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Deutéronome 12

पढाई करना

   

1 Voici les lois et les ordonnances que vous observerez et que vous mettrez en pratique, aussi longtemps que vous y vivrez, dans le pays dont l'Eternel, le Dieu de vos pères, vous donne la possession.

2 Vous détruirez tous les lieux où les nations que vous allez chasser servent leurs dieux, sur les hautes montagnes, sur les collines, et sous tout arbre vert.

3 Vous renverserez leurs autels, vous briserez leurs statues, vous brûlerez au feu leurs idoles, vous abattrez les images taillées de leurs dieux, et vous ferez disparaître leurs noms de ces lieux-là.

4 Vous n'agirez pas ainsi à l'égard de l'Eternel, votre Dieu.

5 Mais vous le chercherez à sa demeure, et vous irez au lieu que l'Eternel, votre Dieu, choisira parmi toutes vos tribus pour y placer son nom.

6 C'est là que vous présenterez vos holocaustes, vos sacrifices, vos dîmes, vos prémices, vos offrandes en accomplissement d'un voeu, vos offrandes volontaires, et les premiers-nés de votre gros et de votre menu bétail.

7 C'est là que vous mangerez devant l'Eternel, votre Dieu, et que, vous et vos familles, vous ferez servir à votre joie tous les biens par lesquels l'Eternel, votre Dieu, vous aura bénis.

8 Vous n'agirez donc pas comme nous le faisons maintenant ici, où chacun fait ce qui lui semble bon,

9 parce que vous n'êtes point encore arrivés dans le lieu de repos et dans l'héritage que l'Eternel, votre Dieu, vous donne.

10 Mais vous passerez le Jourdain, et vous habiterez dans le pays dont l'Eternel, votre Dieu, vous mettra en possession; il vous donnera du repos, après vous avoir délivrés de tous vos ennemis qui vous entourent, et vous vous établirez en sécurité.

11 Alors il y aura un lieu que l'Eternel, votre Dieu, choisira pour y faire résider son nom. C'est là que vous présenterez tout ce que je vous ordonne, vos holocaustes, vos sacrifices, vos dîmes, vos prémices, et les offrandes choisies que vous ferez à l'Eternel pour accomplir vos voeux.

12 C'est là que vous vous réjouirez devant l'Eternel, votre Dieu, vous, vos fils et vos filles, vos serviteurs et vos servantes, et le Lévite qui sera dans vos portes; car il n'a ni part ni héritage avec vous.

13 Garde-toi d'offrir tes holocaustes dans tous les lieux que tu verras;

14 mais tu offriras tes holocaustes au lieu que l'Eternel choisira dans l'une de tes tribus, et c'est là que tu feras tout ce que je t'ordonne.

15 Néanmoins, quand tu en auras le désir, tu pourras tuer du bétail et manger de la viande dans toutes tes portes, selon les bénédictions que t'accordera l'Eternel, ton Dieu; celui qui sera impur et celui qui sera pur pourront en manger, comme on mange de la gazelle et du cerf.

16 Seulement, vous ne mangerez pas le sang: tu le répandras sur la terre comme de l'eau.

17 Tu ne pourras pas manger dans tes portes la dîme de ton blé, de ton moût et de ton huile, ni les premiers-nés de ton gros et de ton menu bétail, ni aucune de tes offrandes en accomplissement d'un voeu, ni tes offrandes volontaires, ni tes prémices.

18 Mais c'est devant l'Eternel, ton Dieu, que tu les mangeras, dans le lieu que l'Eternel, ton Dieu, choisira, toi, ton fils et ta fille, ton serviteur et ta servante, et le Lévite qui sera dans tes portes; et c'est devant l'Eternel, ton Dieu, que tu feras servir à ta joie tous les biens que tu posséderas.

19 Aussi longtemps que tu vivras dans ton pays, garde-toi de délaisser le Lévite.

20 Lorsque l'Eternel, ton Dieu, aura élargi tes frontières, comme il te l'a promis, et que le désir de manger de la viande te fera dire: Je voudrais manger de la viande! tu pourras en manger, selon ton désir.

21 Si le lieu que l'Eternel, ton Dieu, aura choisi pour y placer son nom est éloigné de toi, tu pourras tuer du gros et du menu bétail, comme je te l'ai prescrit, et tu pourras en manger dans tes portes selon ton désir.

22 Tu en mangeras comme on mange de la gazelle et du cerf; celui qui sera impur, et celui qui sera pur en mangeront l'un et l'autre.

23 Seulement, garde-toi de manger le sang, car le sang, c'est l'âme; et tu ne mangeras pas l'âme avec la chair.

24 Tu ne le mangeras pas: tu le répandras sur la terre comme de l'eau.

25 Tu ne le mangeras pas, afin que tu sois heureux, toi et tes enfants après toi, en faisant ce qui est droit aux yeux de l'Eternel.

26 Mais les choses que tu voudras consacrer et les offrandes que tu feras en accomplissement d'un voeu, tu iras les présenter au lieu qu'aura choisi l'Eternel.

27 Tu offriras tes holocaustes, la chair et le sang, sur l'autel de l'Eternel, ton Dieu; dans tes autres sacrifices, le sang sera répandu sur l'autel de l'Eternel, ton Dieu, et tu mangeras la chair.

28 Garde et écoute toutes ces choses que je t'ordonne, afin que tu sois heureux, toi et tes enfants après toi, à perpétuité, en faisant ce qui est bien et ce qui est droit aux yeux de l'Eternel, ton Dieu.

29 Lorsque l'Eternel, ton Dieu, aura exterminé les nations que tu vas chasser devant toi, lorsque tu les auras chassées et que tu te seras établi dans leur pays,

30 garde-toi de te laisser prendre au piège en les imitant, après qu'elles auront été détruites devant toi. Garde-toi de t'informer de leurs dieux et de dire: Comment ces nations servaient-elles leurs dieux? Moi aussi, je veux faire de même.

31 Tu n'agiras pas ainsi à l'égard de l'Eternel, ton Dieu; car elles servaient leurs dieux en faisant toutes les abominations qui sont odieuses à l'Eternel, et même elles brûlaient au feu leurs fils et leurs filles en l'honneur de leurs dieux.

32 Vous observerez et vous mettrez en pratique toutes les choses que je vous ordonne; vous n'y ajouterez rien, et vous n'en retrancherez rien.

   

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #10040

इस मार्ग का अध्ययन करें

  
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10040. Since the flesh of the young bull together with its skin and dung was burned with fire outside the camp, it becomes clear that the good of love was not meant by its 'flesh' but the evil of [self] love, as accords with the things stated above in 10035 regarding its 'flesh', and in 10038 just above regarding 'the camp'. But the reason why they were allowed to eat the flesh of the sacrifice, as becomes clear from places which come further on, was that in its worship that nation was interested in the outward performance but not in anything internal, see the places referred to in 9320(end), 9380. And an outward performance devoid of anything internal is not at all holy because then it is something done merely by the body and spoken by the mouth, and the heart and soul are not in it. Nevertheless the outward performance devoid of anything internal was called holy because it represented holy and internal things, these being everything that belongs to love and faith received from the Lord and offered back to Him. Since that nation was by nature such they were not permitted to eat blood and fat, because 'blood' meant Divine Truth which composes faith, while 'fat' meant Divine Good which constitutes love, both of which are received from the Lord, see above in 10033. But they were permitted to eat the flesh of a sacrifice because this flesh meant the human proprium or selfhood, 10035; and the proprium of that nation was such that they worshipped the outward forms as being holy but made nothing whatever of their inward substance. And that worship - apart from the representative aspect of it, which was holy - was idolatrous, see 4281, 4311. Furthermore that flesh, as a representative sign, had no other meaning, when its blood represented Divine Truth and its fat Divine Good, 10033; for then that flesh represented something which was devoid of life and soul, as the outward devoid of the inward is, which is referred to as being dead and which is in keeping with the following words in Moses,

You shall not eat the blood, because the blood is the soul; and you shall not eat the soul with the flesh. Deuteronomy 12:23.

[2] The worship of the nation of the catholic religion, as it is called 1 , is almost the same; that is to say, its worship is outward, devoid of anything inward. The common people are prevented from knowing the inner truths of the Word, because they are forbidden to read it, for which reason also it has come about in the Lord's Divine Providence that in the Holy Supper the common people are given the bread or flesh, but not the wine or blood. And yet blood is that which gives life to flesh, even as wine gives it to bread. For just as the bread without the wine provides no nourishment to the body, neither therefore does the good of love, meant by the bread and the flesh, without the truth of faith, meant by the wine and the blood, provide any nourishment to the soul. In the Lord's Divine Providence it has also come about there that the priest should drink the wine, because by this is meant nourishing the soul by means of Divine Truth devoid of the good of love, which is something outwardly holy devoid of anything inwardly so. They have no knowledge that this has happened in the Lord's Divine Providence because they venerate outward things in an idolatrous manner and so have no idea about inward things. If it had been otherwise, then not unlike the Jews they would have profaned holy things. That drinking of the wine by the priest alone is also a sign that knowledge of Divine Truth resides with priests alone and not with the common people, except so far as they are willing to give them it. Regarding the Holy Supper, that the bread and flesh in it are the Divine Good of the Lord's Divine Love towards the human race, and people's love offered back to the Lord, and that the blood and wine are the Divine Truth emanating from the Lord's Divine Good, and so the truth of faith received from the Lord and offered back to Him, see 3464, 3813, 4211, 4217, 4735, 4976, 6135, 6377, 6789, 7850, 9127.

As regards when it was that the flesh of sacrifices should be taken outside the camp to be burned with fire, see Leviticus 4:11-12, 21; and when it was, and by whom, that it should be eaten, Leviticus 6:26-30; 7:6, 15-19; 19:5-6; Deuteronomy 12:7, 17-18, 27; 27:6-7.

फुटनोट:

1. i.e. Roman Catholicism is seen to be a single nation whose secular as well as spiritual head is the Pope.

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

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #4211

इस मार्ग का अध्ययन करें

  
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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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