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Deuteronomio 31

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1 At si Moises ay yumaon at sinalita ang mga salitang ito sa buong Israel.

2 At kaniyang sinabi sa kanila, Ako'y may isang daan at dalawang pung taon sa araw na ito; hindi na ako makapaglalabas at pumasok; at sinabi ng Panginoon sa akin, Huwag kang tatawid sa Jordang ito.

3 Magpapauna ang Panginoon mong Dios at kaniyang lilipulin ang mga bansang ito sa harap mo, at iyong aariin: si Josue ay magpapauna sa iyo, gaya ng sinalita ng Panginoon.

4 At gagawin sa kanila ng Panginoon ang gaya ng ginawa kay Sehon, at kay Og, na mga hari ng mga Amorrheo, at sa kanilang lupain na kaniyang nilipol.

5 At ibibigay sila ng Panginoon sa harap mo, at iyong gagawin sa kanila ang ayon sa buong utos na aking iniutos sa iyo.

6 Kayo'y magpakalakas at magpakatapang, huwag kayong matakot, ni mangilabot sa kanila; sapagka't ang Panginoon mong Dios ay siyang yumayaong kasama mo; hindi ka niya iiwan ni pababayaan ka niya.

7 At tinawag ni Moises si Josue at sinabi sa kaniya sa paningin ng buong Israel, Ikaw ay magpakalakas at magpakatapang: sapagka't ikaw ay yayaong kasama ng bayang ito sa lupain na isinumpa ng Panginoon sa kanilang mga magulang na ibibigay sa kanila; at iyong ipamamana sa kanila.

8 At ang Panginoon, ay siyang nagpapauna sa iyo; siya'y sasa iyo, hindi ka niya iiwan, ni pababayaan ka: ikaw ay huwag matatakot ni manglulupaypay.

9 At isinulat ni Moises ang kautusang ito, at ibinigay sa mga saserdote na mga anak ni Levi, na silang nagdadala ng kaban ng tipan ng Panginoon, at sa lahat ng matanda sa Israel.

10 At iniutos sa kanila ni Moises, na sinabi, Sa katapusan ng bawa't pitong taon, sa takdang panahon ng taon ng pagtubos, sa kapistahan ng mga balag,

11 Pagdating ng buong Israel upang pakita sa harap ng Panginoon mong Dios sa dakong kaniyang pipiliin ay iyong babasahin ang kautusang ito sa harap ng buong Israel sa kanilang pakinig.

12 Pisanin mo ang bayan, ang mga lalake at mga babae at mga bata, at ang iyong taga ibang lupa na nasa loob ng iyong mga pintuang-daan, upang kanilang marinig, at upang kanilang pagaralan, at matakot sa Panginoon mong Dios, at isagawa ang lahat ng mga salita ng kautusang ito;

13 At upang ang kanilang mga anak, na hindi nakakilala, ay makarinig at magaral na matakot sa Panginoon ninyong Dios, habang kayo'y nabubuhay sa lupain na inyong pinaroroonan, na inyong itinatawid ng Jordan upang ariin.

14 At sinabi ng Panginoon kay Moises, Narito, ang iyong mga araw na ikamamatay ay nalalapit: tawagin mo si Josue, at magsiharap kayo sa tabernakulo ng kapisanan upang siya'y aking mapagbilinan. At si Moises at si Josue ay yumaon at humarap sa tabernakulo ng kapisanan.

15 At ang Panginoon ay napakita sa Tolda, sa isang tila haliging ulap; at ang tila haliging ulap ay tumayo sa pintuan ng tabernakulo.

16 At sinabi ng Panginoon kay Moises, Narito, ikaw ay matutulog na kasama ng iyong mga magulang; at ang bayang ito'y babangon, at sasamba sa kakaibang mga dios sa lupain, na kanilang pinaroroonan upang sumagitna nila, at ako'y pababayaan, at sisirain ang aking tipan na aking ipinakipagtipan sa kanila.

17 Kung magkagayo'y ang aking galit ay magaalab laban sa kanila sa araw na yaon, at aking pababayaan sila, at aking ikukubli ang aking mukha sa kanila, at sila'y sasakmalin, at maraming kasamaan at kabagabagan ang darating sa kanila; na anopa't kanilang sasabihin sa araw na yaon, Hindi ba ang mga kasamaang ito ay dumating sa atin dahil sa ang ating Dios ay wala sa gitna natin?

18 At ikukubli ko nga ang aking mukha sa araw na yaon dahil sa buong kasamaang kanilang ginawa, sa paraang sila'y pumihit sa ibang mga dios.

19 Ngayon nga'y sulatin ninyo sa ganang inyo ang awit na ito, at ituro mo sa mga anak ni Israel: ilagay mo sa kanilang mga bibig, upang ang awit na ito'y maging saksi sa akin laban sa mga anak ni Israel.

20 Sapagka't pagka sila'y naipasok ko na sa lupain na aking isinumpa sa kanilang mga magulang, na binubukalan ng gatas at pulot, at sila'y nakakain at nabusog at tumaba; ay pipihit nga sila sa ibang mga dios, at paglilingkuran nila, at ako'y lalabagin nila, at sisirain ang aking tipan.

21 At mangyayari na pagka ang maraming kasamaan at kabagabagan ay dumating sa kanila, ay magpapatotoo ang awit na ito sa harap nila na pinakasaksi; sapagka't hindi malilimutan ng mga bibig ng kanilang binhi; sapagka't talastas ko ang kanilang iniisip na kanilang inaakala ngayon pa, bago ko sila ipasok sa lupain na isinumpa ko.

22 Kaya't isinulat ni Moises ang awit na ito nang araw ding yaon, at itinuro sa mga anak ni Israel.

23 At kaniyang pinagbilinan si Josue na anak ni Nun, at sinabi, Ikaw ay magpakalakas at magpakatapang: sapagka't iyong ipapasok ang mga anak ni Israel sa lupain na isinumpa ko sa kanila; at ako'y sasa iyo.

24 At nangyari, nang matapos ni Moises na masulat ang mga salita ng kautusang ito sa isang aklat, hanggang sa natapos,

25 Na nagutos si Moises sa mga Levita, na may dala ng kaban ng tipan ng Panginoon, na sinasabi,

26 Kunin ninyo ang aklat na ito ng kautusan at ilagay ninyo sa siping ng kaban ng tipan ng Panginoon ninyong Dios, upang doo'y maging pinakasaksi laban sa iyo.

27 Sapagka't talastas ko ang iyong panghihimagsik, at ang iyong matigas na ulo: narito, nabubuhay pa akong kasama ninyo, sa araw na ito, kayo'y naging mapanghimagsik laban sa Panginoon: at gaano pa kaya pagkamatay ko?

28 Pulungin mo ang mga matanda sa iyong mga lipi at ang inyong mga pinuno upang masalita ko ang mga salitang ito sa kanilang pakinig, at matawag ang langit at ang lupa na pinakasaksi laban sa kanila.

29 Sapagka't talastas ko na pagkamatay ko, kayo'y mangagsisisama at mangaliligaw sa daan na aking itinuro sa inyo; at ang kasamaan ay sasapit sa inyo sa mga huling araw; sapagka't inyong gagawin yaong masama sa paningin ng Panginoon, upang ipamungkahi niya kayo sa kagalitan sa pamamagitan ng mga gawa ng inyong mga kamay.

30 At sinalita ni Moises sa pakinig ng buong kapisanan ng Israel ang mga salita ng awit na ito, hanggang sa natapos.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 9780

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9780. And let them take unto thee olive oil. That this signifies the good of charity and of faith, is evident from the signification of “olive oil,” as being the good of celestial love (see n. 886), but here the good of spiritual love, which is the good of charity toward the neighbor and the good of faith. That this good is here signified by “olive oil,” is because it was for the luminary, that is, for the lampstand, and by the “lampstand” is signified the spiritual heaven (n. 9548). The spiritual heaven on earth is the spiritual church. “Oil,” and “the olive-tree,” in the Word signify both celestial good and spiritual good; celestial good where the subject treated of is the celestial kingdom or the celestial church, and spiritual good where it is the spiritual kingdom or the spiritual church. These kingdoms or churches are distinguished by their goods. The goods of the celestial kingdom, or of the celestial church, are the good of love to the Lord and the good of mutual love; and the goods of the spiritual kingdom, or of the spiritual church, are the good of charity toward the neighbor and the good of faith (n. 9741). These goods and the truths therefrom are treated of in the Word throughout, for the Word is the doctrine of good, because it is the doctrine of love to the Lord and of love toward the neighbor (see Matthew 22:35-40); and all good is of love, even the good of faith, for this comes forth from the good of love, and not without it.

[2] As the Word is the doctrine of good, therefore in order that the Word may be understood, it must be known what good is; and no one knows what good is unless he lives in good according to the Word; for when anyone lives in good according to the Word, then the Lord instills good into his life, from which the man perceives it and feels it, and consequently apprehends the nature of it; otherwise it does not appear, because it is not perceived. From this it can be seen in what state they are who merely know what is in the Word, and persuade themselves that it is so, and yet do not do it. They have no knowledge of good, consequently none of truth; for truth is known from good, and never without good, except as memory-knowledge devoid of life, which perishes in the other life.

[3] That “oil” and also “the olive” denote good, is evident from the passages in the Word where they are mentioned, as in Zechariah:

I saw a lampstand of gold. Two olive-trees were beside it; one on the right side of the flask, and the other on the left side thereof. These are the two sons of oil that stand beside the Lord of the whole earth (Zech. 4:2-3, 14); where “the two olive-trees,” and “the two sons of oil,” denote the good of love to the Lord, which is on His right, and the good of charity toward the neighbor, which is on His left. In like manner in John:

The two witnesses prophesied a thousand two hundred and sixty days. These are the two olive-trees and the two lampstands that stand before the God of the earth (Rev 11:3-4); where “the two olive-trees and the two lampstands” denote these same goods, which, being from the Lord, are called “the two witnesses.”

[4] Again:

I heard a voice in the midst of the four living creatures, saying, Hurt not the oil and the wine (Revelation 6:6); where “the oil” denotes the good of love and charity, and “the wine,” the good and truth of faith. Again:

I will set in the wilderness the cedar of Shittah, and the myrtle, and the wood of oil (Isaiah 41:19).

They shall come and sing in the height of Zion, and shall flow together unto the good of Jehovah, to the wheat, and to the new wine, and to the oil (Jeremiah 31:12).

The field is wasted, the land mourneth; for the grain is wasted, the new wine is dried up, the oil languisheth (Joel 1:10).

The floors are full of pure grain, and the presses overflow with new wine and oil (Joel 2:24).

I will give the rain of your land in its season, that thou mayest gather in thy grain, thy new wine, and thine oil (Deuteronomy 11:14).

[5] “Grain, new wine, and oil” are here spoken of, but that these things are not meant can be seen by everyone who considers; for the Word, being Divine, is spiritual, not worldly, and therefore it does not treat of the grain, the new wine, and the oil of the earth, insofar as these are of service to the body for foods, but insofar as they are of service to the soul; for all foods in the Word signify heavenly foods, as do the bread and the wine in the Holy Supper. What “the grain” and “the new wine” signify in the passages here quoted, may be seen above (n. 3580, 5295, 5410, 5959); from this it is evident what “the oil” signifies.

[6] The case is the same with all things spoken by the Lord while He was in the world, as when He said of the Samaritan that “he came to the man who was wounded by thieves, and bound up his wounds and poured in oil and wine” (Luke 10:33-34). Here are not meant oil and wine, but the good of love and of charity, by “oil” the good of love, and by “wine” the good of charity and of faith; for the subject treated of, is the neighbor, thus charity toward him (that “wine” has this signification, see n. 6377).

[7] In like manner what the Lord said of the ten virgins, of whom “five took their lamps and no oil with them, and five took also oil,” and that the latter were admitted into heaven, but the former rejected (Matthew 25:3-4, and following verses); “oil in the lamps” denotes the good of love and of charity in the truths of faith; “the virgins who took their lamps and no oil” denote those who hear the Word, read it, and say that they believe, and yet do no good in consequence, and if they do any good, it is not done from the love of good or of truth, but from the love of self and of the world.

[8] As “oil” signified the good of charity, therefore also the sick were anointed with oil and were healed, as we read of the Lord’s disciples, who “went forth and cast out demons, and anointed with oil them that were sick, and healed them” (Mark 6:13). And in David:

Thou wilt make fat my head with oil; my cup shall run over (Psalms 23:5); where “to make fat the head with oil” denotes to endow with celestial good.

In Moses:

Jehovah fed him with the produce of the fields; He made him to suck honey out of the rock, and oil out of the stone of the rock (Deuteronomy 32:13);

speaking of the Ancient Church; where “sucking oil out of the stone of the rock” denotes to be imbued with good through the truths of faith.

[9] In Habakkuk:

The fig-tree shall not blossom, neither shall produce be in the vines; the labor of the olive shall lie, and the fields shall yield no food (Hab. 3:17);

here neither fig-tree, nor vine, nor olive, nor fields are meant, but heavenly things to which they correspond; as also everyone is able to acknowledge from himself who acknowledges that the Word treats of such things as belong to heaven and the church, thus as belong to the soul. But they who think of nothing but worldly, earthly, and bodily things, do not see the internal things, and even do not wish to see them, for they say within themselves, What are spiritual things? What are celestial things? and so, What is heavenly food? That these are such things as belong to intelligence and wisdom they indeed know when it is so said; but that they belong to faith and love, they do not desire; for the reason that they do not imbue their life with such things, and therefore do not attain to the intelligence and wisdom of heavenly truths and goodnesses.

[10] In Ezekiel:

I washed thee with waters, and I washed away thy bloods from upon thee, and I anointed thee with oil. I clothed thee with broidered work. Thy garments were fine linen, silk, and broidered work; thou didst eat fine flour, and honey, and oil. But thou didst take thy broidered garments, and coveredst images; and didst set Mine oil and Mine incense before them (Ezekiel 16:9-10, 13, 18).

Who cannot see that in this passage are not meant garments of broidered work, fine linen, and silk, nor oil, honey, or fine flour; but Divine things which are of heaven and the church; for the subject treated of is Jerusalem, by which is meant the church; and therefore by the several things mentioned are meant such things as are of the church. That by each particular is meant some special thing of the church, is evident; for in the Word, which is Divine, there is not a word that is worthless. (That “Jerusalem” denotes the church, see n. 3654; also what is meant by “broidered work,” n. 9688; by “fine linen,” n. 5319, 9469; by “fine flour,” n. 2177; by “honey,” n. 5620, 6857; by “washing with waters,” n. 3147, 5954, 9088 and by “washing away bloods,” n. 4735, 9127)

[11] In Hosea:

Ephraim feedeth on wind, they make a covenant with the Assyrian, and oil is carried down into Egypt (Hos. 12:1).

These things are quite unintelligible unless it is known what is meant by “Ephraim,” what by “the Assyrian,” and what by “Egypt;” yet there is here described the understanding of the man of the church, which is perverted through reasonings from memory-knowledges; for “Ephraim” denotes this understanding (n. 3969, 5354, 6222, 6238, 6267); “the Assyrian,” reasoning (n. 1186); and “Egypt,” memory-knowledge (n. 9391); consequently “to carry down oil into Egypt” denotes to defile in this way the good of the church.

[12] That the Lord so often went up the Mount of Olives (Luke 21:37; 22:39), was because “oil” and “the olive” signified the good of love, as also does a “mountain” (n. 6435, 8758). The reason was that while the Lord was in the world all things respecting Him were representative of heaven; for thereby the universal heaven was adjoined to Him; wherefore whatever He did and whatever He said was Divine and heavenly, and the ultimate things were representative. The Mount of Olives represented heaven in respect to the good of love and of charity; as also can be seen in Zechariah:

Jehovah shall go forth, and fight against the nations. His feet shall stand in that day upon the Mount of Olives, which is before the faces of Jerusalem, and the Mount of Olives shall be cleft asunder, that a part thereof shall recede toward the east, and toward the sea, with a great valley; and a part of the mountain shall recede toward the north, and a part of it toward the south (Zech. 14:3-4).

[13] Here the Lord and His coming are the subject treated of; by “the Mount of Olives” is signified the good of love and of charity; thus the church, for these goods make the church. That the church would recede from the Jewish nation, and would be set up among the Gentiles, is signified by “the mountain being cleft asunder toward the east, toward the sea, and toward the north, and the south;” in like manner as by the words of the Lord in Luke:

Ye shall be cast down outside; whereas they shall come from the east, and the west, and from the north, and the south, and shall sit down in the kingdom of God (Luke 13:28-29).

In a universal sense by “Jehovah going forth and fighting against the nations,” and by “His feet standing upon the Mount of Olives which is before the faces of Jerusalem,” is meant that the Lord from Divine love would fight against the hells; for “the nations” denote evils which are from the hells (n. 1868, 6306), and “the Mount of Olives,” on which were His feet, denotes the Divine love.

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