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Deuteronomio 11

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1 Kaya't iyong iibigin ang Panginoon mong Dios, at iyong susundin ang kaniyang bilin, at ang kaniyang mga palatuntunan, at ang kaniyang mga kahatulan, at ang kaniyang mga utos kailan man.

2 At talastasin ninyo sa araw na ito: sapagka't hindi ko sinasalita sa inyong mga anak na hindi nangakakilala, at hindi nangakakita ng parusa ng Panginoon ninyong Dios ng kaniyang kadakilaan, ng kaniyang makapangyarihang kamay at ng kaniyang unat na bisig,

3 At ng kaniyang mga tanda, at ng kaniyang mga gawa, na kaniyang ginawa sa gitna ng Egipto kay Faraon na hari sa Egipto, at sa kaniyang buong lupain;

4 At ang kaniyang ginawa sa hukbo ng Egipto, sa kanilang mga kabayo, at sa kanilang mga karo; kung paanong tinakpan niya sila ng tubig ng Dagat na Mapula nang kanilang habulin kayo, at kung paanong nilipol sila ng Panginoon sa araw na ito;

5 At kung ano ang kaniyang ginawa sa inyo sa ilang hanggang sa dumating kayo sa dakong ito;

6 At kung ano ang kaniyang ginawa kay Dathan at kay Abiram, na mga anak ni Eliab, na anak ni Ruben; kung paanong ibinuka ng lupa ang kaniyang bibig, at nilamon sila, at ang kanilang mga sangbahayan, at ang kanilang mga tolda, at bawa't bagay na may buhay na sa kanila'y sumusunod sa gitna ng buong Israel:

7 Nguni't nakita ng inyong mga mata ang lahat ng dakilang gawa ng Panginoon na kaniyang ginawa.

8 Kaya't inyong susundin ang buong utos na aking iniuutos sa inyo sa araw na ito, upang kayo'y lumakas at kayo'y pumasok at ariin ninyo ang lupain, na inyong tatawirin upang ariin;

9 At upang inyong maparami ang inyong mga araw sa ibabaw ng lupain na isinumpa ng Panginoon sa inyong mga magulang na ibibigay sa kanila at sa kanilang binhi na lupaing binubukalan ng gatas at pulot.

10 Sapagka't ang lupain na iyong pinaroroonan upang ariin, ay hindi gaya ng lupain ng Egipto, na inyong pinanggalingan, na doo'y nagtatanim ka ng iyong binhi, at iyong dinidilig ng iyong paa, na parang taniman ng mga gulay;

11 Kundi ang lupain, na inyong tatawirin upang ariin, ay lupaing maburol at malibis, at dinidilig ng tubig ng ulan sa langit:

12 Lupaing inaalagaan ng Panginoon mong Dios, at ang mga mata ng Panginoon mong Dios ay nandoong lagi, mula sa pasimula ng taon hanggang sa katapusan ng taon.

13 At mangyayari, na kung inyong didingging maigi ang aking mga utos na aking iniuutos sa inyo sa araw na ito, na ibigin ang Panginoon ninyong Dios at siya'y paglingkuran ng buo ninyong puso, at ang buo ninyong kaluluwa,

14 Ay ibibigay ko ang ulan ng inyong lupain sa kaniyang kapanahunan, ang una at huling ulan upang iyong makamalig ang iyong trigo, at ang iyong alak, at ang iyong langis.

15 At aking bibigyan ng damo ang iyong mga hayop sa iyong mga bukid, at ikaw ay kakain at mabubusog.

16 Mangagingat kayo, baka ang inyong puso ay madaya, at kayo'y maligaw, at maglingkod sa ibang mga dios, at sumamba sa kanila;

17 At ang galit ng Panginoon ay magalab laban sa inyo, at kaniyang sarhan ang langit, upang huwag magkaroon ng ulan, at ang lupa'y huwag magbigay ng kaniyang bunga; at kayo'y malipol na madali sa mabuting lupain na ibinibigay sa inyo ng Panginoon.

18 Kaya't inyong ilalagak itong aking mga salita sa inyong puso, at sa inyong kaluluwa; at inyong itatali na pinakatanda sa inyong kamay at magiging pinakatali sa inyong noo.

19 At inyong ituturo sa inyong mga anak, na inyong sasalitain sa kanila, pagka ikaw ay nauupo sa iyong bahay, at pagka ikaw ay lumalakad sa daan, at pagka ikaw ay nahihiga, at pagka ikaw ay bumabangon.

20 At iyong isusulat sa itaas ng pintuan ng iyong bahay, at sa iyong mga pintuang-daan:

21 Upang ang inyong mga araw ay dumami at ang mga araw ng inyong mga anak, sa lupain na isinumpa ng Panginoon sa inyong mga magulang na ibibigay sa kanila, gaya ng mga araw ng langit sa ibabaw ng lupa.

22 Sapagka't kung inyong susunding masikap ang buong utos na ito na aking iniuutos sa inyo upang gawin, na ibigin ang Panginoon ninyong Dios, lumakad sa lahat ng kaniyang daan, at makilakip sa kaniya:

23 Ay palalayasin nga ng Panginoon ang lahat ng mga bansang ito sa harap ninyo, at kayo'y magaari ng mga bansang lalong malaki at lalong makapangyarihan kay sa inyo.

24 Bawa't dakong tutuntungan ng talampakan ng inyong paa ay magiging inyo: mula sa ilang, at sa Libano, mula sa ilog, sa ilog Eufrates, hanggang sa dagat kalunuran ay magiging inyong hangganan.

25 Walang lalaking makatatayo sa harap ninyo: sisidlan ng Panginoon ninyong Dios ng takot sa inyo at ng sindak sa inyo sa ibabaw ng buong lupain na inyong tutuntungan, gaya ng kaniyang sinalita sa inyo.

26 Narito, inilalagay ko sa harap ninyo sa araw na ito ang pagpapala at ang sumpa;

27 Ang pagpapala, kung inyong didinggin ang mga utos ng Panginoon ninyong Dios, na aking iniutos sa inyo sa araw na ito;

28 At ang sumpa, kung hindi ninyo didinggin ang mga utos ng Panginoon ninyong Dios, kundi kayo lilihis sa daan na aking iniuutos sa inyo sa araw na ito, upang sumunod sa ibang mga dios, na hindi ninyo nangakilala.

29 At mangyayari, na pagka ikaw ay ipapasok ng Panginoon mong Dios sa lupain na iyong pinaroroonan upang ariin, na iyong ilalagay ang pagpapala sa bundok ng Gerizim, at ang sumpa sa bundok ng Ebal.

30 Di ba sila'y nasa dako pa roon ng Jordan, sa dakong nilulubugan ng araw, sa lupain ng mga Cananeo na tumatahan sa Araba, sa tapat ng Gilgal na kasiping ng mga encina sa More?

31 Sapagka't kayo'y tatawid sa Jordan upang inyong pasukin na ariin ang lupain na ibinibigay sa inyo ng Panginoon ninyong Dios, at inyong aariin, at tatahan kayo roon.

32 At inyong isasagawa ang lahat ng mga palatuntunan at mga kahatulan na aking iginagawad sa inyo sa araw na ito.

   

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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 # 3670

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3670. 'And He will give you the blessing of Abraham' means the joining of the Divine itself to the good and truth of the natural. This is clear from the meaning of 'blessing' as a joining together, dealt with above in 3660, 3667, and from the representation of 'Abraham' as the Lord's Divine itself, which is called the Father, dealt with in 2011, 3251, 3439. And as these words are addressed to Jacob, who is to represent the Divine Good and Truth of the Lord's Divine Natural, it is a joining together of the Divine itself to the good and truth of the Natural - this joining together being meant in the internal sense by 'He will give you the blessing of Abraham'. In the sense of the letter it is possession of the land of Canaan that is meant by 'the blessing of Abraham', and also by the words that follow, 'to inherit the land of your sojournings, which God gave to Abraham'. This also is what these words are taken to mean by all who believe that the historical descriptions of the Word do not embody anything more heavenly and deeper than that. This is especially so with the Jewish nation, which also claims from that sense to hold a superior position to all other nations and peoples. Their forefathers understood those words in the same way, especially Jacob, who had that kind of disposition, as becomes clear from what has been stated just above in 3667. That is to say, he did not know Jehovah and was unwilling to acknowledge Him unless He conferred bodily and worldly benefits on him. The fact that neither Abraham, nor Isaac, nor Jacob were meant, but that Jacob represented the Lord's Natural which He was to make Divine is abundantly evident from the explanations given. The same applies to the character of any person who represents, whether evil or good; for the evil are no less able to represent, and have represented, the Lord's Divine, see 665, 1097, 1361.

[2] The same may be seen from the representatives which also exist at the present day. For all kings, no matter who they are or what they are like, represent the Lord through the kingly office itself residing with them; and in like manner all priests, no matter who they are or what they are like, do so through their priestly office. The kingly office itself and the priestly office itself are sacred, no matter who serves in them. Consequently the Word taught by someone evil is no less sacred; nor is the Sacrament of Baptism, or the Holy Supper, or similar ministrations any less so. From this it may also be seen that no king can possibly claim as his own the sacredness that goes with his kingly office, nor any priest the sacredness that goes with his priestly office. Insofar as he does claim it or attribute it to himself he brands himself with the sign of a spiritual thief, or the mark of spiritual theft. And insofar as he commits what is evil, that is, acts contrary to what is right and fair, and contrary to what is good and true, a king throws off his representation of the sacred kingly office, and a priest his representation of the sacred priestly office, and then represents the reverse of this. This explains why so many laws were laid down in the Jewish representative Church concerning the sacredness which was to be attached in particular to priests when ministering. More on this matter will in the Lord's Divine mercy be stated later on.

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