Bibliorum

 

ဝတ်ပြုရာကျမ်း 20

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1 တဖန် မောရှေအား ထာဝရဘုရားက၊ သင်သည် ဣသရေလအမျိုးသားတို့အား ဆင့်ဆိုရမည်မှာ၊-

2 ဣသရေလအမျိုးသားဖြစ်စေ၊ ဣသရေလအမျိုး၌ တည်းနေသော တပါးအမျိုးသားဖြစ်စေ၊ မိမိသားကို မောလုတ်ဘုရားအား ဆက်ကပ်သောသူသည် အသေသတ်ခြင်းကို အမှန်ခံရမည်။ ပြည်သားတို့လည်း ခဲနှင့် ပစ်ရကြမည်။

3 ငါ့သန့်ရှင်းရာဌာနတော်ကို ညစ်ညူးစေလျက်၊ ငါ့သန့်ရှင်းသော နာမတော်ကို ရှုတ်ချလျက်၊ မိမိ သားကို မောလုတ်ဘုရားအား ဆက်ကပ်သောသူကို၊ ငါသည် မျက်နှာထား၍ သူ၏ အမျိုးမှ ပယ်ရှင်းမည်။

4 မိမိသားကို မောလုတ်ဘုရားအား ဆက်ကပ်သော သူကို ပြည်သားတို့သည် အမှုမထား မသတ်ဘဲ နေလျှင်၊-

5 ထိုသို့ နေသောသူနှင့် သူ၏ အိမ်သူအိမ်သားတို့ကို ငါသည် မျက်နှာထား၍ ထိုသူကို၎င်း၊ သူနှင့်အတူ မောလုတ်ဘုရားထံ၍ မှားယွင်းသောသူကို၎င်း၊ သူတို့အမျိုးမှ ပယ်ရှင်းမည်။

6 လမ်းလွဲ၍ နတ်ဝင်သူ၊ စုန်းလုပ်သူနောက်သို့ လိုက်လျက်၊ မှားယွင်းသောသူကို ငါသည် မျက်နှာထား၍ သူ၏ အမျိုးမှ ပယ်ရှင်းမည်။

7 သင်တို့၏ ဘုရားသခင် ငါထာဝရဘုရားသည် သန့်ရှင်းသောကြောင့်၊ သင်တို့သည် ကိုယ်ကိုသန့်ရှင်း စေ၍၊ သန့်ရှင်းခြင်းရှိကြလော့။

8 ငါ့နည်းနိဿယတို့ကို ကျင့်ဆောင်ရကြမည်။ ငါသည် သင်တို့ကို သန့်ရှင်းစေသော ထာဝရဘုရား ဖြစ်၏။

9 မိဘကို ကျိန်ဆဲသောသူတိုင်း အသေသတ်ခြင်းကို အမှန်ခံရမည်။ မိဘကို ကျိန်ဆဲသောကြောင့် သေထိုက်သော အပြစ်ရှိ၏။

10 သူ့မယားကို ပြစ်မှားသောသူသည် မှားယွင်းသော မိန်းမနှင့်တကွ အသေသတ်ခြင်းကို အမှန်ခံရမည်။

11 ကိုယ်အဘ၏ မယားနှင့်သင့်နေသောသူသည် အဘနှင့်သာဆိုင်သောအရာကို ပြစ်မှားသောကြောင့်၊ ထိုမိန်းမနှင့်တကွ အသေသတ်ခြင်းကို အမှန်ခံရမည်။ သေထိုက်သော အပြစ်ရှိ၏။

12 ယောက်ျားသည် ကိုယ်ချွေးမနှင့် သင့်နေလျှင်၊ ထိုသူနှစ်ယောက်တို့သည် ရွံရှာဘွယ်သော ရောနှောခြင်း ကို ပြုသောကြောင့် အသေသတ်ခြင်းကို အမှန်ခံရမည်။ သေထိုက်သော အပြစ်ရှိ၏။

13 မိန်းမနှင့်ပေါင်းဘော်သကဲ့သို့ ယောက်ျားခြင်းပေါင်းဘော်လျှင် ထိုသူနှစ်ယောက်တို့သည်၊ ရွံရှာဘွယ် သောအမှုကို ပြုသောကြောင့်၊ အသေသတ်ခြင်းကို အမှန်ခံရမည်။ သေထိုက်သော အပြစ်ရှိ၏။

14 ယောက်ျားသည် သမီးနှင့်အမိကို မယားပြုလျှင်၊ မတရားသောအမှုဖြစ်၏ သင်တို့တွင် မတရားသော အမှုမရှိစေခြင်းငှါ၊ ထိုသူသုံးယောက်တို့ကို မီးရှို့ရမည်

15 ယောက်ျားသည် တိရစ္ဆာန်နှင့် ပေါင်းဘော်လျှင် အသေသတ်ခြင်းကို အမှန်ခံရမည်။ ထိုတိရစ္ဆာန်ကို လည်း သတ်ရမည်။

16 မိန်းမသည်လည်း၊ မိမိနှင့်တိရစ္ဆာန်၏ ပေါင်းဘော်ခြင်းကိုခံလျှင်၊ ထိုမိန်းမနှင့် တိရစ္ဆာန်သည် အသေသတ်ခြင်းကို အမှန်ခံရမည်။ သေထိုက်သော အပြစ်ရှိ၏။

17 ယောက်ျားသည် အဘ၏သမီး၊ အမိ၏သမီးဖြစ်သော မိမိနှမနှင့်သင့်နေလျှင်၊ မတရားသော အမှုဖြစ်၏။ ထိုသူတို့သည် အမျိုးသားချင်းတို့ ရှေ့မှောက်၌ ပယ်ရှင်းခြင်းကို ခံရကြမည်။ ထိုယောက်ျား သည် နှမနှင့်သင့်နေသောကြောင့်၊ မိမိအပြစ်ကို ခံရမည်။

18 ယောက်ျားသည် ဥတုရောက်လျက်ရှိသော မိန်းမနှင့်သင့်နေလျှင်၊ ထိုသူတို့သည် သဘောတူ၍ သွေး သွန်အနာကို ထင်ရှားစေသောကြောင့်၊ သူတို့အမျိုးမှ ပယ်ရှင်းခြင်းကို ခံရကြမည်။

19 အဘ၏နှမ၊ အမိ၏ညီမနှင့်မသင့်မနေရ။ ထိုသို့သော ပေါက်ဘော်ရင်းနှင့် သင့်နေသောသူတို့သည် မိမိအပြစ်ကို ခံရကြမည်။

20 အဘ၏ ညီအစ်ကိုမယားနှင့် သင့်နေလျှင်၊ အဘ၏ ညီအစ်ကိုနှင့်သာဆိုင်သော အရာကို ပြစ်မှား သောကြောင့်၊ ထိုသူတို့သည် မိမိအပြစ်ကိုခံရသဖြင့်၊ တသက်လုံးသားမရဘဲ နေရလိမ့်မည်။

21 ညီအစ်ကိုမယားနှင့် သင့်နေလျှင် ညစ်ညူးသောအမှုဖြစ်၏။ ညီအစ်ကိုနှင့်သာ ဆိုင်သောအရာ ကိုပြစ်မှားသောကြောင့် ထိုသူတို့သည် သားမရဘဲနေရလိမ့်မည်။

22 သင်တို့ကို ငါ ပို့ဆောင်၍ နေရာချသော ပြည်သည် မအော့အန်စေခြင်းငှါ၊ သင်တို့သည် ငါစီရင် ထုံးဖွဲ့သမျှတို့ကို ကျင့်ဆောင်ရမည်။

23 သင်တို့ရှေ့မှ ငါနှင်ထုတ်သော လူအမျိုးမျိုးတို့၏ ဘာသာဓလေ့သို့ မလိုက်ရ။ သူတို့သည် ထိုသို့သော အမှုခပ်သိမ်းတို့ကို ပြုသောကြောင့် ငါရွံရှာ၏။

24 သူတို့ပြည်တည်းဟူသော နို့နှင့်ပျားရည်စီးသောပြည်ကို သင်တို့သည် အမွေခံစေခြင်းငှါ ငါအပိုင်ပေး မည်ဟု ငါ့အမိန့်တော်ရှိပြီ။ ငါသည် သင်တို့ကို အခြားသော အမျိုးနှင့်ခွဲထားသော သင်တို့ဘုရားသခင် ထာဝရဘုရားဖြစ်၏။

25 ထိုအကြောင်းကြောင့်၊ စင်ကြယ်သောသား၊ မစင်ကြယ်သောသား၊ စင်ကြယ်သောငှက်၊ မစင်ကြယ် သောငှက်တို့ကို ပိုင်းခြားရမည်။ ငါခွဲထားသည်အတိုင်း၊ မစင်ကြယ်သောသား၊ ငှက်၊ မြေပေါ်မှာ တွားတတ်သော တိရစ္ဆာန်တစုံတခုအားဖြင့် ကိုယ်ကိုကိုယ် ရွံရှာဘွယ် မဖြစ်စေရ။

26 ငါထာဝရဘုရား သန့်ရှင်းသည်ဖြစ်၍၊ သင်တို့ကို ငါအလိုရှိသဖြင့်၊ အခြားသော အမျိုးနှင့် ခွဲထားသောကြောင့်၊ ငါ့အဘို့ သန့်ရှင်းခြင်းရှိရကြမည်။

27 ယောက်ျားဖြစ်စေ၊ မိန်းမဖြစ်စေ၊ နတ်ဝင်သောသူ၊ စုန်းလုပ်သောသူသည် အသေသတ်ခြင်းကို အမှန်ခံရမည်။ ထိုသို့သောသူကို ခဲနှင့်ပစ်ရကြမည်။ သူ၌ သေထိုက်သော အပြစ်ရှိသည်ဟု မိန့်တော်မူ၏။

   

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #9965

Studere hoc loco

  
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9965. 'That they may not bear iniquity and die' means the elimination of the whole of worship. This is clear from the meaning of 'bearing the iniquity', when the subject is the priestly office of Aaron and his sons, as a removal or shifting away of falsities and evils with those who are governed by good derived from the Lord, dealt with above in 9937. But when it speaks of them 'bearing iniquity and dying' the elimination of the whole of worship is meant, see 9928; for the representative worship died because nothing of it appeared any longer in heaven. The situation in all this may become clear from what has been stated and shown above in 9959-9961. They also died when they did not act in accordance with the statutes, 1 as is evident from Aaron's sons Nadab and Abihu, who were devoured by fire from heaven when they did not take the fire of the altar to burn incense but foreign 2 fire, Leviticus 10:1-2ff. 'The fire of the altar' represented God's love, thus love from the Lord, whereas 'foreign fire' represented love from hell. The elimination of worship was meant by their burning incense with this fire and their consequent death. For the meaning of 'fire' as love, see 5215, 6832, 7324, 7575, 7852.

[2] Many places in the Word state that they would bear iniquity when they did not do things in accordance with the statutes, and by this was meant damnation because sins had not been removed. Not that they themselves were condemned on account of disobeying the statutes. Rather by doing so they eliminated representative worship and in so doing represented the damnation of those who remain in their sins. For none are condemned because they fail in their performance of outward religious observances, only because of evils in the heart, thus because of failing in such observances as a result of evil in the heart. This is what 'bearing iniquity' means in the following places: In Moses,

If a soul sins and acts against any of Jehovah's commandments regarding what ought not to be done, 3 though he does not know it, yet he will be guilty and will bear his iniquity. Leviticus 5:17-18.

Here the retention of evils and consequent damnation should not be understood literally by 'bearing iniquity', although that is the spiritual meaning; for it says 'though he does not know it', implying that what the person has done does not spring from evil in the heart.

[3] In the same author,

If any of the flesh of the sacrifice of his peace offering is eaten at all on the third day, the one offering it will not be accepted. It is an abomination, and the soul that eats it will bear his iniquity, and will be cut off from his people. Leviticus 7:18; 19:7-8.

Here also 'bearing iniquity' means remaining in his sins and being as a result in a state of damnation. It does so not because the person ate some of his sacrifice on the third day, but because 'eating it on the third day' represented something abominable, namely an action leading to damnation. Thus 'bearing iniquity and being cut off from his people' represented the damnation of those who performed the abomination meant by that deed. Nevertheless there was no condemnation on account of his having eaten it, for interior evils that were represented are what condemn, not exterior actions in which those evils are not present.

[4] In the same author,

Every soul who eats a carcass 4 or that which has been torn, and does not wash his clothes and bathe his flesh shall bear his iniquity. Leviticus 17:15-16.

Since 'eating a carcass or that which has been torn' represented making evil or falsity one's own, the expression 'bearing iniquity' also has a representative meaning. In the same author,

If a man who is clean fails to keep the Passover, this soul shall be cut off from his people, because he did not bring the offering of Jehovah at its appointed time; he shall bear his sin. Numbers 9:13.

'The Passover' represented deliverance by the Lord from damnation, 7093 (end), 7867, 7995, 9286-9292; and 'the Passover supper' represented being joined to the Lord through the good of love, 7836, 7997, 8001. And since these things were represented it was decreed that anyone who did not keep the Passover should be cut off from his people and that he should bear his sin. The failure to keep it was not really so great a crime; rather it represented those who at heart refuse to accept the Lord and consequently deliverance from sins, and so who have no wish to be joined to Him through love. Thus it represented their damnation.

[5] In the same author,

The children of Israel shall not come near the tent of meeting, or else they will bear iniquity and die. 5 Levites shall perform the work of the tent of meeting, and these shall bear the iniquity. Numbers 18:22-23.

The reason why the people would bear iniquity and die if they were to go near the tent of meeting to do the work there was that they would thereby eliminate the representative worship assigned to the function of the priests. The function of the priests or the priestly office represented the Lord's entire work of salvation, 9809; and this is why it says that the Levites, who also were priests, should bear the people's iniquity, by which expiation or atonement was meant, that is, removal from evils and falsities with those who are governed by good derived from the Lord alone, 9937. 'Bearing iniquity' means real damnation when this expression is used in reference to those who perform evil deeds because their heart is evil, such as those mentioned in Leviticus 20:17, 19-20; 24:15-16; Ezekiel 18:20; 23:49; and elsewhere.

V:

1. i.e. the laws of worship; see 8972.

2. i.e. unauthorized or profane

3. literally, and does one of [all] Jehovah's commandments [about] things which ought not to be done

4. i.e. an animal that had not been slaughtered but had died naturally

5. literally, to bear iniquity, dying

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

from the Writings of Emanuel Swedenborg

 

Arcana Coelestia #1343

Studere hoc loco

  
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1343. That 'Eber' was a nation, the Hebrew nation, which took its name from 'Eber' as its forefather, and which means the worship in general of the second Ancient Church, is clear from the references to him in the historical sections of the Word. Because a new form of worship began with that nation, all those were called Hebrews whose worship was similar to it. Their worship was like that re-established at a later time among the descendants of Jacob, its chief features being that they called their God Jehovah and held sacrifices. The Most Ancient Church was of one mind in acknowledging the Lord and calling Him Jehovah, as is clear also from the early chapters of Genesis and elsewhere in the Word. The Ancient Church, that is, the Church after the Flood also acknowledged the Lord and called Him Jehovah, especially those who possessed internal worship and were called 'the sons of Shem'. The remainder whose worship was external also acknowledged Jehovah and worshipped Him. But when internal worship became external, and still more when it became idolatrous, and when each nation started to have its own god to worship, the Hebrew nation retained the name of Jehovah and called their own God Jehovah. In this they were different from all other nations.

[2] Along with external worship, Jacob's descendants in Egypt, including Moses himself, lost knowledge even of this fact, that their God was called Jehovah. Consequently they had first of all to be taught that Jehovah was the God of the Hebrews, and the God of Abraham, Isaac, and Jacob, as becomes clear from the following in Moses,

Jehovah said to Moses, You and the elders of Israel shall go in to the king of Egypt, and you shall say to him, Jehovah the God of the Hebrews has met with us; and now let us go, pray, a three days' journey into the wilderness, and let us sacrifice to Jehovah our God. Exodus 3:18.

In the same author,

Pharaoh said, Who is Jehovah that I should hearken to His voice to send Israel away? I do not know Jehovah, and moreover I will not send Israel away. And they said, The God of the Hebrews has met with us; let us go, pray, a three days' journey into the wilderness, and let us sacrifice to Jehovah our God. Exodus 5:2-3.

[3] The fact that Jacob's descendants lost in Egypt, along with the worship, even the name of Jehovah becomes clear from the following in Moses,

Moses said to God, Behold, when I come to the children of Israel and say to them, The God of your fathers has sent me to you, and they say to me, What is His name? What shall I tell them? And God said to Moses, I Am Who I Am. And He said, Thus shall you say to the children of Israel, I Am has sent me to you. And God said moreover to Moses, Thus shall you say to the children of Israel, Jehovah the God of your fathers, the God of Abraham, the God of Isaac, and the God of Jacob, has sent me to you; this is My name for ever. Exodus 3:13-15.

[4] From this it is evident that even Moses did not know it and that they were distinguished from everyone else by the name of Jehovah, the God of the Hebrews. Hence also Jehovah is elsewhere called the God of the Hebrews,

You shall say to Pharaoh, Jehovah the God of the Hebrews has sent me to you. Exodus 7:16.

Go in to Pharaoh and say to him, Thus said Jehovah the God of the Hebrews. Exodus 9:1, 13.

Moses and Aaron went in to Pharaoh and said to him, Thus said Jehovah the God of the Hebrews Exodus 10:3.

In Jonah,

I am a Hebrew, and I fear Jehovah, the God of heaven. Jonah 1:9.

And also in Samuel,

The Philistines heard the noise of the shouting and said, What does the noise of this great shouting in the camp of the Hebrews mean? And they learned that the Ark of Jehovah had come to the camp. The Philistines said, Woe to us! Who will deliver us from the hand of these mighty gods? These are the gods who smote the Egyptians with every sort of plague in the wilderness. Acquit yourselves like men, O Philistines, lest you be slaves to the Hebrews. 1 Samuel 4:6, 8-9.

Here also it is evident that nations were distinguished from one another by the gods whose names they called on, and that the Hebrew nation was distinguished by that of Jehovah.

[5] The fact that sacrifices were the second essential feature of the worship of the Hebrew nation is also evident from the words from Exodus 3:18; 5:2-3, quoted above, as well as from the fact that the Egyptians abhorred the Hebrew nation on account of this form of worship, as is clear from the following in Moses,

Moses said, It is not right to do so, for we would be sacrificing to Jehovah our God what is abhorrent to the Egyptians; behold, we would be sacrificing what is abhorrent to the Egyptians in their eyes; will they not stone us? Exodus 8:26.

Consequently the Egyptians also abhorred the Hebrew nation so much that they refused even 'to eat bread' with them, Genesis 43:32. From this it is also evident that not merely the descendants of Jacob constituted the Hebrew nation but everybody who possessed that kind of worship. This also was why in Joseph's day the land of Canaan was called the land of the Hebrews,

Joseph said. By theft I have been taken away out of the land of the Hebrews. Genesis 40:15.

[6] The fact that sacrifices took place among the idolaters in the land of Canaan becomes clear from many references, for they used to sacrifice to their gods - to the baals and to others What is more, Balaam, who came from Syria where Eber had lived, that is, where the Hebrew nation had originated, before Jacob's descendants entered the land of Canaan, not only offered sacrifices but also called his God Jehovah. As to the fact that Balaam came from Syria where the Hebrew nation had originated, see Numbers 23:7; that he offered sacrifices, Numbers 22:39-40; 23:1-3, 14, 29; that he called his God Jehovah, Numbers 22:18, and elsewhere in those chapters. And Genesis 8:20 speaks of Noah offering burnt offerings to Jehovah - though this is not true history but made-up history - for 'burnt offerings' means the holiness of worship, as may be seen in that story. These considerations now show what 'Eber' or 'the Hebrew nation' means.

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