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Deuteronomio 32

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1 ESCUCHAD, cielos, y hablaré; Y oiga la tierra los dichos de mi boca.

2 Goteará como la lluvia mi doctrina; Destilará como el rocío mi razonamiento; Como la llovizna sobre la grama, Y como las gotas sobre la hierba:

3 Porque el nombre de Jehová invocaré: Engrandeced á nuestro Dios.

4 El es la Roca, cuya obra es perfecta, Porque todos sus caminos son rectitud: Dios de verdad, y ninguna iniquidad en él: Es justo y recto.

5 La corrupción no es suya: á sus hijos la mancha de ellos, Generación torcida y perversa.

6 ¿Así pagáis á Jehová, Pueblo loco é ignorante? ¿No es él tu padre que te poseyó? El te hizo y te ha organizado.

7 Acuérdate de los tiempos antiguos; Considerad los años de generación y generación: Pregunta á tu padre, que él te declarará; A tus viejos, y ellos te dirán.

8 Cuando el Altísimo hizo heredar á las gentes, Cuando hizo dividir los hijos de los hombres, Estableció los términos de los pueblos Según el número de los hijos de Israel.

9 Porque la parte de Jehová es su pueblo; Jacob la cuerda de su heredad.

10 Hallólo en tierra de desierto, Y en desierto horrible y yermo; Trájolo alrededor, instruyólo, Guardólo como la niña de su ojo.

11 Como el águila despierta su nidada, Revolotea sobre sus pollos, Extiende sus alas, los toma, Los lleva sobre sus plumas:

12 Jehová solo le guió, Que no hubo con él dios ajeno.

13 Hízolo subir sobre las alturas de la tierra, Y comió los frutos del campo, E hizo que chupase miel de la peña, Y aceite del duro pedernal;

14 Manteca de vacas y leche de ovejas, Con grosura de corderos, Y carneros de Basán; también machos de cabrío, Con grosura de riñones de trigo: Y sangre de uva bebiste, vino puro.

15 Y engrosó Jeshurun, y tiró coces: Engordástete, engrosástete, cubrístete: Y dejó al Dios que le hizo, Y menospreció la Roca de su salud.

16 Despertáronle á celos con los dioses ajenos; Ensañáronle con abominaciones.

17 Sacrificaron á los diablos, no á Dios; A dioses que no habían conocido, A nuevos dioses venidos de cerca, Que no habían temido vuestros padres.

18 De la Roca que te crió te olvidaste: Te has olvidado del Dios tu criador.

19 Y vió lo Jehová, y encendióse en ira, por el menosprecio de sus hijos y de sus hijas.

20 Y dijo: Esconderé de ellos mi rostro, Veré cuál será su postrimería: Que son generación de perversidades, Hijos sin fe.

21 Ellos me movieron á celos con lo que no es Dios; Hiciéronme ensañar con sus vanidades: Yo también los moveré á celos con un pueblo que no es pueblo, Con gente insensata los haré ensañar.

22 Porque fuego se encenderá en mi furor, Y arderá hasta el profundo; Y devorará la tierra y sus frutos, Y abrasará los fundamentos de los montes.

23 Yo allegaré males sobre ellos; Emplearé en ellos mis saetas.

24 Consumidos serán de hambre, y comidos de fiebre ardiente Y de amarga pestilencia; Diente de bestias enviaré también sobre ellos, Con veneno de serpiente de la tierra.

25 De fuera desolará la espada, Y dentro de las cámaras el espanto: Así al mancebo como á la doncella, Al que mama como el hombre cano.

26 Dije: Echaríalos yo del mundo, Haría cesar de entre los hombres la memoria de ellos,

27 Si no temiese la ira del enemigo, No sea que se envanezcan sus adversarios, No sea que digan: Nuestra mano alta Ha hecho todo esto, no Jehová.

28 Porque son gente de perdidos consejos, Y no hay en ellos entendimiento.

29 Ojalá fueran sabios, que comprendieran esto, Y entendieran su postrimería!

30 ¿Cómo podría perseguir uno á mil, Y dos harían huir á diez mil, Si su Roca no los hubiese vendido, Y Jehová no los hubiera entregado?

31 Que la roca de ellos no es como nuestra Roca: Y nuestros enemigos sean de ello jueces.

32 Porque de la vid de Sodoma es la vid de ellos, Y de los sarmientos de Gomorra: Las uvas de ellos son uvas ponzoñosas, Racimos muy amargos tienen.

33 Veneno de dragones es su vino, Y ponzoña cruel de áspides.

34 ¿No tengo yo esto guardado, Sellado en mis tesoros?

35 Mía es la venganza y el pago, Al tiempo que su pie vacilará; Porque el día de su aflicción está cercano, Y lo que les está preparado se apresura.

36 Porque Jehová juzgará á su pueblo, Y por amor de sus siervos se arrepentirá, Cuando viere que la fuerza pereció, Y que no hay guardado, mas desamparado.

37 Y dirá: ¿Dónde están sus dioses, La roca en que se guarecían;

38 Que comían el sebo de sus sacrificios, Bebían el vino de sus libaciones? Levántense, que os ayuden Y os defiendan.

39 Ved ahora que yo, yo soy, Y no hay dioses conmigo: Yo hago morir, y yo hago vivir: Yo hiero, y yo curo: Y no hay quien pueda librar de mi mano.

40 Cuando yo alzaré á los cielos mi mano, Y diré: Vivo yo para siempre,

41 Si afilare mi reluciente espada, Y mi mano arrebatare el juicio, Yo volveré la venganza á mis enemigos, Y daré el pago á los que me aborrecen.

42 Embriagaré de sangre mis saetas, Y mi espada devorará carne: En la sangre de los muertos y de los cautivos, De las cabezas, con venganzas de enemigo.

43 Alabad, gentes, á su pueblo, Porque él vengará la sangre de sus siervos, Y volverá la venganza á sus enemigos, Y expiará su tierra, á su pueblo.

44 Y vino Moisés, y recitó todas las palabras de este cántico á oídos del pueblo, él, y Josué hijo de Nun.

45 Y acabó Moisés de recitar todas estas palabras á todo Israel;

46 Y díjoles: Poned vuestro corazón á todas las palabras que yo os protesto hoy, para que las mandéis á vuestros hijos, y cuiden de poner por obra todas las palabras de esta ley.

47 Porque no os es cosa vana, mas es vuestra vida: y por ellas haréis prolongar los días sobre la tierra, para poseer la cual pasáis el Jordán.

48 Y habló Jehová á Moisés aquel mismo día, diciendo:

49 Sube á este monte de Abarim, al monte Nebo, que está en la tierra de Moab, que está en derecho de Jericó, y mira la tierra de Canaán, que yo doy por heredad á los hijos de Israel;

50 Y muere en el monte al cual subes, y sé reunido á tus pueblos; al modo que murió Aarón tu hermano en el monte de Hor, y fué reunido á sus pueblos:

51 Por cuanto prevaricasteis contra mí en medio de los hijos de Israel en las aguas de la rencilla de Cades, en el desierto de Zin; porque no me santificasteis en medio de los hijos de Israel.

52 Verás por tanto delante de ti la tierra; mas no entrarás allá, á la tierra que doy á los hijos de Israel.

   

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Arcana Coelestia # 3901

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3901. The reason why the last state of the church is compared to “eagles” gathered together to a “carcass,” or to a “body,” is that by “eagles” are signified man’s rational things, which when predicated of the good, are true rational things; but when predicated of the evil, are false rational things or reasonings. “Birds” in general signify man’s thoughts, in both senses good and bad (n. 40, 745, 776, 866, 991, 3219); and every species has a special signification. As eagles fly high and are sharp-sighted, they signify rational things. That this is the case may be seen from many passages in the Word, of which in confirmation we may adduce the following. First, where they signify true rational things; in Moses:

Jehovah found His people in a desert land, and in emptiness, in wailing, in solitude: He led him about, He instructed him, He kept him as the pupil of the eye; as the eagle stirreth up her nest, fluttereth over her young, spreadeth out her wings, taketh him, beareth him upon her wings (Deuteronomy 32:10-11).

Instruction in the truths and goods of faith is what is here described, and is compared to the “eagle.” The very process until man becomes rational and spiritual, is contained in the description and comparison. The comparisons in the Word are all made by means of significatives; thus here by the “eagle,” which is the rational.

[2] In the same: Jehovah said to Moses:

Ye have seen what I did unto the Egyptians, and bare you up upon eagles’ wings, that I might bring you unto Myself (Exodus 19:3-4);

denoting the same.

In Isaiah:

They that wait upon Jehovah shall be renewed in strength, they shall mount up with strong wing as eagles, they shall run and not be weary, they shall walk and not faint (Isaiah 40:31);

“to be renewed in strength” is to grow as to the willing of good; and “to mount up with strong wing as eagles” is to grow as to the understanding of truth, thus as to the rational. The subject is set forth here as elsewhere by two expressions, one of which involves the good which is of the will, and the other the truth which is of the understanding; and the case is the same with the expressions, “they shall run and not be weary, and shall walk and not faint.”

[3] In Ezekiel:

Speak a parable about the house of Israel, and say, Thus said the Lord Jehovih, A great eagle, with long pinions, full of feathers, that had embroidery, came upon Lebanon, and took a twig of the cedar; he carried it into a land of traffic, he set it in a city of spice merchants. It grew, and became a spreading vine. There was another great eagle, with great and many feathers; and behold this vine did bend its roots toward him, and sent forth its branches toward him, that he might water it from the beds of its plantations in a good field, by many waters; but it shall be laid waste. He sent his ambassadors into Egypt that they might give him horses and much people (Ezekiel 17:2-9, 15).

The “eagle” first mentioned denotes the rational enlightened by the Divine; the “eagle” mentioned in the second place denotes the rational from what is man’s own, afterwards become perverted through reasonings from sensuous things and memory-knowledges. (“Egypt” denotes memory-knowledges, see n. 1164, 1165, 1186, 1462; “horses” the intellectual from them, n. 2761-2762, 3217.)

[4] In Daniel:

The vision of Daniel: Four beasts came up out of the sea, diverse one from another; the first was like a lion, and had eagle’s wings. I held till the wings thereof were plucked, and it was lifted up from the earth and made to stand upon its feet like a man, and a man’s heart was given to it (Daniel 7:3-4).

The first state of the church is what is here described by a “lion that had eagle’s wings;” and the “eagle’s wings” here are rational things from what is man’s own, on the taking away of which they were given rational and voluntary things from the Divine, which are signified by its “being taken up from the earth, and made to stand upon its feet like a man, and having a man’s heart given to it.”

[5] In Ezekiel, in the description of the likeness of the faces of the four living creatures, or cherubs:

They had the face of a man, and they four had the face of a lion on the right side, and they four had the face of an ox on the left side, and they four had the face of an eagle (Ezekiel 1:10).

As for the wheels they were called Galgal [whirling wheels], and everyone and everyone had four faces; the first face was the face of the cherub, and the second face was the face of a man, and the third the face of a lion, and the fourth the face of an eagle (Ezekiel 10:13-14).

In John:

Round about the throne were four living creatures full of eyes before and behind; the first living creature was like a lion; and the second living creature was like a calf; and the third living creature had a face as a man; and the fourth living creature was like a flying eagle (Revelation 4:6-7).

That the living creatures thus seen signify Divine arcana, is evident; and consequently so does the “likeness of their faces;” but what arcana in particular are signified cannot be known unless it is known what in the internal sense is a “lion,” a “calf,” a “man,” and an “eagle.” That the “face of an eagle” is circumspection and consequently Providence is manifest; for the cherubs represented by the living creatures in Ezekiel signify the Providence of the Lord lest man should enter into the mysteries of faith from himself and his own rational (see n. 308). This shows that when it is predicated of man, the “eagle” is in the internal sense the rational; and this for the reason that the eagle flies high, and from above has a wide view of the things that are below.

[6] In Job:

Does the hawk fly by thine intelligence, and stretch her wings toward the south? Does the eagle mount up at thy command, and make her nest on high? (Job 39:26-27);

it is evident that the “eagle” here is reason, which is of intelligence. Such was the signification of the “eagle” in the Ancient Church; for the book of Job is a book of the Ancient Church (see n. 3540, end). Almost all the books of that period were written by means of significatives; but in process of time the significatives have become so completely forgotten that it is not even known that “birds” in general denote thoughts, although they are so frequently mentioned in the Word and it appears quite plain that they have another meaning.

[7] That in the opposite sense an “eagle” signifies rational things that are not true, and thus are false, is evident from the following passages.

In Moses:

Jehovah shall bring upon thee a nation from far from the end of the earth, as the eagle flieth, a nation whose tongue thou hearest not, a nation hard in faces (Deuteronomy 28:49-50).

In Jeremiah:

Behold he shall come up as clouds, and his chariots shall be as a whirlwind; his horses are swifter than eagles. 1 Woe unto us! For we are laid waste (Jeremiah 4:13).

In the same:

Thy boasting hath deceived thee, the pride of thy heart, O thou that dwellest in the clefts of the rock, that holdest the height of the hill; because thou makest thy nest as high as the eagle I will bring thee down from thence. Behold he shall come up and fly as the eagle, and spread out his wings above Bozrah; and the heart of the mighty men of Edom at that day shall be as the heart of a woman in her pangs (Jeremiah 49:16, 49:22).

In the same:

Our pursuers were swifter than the eagles; they chased us upon the mountains; they laid wait for us in the wilderness (Lam. 4:19).

In Micah:

Make thee bald, and poll thee for the sons of thy delights; enlarge thy baldness as the eagle; for they are gone into captivity from thee (Micah 1:16).

In Obadiah:

Though thou mount on high as the eagle, and though thou set thy nest among the stars, I will bring thee down from thence (Obad. 1:4).

In Habukkuk:

I am stirring up the Chaldeans, a bitter and hasty nation, that marcheth through the breadths of the land to inherit dwelling-places that are not theirs. Their horses are swifter than eagles; 1 their horsemen come from far, they fly as an eagle that hasteth to devour (Hab. 1:6, 1:8).

[8] By “eagles” in these passages is signified falsity induced by reasonings, which is induced from the fallacies of the senses and external appearances. That by the “Chaldeans” in the Prophet last cited are signified those who are in a holy external, but interiorly in falsity, may be seen above (n. 1368); also that they who vastate the church are like Babylon (n. 1327); that the “breadths of the land” denote truths (n. 3433, 3434). Vastation is signified by “marching through the breadths of the land.” Their “horses” are their intellectual things, which are similar (see n. 2761, 2762, 3217). What the “eagle hastening to devour” signifies, is thus evident, namely, the desolation of man in respect to truths; for the desolation of the church is there treated of. Comparisons are here made with eagles; but as before said, the comparisons in the Word are made by means of significatives. From all this we can now see what is signified by the comparison with the “eagles that will be gathered together to the carcass.”

Poznámky pod čarou:

1. The Latin here has aquilis, eagles. Elsewhere sometimes pardis, leopards, as in the Apocalypse Explained281, 355; but aquilis in n. 780 of that work. In the Hebrew the two words are nearly alike in form. Schmidius reads pardis. [Reviser.]

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