성경

 

Второзаконие 32

공부

   

1 Внемлите небеса, и я начну говорить; И слушай земля слова устъ моихъ.

2 Польется, какъ дождь, ученіе мое; Покаплетъ, какь роса, слово мое, какъ мелкій дождь на зелень, какъ ливень на траву.

3 Ибо имя Господа провозглашаю; Воздайте славу Богу нашему.

4 Твердыня! совершенны дјла Его, ибо всј пути его праведны. Богъ истины, и нјтъ неправды в Немъ, Онъ правдивъ и вјренъ.

5 Но они развратились предъ Нимъ, они не дјти Его по своимъ порокамъ, родъ строптивый и вјроломный.

6 Сіе ли воздаете вы Господу, народъ глупый и несмысленный? Не Онъ ли Отецъ твой, Который усвоилъ тебя, сотворилъ тебя, и устроилъ тебя?

7 Вспомни дни древніе, помыслите о лјтахъ прежнихъ родовъ, спроси отца своего, и возвјститъ тебј, старцевъ твоихъ, и они скажутъ тебј.

8 Когда Всевышній давалъ удјлы народамъ, и разселялъ сыновъ человјческихъ: Тогда поставилъ предјлы народовъ по числу сыновъ Израилевыхъ.

9 Ибо часть Господня народъ Его; Іаковъ наслјдственный удјлъ Его.

10 Онъ обрјлъ его въ пустынј, въ степи печальной и дикой; Ограждалъ его, смотрјлъ за нимъ, хранилъ его, какъ зјницу ока Своего.

11 Какъ орелъ вызываетъ гнјздо свое, носится надъ птенцами своими, расширяетъ крылья свои, беретъ ихъ и поднимаетъ ихъ на перьяхъ своихъ:

12 Такъ Господь одинъ водилъ его, и не было съ Нимъ чужаго бога,

13 Онъ вознесъ его на высоту земли, и кормилъ произведеніями полей, и питалъ его медомъ изъ камня, и елеемъ отъ скалы кремнистой,

14 Сыромъ коровьимъ и молокомъ овечьимъ, и тукомъ агнцевъ и овновъ Васанскихъ и козловъ, и тукомъ пшеницы, и ты пилъ вино, кровь виноградныхъ ягодъ.

15 И утучнјлъ Израиль, и упоренъ сталъ; Ты утучнјлъ, отолстјлъ и разжирјлъ, и оставилъ онъ Бога, Который сотворилъ его, и презрјлъ твердыню спасенія своего.

16 Богами чуждыми они раздражили Его, и мерзостями разгнјвали Его.

17 Приносили жертвы бјсамъ, а не Богу, Богамъ, которыхъ они не знали, новымъ, которые пришли отъ сосјдей и которыхъ не боялись отцы ваши.

18 А Заступника, родившаго тебя, ты забылъ, и не помнилъ Бога, произведшаго тебя.

19 Господь увидјлъ, и пренебрегъ въ негодованіи Сыновъ Своихъ и дочерей Своихъ.

20 И сказалъ: сокрою лице Мое отъ нихъ; Увижу, какой будетъ конецъ ихъ: Ибо они родъ развращенный, дјти, въ которыхъ нјтъ вјрности.

21 Они раздражили меня не богомъ, суетными своими огорчили меня: И Я раздражу ихъ не народомъ, народомъ невјжественнымъ огорчу ихъ.

22 Ибо огнь возгорјлся во гнјвј Моемъ, и жжетъ до ада преисподняго, и поядаетъ землю и произведенія ея, и попаляетъ основанія горъ.

23 Соберу на нихъ бјдствія, и истощу на нихъ стрјлы Мои.

24 Будутъ истощены голодомъ, истреблены хищными птицами и лютою заразою, и пошлю на нихъ зубы звјрей, и ядъ ползающихъ по землј.

25 Отвнј будетъ губить дјтей ихъ мечъ, а въ домахъ ужасъ, и юношу, и дјвицу, и груднаго младенца, и покрытаго сјдиною старца.

26 Я сказалъ бы: разсыплю ихъ, изглажу изъ среды человјковъ память о нихъ,

27 Если бы я не опасался огорченія отъ враговъ; Чтобы непріятели его не возмнили и не сказали: наша рука высока. И не Господь сдјлалъ все сіе

28 Ибо они народъ потерявшій разсудокъ, и нјтъ въ нихъ смысла.

29 О, если бы они сдјлались мудрыми, подумали о семъ, уразумјли, что съ ними будетъ!

30 Какъ бы могъ одинъ преслјдоватъ тысячу, и двое прогонять тму, если бы Заступникъ ихъ не предалъ ихъ, и Господь не отдалъ ихъ!

31 Ибо заступникъ ихъ не таковъ, какъ нашъ Заступникъ; Сами враги наши могутъ судить.

32 Ибо виноградъ ихъ отъ виноградеой лозы Содомской и съ полей Гоморрскихъ; Ягоды ихъ ягоды ядовитыя, грозды ихъ горькія;

33 Вино ихъ ярость драконовъ и гибельный ядъ аспидовъ.

34 Не сокрыто ли сіе у Меня? Не запечатано ли въ сокровищницахъ Моихъ?

35 У мена отмщеніе и воздаяніе, когда поколеблется нога ихъ ибо близокъ день погибели ихъ, скоро наступитъ уготованное для нихъ.

36 Ибо Господь будетъ судить народъ Свой, и надъ рабами Своими умилосердится, когда онъ увидитъ, что рука ихъ ослабјла, и не стало ни зависящаго, ни не зависимаго.

37 Тогда скажетъ: гдј боги ихъ, твердыня, на которую они надјялись,

38 Которые јли тукъ жертвъ ихъ, пили вино возліяній ихъ? Пусть они возстанутъ и помогутъ вамъ, пусть будутъ для васъ покровомъ!

39 Видите нынј, что это Я, Я, и нјтъ Бога кромј Меня. Я умерщвлю и оживлю, Я поражу и Я исцјлю, и никто не избавитъ отъ руки Моей.

40 Я подьемлю къ небесамъ руку Мою, и говорю: живу Я въ вјкъ;

41 Изострю сверкающій мечъ Мой, и рука Моя пріиметъ судъ, отмщу врагамъ Моимъ и ненавидящимъ Меня воздамъ.

42 Упою стрјлы Мои кровію, и мечъ Мой насытится плотію, кровію убитыхъ и плјнныхъ, головами начальниковъ врага.

43 Возвеселитесь язычники, народъ Его: Ибо Онъ мститъ за кровь рабовъ Своихъ, и воздаетъ мщеніе врагамъ Своимъ, и очищаетъ землю, народъ Свой.

44 И пришелъ Моисей, и изрекъ всј слова пјсни сей вслухъ народа, онъ и Іисусъ сынъ Навинъ.

45 Когда Моисей изрекъ всј слова сіи всему Израилю,

46 тогда сказалъ имъ: положите на сердце ваше всј слова, которыя я объявилъ вамъ сегодня, и завјщавайте ихъ дјтямъ своимъ, чтобъ они старались исполнять всј слова закона сего.

47 Ибо это не пустое для васъ; но это жизнь ваша, и чрезъ сіе вы долгое время пробудете на той землј, въ которую вы переходите за Іорданъ, чтобы взять ее вь наслјдіе.

48 И говорилъ Господь Моисею въ тотъ же самый день, и сказалъ:

49 взойди на сію гору Аваримъ, на гору Нево, которая въ землј Моавитской, противъ Іерихома и посмотри на землю Ханаанскую, которую Я даю во владјніе сынамъ Израилевымь.

50 И умри на горј, на которую ты взойдешь, и отойди къ народу своему, такъ какъ умеръ Ааронъ, братъ твой, на горј Оръ, и отошелъ къ народу своему,

51 за то, что вы согрјшили противъ Меня среди сыновъ Израилевыхъ при водахъ Меривы въ Кадесј, въ пустынј Цинъ, за то, что не явили святости Моей среди сыновъ Израилевыхъ.

52 Предъ собою ты увидишь землю, а не войдешь туда, въ землю, которую Я даю сынамъ Израилевымъ.

   

스웨덴보그의 저서에서

 

Arcana Coelestia #9854

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9854. 'With the work of slender rope' means the mode of the joining together. This is clear from the meaning of 'slender rope' as that which serves to join things together. The reason why 'slender rope' means that which so serves to join things together is that such a cord is used to join one object to another. But in this instance it means the mode of the joining together, for the narrative is saying that the small chains of pure gold had to be made 'with the work' of slender rope. 'Slender rope' is used in the original language to describe a cord made from twisted and intertwined work, by which is meant in the internal sense a joining together such as that of truths within known facts and interlinking such facts, thus a joining together in the natural or external memory. The reason why this kind of joining together is meant is that the subject at this point is the joining together of truths through good in the last and lowest parts of the spiritual kingdom. For 'the ephod' and 'the breastplate', to which [the shoulder-pieces] were joined by means of the small chains made from 'the work of slender rope', mean the lowest levels of the spiritual kingdom, 9824. As regards what is intertwined or tangled, that it denotes factual knowledge, see 2831.

[2] In the next life also ropes appear, varying in the ways in which their strands are twisted together and varying in thickness; and they represent the varying modes by which things are joined together. This explains also why in the Word things which serve to join others together are meant by 'ropes', as in the following places: In Isaiah,

Woe to those who draw iniquity with ropes of vanity, and [whose] sin is like a cart rope! Isaiah 5:18.

'Ropes of vanity' are joinings together of falsities, through which iniquity or evil in life is brought in. In the same prophet,

Look upon Zion, the city of our appointed feast. May your eyes see Jerusalem, a quiet dwelling-place, a tent which will not be overthrown. Its pegs will never be removed, and none of its ropes will be pulled away. Your ropes have been loosed; they will not strengthen their mast. Isaiah 33:20, 23.

'Pegs' and 'ropes' stand for the things which serve to join together heaven's truths and forms of good; for the dwelling-place and tent, which the ropes spoken of here belong to, are heaven, 9457, 9481, 9485, 9615, 9784.

[3] In the same prophet,

Enlarge the place of your tent, and let them stretch out the curtains of your dwelling-places; do not stop [them]. Lengthen your ropes, and make your pegs firm. Isaiah 54:2.

And in Jeremiah,

My tent has been laid waste, and all My ropes torn away. Jeremiah 10:20.

Here also 'ropes' stands for things that serve to join others together and make them firm. 'Tent' stands for the Church, which is the Lord's heaven on earth. In Hosea,

I drew them with ropes of human kindness, 1 with thick ropes of love. Hosea 11:4.

Here 'ropes' plainly stands for things which join others together; for love is spiritual togetherness. In Ezekiel,

Asshur and Kilmad, they were your traders with the treasures of garments tied by means of ropes. Ezekiel 27:23-24.

This refers to Tyre, by which cognitions or knowledge of goodness and truth are meant, 1201. Outward joinings together of these are meant by 'garments tied by means of ropes'. In addition 'ropes' is also used in the Word to mean apportionments of inheritances and of the land, because ropes were used in measurements of them, as in Deuteronomy 32:9; Amos 7:17; Micah 2:4-5; Zechariah 2:1; Psalms 16:6; 78:55; 105:11; 140:5; and many times elsewhere.

각주:

1. literally, with ropes of man (homo)

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

스웨덴보그의 저서에서

 

Arcana Coelestia #2718

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2718. 'A wife from the land of Egypt' means the affection for knowledge, which the member of the spiritual Church possesses. This is clear from the meaning of 'a wife' as affection or good, dealt with in 915, 2517, and from the meaning of 'Egypt' as knowledge, dealt with in 1164, 1165, 1186, 1462. In this verse the member of the spiritual Church is described so far as the nature of his good, that is, the essence of his life, is concerned - that the good residing with him is obscure, but that it is brightened with light from the Lord's Divine Human. From that brightening of it the affection for truth arises in the rational part of his mind, and the affection for knowledge in the natural part. The reason the affection for good such as resides within the celestial man cannot arise in the spiritual man, but instead the affection for truth, is that the good residing with him is implanted in the understanding part of his mind, and is obscure compared with the celestial man's good, as shown in 2715. From this good no other type of affection can be generated and derived within his rational than the affection for truth, and through this affection for truth the affection for knowledge within the natural. No other truth is meant in this case than that which the person believes to be the truth, even though it may not in itself be the truth. Nor is knowledge used to mean such knowledge as the learned possess but all factual knowledge with which a person can be taught from what he experiences or hears in everyday life, from doctrine, and from the Word. It is the affection for such truth and knowledge that exists within the member of the spiritual Church.

[2] So that it may be known what is meant by the affection for truth existing with someone and what by the affection for good, let a brief statement be made regarding them. Those with the affection for truth think about, question, and discuss whether a thing is true, whether it is so. And when they are convinced it is true, or is so, they think about, question, and discuss what it is. Thus they remain rooted on the doorstep and cannot be admitted into wisdom until they no longer have any doubts. Those however with whom the affection for good exists know and perceive that the thing is so from the good itself governing them. Thus they do not remain on the doorstep but are in a room inside, having been admitted into wisdom.

[3] Take as an example the consideration that it is a celestial gift to think and to act from an affection for good, or from good. Those with whom the affection for truth exists discuss whether this is so, whether such a gift can exist, and what it may be. And so long as they are turning over doubts about it they are unable to be admitted. But those with the affection for good do not discuss or turn doubts over but assert that the thing is true and are for that reason admitted. For those with whom the affection for good exists, that is, those who are celestial, start off where those with the affection for truth, that is, those who are spiritual, come to a halt, so that the furthest point reached by the latter is the starting point for the former. That being so, those who are celestial are given to know, recognize, and perceive that affections for good are countless - as numerous as the communities in heaven - and that they are all joined together by the Lord into a heavenly form so as to constitute one human being so to speak. They are also given to define by perception the genus and species to which each affection belongs.

[4] Or take this example: All delight, blessedness, and happiness belong wholly to love, but the nature of the love determines that of the delight, blessedness, and happiness. The spiritual man fixes his mind on the question whether this is true and whether delight, blessedness, and happiness may not spring from some other source, such as from mixing with others, talking to others, meditation, or learning, and also whether they reside in possessions, position, reputation, and the glory resulting from these. As long as he is asking such questions he does not confirm himself in the truth that none of these accomplishes anything, only the affection born of love which is present within them and making them what they are. The celestial man however does not remain rooted in such preliminary questionings but immediately asserts that the thing is true. Consequently he is interested in the end in view and the realization of this, that is, he is governed by the very affections born of love which are countless, and in each one of which there are things beyond description, involving variations of delight, blessedness, and happiness that have no end.

[5] Take as a further example the consideration that the neighbour is to be loved for the good that resides with him. Those with whom the affection for truth exists think, question, and discuss whether this is true, that is, whether it is so. They ask what the neighbour is, what good is; but they go no further than this, and therefore they shut the door to wisdom against themselves. Those however with the affection for good assert that the thing is so and do not consequently shut the door against themselves but enter in and so come to know, recognize, and perceive from good who is pre-eminently the neighbour, also in what degree he is the neighbour, and that everyone in differing ways is the neighbour. Thus they perceive things beyond description, over and above what is known to those with the affection solely for truth.

[6] Take as yet another example the truth that a person who loves the neighbour for the good within him loves the Lord. Those with the affection for truth question whether this is so. And if they are told that anyone who loves the neighbour for the good within him loves the good, and that - since all good comes from the Lord and the Lord is present in good - when anyone loves good he also loves the Lord from whom that good comes and in which He is present, they then question whether that too is so. They also ask what loving good is, as well as what good is, and whether the Lord is present more so in good than in truth. As long as they remain rooted in such questionings they cannot get even a distant view of wisdom. But those with the affection for good know from perception that the thing is so and immediately behold the whole field of wisdom leading right on to the Lord.

[7] From these examples it may become clear why in comparison with those who have the affection for good, that is, with those who are celestial, obscurity exists with those who have the affection for truth, that is, with those who are spiritual Nevertheless the latter are able to pass from obscurity into light, provided that they are willing to adopt the affirmative attitude that all good belongs to love to the Lord and charity towards the neighbour; also that love and charity constitute spiritual conjunction, and that these are the source of all blessedness and happiness, thus that heavenly life consists in the good belonging to love received from the Lord, but not in the truth of faith separated from it.

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