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Deuteronomio 32

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1 Makinig kayo, mga langit, at ako'y magsasalita, At pakinggan ng lupa ang mga salita ng aking bibig.

2 Ang aking aral ay papatak na parang ulan; Ang aking salita ay bababa na parang hamog; Gaya ng ambon sa malambot na damo, At gaya ng mahinang ambon sa gugulayin:

3 Sapagka't aking ihahayag ang pangalan ng Panginoon: Dakilain ninyo ang ating Dios.

4 Siya ang Bato, ang kaniyang gawa ay sakdal; Sapagka't lahat niyang daan ay kahatulan: Isang Dios na tapat at walang kasamaan, Matuwid at banal siya.

5 Sila'y nagpakasama, sila'y hindi kaniyang mga anak, itong kanilang kapintasan; Mga tampalasan at likong lahi.

6 Ganyan ba ninyo ginaganti ang Panginoon, O mangmang na bayan at hindi pantas? Hindi ba siya ang iyong ama na tumangkilik sa iyo? Kaniyang nilalang ka, at itinatag ka.

7 Alalahanin mo ang mga araw ng una, Isipin mo ang mga taon ng lahi't lahi: Itanong mo sa iyong ama at kaniyang ibabalita sa iyo; Sa iyong mga matanda, at kanilang sasaysayin sa iyo.

8 Nang ibigay ng Kataastaasan sa mga bansa ang kanilang mana, Nang kaniyang ihiwalay ang mga anak ng tao, Kaniyang inilagay ang mga hangganan ng mga bayan Ayon sa bilang ng mga anak ni Israel.

9 Sapagka't ang bahagi ng Panginoon ay ang kaniyang bayan; Si Jacob ang bahaging mana niya.

10 Kaniyang nasumpungan sa isang ilang sa lupain, At sa kapanglawan ng isang umuungal na ilang; Kaniyang kinanlungan sa palibot, kaniyang nilingap, Kaniyang iningatang parang salamin ng kaniyang mata:

11 Parang aguila na kumikilos ng kaniyang pugad, Na yumuyungyong sa kaniyang mga inakay, Kaniyang ibinubuka ang kaniyang mga pakpak, kaniyang kinukuha, Kaniyang dinadala sa ibabaw ng kaniyang mga pakpak:

12 Ang Panginoon na magisa ang pumatnubay sa kaniya, At walang ibang dios na kasama siya.

13 Ipinaari sa kaniya ang matataas na dako ng lupa, At siya'y kumain ng tubo sa bukid; At kaniyang pinahitit ng pulot na mula sa bato, At ng langis na mula sa batong pinkian;

14 Ng mantika ng baka, at gatas ng tupa, Na may taba ng mga kordero, At ng mga tupang lalake sa Basan, at mga kambing, Na may taba ng mga butil ng trigo; At sa katas ng ubas ay uminom ka ng alak.

15 Nguni't tumaba si Jeshurun, at tumutol: Ikaw ay tumataba, ikaw ay lumalapad, ikaw ay naging makinis: Nang magkagayo'y kaniyang pinabayaan ang Dios na lumalang sa kaniya, At niwalang kabuluhan ang Bato na kaniyang kaligtasan.

16 Siya'y kinilos nila sa paninibugho sa ibang mga dios, Sa pamamagitan ng mga karumaldumal, minungkahi nila siya sa kagalitan.

17 Kanilang inihain sa mga demonio, na hindi Dios, Sa mga dios na hindi nila nakilala, Sa mga bagong dios, na kalilitaw pa lamang, Na hindi kinatakutan ng inyong mga magulang.

18 Sa Batong nanganak sa iyo, ay nagwalang bahala ka, At iyong kinalimutan ang Dios na lumalang sa iyo.

19 At nakita ng Panginoon, at kinayamutan sila, Dahil sa pamumungkahi ng kaniyang mga anak na lalake at babae.

20 At kaniyang sinabi, Aking ikukubli ang aking mukha sa kanila, Aking titingnan kung anong mangyayari sa kanilang wakas; Sapagka't sila'y isang napakasamang lahi, Na mga anak na walang pagtatapat.

21 Kinilos nila ako sa paninibugho doon sa hindi Dios; Kanilang minungkahi ako sa galit sa kanilang mga walang kabuluhan: At akin silang kikilusin sa paninibugho sa mga hindi bayan: Aking ipamumungkahi sila sa galit, sa pamamagitan ng isang mangmang na bansa.

22 Sapagka't may apoy na nagalab sa aking galit, At nagniningas hanggang sa Sheol, At lalamunin ang lupa sangpu ng tubo nito, At paniningasan ng apoy ang mga tungtungan ng mga bundok.

23 Aking dadaganan sila ng mga kasamaan; Aking gugugulin ang aking busog sa kanila:

24 Sila'y mangapupugnaw sa gutom, at lalamunin ng maningas na init, At ng mapait na pagkalipol; At ang mga ngipin ng mga hayop ay susunugin ko sa kanila, Sangpu ng kamandag ng nangagsisiusad sa alabok.

25 Sa labas ay pipighatiin ng tabak. At sa mga silid ay kakilabutan; Malilipol kapuwa ang binata at dalaga, Ang sanggol sangpu ng lalaking may uban.

26 Aking sinabi, Aking pangangalatin sila sa malayo, Aking papaglilikatin sa mga tao ang alaala sa kanila;

27 Kundi aking kinatatakutan ang mungkahi ng kaaway; Baka ang kanilang mga kalaban ay humatol ng mali, Baka kanilang sabihin, Ang aming kamay ay tanghal, At hindi ginawa ng Panginoon ang lahat ng ito.

28 Sapagka't sila'y bansang salat sa payo, At walang kaalaman sa kanila.

29 Oh kung sila'y mga pantas, na kanilang tinalastas ito, Kung nababatid nila ang kanilang wakas!

30 Kung paanong hahabulin ng isa ang isang libo, At ang dalawa'y magpapatakas sa sangpung libo, Malibang ipagbili sila ng kanilang Bato, At ibigay sila ng Panginoon?

31 Sapagka't ang kanilang bato ay hindi gaya ng ating Bato, Kahit ang ating mga kaaway man ang maging mga hukom.

32 Sapagka't ang kanilang puno ng ubas ay mga puno ng ubas sa Sodoma, At sa mga parang ng Gomorra: Ang kanilang ubas ay ubas ng apdo, Ang kanilang mga buwig ay mapait:

33 Ang kanilang alak ay kamandag ng mga dragon, At mabagsik na kamandag ng mga ahas.

34 Di ba ito'y natatago sa akin, Na natatatakan sa aking mga kayamanan?

35 Ang panghihiganti ay akin, at gayon din ang gantingpala, Sa panahon na madudulas ang kanilang mga paa: Sapagka't ang araw ng kanilang pagdadalita ay nalalapit, At ang mga bagay na darating sa kanila ay mangagmamadali.

36 Sapagka't hahatulan ng Panginoon ang kaniyang bayan, At magsisisi dahil sa kaniyang mga lingkod; Pagka kaniyang nakitang ang kanilang kapangyarihan ay nawala, At wala ng natitira na natatakpan o naiwan.

37 At kaniyang sasabihin, Saan nandoon ang kanilang mga dios, Ang bato na siya nilang pinanganlungan;

38 Yaong mga kumakain ng taba ng kanilang mga hain, At umiinom ng alak ng kanilang inuming handog? Bumangon sila at tumulong sa inyo, At sila'y maging pagkupkop sa inyo.

39 Tingnan ninyo ngayon, na ako, sa makatuwid baga'y ako nga, At walang dios sa akin: Ako'y pumapatay, at ako'y bumubuhay; Ako'y ang sumusugat, at ako'y ang nagpapagaling: At walang makaliligtas sa aking kamay.

40 Sapagka't aking itinataas ang aking kamay sa langit, At aking sinasabi, Buhay ako magpakailan man,

41 Kung aking ihahasa ang aking makintab na tabak, At ang aking kamay ay hahawak ng kahatulan; Aking ibibigay ang aking panghihiganti sa aking mga kaaway, At aking gagantihan yaong nangapopoot sa akin.

42 At aking lalanguin ng dugo ang aking tunod, At ang aking tabak ay sasakmal ng laman; Sa dugo ng patay at ng mga bihag, Mula sa ulo ng mga pangulo ng kaaway.

43 Mangagalak kayo, O mga bansa, na kasama ng kaniyang bayan; Sapagka't ipanghihiganti ang dugo ng kaniyang mga lingkod, At manghihiganti sa kaniyang mga kaalit, At patatawarin ang kaniyang lupain, ang kaniyang bayan.

44 At si Moises ay naparoon at sinalita ang lahat ng mga salita ng awit na ito sa pakinig ng bayan, siya, at si Josue na anak ni Nun.

45 At tinapos ni Moises na salitain ang lahat ng mga salitang ito sa buong Israel:

46 At kaniyang sinabi sa kanila, Ilagak ninyo ang inyong puso sa lahat ng mga salita na aking pinatototohanan sa inyo sa araw na ito, na inyong iuutos sa inyong mga anak upang isagawa ang lahat ng mga salita ng kautusang ito.

47 Sapagka't ito'y hindi hamak na bagay sa inyo; sapagka't inyong kabuhayan, at sa bagay na ito ay inyong palalaunin ang inyong ipinagtatawid ng Jordan upang ariin.

48 At sinalita ng Panginoon kay Moises nang araw ding yaon, na sinasabi,

49 Sumampa ka sa bundok na ito ng Abarim, sa bundok ng Nebo na nasa lupain ng Moab, na nasa tapat ng Jerico; at masdan mo ang lupain ng Canaan, na aking ibinibigay sa mga anak ni Israel, na pinakaari:

50 At mamatay ka sa bundok na iyong sinasampa, at malakip ka sa iyong bayan, gaya ni Aaron na iyong kapatid na namatay sa bundok ng Hor, at nalakip sa kaniyang bayan:

51 Sapagka't kayo'y sumalansang laban sa akin sa gitna ng mga anak ni Israel sa tubig ng Meriba ng Cades, sa ilang ng Zin; sapagka't hindi ninyo ako inaring banal sa gitna ng mga anak ni Israel.

52 Sapagka't iyong matatanaw ang lupain sa harap mo; nguni't doo'y hindi ka makapapasok, sa lupain na aking ibinibigay sa mga anak ni Israel.

   

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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.

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Arcana Coelestia # 4063

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4063. And he heard the words of Laban’s sons, saying. That this signifies the truths of the good signified by “Laban,” of what quality they were relatively to the good acquired thereby by the Lord in the natural, is evident from the signification of “sons,” as being truths (see n. 489, 491, 533, 1147, 2623, 3373); and from the representation of Laban, as being collateral good of a common stock (n. 3612, 3665, 3778), and thus such goods as may serve for the introducing of genuine goods and truths (n. 3974, 3982, 3986 at the end); here, the good that had so served, for its separation is treated of. Jacob’s “hearing the words” involves in the internal sense what their quality was relatively to the good acquired by the Lord in the natural, as may be seen from what now follows; for they were words of indignation, and declared that Jacob had taken all that was their father’s, and Jacob saw the faces of Laban, that he was not as yesterday and the day before. (That Jacob represents the Lord’s natural, and in the foregoing chapter the good of truth therein, may be seen above, n. 3659, 3669, 3677, 3775, 3829, 4009)

[2] How the case is with the good signified by “Laban” relatively to the good of truth represented by Jacob, may be seen from what has been stated and shown in the foregoing chapter. This may be further illustrated by the states of man’s regeneration, which in the representative sense is also here treated of. When a man is being regenerated, he is kept by the Lord in a kind of mediate good. This good serves for introducing genuine goods and truths; but after these have been introduced, it is separated from them. Everyone who has learned anything about regeneration and about the new man, can understand that the new man is altogether different from the old; for the new man is in the affection of spiritual and heavenly things, and these produce its delights and pleasantnesses; whereas the old man is in the affections of worldly and earthly things, and these produce its delights and pleasantnesses; consequently the new man has regard to ends in heaven, but the old man to ends in the world. From this it is manifest that the new man is altogether different and diverse from the old.

[3] In order that a man may be brought from the state of the old man into that of the new, the concupiscences of the world must be put off, and the affections of heaven must be put on. This is effected by innumerable means, which are known to the Lord alone, and many of which have also been made known by the Lord to angels; but few if any to man. Nevertheless all of them both in general and particular have been made manifest in the internal sense of the Word. When therefore a man, from being the old man is made a new one (that is, when he is being regenerated), it is not done in a moment, as some believe, but through a course of years; nay, during the man’s whole life, even to its end; for his concupiscences have to be extirpated, and heavenly affections have to be insinuated; and the man has to be gifted with a life which he had not before, and of which indeed he knew scarcely anything. Seeing therefore that the man’s states of life have to be so greatly changed, it must needs be that he is long kept in a kind of mediate good, that is, in a good which partakes both of the affections of the world, and of the affections of heaven; and unless he is kept in this mediate good, he in no wise admits heavenly goods and truths.

[4] This mediate or middle good is what is signified by “Laban and his flock.” But man is kept in this middle good no longer than until it has served this use; but this having been served, it is separated. This separation is treated of in this chapter. That there is an intermediate good, and that it is separated after it has subserved its use, may be illustrated by the changes of state which every man undergoes from infancy even to old age. It is known that a man’s state is of one kind in infancy, of another in childhood, another in youth, another in adult age, and another in old age. It is also known that a man puts off his state of infancy with its toys when he passes into the state of youth; that he puts off his state of youth when he passes into the state of young manhood; and this again when he passes into the state of mature age; and at last this state when he passes into that of old age. And if one will consider he may also know that every age has its delights, and that by these he is introduced by successive steps into those of the age next following; and that these delights had served the purpose of bringing him thereto; and finally to the delight of intelligence and wisdom in old age.

[5] From all this it is manifest that former things are always left behind when a new state of life is put on. But this comparison can serve only to show that delights are means, and that these are left behind when the man enters into the state next following; whereas during man’s regeneration his state becomes altogether different from his former one; and he is led to it, not in any natural manner, but by the Lord in a supernatural manner; nor does anyone arrive at this state except by the means or media of regeneration, which are provided by the Lord alone, and thus by the mediate good of which we have been speaking. And when the man has been brought to that state in which he has no longer worldly, earthly, and corporeal things as his end, but those which are of heaven, then this mediate good is separated. To have anything as the end is to love it more than anything else.

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