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Deuteronomio 10

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1 Nang panahong yaon ay sinabi ng Panginoon sa akin, Humugis ka ng dalawang tapyas na bato, na gaya ng una, at sampahin mo ako sa bundok, at gumawa ka ng isang kaban na kahoy;

2 At aking isusulat sa mga tapyas ang mga salita na nasa unang mga tapyas na iyong binasag, at iyong isisilid ang mga iyan sa kaban.

3 Sa gayo'y gumawa ako ng isang kaban na kahoy na akasia, at ako'y humugis ng dalawang tapyas na bato na gaya ng una, at ako'y sumampa sa bundok na aking dala sa aking kamay ang dalawang tapyas.

4 At kaniyang isinulat sa mga tapyas, ang ayon sa unang sulat, ang sangpung utos na sinalita ng Panginoon sa inyo sa bundok mula sa gitna ng apoy nang kaarawan ng kapulungan: at ang mga yaon ay ibinigay sa akin ng Panginoon.

5 At ako'y pumihit at bumaba mula sa bundok, at aking isinilid ang mga tapyas sa kaban na aking ginawa, at nangandoon, na gaya ng iniutos sa akin ng Panginoon.

6 (At ang mga anak ni Israel ay naglakbay mula sa Beerot Bene-ja-acan hanggang sa Mosera: doon namatay si Aaron, at doon siya inilibing; at si Eleazar na kaniyang anak ay nangasiwa sa katungkulang saserdote na kahalili niya.

7 Mula roon ay naglakbay sila hanggang Gudgod; at mula sa Gudgod hanggang sa Jotbatha, na lupain ng mga batis ng tubig.

8 Nang panahong yaon ay inihiwalay ng Panginoon ang lipi ni Levi, upang magdala ng kaban ng tipan ng Panginoon, upang tumayo sa harap ng Panginoon na mangasiwa sa kaniya, at upang magbasbas sa kaniyang pangalan hanggang sa araw na ito.

9 Kaya't ang Levi ay walang bahagi ni mana sa kasamahan ng kaniyang mga kapatid; ang Panginoo'y siyang kaniyang mana, ayon sa sinalita ng Panginoon mong Dios sa kaniya.)

10 At ako'y nalabi sa bundok, gaya ng una, na apat na pung araw at apat na pung gabi; at ako'y dininig din noon ng Panginoon; hindi ka lilipulin ng Panginoon.

11 At sinabi ng Panginoon sa akin, Tumindig ka, lumakad ka na manguna sa bayan; at sila'y papasok at kanilang aariin ang lupain, na aking isinumpa sa kanilang mga magulang upang ibigay sa kanila.

12 At ngayon, Israel, ano ang hinihingi sa iyo ng Panginoon mong Dios, kundi matakot ka sa Panginoon mong Dios, lumakad ka sa lahat ng kaniyang mga daan, at ibigin mo siya, at paglingkuran mo ang Panginoon mong Dios, ng buong puso mo at ng buong kaluluwa mo.

13 Na ganapin mo ang mga utos ng Panginoon, at ang kaniyang mga palatuntunan, na aking iniuutos sa iyo sa araw na ito sa iyong ikabubuti?

14 Narito, sa Panginoon mong Dios nauukol ang langit, at ang langit ng mga langit, ang lupa, sangpu ng lahat na nangariyan.

15 Ang Panginoon ay nagkaroon lamang ng hilig sa iyong mga magulang na ibigin sila, at kaniyang pinili ang kanilang binhi pagkamatay nila, sa makatuwid baga'y kayo, sa lahat ng mga bayan na gaya ng nakikita sa araw na ito.

16 Tuliin nga ninyo ang balat ng inyong puso, at huwag ninyong papagmatigasin ang inyong ulo.

17 Sapagka't ang Panginoon ninyong Dios, ay siyang Dios ng mga dios, at Panginoon ng mga panginoon, siyang dakilang Dios, siyang makapangyarihan at siyang kakilakilabot, na hindi nagtatangi ng tao ni tumatanggap ng suhol.

18 Kaniyang hinahatulan ng matuwid ang ulila at babaing bao, at iniibig ang taga ibang lupa, na binibigyan niya ng pagkain at kasuutan.

19 Ibigin nga ninyo ang taga ibang lupa: sapagka't kayo'y naging taga ibang lupa sa lupain ng Egipto.

20 Katatakutan mo ang Panginoon mong Dios; sa kaniya'y maglilingkod ka, at sa kaniya'y lalakip ka, at sa pamamagitan ng kaniyang pangalan susumpa ka.

21 Siya ang iyong kapurihan, at siya ang iyong Dios, na iginawa ka niya nitong mga dakila at kakilakilabot na mga bagay, na nakita ng iyong mga mata.

22 Ang iyong mga magulang ay lumusong sa Egipto na may pitong pung tao; at ngayo'y ginawa ka ng Panginoon mong Dios na gaya ng mga bituin sa langit ang dami.

   

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Arcana Coelestia # 9167

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9167. '[To see] whether or not its owner has put his hand into his companion's property and taken it' means being joined together under [the influence of] good. This is clear from the meaning of 'whether or not he has put a hand into his companion's property' - when said in reference to truth and good, exterior and interior - as whether these have entered into it, dealt with above in 9155, thus whether those things have been joined together under [the influence of] good (as regards being joined together under [the influence of] good, see 9154); and from the meaning of 'owner' or 'master' as good, dealt with in 9154, so that 'whether or not its owner has taken it' means whether good has made those things its own by being joined to them. The reason why 'owner' means good is that with a spiritual person good occupies the first place and truth the second; and that which occupies first place is the owner. Furthermore the character of the good determines the way in which all the truths present with a person are arranged, as a house by the owner or 'lord'. 1

[2] This explains why 'lord' in the Word is used to mean the Lord in respect of Divine Good, and 'god', 'king', and 'master' to mean the Lord in respect of Divine Truth, as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In John,

The Lamb will overcome them, for He is Lord of lords, and King of kings. Revelation 17:14.

In the same book,

He has on His robe and on His thigh the name written, King of kings and Lord of lords. Revelation 19:16.

The fact that the Lord is called 'God' in respect of Divine Truth, see 2586, 2769, 2807, 2822, 4402, 7268, 8988, and also that He is called 'King' in respect of Divine Truth, 2015 (end), 3009, 3670, 4581, 4966, 5068, 6148. And from this it is evident that the Lord is called 'Lord' in respect of Divine Good; for when truth is referred to in the Word, good as well is referred to, 683, 793, 801, 2516, 2618, 2712, 2803, 3004, 4138 (end), 5138, 5502, 6343, 8339 (end). In John,

You call Me Master and Lord, and you are right, for so I am. I your Lord and Master have washed your feet. John 13:13-14.

Here again the Lord is called 'Lord' by virtue of Divine Good, and 'Master' by virtue of Divine Truth. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

In these words which refer to the Lord's Coming He is called 'the Lord' by virtue of Divine Good, and 'the angel' by virtue of Divine Truth, 1925, 2821, 3039, 4085, 4295, 6280.

[3] This explains why in the Old Testament when people entreat the Lord they very often say Lord Jehovih, by which 'O Good Jehovah' is meant, 1793, 2921, and why in the New Testament the name Lord is used instead of Jehovah, 2921. From all this one can also see what the following words in Matthew are used to mean,

No one can serve two lords, for either he will hate the one and love the other ... Matthew 6:24.

'Two lords' are good and evil. For a person must be governed by good or else by evil; he cannot be governed by both simultaneously. Many truths can reside with him, but they are truths arranged under the influence of one good. Good constitutes heaven with a person, whereas evil constitutes hell. He must have heaven within himself or hell, not both, or something half-way in between. All this now shows what 'lord' or 'owner' is used to mean in the Word.

Poznámky pod čarou:

1. The Latin word rendered owner is dominus, which in other contexts is usually rendered lord. The phrase also involves a play on words which might be rendered as a house by a householder (sicut a domino domus).

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

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Arcana Coelestia # 2803

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2803. As regards Divine Truth being meant by 'son' and Divine Good by 'father', this becomes clear from the meaning of 'son' as truth, dealt with in 489, 491, 533, 1147, 2623, and of 'father' as good, and also from the conception and birth of truth as taking place from good. As has been shown many times, truth cannot have being or manifest itself except from good. The reason 'son' here means Divine Truth, and 'father' Divine Good, is that the union of the Divine Essence with the Human Essence, and of the Human Essence with the Divine Essence, is the Divine Marriage of Divine Good to Truth, and of Truth to Good; and from that marriage comes the heavenly marriage. For within Jehovah or the Lord there is nothing but that which is infinite, and this being so, no other idea can be conceived of Him than that He is the Being and Manifestation (Esse et Existere) of all good and truth, that is, He is Good itself and Truth itself. Good itself is the Father, and Truth itself the Son. Now because the Divine Marriage, as has been stated, is a marriage of Good and Truth, and of Truth and Good, the Father is in the Son, and the Son is in the Father, as the Lord Himself teaches in John,

Jesus said to Philip, Do you not believe that I am in the Father, and the Father in Me? Believe Me that I am in the Father, and the Father in Me. John 14:10-11.

And elsewhere in the same evangelist,

Jesus said to the Jews, Even though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in the Father. John 10:36, 38.

And elsewhere,

I pray for them - for all things that are Mine are Yours, and Yours are Mine - that they may all be one, as You, Father, are in Me and I in You John 17:9-10, 21.

And elsewhere,

Now is the Son of Man glorified, and God glorified in Him. If God is glorified in Him, God will also glorify Him in Himself. Father, glorify Your Son, that Your Son also may glorify You. John 13:31-32; 17:1.

[2] From these places one may see the nature of the union of the Divine and of the Human within the Lord - that each is linked mutually to the other and responds to the other - that is, it is a reciprocal union. This is the Union which is called the Divine Marriage, from which the heavenly marriage comes down, which is the Lord's kingdom itself in heaven and is referred to in John as follows,

On that day you will know that I am in My Father, and you in Me, and I in you. John 14:20.

And elsewhere,

I pray for these, that they may all be one, as You, Father, are in Me and I in You, that they also may be one in Us, I in them and You in Me, that the love with which You have loved Me may be in them, and I in them. John 17:21-23, 26.

[3] As regards this heavenly marriage being a marriage of good and truth, and of truth and good, see 2508, 2618, 2728, 2729 and following paragraphs. And since Divine Good cannot possibly have being or manifest itself without Divine Truth, and Divine Truth cannot possibly do so without Divine Good, but one is always reaching out to and responding to the other, it is therefore plain that the Divine Marriage has existed from eternity, that is, the Father in the Son, and the Son in the Father, as the Lord Himself teaches in John,

Now, Father, glorify Me in Your Own Self with the glory I had with You before the world was. John 17:5, 24.

But the Divine Human that had been born from eternity was also born in time, and what was born in time is the same as that which was glorified. This is what accounts for the Lord's saying many times that He was going to the Father who sent Him, that is, He was returning to the Father. And in John,

In the beginning was the Word (the Word being Divine Truth itself), and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. Furthermore the Word became flesh and dwelt among us, and we beheld his glory, glory as of the Only Begotten from the Father, full of grace and truth. John 1:1-3, 14.

See also John 3:13; 6:62.

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