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Deuteronomio 27

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1 At si Moises at ang mga matanda sa Israel ay nagutos sa bayan, na sinasabi, Ganapin mo ang lahat ng utos na iniuutos ko sa iyo sa araw na ito.

2 At mangyayaring sa araw na iyong tatawirin ang Jordan na patungo sa lupain na ibinibigay sa iyo ng Panginoon mong Dios, ay maglalagay ka ng malalaking bato, at iyong tatapalan ng argamasa;

3 At iyong isusulat sa mga ito ang lahat ng mga salita ng kautusang ito, pagka iyong naraanan; upang iyong mapasok ang lupain na ibinibigay sa iyo ng Panginoon mong Dios, na isang lupaing binubukalan ng gatas at pulot, na gaya ng ipinangako sa iyo ng Panginoon, ng Dios ng iyong mga magulang.

4 At mangyayari na pagtawid mo ng Jordan, na iyong ilalagay ang mga batong ito, na iniuutos ko sa iyo sa araw na ito, sa bundok ng Ebal, at iyong tatapalan ng argamasa.

5 At doo'y magtatayo ka ng isang dambana sa Panginoon mong Dios, ng isang dambana na mga bato; huwag mong pagbubuhatan ang mga ito ng kasangkapang bakal.

6 Iyong itatayo na buong bato ang dambana ng Panginoon mong Dios, at maghahandog ka roon ng mga handog na susunugin, sa Panginoon mong Dios.

7 At ikaw ay maghahain ng mga handog tungkol sa kapayapaan, at iyong kakanin doon; at ikaw ay magagalak sa harap ng Panginoon mong Dios;

8 At iyong isusulat na malinaw sa mga batong yaon, ang lahat ng mga salita ng kautusang ito.

9 At si Moises at ang mga saserdote na ang mga Levita ay nagsalita sa buong Israel, na sinasabi, Tumahimik ka at dinggin mo, Oh Israel; sa araw na ito ay naging bayan ka ng Panginoon mong Dios.

10 Iyo ngang susundin ang tinig ng Panginoon mong Dios, at tutuparin mo ang kaniyang mga utos at ang kaniyang mga palatuntunan na aking iniuutos sa iyo sa araw na ito.

11 At ibinilin ni Moises sa bayan nang araw ding yaon, na sinasabi,

12 Ang mga ito'y tatayo sa ibabaw ng bundok ng Gerizim, upang basbasan ang bayan, pagka inyong naraanan na ang Jordan; ang Simeon, at ang Levi, at ang Juda, at ang Issachar at ang Jose, at ang Benjamin:

13 At ang mga ito'y tatayo sa ibabaw ng bundok ng Ebal upang sumumpa; ang Ruben, ang Gad, at ang Aser, at ang Zabulon, ang Dan, at ang Nephtali.

14 At ang mga Levita ay sasagot, at magsasabi ng malakas na tinig sa lahat ng mga lalake sa Israel.

15 Sumpain ang taong gumagawa ng larawang inanyuan o binubo, bagay na karumaldumal sa Panginoon, na gawa ng mga kamay ng manggagawa, at inilagay sa dakong lihim. At ang buong bayan ay sasagot at magsasabi, Siya nawa.

16 Sumpain yaong sumira ng puri sa kaniyang ama o sa kaniyang ina. At ang buong bayan ay magsasabi, Siya nawa.

17 Sumpain yaong bumago ng muhon ng kaniyang kapuwa. At ang buong bayan ay magsasabi, Siya nawa.

18 Sumpain yaong magligaw ng bulag sa daan. At ang buong bayan ay magsasabi, Siya nawa.

19 Sumpain yaong magliko ng matuwid ng taga ibang bayan, ng ulila at ng babaing bao. At ang buong bayan ay magsasabi, Siya nawa.

20 Sumpain yaong sumiping sa asawa ng kaniyang ama; sapagka't kaniyang inilitaw ang balabal ng kaniyang ama. At ang buong bayan ay magsasabi, Siya nawa.

21 Sumpain yaong sumiping sa alinmang hayop. At ang buong bayan ay magsasabi, Siya nawa.

22 Sumpain yaong sumiping sa kaniyang kapatid na babae, sa anak ng kaniyang ama, o sa anak na babae ng kaniyang ina. At ang buong bayan ay magsasabi, Siya nawa.

23 Sumpain yaong sumiping sa kaniyang biyanan. At ang buong bayan ay magsasabi, Siya nawa.

24 Sumpain yaong sumakit ng lihim sa kaniyang kapuwa. At ang buong bayan ay magsasabi, Siya nawa.

25 Sumpain yaong tumanggap ng suhol upang pumatay ng isang taong walang sala. At ang buong bayan ay magsasabi, Siya nawa.

26 Sumpain yaong hindi umayon sa mga salita ng kautusang ito upang gawin. At ang buong bayan ay magsasabi, Siya nawa.

   

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Arcana Coelestia # 3702

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3702. And behold Jehovah standing upon it. That this signifies the Lord in the highest, is evident from the fact that in the Word of the Old Testament the Lord is so often called “Jehovah” (see n. 1736, 3023, 3035); and that in the Word of the New Testament He is nowhere called “Jehovah,” but instead of Jehovah “the Lord” (n. 2921). That “standing upon it,” signifies to be in the highest, is evident without explication. The arcanum which lies concealed in the internal sense of these words, is that all goods and truths descend from the Lord, and ascend to Him; that is, that He is the first and the last; for man has been so created that the Divine things of the Lord may descend through him down to the ultimates of nature, and from the ultimates of nature may ascend to Him; so that man might be a medium that unites the Divine with the world of nature, and the world of nature with the Divine; and that thus the very ultimate of nature might live from the Divine through man as the uniting medium; which would be the case if man had lived according to Divine order.

[2] That man was so created is evident from the fact that as to his body he is a little world, for all the arcana of the world of nature are stored within him; for every hidden property there is in the ether and its modifications is stored within the eye; and every property in the air is stored within the ear; and whatever invisible thing floats and acts in the air is in the organ of smell where it is perceived; and whatever invisible thing there is in waters and other fluids is in the organ of taste; and the very changes of state are in the sense of touch everywhere in the body; besides that things still more hidden would be perceived in his interior organs if his life were in accordance with order. Hence it is evident that there would be a descent of the Divine through man into the ultimate of nature, and from the ultimate of nature there would be an ascent to the Divine, if with faith of heart, that is, with love, man would only acknowledge the Lord as his first and last end.

[3] In such a state were the most ancient people, who were celestial men; for whatever they apprehended by any sense was to them a means for thinking concerning the things of the Lord; thus concerning the Lord and His kingdom; and from this came the delight they derived from things worldly and terrestrial (see n. 1409, 2896, 2897, 2995). Moreover when they thus contemplated the lower and ultimate things of nature, these appeared before their eyes as if they were alive; for the life from which they descended was in their internal sight and perception, and the objects presented to their eyes were as images of this life; which images, although inanimate, to them were thereby animated. Such is the perception the celestial angels have regarding all things in the world; as has frequently been given me to perceive; and hence also little children have such a perception (n. 2297, 2298). From all this we can see what is the quality of those through whom the Divine things of the Lord descend down to the ultimates of nature, and from the ultimates of nature ascend to Him, and represent the Divine communication and the consequent conjunction which in the supreme sense are signified by the “angels ascending and descending on the ladder set on the earth, whose head reached unto heaven, and upon which stood Jehovah.”

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

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Arcana Coelestia # 296

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296. That the skins of kids, sheep, goats, badgers, and rams signify spiritual and natural goods, is evident from the internal sense of the Word, where Jacob is treated of, and also where the ark is treated of. Of Jacob it is said that he was “clothed with the raiment of Esau” and on his hands and on his neck, where he was naked, “with skins of kids of the goats” and when Isaac smelled them, he said, “the smell of my son is as the smell of a field” (Genesis 27:15-16, 27). That these skins signify spiritual and natural goods, will of the Lord’s Divine mercy be seen in that place. Of the ark it is said that the covering of the tent was “of rams’ skins and badgers’ skins” (Exodus 26:14; 36:19), and that when they set forward Aaron and his sons covered the ark with a covering “of badgers’ skins” and likewise the table and its vessels, the candlestick and its vessels, the altar of gold, and the vessels of ministry and of the altar (Numbers 4:6-14). Of the Lord’s Divine mercy it will in that place also be seen that these skins signify spiritual and natural good, for whatever was in the ark, the tabernacle, or the tent, yea, whatever was upon Aaron when clothed with the garments of holiness, signified what is celestial spiritual, so that there was not the least thing that had not its own representation.

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