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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 # 9806

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9806. 'And you, cause Aaron your brother to come near to you' means the joining of Divine Truth to Divine Good within the Lord's Divine Human. This is clear from the representation of Moses, the one here who was to cause Aaron to come near him, as the Lord in respect of Divine Truth, dealt with in 6752, 6771, 7014, 9372; from the meaning of 'drawing near' as a joining to and presence with, dealt with in 9378; from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with below; and from the meaning of 'brother' as good, dealt with in 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756. From all this it is evident that the words telling Moses that he should cause Aaron his brother to come near to him mean the joining of Divine Truth to Divine Good within the Lord, the reason why within His Divine Human is meant being that this was where that joining together had to take place. For the Lord had first to make His Human Divine Truth, then afterwards Divine Good, see the places referred to in 9199, 9315. The reason why Aaron was chosen to serve in the priestly office was that he was Moses' brother, and in this way the brotherly relationship of Divine Truth and Divine Good in heaven was at the same time represented. For as stated above, Moses represented Divine Truth and Aaron Divine Good.

[2] Everything throughout creation, both in heaven and in the world, has connection with good and with truth, to the end that it may be something. For good is the inner being (Esse) of truth, and truth is the outward manifestation (Existere) of good. Good without truth therefore cannot manifest itself, and truth without good has no real being. From this it is evident that they must be joined together. In the Word the two joined together are represented by a married couple or by two brothers, by a married couple when the heavenly marriage - the marriage of good and truth - and the succeeding generations which spring from that marriage, are the subject, and by two brothers when two kinds of ministry, namely those of judgement and worship, are the subject. Those who served as ministers of judgement were called judges, and at a later time kings, whereas those who served as ministers of worship were called priests. And since all judgement is arrived at through truth and all worship springs from good, truth founded on good is meant in the Word by 'judges', in the abstract sense, in which no actual person is envisaged; but truth from which good results is meant by 'kings', and good itself by 'priests'. So it is that in the Word the Lord is called Judge, also Prophet, as well as King, in places where the subject has reference to truth, but Priest where it has reference to good. He is in like manner called Christ, Anointed, or Messiah in places where the subject has reference to truth, but Jesus or Saviour where it has reference to good.

[3] It was on account of this brotherly relationship of the truth which belongs to judgement and the good which belongs to worship that Aaron, brother of Moses, was chosen to serve in the priestly office. The fact that 'Aaron' and 'his house' because of this mean good is clear in David,

O Israel, trust in Jehovah! He is their help and their shield. O house of Aaron, trust in Jehovah! He is their help and their shield. Jehovah has remembered us, He blesses [us]. He will bless the house of Israel, He will bless the house of Aaron. Psalms 115:9-10, 12.

In the same author,

Let Israel now say that His mercy [endures] to eternity; let the house of Aaron now say that His mercy [endures] to eternity. Psalms 118:2-3.

In the same author,

O house of Israel, bless Jehovah! O house of Aaron, bless Jehovah! Psalms 135:19.

'The house of Israel' stands for those with whom truths exist, 'the house of Aaron' for those with whom forms of good are present; for in the Word wherever truth is the subject so too is good, on account of the heavenly marriage, 9263, 9314. For the meaning of 'the house of Israel' as those with whom truths exist, see 5414, 5879, 5951, 7956, 8234.

In the same author,

Jehovah sent Moses His servant, Aaron whom He chose. Psalms 105:26.

Moses is called a servant because 'servant' is used in regard to truths, 3409, whereas one chosen or elected has regard to good, 3755 (end).

[4] In the same author,

Behold, how good and pleasant it is for brothers to dwell also together! It is like the good oil upon the head running down onto the beard, the beard of Aaron, which runs down over the collar 1 of his garments. Psalms 133:1-3.

Anyone who does not know what 'brother' means, nor what 'oil', 'the head', 'the beard', and 'garments' mean, nor also what 'Aaron' represents, can have no understanding of why such things have been compared to brothers who dwell together. For what similarity is there between oil running from Aaron's head down onto his beard, then onto his garments, and the unanimity of brothers? But the similarity in the comparison is evident from the internal sense, in which the flow of good into truths is the subject and is described by their brotherliness. For 'the oil' means good, 'Aaron's head' the inmost level of good, 'the beard' the very outermost level of it, 'garments' truths, and 'running down' a flowing in. From this it is plain that those words mean the flow, from inner to outer levels, of good into truths, and a joining together there. Without the internal sense how can anyone see that those words hold these heavenly matters within them? For the meaning of 'oil' as the good of love, see 886, 4582, 4638, 9780, and for that of 'the head' as what is inmost, 5328, 6436, 7859, 9656. The fact that 'the beard' means what is the very outermost is evident in Isaiah 7:20; 15:2; Jeremiah 48:37; and Ezekiel 5:1. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and for the representation of 'Aaron' as celestial good, see above.

[5] Seeing that Aaron was chosen to serve in the priestly office, thus to administer the most sacred things, people can understand what the situation was with representations in the Jewish Church. No attention was paid to the person who represented, only to the thing represented by that person. Thus something holy, indeed most holy, could be represented by persons who were inwardly unclean, indeed idolatrous, provided that outwardly they had an air of holiness when engaged in worship. The fact that Aaron was one such person becomes clear from the following details in Moses,

Aaron took the gold from the hands of the children of Israel, and fashioned it with a chisel, and made out of it a molded calf. And Aaron built an altar in front of it, and Aaron made a proclamation and said, Tomorrow there will be a feast to Jehovah. Exodus 32:4-5, 25.

And elsewhere in the same author,

Jehovah was greatly moved with anger against Aaron and would have destroyed him; 2 but I prayed for Aaron also at that time. Deuteronomy 9:20.

As regards the representatives of the Church among the Israelite and Jewish nation, that no attention was paid to the persons, only to the actual things represented, see the places referred to in 9229.

Poznámky pod čarou:

1. literally, the mouth

2. literally, to destroy him

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

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Arcana Coelestia # 3815

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3815. 'And Laban said to Jacob, Because you are my brother' means, because they are kindred, by virtue of good. This is clear from the representation of 'Laban' as a parallel good that springs from a common stock, and from the representation of 'Jacob' as the good of the natural, both dealt with above; and from the meaning of 'brother' as good, dealt with in 3803, in this case that which is kindred since these words are spoken by Laban to Jacob, and therefore by good to good. Furthermore every kinship has its origin in good, for good is related to love. It is the nearest degree of love in the line of descent that is called kindred, and is meant in the proper sense by 'brother'. In the spiritual world or in heaven no other kinships or relationships by marriage exist except those of love to the Lord and of love towards the neighbour, or what amounts to the same, those of good. This has been made clear to me by the fact that all the communities that constitute heaven, and that are countless, are quite distinct and separate from one another according to degrees and differences of love and of faith deriving from this, see 685, 917, 2739, 3612.

[2] This has also been made clear to me by the fact that in heaven they do not acknowledge one another because of any family relationship that had been theirs during their lifetime but solely on the basis of good and attendant truth. A father does not acknowledge a son or daughter, a brother does not acknowledge a brother or sister, and even a husband does not acknowledge his wife, unless they have been governed by similar good. They do, it is true, meet when they first enter the next life, but they part company after that; for good itself - that is, love and charity - determines whichever community a person is sent to. Kinship begins in the community in which each person belongs and spreads from there into all places round about.

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