La Bibbia

 

Ponovljeni Zakon 32

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1 "Slušajte, nebesa, sad ću govoriti; čuj, zemljo, riječi usta mojih!

2 Nek' mi nauk daždi poput kiše, kao rosa riječ nek' moja pada, kao kišica po mladoj zeleni, kao pljusak po travi velikoj!

3 Jer, Jahvino ću ime uznositi, a vi Boga našeg veličajte!

4 On je Stijena, djelo mu je savršeno, jer pravi su svi njegovi putovi. Bog je on vjeran i bez zloće, pravedan je on i pravičan.

5 Oni mu se iznevjeriše - nisu mu sinovi, već nakaze sinovske, porod izopačen i prepreden.

6 Tako li uzvraćaš Jahvi, narode glupi i bezumni! Nije li on Otac tvoj, Stvoritelj, koji te sazdao, po kom postojiš?

7 Spomeni se dana pradavnih, promotri godine od naraštaja do naraštaja. Oca svoga pitaj, i poučit će te, pitaj starije, pa će ti kazati.

8 Kad je Višnji baštinu dijelio narodima, kad je razmještao sinove čovječje, odredi im međe po broju Božjih sinova:

9 tad Jahvu njegov narod zapade, Jakov bi njegova baština.

10 U zemlji stepskoj on ga je našao, u pustinjskoj jezivoj pustoši. Obujmio ga, gajio ga i čuvao k'o zjenu oka svoga.

11 Poput orla što bdi nad gnijezdom, nad svojim orlićima lebdeći, tako on krila širi, uzima ga, pa ga na svojim nosi perima.

12 Jahve sam njega je vodio, tuđeg boga s njim ne bijaše.

13 Povede ga po visočjima zemlje, nahrani ga plodovima poljskim, dade mu meda iz pećine i ulja iz tvrde stijene;

14 kravljeg masla i ovčjeg mlijeka s pretilinom jaganjaca, ovnova bašanskih i jaraca, sa salom žitnih bubrega, i napoji ga pjenušavom krvlju grožđa.

15 Jeo je Jakov i nasitio se, ugojio se Ješurun pa se uzritao. Udebljao si se, utovio, usalio. Odbacio je Boga koji ga stvori i prezreo Stijenu svog spasenja.

16 Tuđim bozima učiniše ga ljubomornim, razjariše ga gnusobama.

17 Žrtvovahu zlodusima koji Bog nisu, bogovima kojih ne poznavahu prije, došljacima koji stigoše nedavno i koje oci njihovi ne štovahu.

18 Odnemaruješ Stijenu što te na svijet dade, ne sjećaš se više Boga koji te rodi!

19 Vidje to Jahve i u gnjevu svojem odbaci sinove svoje i kćeri.

20 Lice ću im svoje sakriti, reče, i vidjet ću što će biti od njih. Jer izopačeno je to koljeno, sinovi u kojima vjernosti nema.

21 Ništavnim me bogom na ljubomor potakoše, razdražiše me ništavilima svojim, i ja ću njih ljubomornim učinit', pukom ništavnim, razdražit ću ih glupim nekim narodom!

22 Da, moga gnjeva požar je usplamtio i gorjet će do dubina šeolskih; proždrijet će zemlju i sve što ona rađa, sažeći joj brda do temelja.

23 Nevolje na njih ću svaliti, na njih ću svoje istrošiti strijele.

24 Od gladi će umirati, ognjica i pošast njih će trovati. Poslat ću na njih zub zvjerinji i otrov zmija što prahom gmižu.

25 Vani će mač zatirati djecu, a strava će vladati unutra. Ginut će jednako momak i djevojka, dojenče i starac sjedokos.

26 Rekoh: U prah ću ih smrviti, zbrisati im spomen izmed ljudi.

27 Ali se bojah ruga dušmanskoga: mogli bi im prevarit' se protivnici, pa da kažu: 'Pobjeda je naša, nije to Jahvina izvela ruka.'

28 Jer narod je to neupućen, oštroumlja u njih nema.

29 Da su mudri, već bi se i dosjetili, razabrali što ih očekuje.

30 Kako da jedan tisuću u bijeg nagna, i deset tisuća da dvojica gone, da ih Stijena njina nije prodala, da ih Jahve nije izručio?

31 Al' stijena im nije poput naše Stijene; osuđeni su naši neprijatelji.

32 Jer trs je njihov od sodomskog trsa i od vinograda gomorskih; grožđe im je grožđe otrovno, grozdovi im grozdovi gorčine;

33 njihovo je vino otrov zmijski, žestok jed otrovnice ljute.

34 Al' nije li on u mene poput dragulja, zapečaćen u mojim riznicama?

35 Moja je odmazda i nagrada u vrijeme kad im noga posrne. Jer blizu je dan njihove propasti, udes njihov brzo im se bliži!

36 (Pravdu će Jahve dati svome puku, sažalit se nad slugama svojim.) Vidjet će da im gine snaga, da je i robu i slobodnu kraj.

37 Tad će reći: 'Ta gdje su bozi njihovi, gdje stijena kojom se zaklanjahu?

38 Oni što su jeli salo njihovih klanica i pili vino njihovih ljevanica?' Neka se dignu i neka vam pomognu, nek' vam budu zaklonište!

39 Vidite sada da ja, ja jesam, i da drugog Boga pored mene nema! Ja usmrćujem i oživljujem; ja udaram i iscjeljujem (i nitko se iz ruke moje ne izbavlja).

40 Da, svoju ruku ja dižem prema nebu i kažem: Ne bio ja živ vječito

41 ako naoštrivši mač svoj blistavi ne uzmem sud u svoje ruke da svojim odmazdim dušmanima, da naplatim onima koji mene mrze.

42 Strijele svoje opojit ću krvlju i mač moj najest će se mesa, krvi ubijenih i zarobljenih, glava dušmanskih vrhovnika.

43 Kličite, o nebesa, s njime, obožavajte ga, sinovi Božji! Kličite, puci, s njegovim narodom, uznosite snagu njegovu, poslanici Jahvini. Jer će krv slugu svojih osvetiti, istom mjerom vratit' dušmanima, naplatit će od onih koji njega mrze, očistit' od grijeha zemlju svog naroda."

44 Dođe Mojsije s Jošuom, sinom Nunovim, te izgovori u uši naroda riječi ove pjesme.

45 Kad Mojsije izgovori sve ove riječi svemu Izraelu,

46 reče im: "U srca svoja usadite sve riječi koje danas uzimam za svjedoka protiv vas; naredite sinovima svojim da ih drže vršeći sve riječi ovoga Zakona.

47 TÓa nije to za vas prazna riječ jer ona je vaš život. Zbog ove riječi živjet ćete dugo na zemlji koju ćete, prešavši Jordan, zaposjesti."

48 Toga istog dana Jahve reče Mojsiju:

49 "Popni se na goru Nebo u Abarskom gorju - ono je u moapskoj zemlji nasuprot Jerihonu - pa pogledaj zemlju kanaansku što ću je dati u posjed Izraelcima.

50 Onda umri na gori na koju se uspneš i pridruži se svojim precima kao što je i tvoj brat Aron, koji je umro na brdu Horu, bio pridružen svojima.

51 A to zato što ste mi se iznevjerili sred Izraelaca kod Meriba Kadeša, kod voda u pustinji Sinu: niste očitovali moju svetost među Izraelcima.

52 Zato ćeš samo izdaleka vidjeti onu zemlju, ali u nju nećeš ući - u zemlju koju dajem Izraelcima."

   

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Arcana Coelestia #2184

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2184. That 'butter' is the celestial part of the rational, 'milk' the spiritual deriving from this, and 'the young bull' the corresponding natural part, is clear from the meaning of 'butter', and of 'milk', and also of 'a young bull'. As regards 'butter', this in the Word means that which is celestial, and this because of the fat present in butter; for 'fat' means that which is celestial, as shown in Volume One, in 353, and 'oil', being fat, means the celestial itself, in 886. That 'butter' has the same meaning becomes clear in Isaiah,

Behold, a virgin is bearing a son, and will call His name Immanuel. Butter and honey will he eat that he may know to refuse the evil and choose the good. Isaiah 7:14-15.

This refers to the Lord, who is Immanuel; and anyone may see that butter is not meant by 'butter', nor honey by 'honey'. But by 'butter' is meant His celestial, and by 'honey' that which is derived from that celestial.

[2] In the same chapter,

And it will be, because of the abundance of milk which they give, that he will eat butter, for butter and honey will everyone eat that is left in the midst of the land. Isaiah 7:22.

This refers to the Lord's kingdom, and to those on earth who are members of the Lord's kingdom. 'Milk' here stands for spiritual good, 'butter' for celestial good, and 'honey' for the happiness derived from this.

[3] In Moses,

Jehovah alone leads him, and there is no foreign god with him. He causes him to ride on the heights of the land, and He feeds [him] with the produce of the fields, and He causes him to suck honey out of the rock and oil out of the flinty rock - butter from the herd, and milk from the flock, with the fat of lambs and of rams, the breed 1 of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you will drink unmixed wine. Deuteronomy 32:12-14.

No one is able to understand what all these things mean unless he knows the internal sense of each one. It seems like a pile of expressions such as belong to the oratory employed by the wise men of the world. But yet each expression means that which is celestial and that which is spiritual going with it, and also the blessing and happiness which flow from these, and all of them in a co-ordinated sequence. 'Butter from the herd' is the celestial-natural, 'milk from the flock' the celestial-spiritual of the rational.

[4] As regards 'milk' however, this means, as has been stated, that which is spiritual derived from that which is celestial, that is, the celestial-spiritual. What the celestial-spiritual is, see Volume One, in 1577, 1824, and in various other places. The reason 'milk' means that which is spiritual derived from that which is celestial is that 'water' means that which is spiritual, 680, 739, while milk, because of the fat in it, means the celestial-spiritual; or (what amounts to the same) truth rooted in good; or (also amounting to the same) faith grounded in love or charity; or (yet the same) the understanding part of the good present in the will; or (likewise amounting to the same) the affection for truth that has the affection for good within it; or (still yet the same) the affection for cognitions and facts that springs from the affection that belongs to charity towards the neighbour, such as exists with those who love the neighbour and confirm themselves in this love from the cognitions of faith and also from factual knowledge, which they love because they love the neighbour. All these are the same as the celestial-spiritual, and may be used in reference to any particular matter under discussion.

[5] That the celestial-spiritual is meant is also evident from the Word, as in Isaiah,

Everyone who thirsts, come to the waters, and he who has no money, come, buy, and eat! Come, buy wine and milk without money and without price. Why do you spend money on that which is not bread? Isaiah 55:1-2.

Here 'wine' stands for the spiritual element of faith, 'milk' for the spiritual element of love. In Moses,

He washes his garment in wine and his vesture in the blood of grapes. His eyes are redder than wine, and his teeth are whiter than milk. Genesis 49:11-12.

This is the prophecy of Jacob, who by now was Israel, regarding Judah - 'Judah' being used here to describe the Lord. By 'teeth whiter than milk' is meant the celestial-spiritual which belonged to His Natural.

[6] In Joel,

It will be, on that day, that the mountains will drip new wine, and the hills will run with milk, and all the streams of Judah will run with water. Joel 3:18.

Here, where the subject is the Lord's kingdom, 'milk' stands for the celestial-spiritual. Also in the Word the land of Canaan, which represents and means the Lord's kingdom, is called 'a land flowing with milk and honey', as in Numbers 13:27; 14:8; Deuteronomy 26:9, 15; 27:3; Jeremiah 11:5; 32:22; Ezekiel 20:6, 15. In these places nothing else is meant by 'milk' than the abundance of celestial-spiritual things, and by 'honey' the abundant happiness derived from these. 'Land' is the celestial part itself of the kingdom from which they come.

[7] As regards 'a young bull' meaning the celestial-natural, this has been shown just above in 2180. The celestial-natural is the same as natural good, that is, good within the natural. Man's natural, like his rational, has its own good and its own truth, for then a marriage of good and truth exists everywhere, as stated above in 2173. The good that belongs to the natural is the delight which is perceived from charity, that is, from the friendship that is the product of charity; and from that delight springs the joy or satisfaction which belongs properly to the body. The truth of the natural consists in that factual knowledge which gives support to that delight. All this shows what the celestial-natural is.

Note a piè di pagina:

1. literally, sons

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

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Arcana Coelestia #2063

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2063. 'You will not call by her name Sarai, for Sarah will be her name' means that He will cast off the human and put on the Divine. This is clear from what has been stated at verse 5 above regarding Abraham, where it is said, 'No longer will your name be called Abram, but your name will be Abraham', words which in a similar way mean that He will cast off the human and put on the Divine, dealt with in 2009. Indeed the letter H added to Sarah's name was taken from the name of Jehovah, in order that Sarah, like Abraham, might represent the Lord's Divine, that is to say, in order that the Divine marriage of Good and Truth in the Lord might be represented - 'Abraham' being Divine Good and 'Sarah' Divine Truth. And from that marriage the Divine Rational, which is Isaac, was to be born.

[2] Divine Good, which in itself is love, and in relation to the entire human race is mercy, was the Lord's Internal, that is, Jehovah, who is Good itself. This Good is represented by 'Abraham'. Truth that was to be joined to Divine Good was represented by 'Sarai', but once this too has become Divine, it is represented by 'Sarah', for the Lord advanced towards union with Jehovah gradually, as mentioned in various places above. 'Sarai' represented truth not yet Divine - when it was still not so thoroughly united to Good that Good was the source of truth. But once it was so thoroughly united to Good that it stemmed from Good it was at that point Divine, and Truth itself was in that case also Good since it was truth inhering in Good. Truth tending towards good so that it may be united to good is one thing, while truth so united to good that it stems completely from good is another. Truth tending towards good is still drawing on something of what is human, but once it is united completely to good it casts aside everything that is human and takes on what is Divine.

[3] This matter, like others previously, can be illustrated by what occurs with man. When a person is being regenerated, that is, when he is to be joined to the Lord, he moves towards that conjunction by means of truth, that is, by means of the truths of faith, for nobody can be regenerated except by means of cognitions of faith, which are the truths by means of which he moves towards such conjunction. These truths the Lord goes to meet by way of good, that is, of charity, and introduces this charity into the cognitions of faith, that is, into its truths. For all truths are the recipient vessels of good; and therefore the more genuine the truths are and the more they are multiplied, the more abundantly is good able to accept them as vessels, to bring them into a state of order, and only then to reveal itself, doing so in the end in such a way that the truths are not seen, except insofar as good shines through them. In this way truth becomes celestial-spiritual. And since the Lord is present solely within the good that flows from charity, a person is in this manner joined to the Lord, and by means of good, that is, of charity, has conscience conferred on him, from which he then thinks what is true and does what is right. But this conscience is a conscience in keeping with the truths and the things that are right into which good or charity has been introduced.

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