Egypt' means exercising the power of God's truth over the entire natural of the molesting ones. This is clear from the meaning of 'stretching out the rod' as an exercising of power, dealt with above in 7673; from the representation of 'Moses' as God's truth, dealt with in 6752, 7010, 7014, 7382; and from the meaning of 'the land of Egypt' as the natural of those who molest, dealt with above in 7674. The Divine power which is described by 'the hand of Moses' is the power of God's truth. All power belongs to truth, see 3091, 5623, 6344, 6423, 6948; indeed the power that Divine Truth going forth from Divine Goodness possesses is such that it has created all things throughout the universe. That Truth is meant by 'the Word' in John,

In the beginning was the Word, and the Word was with God, and the Word was God. All things were made through Him. John 1:1, 3.

This explains why miracles were performed through Moses, for 'Moses' represents Divine Truth. Most people think that the Word or Divine Truth is merely what Jehovah has spoken and what He commands so to be done - this and nothing more. But in fact it is the Essential Being itself (Ipsum Essentiale), the source from which all things exist and the means by which they are kept in existence. That Essential Being (Esse) which emanates from Him and, arising from it, the Coming-into-Being (Existere) of all things is what is meant by Divine Truth. Some light on all this can be gained by considering the angels. From them emanates a sphere of charity and faith which is clearly perceptible and which also produces wondrous effects. From these one may form some idea of Divine Truth which emanates from the Lord's Divine Goodness.

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

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Arcana Coelestia # 6295

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6295. 'He too will be a people, and he too will become great' means that truth from good also, thus the celestial man, will be increased. This is clear from the meaning of 'a people' as truth, dealt with in 1259, 1260, 3581, 4619; from the meaning of 'becoming great as being increased; and from the representation of Manasseh, about whom these things are said, as good that belongs to the will in the natural and is born from the internal, dealt with in 6234, 6238, 6267. The fact that truth from good is a mark of the celestial man is clear from what has often been stated and shown already about the celestial man. That is to say, it has been shown that the celestial man is one who, led by his will, has a concern for good, and from this for truth, and that he is different from the spiritual man, in that the latter, led by his understanding, has a concern for truth and from this for good. And since 'Manasseh' means good belonging to the will he represents the celestial man - the external celestial man or member of the external celestial Church, to be exact. For 'Manasseh' is good belonging to the will within the natural, thus within the external man, whereas 'Joseph' is the member of the internal celestial Church because he represents good belonging to the will within the rational, thus within the internal man.

[2] Let something also be said briefly about the truth of good, a mark of the celestial man. This truth is indeed called truth, but really it is good. Residing with the celestial man is the good of love to the Lord and the good of love towards the neighbour, the good of love to the Lord forming the internal part of him, the good of love towards the neighbour the external part. This being so, the members of the celestial Church in the internal part of that Church are those who are governed by love to the Lord, and those in the external part are those governed by love towards the neighbour. The good of the latter love - love towards the neighbour residing with the celestial man - is what is here being called the truth of good and is represented by 'Manasseh'. For the celestial man is one who does not reason from truth, or even about truth, since he is able to perceive from good, that is, from the Lord through good, whether something is true or not true, 202, 377, 2715, 3146, 4448. Even so, the good of charity residing with him is what is called truth, but celestial truth.

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