ბიბლია

 

Deutéronome 10

Სწავლა

   

1 En ce temps-là, l'Eternel me dit: Taille deux tables de pierre comme les premières, et monte vers moi sur la montagne; tu feras aussi une arche de bois.

2 J'écrirai sur ces tables les paroles qui étaient sur les premières tables que tu as brisées, et tu les mettras dans l'arche.

3 Je fis une arche de bois d'acacia, je taillai deux tables de pierre comme les premières, et je montai sur la montagne, les deux tables dans ma main.

4 L'Eternel écrivit sur les tables ce qui avait été écrit sur les premières, les dix paroles qu'il vous avait dites sur la montagne, du milieu du feu, le jour de l'assemblée; et L'Eternel me les donna.

5 Je retournai et je descendis de la montagne, je mis les tables dans l'arche que j'avais faite, et elles restèrent là, comme l'Eternel me l'avait ordonné.

6 Les enfants d'Israël partirent de Beéroth-Bené Jaakan pour Moséra. C'est là que mourut Aaron, et qu'il fut enterré; Eléazar, son fils, lui succéda dans le sacerdoce.

7 Ils partirent de là pour Gudgoda, et de Gudgoda pour Jothbatha, pays où il y a des cours d'eaux.

8 En ce temps-là, l'Eternel sépara la tribu de Lévi, et lui ordonna de porter l'arche de l'alliance de l'Eternel, de se tenir devant l'Eternel pour le servir, et de bénir le peuple en son nom: ce qu'elle a fait jusqu'à ce jour.

9 C'est pourquoi Lévi n'a ni part ni héritage avec ses frères: l'Eternel est son héritage, comme l'Eternel, ton Dieu, le lui a dit.

10 Je restai sur la montagne, comme précédemment, quarante jours et quarante nuits. L'Eternel m'exauça encore cette fois; L'Eternel ne voulut pas te détruire.

11 L'Eternel me dit: Lève-toi, va, marche à la tête du peuple. Qu'ils aillent prendre possession du pays que j'ai juré à leurs pères de leur donner.

12 Maintenant, Israël, que demande de toi l'Eternel, ton Dieu, si ce n'est que tu craignes l'Eternel, ton Dieu, afin de marcher dans toutes ses voies, d'aimer et de servir l'Eternel, ton Dieu, de tout ton coeur et de toute ton âme;

13 si ce n'est que tu observes les commandements de l'Eternel et ses lois que je te prescris aujourd'hui, afin que tu sois heureux?

14 Voici, à l'Eternel, ton Dieu, appartiennent les cieux et les cieux des cieux, la terre et tout ce qu'elle renferme.

15 Et c'est à tes pères seulement que l'Eternel s'est attaché pour les aimer; et, après eux, c'est leur postérité, c'est vous qu'il a choisis d'entre tous les peuples, comme vous le voyez aujourd'hui.

16 Vous circoncirez donc votre coeur, et vous ne roidirez plus votre cou.

17 Car l'Eternel, votre Dieu, est le Dieu des dieux, le Seigneur des seigneurs, le Dieu grand, fort et terrible, qui ne fait point acception des personnes et qui ne reçoit point de présent,

18 qui fait droit à l'orphelin et à la veuve, qui aime l'étranger et lui donne de la nourriture et des vêtements.

19 Vous aimerez l'étranger, car vous avez été étrangers dans le pays d'Egypte.

20 Tu craindras l'Eternel, ton Dieu, tu le serviras, tu t'attacheras à lui, et tu jureras par son nom.

21 Il est ta gloire, il est ton Dieu: c'est lui qui a fait au milieu de toi ces choses grandes et terribles que tes yeux ont vues.

22 Tes pères descendirent en Egypte au nombre de soixante-dix personnes; et maintenant l'Eternel, ton Dieu, a fait de toi une multitude pareille aux étoiles des cieux.

   

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 9417

შეისწავლეთ ეს პასაჟი.

  
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9417. 'And the law and the commandment' means truth in general and in particular. This is clear from the meaning of 'the law' as truth in general; and from the meaning of 'the commandment' as truth in particular. In the Word laws are divided up into commandments, judgements, and statutes, 'commandments' being used to mean laws of life, 'judgements' to mean laws of the civic state, and 'statutes' to mean laws of worship, 8972. However, all these together are called by the general term 'the law', and the individual requirements of the law are called 'commandments', as is clear from a large number of places in the Word. So it is that when the expression 'the law and the commandment' is used, truth in general and in particular is meant.

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

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 8540

შეისწავლეთ ეს პასაჟი.

  
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8540. 'And an omer is the tenth part of an ephah' means the amount of good then. This is clear from the meaning of 'an omer', in that it was the tenth part of an ephah, as the sufficient amount, for 'ten' means that which is complete, 3107, so that 'the tenth part' means the sufficient amount, 8468; and from the meaning of 'an ephah' as good. The reason why 'an ephah' means good is that the ephah and the homer were used to measure dry commodities that served as food, such as wheat, barley, or fine flour; and things that serve as food mean forms of good. And the bath and the hin were used to measure liquid commodities that served as drink; therefore these latter measures mean truths. The container takes its meaning from it contents.

[2] The fact that 'an ephah' was used as a measure is evident from the following places: In Moses,

You shall have a just ephah, and a just hin. Leviticus 19:36.

In Ezekiel,

You shall have just balances, and a just ephah, and a just bath. Ezekiel 45:10.

In the same prophet, The ephah and the bath shall be of one measure, for the ephah is a tenth of a homer. Ezekiel 44:11.

A like use of it as a measure occurs in Amos 8:5.

[3] The meaning of 'an ephah' as good is evident from places where the minchah is referred to; the amount of flour or fine flour for it is measured by the ephah, for example at Leviticus 5:11; Numbers 5:15; 28:5; Ezekiel 45:24; 26:7, 11. And 'minchah' too means good, 4581. That meaning is also evident from the following in Zechariah,

The angel talking to me said to me, Lift your eyes now; what is this going out? And I said, What is this? He said, This is an ephah going out. He said further, This is their eye in all the earth. And behold, a talent of lead was lifted up, and at the same time a woman 1 sitting in the middle of the ephah. Then he said, She is wickedness. 2 And he threw her down into the middle of the ephah, and threw a stone of lead 3 over the mouth of it. And I raised my eyes and saw, and behold, two women going out, and the wind was in their wings. Each had two wings like the wings of a stork, and they lifted up the ephah between earth and heaven. And I said to the angel talking to me, Where are they taking away the ephah? And he said to me, To build her a house in the land of Shinar; and she will be prepared and will remain there on her seat. Zechariah 5:5-11.

[4] No one can ever know what all this means except from the internal sense. He will never know unless he knows from that sense what 'an ephah' means, and what 'the woman in the middle of it', 'the stone of lead over the mouth of the ephah', and also 'Shinar' mean. Once these particular meanings have been brought to the surface it is plain that the profanation existing in the Church at that time is meant. For 'an ephah' means good; 'the woman' means wickedness or evil, as it is explicitly stated there; and 'a stone of lead' means falsity arising from evil which shuts it away, 'a stone' being outward truth, and therefore in the contrary sense falsity, 643, 1298, 3720, 6426, and 'lead' evil, 8298. So it is that the woman in the middle of the ephah, over the mouth of which a stone of lead was placed, means evil shut up in good by falsity, which is the same thing as profanation. For profanation is evil joined to good, 6348. The two women lifting up the ephah between earth and heaven are Churches, 252, 253, by which the profanation was banished. 'Shinar', to which the woman in the ephah was taken away, is external worship that has profanity within it, 1183, 1292

სქოლიოები:

1. literally, this woman

2. literally, evil (noun, not adjective)

3. i. e. a hard cover made of lead

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