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Deuteronomio 29

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1 Ito ang mga salita ng tipan na iniutos ng Panginoon kay Moises na gawin sa mga anak ni Israel sa lupain ng Moab, bukod sa tipang kaniyang ginawa sa kanila sa Horeb.

2 At tinawag ni Moises ang buong Israel, at sinabi sa kanila, Inyong nakita yaong lahat na ginawa ng Panginoon sa harap ng inyong mga mata sa lupain ng Egipto, kay Faraon at sa lahat ng kaniyang lingkod at kaniyang buong lupain;

3 Ang mga dakilang tukso na nakita ng iyong mga mata, ang mga tanda, at yaong mga dakilang kababalaghan:

4 Nguni't hindi kayo binigyan ng Panginoon ng pusong ikakikilala at ng mga matang ikakikita, at ng mga pakinig na ikaririnig, hanggang sa araw na ito.

5 At aking pinatnubayan kayong apat na pung taon sa ilang: ang inyong mga damit ay hindi naluma sa inyo, at ang iyong panyapak ay hindi naluma sa iyong paa.

6 Hindi kayo kumain ng tinapay, ni uminom ng alak o inuming nakalalasing: upang inyong makilala na ako ang Panginoon ninyong Dios.

7 At nang kayo'y dumating sa dakong ito, ay lumabas si Sehon na hari sa Hesbon at si Og na hari sa Basan, laban sa atin sa pakikibaka, at ating sinugatan sila;

8 At ating sinakop ang kanilang lupain at ating ibinigay na pinaka mana sa mga Rubenita, at sa mga Gadita, at sa kalahating lipi ni Manases.

9 Ganapin nga ninyo ang mga salita ng tipang ito, at inyong gawin, upang kayo'y guminhawa sa lahat ng inyong ginagawa.

10 Kayo'y tumatayong lahat sa araw na ito, sa harap ng Panginoon ninyong Dios; ang inyong mga pangulo, ang inyong mga lipi, ang inyong mga matanda, at ang inyong mga puno, sa makatuwid baga'y lahat ng mga lalake sa Israel,

11 Ang inyong mga bata, ang inyong mga asawa at ang iyong taga ibang lupa na nasa gitna ng iyong mga kampamento mula sa iyong mangangahoy hanggang sa iyong mananalok:

12 Upang ikaw ay pumasok sa tipan ng Panginoon mong Dios, at sa kaniyang sumpa na ginagawa sa iyo ng Panginoon mong Dios sa araw na ito:

13 Upang kaniyang itatag ka sa araw na ito na isang bayan, at upang siya'y maging iyong Dios, na gaya ng kaniyang sinalita sa iyo, at gaya ng kaniyang isinumpa sa iyong mga magulang, kay Abraham, kay Isaac, at kay Jacob.

14 At hindi lamang sa inyo ginagawa ko ang tipang ito at ang sumpang ito;

15 Kundi doon sa nakatayo ritong kasama natin sa araw na ito sa harap ng Panginoon nating Dios, at gayon din sa hindi natin kasama sa araw na ito:

16 (Sapagka't talastas ninyo kung paanong tumahan tayo sa lupain ng Egipto; at kung paanong tayo'y pumasok sa gitna ng mga bansang inyong dinaanan;

17 At inyong nakita ang kanilang mga karumaldumal, at ang kanilang mga idolo, na kahoy at bato, pilak at ginto na nasa gitna nila:)

18 Baka magkaroon sa gitna ninyo ng lalake, o babae, o angkan, o lipi, na ang puso'y humiwalay sa araw na ito, sa Panginoon nating Dios, na yumaong maglingkod sa mga dios ng mga bansang yaon; baka magkaroon sa gitna ninyo ng isang ugat na nagbubunga ng nakakalason at ng ajenjo;

19 At mangyari, na pagka kaniyang narinig ang mga salita ng sumpang ito, na kaniyang basbasan ang kaniyang sarili sa kaniyang puso, na magsabi, Ako'y magkakaroon ng kapayapaan, bagaman ako'y lumalakad sa pagmamatigas ng aking puso upang ilakip ang paglalasing sa kauhawan:

20 Ay hindi siya patatawarin ng Panginoon, kundi ang galit nga ng Panginoon at ang kaniyang paninibugho ay maguusok laban sa taong yaon, at ang lahat ng sumpa na nasusulat sa aklat na ito ay hihilig sa kaniya, at papawiin ng Panginoon ang kaniyang pangalan sa silong ng langit.

21 At ihihiwalay siya ng Panginoon sa lahat ng mga lipi sa Israel sa kasamaan, ayon sa lahat ng mga sumpa ng tipan na nasusulat sa aklat na ito ng kautusan.

22 At ang mga lahing darating, ang inyong mga anak na magsisibangon pagkamatay ninyo, at ang taga ibang bayan na magmumula sa malayong lupain, ay magsasabi, pagka nakita nila ang mga salot ng lupaing yaon, at ang sakit na inilagay ng Panginoon, na ipinagkasakit;

23 At ang buong lupaing yaon ay asupre, at asin, at sunog, na hindi nahahasikan, at walang ibubunga, ni walang tumutubong damo, na gaya ng nangyari sa pagkagiba ng Sodoma at Gomorra, Adma at Seboim, na giniba ng Panginoon sa kaniyang kagalitan at sa kaniyang maningas na pagiinit;

24 Na anopa't lahat ng mga bansa ay magsasabi, Bakit ginawa ito ng Panginoon sa lupaing ito? ano ang kahulugan ng init nitong malaking kagalitan?

25 Kung magkagayo'y sasabihin ng mga tao, Sapagka't kanilang pinabayaan ang tipan ng Panginoon, ng Dios ng kanilang mga magulang, na kaniyang ginawa sa kanila, nang kaniyang kunin sila sa lupain ng Egipto;

26 At sila'y yumaon at naglingkod sa ibang mga dios, at sinamba nila, na mga dios na hindi nila nakilala, at hindi niya ibinigay sa kanila:

27 Kaya't ang galit ng Panginoon ay nagalab laban sa lupaing ito, upang dalhin sa kaniya ang buong sumpa na nasusulat sa aklat na ito:

28 At sila'y binunot ng Panginoon sa kanilang lupain, sa kagalitan, at sa pagiinit, at sa malaking pagkagalit, at sila'y itinaboy sa ibang lupain gaya sa araw na ito.

29 Ang mga bagay na lihim ay nauukol sa Panginoon nating Dios: nguni't ang mga bagay na hayag ay nauukol sa atin at sa ating mga anak magpakailan man, upang ating magawa ang lahat ng mga salita ng kautusang ito.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 3614

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3614. Until thy brother’s wrath turn away. That this signifies until the state turns thereto; and that “until thy brother’s anger turn away from thee” signifies what is successive of the state with natural good, is evident from the signification of “wrath” and “anger,” as being states which are repugnant, as will be shown in what follows. When these states become such that they are no longer repugnant, but begin to conjoin themselves, it is then said that “wrath turns away,” and that “anger turns away;” hence it is that “until thy brother’s wrath turns away” signifies until the state turns thereto; and that “until thy brother’s anger turn away” signifies what is successive of the state with natural good. That “wrath” involves one thing, and “anger” another, may be seen from the words being in other respects alike, and that otherwise there would be an idle repetition, namely, “until thy brother’s wrath turn away” and “until thy brother’s anger turn away.” What is implied in each expression is manifest from the general explication, and also from the predication of wrath and the predication of anger; for “wrath” is predicated of truth, here of the truth of good, which is represented by Esau; whereas “anger” is predicated of this good itself.

[2] “Wrath” and “anger” are frequently mentioned in the Word, but in the internal sense they do not signify wrath and anger, but repugnance, and this for the reason that whatever is repugnant to any affection produces wrath or anger, so that in the internal sense they are only repugnances; but the repugnance of truth is called “wrath,” and the repugnance of good is called “anger;” and in the opposite sense “wrath” is the repugnance of falsity or its affection, that is, of the principles of falsity; and “anger” is the repugnance of evil or its cupidity, that is, of the love of self and the love of the world. In this sense “wrath” is properly wrath, and “anger” is anger; but when they are predicted of good and truth, “wrath” and “anger” are zeal; which zeal, because in external form it appears like wrath and anger, therefore in the sense of the letter is also so called.

[3] That in the internal sense “wrath” and “anger” are merely repugnances, may be seen from the following passages in the Word.

In Isaiah:

Jehovah hath heat against all the nations, and wrath against all their army (Isaiah 34:2).

The “heat of Jehovah against the nations” denotes repugnance against evil (that “nations” are evils, see above, n. 1259-1260, 1849, 1868, 2588); “wrath against all their army” denotes repugnance against the derivative falsities (that the “stars,” which are called the “army of the heavens,” are knowledges, and thus truths and in the opposite sense falsities, may be seen above, n. 1128,, 1808, 2120, 2495, 2849). Again:

Who gave Jacob for a prey, and Israel to the spoilers? Did not Jehovah? He against whom we have sinned? Therefore He poured upon him the wrath, of His anger (Isaiah 42:24-25).

The “wrath, of anger” denotes repugnance against the falsity of evil; “Jacob,” those who are in evil; and “Israel,” those who are in falsity.

[4] Again:

I have trodden the winepress alone; and of the peoples there was no man with Me; and I have trodden them in Mine anger, and destroyed them in My wrath; and I trampled the peoples in Mine anger, and made them drunk in My wrath (Isaiah 63:3, 6); where the Lord is treated of and his victories in temptations; to “tread and trample in anger” denotes victories over evils; and to “destroy and make drunk in wrath,” victories over falsities; to “trample upon,” in the Word, is predicated of evil; and to “make drunken,” of falsity.

In Jeremiah:

Thus saith the Lord Jehovih, Behold, Mine anger and My wrath shall be poured out upon this place, upon man, and upon beast, and upon the tree of the field, and upon the fruit of the ground; and it shall burn and shall not be quenched (Jeremiah 7:20); where mention is made of both “anger” and “wrath,” because both evil and falsity are treated of.

[5] It is usual with the Prophets in speaking of evil to speak also of falsity, as in speaking of good to speak also of truth, and this because of the heavenly marriage, which is the marriage of good and truth, in everything of the Word (see n. 683, 793, 801, 2173, 2516, 2712); hence also both “anger” and “wrath” are mentioned; otherwise one term would have been sufficient. In the same prophet:

I myself will fight with you with an outstretched hand and with a strong arm, even in anger, and in wrath, and in great heat; and I will smite the inhabitants of this city, both man and beast (Jeremiah 21:5-6).

Here in like manner “anger” is predicated of the punishment of evil, and “wrath” of the punishment of falsity, and “heat” of the punishment of both; “anger” and “wrath,” because they denote repugnance, also denote punishment; for things which are repugnant come into collision, and then evil and falsity are punished; for in evil there is repugnance to good, and in falsity there is repugnance to truth; and because there is repugnance, there is also collision; that from this comes punishment may be seen above (n. 696, 967).

[6] In Ezekiel:

Thus shall Mine anger be consummated, and I will make My wrath to rest upon them, and I will comfort Myself, and they shall know that I Jehovah have spoken in My zeal when I have consummated My wrath upon them, when I shall do judgments in thee in anger and in wrath and in the reproofs of wrath (Ezekiel 5:13, 15); where also “anger” denotes the punishment of evil; “wrath,” the punishment of falsity, from its repugnance and consequent attack.

In Moses:

It shall not please Jehovah to pardon him, because then the anger of Jehovah and his zeal shall smoke against that man. And Jehovah shall separate him unto evil out of all the tribes of Israel. The whole land thereof shall be brimstone and salt, and a burning; it shall not be sown, and shall not bud, neither shall therein any herb come up; like the overthrow of Sodom and Gomorrah, Admah and Zeboim, which Jehovah overthrew in His anger and in His wrath; and all the nations shall say, Wherefore hath Jehovah done thus unto this land? What meaneth the heat of this great anger? (Deuteronomy 29:20-24).

Inasmuch as “Sodom” denotes evil, and “Gomorrah” the derivative falsity (n. 2220, 2246, 2322), and the nation of which Moses here speaks is compared thereto in respect to evil and falsity, therefore “anger” is spoken of in respect to evil, and “wrath” in respect to falsity, and “heat of anger” in respect to both. That such things are attributed to Jehovah or the Lord is according to the appearance, because it so appears to man when he runs into evil and the evil punishes him (see n. 245, 592, 696, 1093, 1683, 1874, 2395, 2447, 3235, 3605).

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