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Deuteronomio 16

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1 GUARDARAS el mes de Abib, y harás pascua á Jehová tu Dios: porque en el mes de Abib te sacó Jehová tu Dios de Egipto de noche.

2 Y sacrificarás la pascua á Jehová tu Dios, de las ovejas y de las vacas, en el lugar que Jehová escogiere para hacer habitar allí su nombre.

3 No comerás con ella leudo; siete días comerás con ella pan por leudar, pan de aflicción, porque apriesa saliste de tierra de Egipto: para que te acuerdes del día en que saliste de la tierra de Egipto todos los días de tu vida.

4 Y no se dejará ver levadura contigo en todo tu término por siete días; y de la carne que matares á la tarde del primer día, no quedará hasta la mañana.

5 No podrás sacrificar la pascua en ninguna de tus ciudades, que Jehová tu Dios te da;

6 Sino en el lugar que Jehová tu Dios escogiere para hacer habitar allí su nombre, sacrificarás la pascua por la tarde á puesta del sol, al tiempo que saliste de Egipto:

7 Y la asarás y comerás en el lugar que Jehová tu Dios hubiere escogido; y por la mañana te volverás y restituirás á tu morada.

8 Seis días comerás ázimos, y el séptimo día será solemnidad á Jehová tu Dios: no harás obra en él.

9 Siete semanas te contarás: desde que comenzare la hoz en las mieses comenzarás á contarte las Siete semanas.

10 Y harás la solemnidad de las semanas á Jehová tu Dios: de la suficiencia voluntaria de tu mano será lo que dieres, según Jehová tu Dios te hubiere bendecido.

11 Y te alegrarás delante de Jehová tu Dios, tú, y tu hijo, y tu hija, y tu siervo, y tu sierva, y el Levita que estuviere en tus ciudades, y el extranjero, y el huérfano, y la viuda, que estuvieren en medio de ti, en el lugar que Jehová tu Dios hubiere esco

12 Y acuérdate que fuiste siervo en Egipto; por tanto guardarás y cumplirás estos estatutos.

13 La solemnidad de las cabañas harás por siete días, cuando hubieres hecho la cosecha de tu era y de tu lagar.

14 Y te alegrarás en tus solemnidades, tú, y tu hijo, y tu hija, y tu siervo, y tu sierva, y el Levita, y el extranjero, y el huérfano, y la viuda, que están en tus poblaciones.

15 Siete días celebrarás solemnidad á Jehová tu Dios en el lugar que Jehová escogiere; porque te habrá bendecido Jehová tu Dios en todos tus frutos, y en toda obra de tus manos, y estarás ciertamente alegre.

16 Tres veces cada un año parecerá todo varón tuyo delante de Jehová tu Dios en el lugar que él escogiere: en la solemnidad de los ázimos, y en la solemnidad de las semanas, y en la solemnidad de las cabañas. Y no parecerá vacío delante de Jehová:

17 Cada uno con el don de su mano, conforme á la bendición de Jehová tu Dios, que te hubiere dado.

18 Jueces y alcaldes te pondrás en todas tus ciudades que Jehová tu Dios te dará en tus tribus, los cuales juzgarán al pueblo con justo juicio.

19 No tuerzas el derecho; no hagas acepción de personas, ni tomes soborno; porque el soborno ciega los ojos de los sabios, y pervierte las palabras de los justos.

20 La justicia, la justicia seguirás, porque vivas y heredes la tierra que Jehová tu Dios te da.

21 No te plantarás bosque de ningún árbol cerca del altar de Jehová tu Dios, que tú te habrás hecho.

22 Ni te levantarás estatua; lo cual aborrece Jehová tu Dios.

   

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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.