Biblija

 

Deuteronomy 1

Studija

1 These are the words, which Moses spoke to all Israel beyond the Jordan, in the plain wilderness, over against the Red Sea, between Pharan and Thophel and Laban and Haseroth, where there is very much gold:

2 Eleven days' journey from Horeb by the way of Mount Seir to Cadesbarne.

3 In the fortieth year, the eleventh month, the first day of the month, Moses spoke to the children of Israel all that the Lord had commanded him to say to them:

4 After that he had slain Sehon king of the Amorrhites, who dwelt in Hesebon: and Og king of Basan who abode in Astaroth, and in Edrai,

5 Beyond the Jordan in the land of Moab. And Moses began to expound the law, and to say:

6 The Lord our God spoke to us in Horeb, saying: You have stayed long enough in this mountain:

7 Turn you, and come to the mountain of the Amorrhites, and to the other places that are next to it, the plains and the hills and the vales towards the south, and by the sea shore, the land of the Chanaanites, and of Libanus, as far as the great river Euphrates.

8 Behold, said he, I have delivered it to you: go in and possess it, concerning which the Lord swore to your fathers Abraham, Isaac, and Jacob, that he would give it to them, and to their seed after them.

9 And I said to you at that time:

10 I alone am not able to bear you: for the Lord your God hath multiplied you, and you are this day as the stars of heaven, for multitude.

11 (The Lord God of your fathers add to this number many thousands, and bless you as he hath spoken.)

12 I alone am not able to bear your business, and the charge of you and your differences.

13 Let me have from among you wise and understanding men, and such whose conversation is approved among your tribes, that I may appoint them your rulers.

14 Then you answered me: The thing is good which thou meanest to do.

15 And I took out of your tribes men wise and honourable, and appointed them rulers, tribunes, and centurions, and officers over fifties, and over tens, who might teach you all things.

16 And I commanded them, saying: Hear them, and judge that which is just: whether he be one of your country, or a stranger.

17 There shall be no difference of persons, you shall hear the little as well as the great: neither shall you respect any man's person, because it is the judgment of God. And if any thing seem hard to you, refer it to me, and I will hear it.

18 And I commanded you all things that you were to do.

19 And departing from Horeb, we passed through the terrible and vast wilderness, which you saw, by the way of the mountain of the Amorrhite, as the Lord our God had commanded us. And when we were come into Cadesbarne,

20 I said to you: You are come to the mountain of the Amorrhite, which the Lord our God will give to us.

21 See the land which the Lord thy God giveth thee: go up and possess it, as the Lord our God hath spoken to thy fathers: fear not, nor be any way discouraged.

22 And you came all to me, and said: Let us send men who may view the land, and bring us word what way we shall go up, and to what cities we shall go.

23 And because the saying pleased me, I sent of you twelve men, one of every tribe:

24 Who, when they had set forward and had gone up to the mountains, came as far as the valley of the cluster: and having viewed the land,

25 Taking of the fruits thereof, to shew its fertility, they brought them to us, and said: The land is good, which the Lord our God will give us.

26 And you would not go up, but being incredulous to the word of the Lord our God,

27 You murmured in your tents, and said: The Lord hateth us, and therefore he hath brought us out of the land of Egypt, that he might deliver us into the hand of the Amorrhite, and destroy us.

28 Whither shall we go up? the messengers have terrified our hearts, saying: The multitude is very great, and taller than we: the cities are great, and walled up td the sky, we have seen the sons of the Enacims there.

29 And I said to you: Fear not, neither be ye afraid of them:

30 The Lord God, who is your leader, himself will fight for you, as he did in Egypt in the sight of all.

31 And in the wilderness (as thou hast seen) the Lord thy God hath carried thee, as a man is wont to carry his little son, all the way that you have come, until you came to this place.

32 And yet for all this you did not believe the Lord your God,

33 Who went before you in the way, and marked out the place, wherein you should pitch your tents, in the night shewing you the way by fire, and in the day by the pillar of a cloud.

34 And when the Lord had heard the voice of your words, he was angry and swore, and said:

35 Not one of the men of this wicked generation shall see the good land, which I promised with an oath to your fathers:

36 Except Caleb the son of Jephone: for he shall see it, and to him I will give the land that he hath trodden upon, and to his children, because he hath followed the Lord.

37 Neither is his indignation against the people to be wondered at, since the Lord was angry with me also on your account, and said: Neither shalt thou go in thither.

38 But Josue the son of Nun, thy minister, he shall go in for thee: exhort and encourage him, and he shall divide the land by lot to Israel.

39 Your children, of whom you said that they should be led away captives, and your sons who know not this day the difference of good and evil, they shall go in: and to them I will give the land, and they shall possess it.

40 But return you and go into the wilderness by the way of the Red Sea.

41 And you answered me: We have sinned against the Lord: we will go up and fight, as the Lord our God hath commanded. And when you went ready armed unto the mountain,

42 The Lord said to me: Say to them: Go not up, and fight not, for I am not with you: lest you fall before your enemies.

43 I spoke, and you hearkened not: but resisting the commandment of the Lord, and swelling with pride, you went up into the mountain.

44 And the Amorrhite that dwelt in the mountains coming out, and meeting you, chased you, as bees do: and made slaughter of you from Seir as far as Horma.

45 And when you returned and wept before the Lord, he heard you not, neither would he yield to ;your voice.

46 So you abode in Cadesbarne a long time.

Komentar

 

Bring

  
The Offering, by François-Alfred Delobbe

To bring, in Genesis 37:28, signifies consultation.

As with common verbs in general, the meaning of “bring” is highly dependent on context, but in general it represents an introduction to a new spiritual state or to new ideas.

(Reference: Arcana Coelestia 3943, 5543, 5641, 5645, 8988)

Iz Swedenborgovih djela

 

Arcana Coelestia #8988

Proučite ovaj odlomak

  
/ 10837  
  

8988. '[His] master shall bring him to God' means the state he then enters in keeping with Divine order. This is clear from the meaning of 'bringing to God', when the subject is those who are imbued with truths and cannot be imbued with good, as causing them to enter a state in keeping with Divine order; for 'bringing to' means entering, and 'God' means Divine order, which is dealt with below. The fact that these things are meant is evident from the details contained in the rest of this verse. These describe the state of those imbued with truths and not with complementary good, that is to say, a state of everlasting obedience. For those living in this condition are in servitude compared with those imbued with good complementing truths. For being governed by good the latter's actions spring from affection; and those who act from affection do so from the will, thus from themselves since whatever forms part of a person's will is part of his true self; for indeed the essence (esse) of a person's life is his will. But those whose actions spring from obedience act not from their own will, but from their master's, thus not from themselves, but from another; therefore in comparison they are in servitude. Actions that spring from truths and not from good spring solely from the understanding, for truths have connection with the understanding and forms of good with the will; and actions that spring from the understanding and not from the will spring from that which stands outside and serves. The understanding has been given to a person in order that he may receive truths and introduce them into his will to become forms of good; for when truths become part of the will they are called forms of good.

[2] The condition however of one who serves the Lord by doing according to His commandments, and by being obedient in that kind of way, is not that of a slave; rather, it is that of one who is free. For perfect freedom consists for a person in being led by the Lord, 892, 905, 2870, 2872. The Lord breathes the good into the person's will from which his actions spring; and although that good comes from the Lord, the person nevertheless has the feeling that his actions are from himself, that is, he does them in freedom. This freedom exists with all who abide in the Lord; and coupled with it there is indescribable happiness.

[3] The reason why 'God' here means Divine order is that in the Word the name 'God' is used where truth is referred to, and 'Jehovah' where good is referred to, 2769, 2807, 2822, 3921 (end), 4402, 7010, 7268, 8867. Therefore Divine Truth emanating from the Lord's Divine Good is meant in the highest sense by 'God', and His Divine Good from which Divine Truth emanates is meant by 'Jehovah'. The reason for this is that Divine Good is Essential Being (Esse), and Divine Truth is the Coming-into-Being (Existere) from it, since what emanates from something comes into being from it. The situation with good and truth in heaven or among angels is similar, and that in the Church among men is similar. Good there is the essential being, and truth is the coming-into-being from it. Or what amounts to the same thing love to the Lord and love towards the neighbour is the essential being of heaven and the Church, while faith is the coming-into-being from it. All this makes plain why it is that 'God' can also mean Divine order; for Divine Truth emanating from the Lord is what constitutes order in heaven, so completely that it is order itself. For more about Divine Truth's being order, see 1728, 1919, 7995, 8700.

Therefore when man or angel receives Divine Truth from the Lord within good, there resides with him that order which exists in the heavens. As a consequence he is a heaven or kingdom of the Lord in particular; he is such in the measure that he is imbued with good from truths, and after this in the measure that he is endowed with truths from good. And - what is an arcanum - angels themselves appear in heaven in a human form that accords exactly with the truths present with them within good, together with beauty and brilliance which accord with the character of the good from truths. The souls of members of the Church present a similar appearance in heaven. The Divine Truth itself emanating from the Lord brings this about, as may be recognized from what has been shown at the ends of a number of chapters regarding heaven as the Grand Man, and its correspondence with individual aspects of a human being.

[4] This arcanum is what the following words are used to mean in John, in the Book of Revelation,

He measured the wall of the holy Jerusalem, a hundred and forty-four cubits, which is the measure of a man (homo), that is, of an angel. Revelation 21:17.

Will anyone ever understand these words if he does not know what the holy Jerusalem, its wall, measure, the number 144, and so 'a man, that is, an angel' all mean? By the new or holy Jerusalem is meant the Lord's New Church, which is going to take the place of the Christian Church existing at the present time, 2117; by 'the wall' is meant the truths of faith which will defend that Church, 6419; by 'measuring' and 'the measure' is meant its state in respect of truth, 3104; by the number 144 is meant much the same as by 12, since 144 is the number that is the product of 12 multiplied by itself, and by these numbers all truths in their entirety are meant, see 7973. These meanings make plain what is meant by 'the measure of a man, that is, of an angel', namely actual truth emanating from the Lord in the form it assumes, which is that of a man-angel in heaven, as stated above. All this reveals the arcanum which the words quoted above embody; it reveals that they describe the truths of that Church which is going to take the place of the Christian Church existing at the present time.

[5] The fact that they are truths from good is described in the very next verse, in these words,

The construction of its wall was jasper, but the city was pure gold, like pure glass. Revelation 21:18.

'Jasper' means truth such as that Church's will be, for truths are meant by 'stones' generally, 1298, 3720, 6426, and truths that come from the Lord by 'precious stones', 643; and 'gold' means the good of love and wisdom, 113, 1551, 1552, 5658. Would anyone ever discern that such meanings are embodied in those words? Yet who can fail to see from them that countless arcana lie concealed in the Word, which are not at all made apparent to anyone except by means of the internal sense, and that this sense, like a key, is the means of opening up God's truths as they exist in heaven, and therefore heaven and the Lord Himself, who is the All in all of the Word in its inmost sense?

  
/ 10837  
  

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