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Brojevi 14

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1 Tada se podiže sav zbor i stade vikati, i narod plakaše onu noć.

2 I vikahu na Mojsija i na Arona svi sinovi Izrailjevi; i sav zbor reče im: Kamo da smo pomrli u zemlji misirskoj ili da pomremo u ovoj pustinji!

3 Zašto nas vodi Gospod u tu zemlju da izginemo od mača, žene naše i deca naša da postanu roblje? Nije li bolje da se vratimo u Misir?

4 I rekoše među sobom: Da postavimo starešinu, pa da se vratimo u Misir.

5 Tada Mojsije i Aron padoše ničice pred svim zborom sinova Izrailjevih.

6 A Isus sin Navin i Halev sin Jefonijin između onih što uhodiše zemlju razdreše haljine svoje,

7 I rekoše svemu zboru sinova Izrailjevih govoreći: Zemlja koju prođosmo i uhodismo, vrlo je dobra Zemlja.

8 Ako smo mili Gospodu, On će nas odvesti u tu zemlju, i daće nam je; a to je zemlja u kojoj teče mleko i med.

9 Samo se ne odmećite Gospoda, i ne bojte se naroda one zemlje; jer ih možemo pojesti; odstupio je od njih zaklon njihov, a s nama je Gospod, ne bojte ih se.

10 Tada reče sav zbor da ih pobiju kamenjem; ali se pokaza slava Gospodnja svim sinovima Izrailjevim u šatoru od sastanka.

11 I reče Gospod Mojsiju: Dokle će me vređati taj narod? Kad li će mi verovati posle tolikih znaka što sam učinio među njima?

12 Udariću ga pomorom, i rasuću ga; a od tebe ću učiniti narod velik i jači od ovog.

13 A Mojsije reče Gospodu: Ali će čuti Misirci, između kojih si izveo ovaj narod silom svojom,

14 I reći će s ljudima ove zemlje, koji su čuli da si Ti, Gospode, bio usred naroda i da si se očima viđao, Gospode, i oblak tvoj da je stajao nad njima, i u stupu od oblaka da si išao pred njima danu i u stupu ognjenom noću;

15 Pa kad pobiješ ovaj narod, sve do jednog, govoriće narodi, koji su čuli pripovest o Tebi, govoreći:

16 Nije mogao Gospod dovesti narod ovaj u zemlju koju im je sa zakletvom obećao, zato ih pobi u pustinji.

17 Neka se, dakle, proslavi sila Gospodnja, kao što si rekao govoreći:

18 Gospod dugo čeka i obilan je milošću, prašta bezakonje i greh, ali ne pravda krivoga, nego pohodi bezakonje otačko na sinovima do trećeg i četvrtog kolena.

19 Oprosti bezakonje ovom narodu radi velike milosti svoje, kao što si praštao narodu ovom od Misira dovde.

20 A Gospod reče: Praštam po reči tvojoj.

21 Ali tako ja živ bio, i tako sva zemlja bila puna slave Gospodnje,

22 Ti ljudi koji videše slavu moju i znake moje što sam učinio u Misiru i u ovoj pustinji, i kušaše me većdeset puta, i ne poslušaše reči moje,

23 Neće videti zemlje koju sa zakletvom obećah ocima njihovim, neće videti ni jedan od onih koji me uvrediše.

24 A slugu svog Haleva, u kome beše drugi duh i koji se sasvim mene držao, njega ću odvesti u zemlju u koju je išao, i seme će je njegovo naslediti.

25 Ali Amalik i Hananej sede u dolini, zato se sutra vratite natrag, i idite u pustinju k crvenom moru.

26 Još reče Gospod Mojsiju i Aronu govoreći:

27 Dokle će taj zli zbor vikati na me, čuo sam viku sinova Izrailjevih, koji viču na me.

28 Kaži im: Tako ja živ bio, kaže Gospod, učiniću vam onako kako ste govorili i ja čuh.

29 U ovoj će pustinji popadati mrtva telesa vaša, i svi između vas koji su izbrojani u svem broju vašem od dvadeset godina i više, koji vikaste na me,

30 Nećete ući u zemlju, za koju podigavši ruku svoju zakleh se da ću vas naseliti u njoj, osim Haleva, sina Jefonijinog i Isusa, sina Navinog.

31 A decu vašu, za koju rekoste da će postati roblje, njih ću odvesti, i oni će poznati zemlju za koju vi ne marite.

32 A vaša telesa mrtva će popadati u ovoj pustinji.

33 A deca vaša biće pastiri po pustinji četrdeset godina, i nosiće kar za preljube vaše, dokle ne ispropadaju telesa vaša u pustinji.

34 Po broju dana, za koje uhodiste zemlju, četrdeset dana, za svaki dan po godinu, nosićete grehe svoje, četrdeset godina, i poznaćete da sam prekinuo s vama.

35 Ja Gospod rekoh, i tako ću učiniti svemu tom zboru zlom, koji se sabrao na me: u pustinji će propasti i tu pomreti.

36 A ljudi koje beše poslao Mojsije da uhode zemlju, i koji vrativši se pobuniše sav zbor da viče na nj, prosuvši zao glas o zemlji,

37 Ti ljudi, koji prosuše zao glas o zemlji, pomreše od pomora pred Gospodom;

38 A Isus, sin Navin i Halev, sin Jefonijin ostaše živi između ljudi koji su išli da uhode zemlju.

39 I Mojsije kaza sve ove reči svim sinovima Izrailjevim, i narod plaka veoma.

40 A sutradan ustavši pođoše navrh gore, i rekoše: Evo nas, idemo na mesto za koje je govorio Gospod, jer zgrešismo.

41 Ali Mojsije reče: Zašto prestupate zapovest Gospodnju? Od toga neće biti ništa.

42 Ne idite gore, jer Gospod nije među vama; nemojte da vas pobiju neprijatelji vaši.

43 Jer je Amalik i Hananej tamo pred vama, i izginućete od mača, jer odustaviste Gospoda, pa neće ni Gospod biti s vama.

44 Ali oni, ipak, navališe da idu navrh gore; ali kovčeg zaveta Gospodnjeg i Mojsije ne izađoše iz logora.

45 Tada siđe Amalik i Hananej, koji življahu u onoj gori, i razbiše ih i baciše dori do Orme.

   

Ze Swedenborgových děl

 

Doctrine of the Sacred Scripture # 51

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51. 1. The Word is not understood apart from doctrine. That is because the Word in its literal sense consists of nothing but correspondent forms, in order for spiritual and celestial concepts to be present in it at the same time, and for each word to be a containing vessel and buttress of those concepts. In some places in the literal sense, therefore, we find not naked truths, but truths clothed, which we call appearances of truth. Many of these truths, too, are accommodated to the comprehension of simple folk, who do not elevate their thoughts above the kinds of things they see before their eyes. And some of them seem to involve contradictions, even though there is no contradiction in the Word when seen in its true light.

Moreover, in some places in the Prophets, we find also collections of place names and the names of people from which it is impossible to elicit any meaning, as from those passages presented in no. 15 above.

Since that is the nature of the Word in its literal sense, it can be seen therefore that it cannot be understood apart from doctrine.

[2] But let instances serve to illustrate this:

We are told that Jehovah repents (Exodus 32:12, 14, Jonah 3:9, 4:2). We are also told that Jehovah does not repent (Numbers 23:19, 1 Samuel 15:29). Without doctrine these declarations are not brought into accord.

We are told that Jehovah visits the iniquity of the fathers upon the children to the third and fourth generation (Numbers 14:18). And we are told that the father shall not die for the son, nor the son for the father, but everyone for his own sin (Deuteronomy 24:16). In the light of doctrine these declarations do not conflict, but are in harmony.

[3] Jesus says,

Ask, and it will be given to you; seek, and you will find; knock, and it will be opened to you. Everyone...who asks receives, and he who seeks finds, and to him who knocks it will be opened. (Matthew 7:7-8, cf. 21:21-22)

Without doctrine one might believe that everyone receives what he asks for. But doctrine teaches us to believe that a person is given whatever he asks for, not on his own, but in response to the Lord. For this, too, the Lord teaches:

If you abide in Me, and My words abide in you, you will ask what you will, and it shall be done for you. (John 15:7)

[4] The Lord says,

Blessed are the poor, for (theirs) is the kingdom of God. (Luke 6:20)

Without doctrine one could think that heaven is for the poor and not for the rich. But doctrine teaches us that the poor in spirit are meant, for the Lord says,

Blessed are the poor in spirit, for theirs is the kingdom of heaven. (Matthew 5:3)

[5] The Lord says,

Judge not, that you be not judged. ...with what judgment you judge, you will be judged. (Matthew 7:1-2, cf. Luke 6:37)

Without doctrine this injunction could be used to assert that one must not say of evil that it is evil, thus that one must not judge an evil person to be evil. But in the light of doctrine one is permitted to judge, only to do so justly. For the Lord says, “judge with righteous judgment” (John 7:24).

[6] Jesus says,

...do not be called teacher; for one is your teacher, the Christ.... Do not call anyone on earth your father; for one...in heaven is your Father. And do not be called masters; for one is your master, the Christ. (Matthew 23:8-10)

Without doctrine it would not be lawful to call anyone teacher, father, or master. But we know from doctrine that it is lawful in a natural sense, but not in a spiritual sense.

[7] Jesus said to His disciples,

...when the Son of man sits on the throne of His glory, you...will also sit on twelve thrones, judging the twelve tribes of Israel. (Matthew 19:28)

One could conclude from these words that the Lord’s disciples will also sit in judgment, when in fact they can judge no one. Doctrine, therefore, must reveal this mystery by showing that the Lord alone, who is omniscient and knows the hearts of all, will judge, and that His twelve disciples mean the church in respect to all the truths and goods it has from the Lord through the Word. Doctrine concludes from this that those truths and goods will judge everyone, in accordance with the Lord’s words in John 3:17-18, 12:47-48.

[8] Someone who reads the Word apart from doctrine does not know how the declarations made in the Prophets regarding the Jewish nation and Jerusalem hang together, that the church in that nation and its seat in that city will remain to eternity, as in the following places:

...Jehovah...will visit His flock, the house of Judah, and will make them as His glorious horse in battle. From him comes the cornerstone, from him the tent peg, and from him the bow of war.... (Zechariah 10:3-4, 6-7)

...behold, I am coming to dwell in your midst.... And Jehovah will make Judah His inheritance..., and will again choose Jerusalem. (Zechariah 2:10-12)

It will come to pass in that day that the mountains shall drip with new wine, and the hills flow with milk.... But Judah shall abide forever, and Jerusalem from generation to generation. (Joel 3:18-20)

Behold, the days are coming..., that I will sow the house of Israel and the house of Judah with the seed of man..., when I will make a new covenant with the house of Israel and with the house of Judah.... And this is the covenant that I will make...: I will put My law among them, and write it on their hearts; and I will be their God, and they shall be My people. (Jeremiah 31:27, 31, 33)

In that day ten men from every language of the nations shall grasp the sleeve of a Jewish man, saying, “Let us go with you, for we have heard that God is with you.” (Zechariah 8:22-23)

And so on elsewhere, as in Isaiah 44:24, 26, 49:22-23, 65:9, 66:20, 22; Jeremiah 3:18, 23:5, 50:19-20; Nahum 1:15; Malachi 3:4. The subject in these places is the Lord’s advent, and the church’s then remaining to eternity.

[9] The opposite, however, is said in a number of other places, of which we will cite only the following: I will hide My face from them, I will see what their posterity will be, for they are a perverse generation, children in whom is no faith.... I would have said, “I will cast them into the farthest corners, I will make the memory of them to cease from among men.” ....For they are a nation void of counsel, nor is there any understanding in them.... ...their vine is of the vine of Sodom and of the fields of Gomorrah; their grapes are grapes of gall, their clusters are bitter. Their wine is the venom of dragons, and the cruel poison of asps. Is this not laid up in store with Me, sealed up among My treasures? Vengeance is Mine, and retribution. (Deuteronomy 32:20-35)

This is said of that same nation. And the like elsewhere, as in Isaiah 3:1-2, 8, 5:3-6; Deuteronomy 9:5-6; Matthew 12:39, 23:27-28; John 8:44. And everywhere in Jeremiah and Ezekiel.

But these declarations that appear contradictory will be seen to be in harmony in the light of doctrine, which teaches that Israel and Judah in the Word do not mean Israel and Judah, but the church in both senses — in one sense that it has been destroyed, and in the other that the Lord is going to establish it.

Other passages like these occur in the Word, which make clearly apparent that the Word is not understood apart from doctrine.

  
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Thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.