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5 Mózes 6

പഠനം

   

1 Ezek pedig a parancsolatok, a rendelések és a végzések, a melyek felõl parancsolta az Úr, a ti Istenetek, hogy megtanítsam azokat néktek, hogy azok szerint cselekedjetek azon a földön, a melyre átmenõben vagytok, hogy bírjátok azt;

2 Hogy féljed az Urat, a te Istenedet, és megtartsad minden õ rendelését és parancsolatát, a melyeket én parancsolok néked: te és a te fiad, és a te unokád, teljes életedben, és hogy hosszú ideig élhess.

3 Halld meg azért Izráel, és vigyázz, hogy megcselekedjed, hogy jól legyen dolgod, és hogy igen megsokasodjál a tejjel és mézzel folyó földön, a miképen megigérte az Úr, a te atyáidnak Istene néked.

4 Halld Izráel: az Úr, a mi Istenünk, egy Úr!

5 Szeressed azért az Urat, a te Istenedet teljes szívedbõl, teljes lelkedbõl és teljes erõdbõl.

6 És ez ígék, a melyeket e mai napon parancsolok néked, legyenek a te szívedben.

7 És gyakoroljad ezekben a te fiaidat, és szólj ezekrõl, mikor a te házadban ülsz, vagy mikor úton jársz, és mikor lefekszel, és mikor felkelsz.

8 És kössed azokat a te kezedre jegyül, és legyenek homlokkötõül a te szemeid között.

9 És írd fel azokat a te házadnak ajtófeleire, és a te kapuidra.

10 És mikor bevisz téged az Úr, a te Istened a földre, a mely felõl megesküdt a te atyáidnak, Ábrahámnak, Izsáknak és Jákóbnak, hogy ad néked nagy és szép városokat, a melyeket nem építettél;

11 És minden jóval telt házakat, a melyeket nem te töltöttél meg, és ásott kutakat, a melyeket nem te ástál, szõlõ- és olajfakerteket, a melyeket nem te plántáltál; és eszel és megelégszel:

12 Vigyázz magadra, hogy el ne felejtkezzél az Úrról, a ki kihozott téged Égyiptom földérõl, a szolgaságnak házából!

13 Féljed az Urat, a te Istenedet, õ néki szolgálj, és az õ nevére esküdjél.

14 Ne járjatok idegen istenek után, azoknak a népeknek istenei közül, a kik körültetek vannak;

15 (Mert az Úr, a te Istened féltõn szeretõ Isten te közötted), hogy az Úrnak, a te Istenednek haragja fel ne gerjedjen reád, és el ne törüljön téged a föld színérõl.

16 Meg ne kísértsétek az Urat, a ti Isteneteket, miképen megkísértettétek Maszszában!

17 Szorosan megtartsátok az Úrnak, a ti Isteneteknek parancsolatait, az õ bizonyságait és rendeléseit, a melyeket parancsolt néked.

18 És azt cselekedjed, a mi igaz és az Úrnak szemei elõtt, hogy jól legyen dolgod, és bemehess és bírhasd azt a földet, a mely felõl megesküdött az Úr a te atyáidnak.

19 Hogy elûzzed minden ellenségedet a te színed elõl, a mint megmondotta az Úr.

20 Ha a te fiad megkérdez téged ezután, mondván: Mire [valók] e bizonyságtételek, rendelések és végzések, a melyeket az Úr, a mi Istenünk parancsolt néktek:

21 Akkor azt mondjad a te fiadnak: Szolgái voltunk Égyiptomban a Faraónak; de kihozott minket az Úr Égyiptomból hatalmas kézzel.

22 És tõn az Úr Égyiptomban nagy és veszedelmes jeleket és csudákat a Faraón és az õ egész háznépén, a mi szemeink láttára.

23 Minket pedig kihoza onnét, hogy bevigyen Minket, és nékünk adja azt a földet, a mely felõl megesküdött a mi atyáinknak.

24 És megparancsolta nékünk az Úr, hogy cselekedjünk mind e rendelések szerint, hogy féljük az Urat, a mi Istenünket, hogy dolgunk legyen teljes életünkben, hogy megtartson minket az életben, mint e mai napon.

25 És ez lesz nékünk igazságunk, ha vigyázunk arra, hogy megtartsuk mind e parancsolatokat, az Úr elõtt, a mi Istenünk elõtt, a miképen megparancsolta nékünk.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #4198

ഈ ഭാഗം പഠിക്കുക

  
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4198. 'And Mizpah, for he said, Let Jehovah watch between me and you' means the presence of the Lord's Divine Natural, that is to say, within the good that 'Laban' represents now. This is clear from the meaning of 'watching' or keeping watch as presence, for one who keeps watch on another, or sees him from high up in a watchtower, is present with his sense of sight with him below. What is more, when used in reference to the Lord, 'seeing' means Foresight and Providence, 2837, 2839, 3686, 3854, 3863, and so presence too, but through Foresight and Providence.

[2] As regards the Lord's presence, the Lord is present with everyone, yet only to the extent He is received; for all receive their life from the Lord alone. The life in people who receive His presence within good and truth is the life of intelligence and wisdom, whereas the life of those who do not receive His presence within good and truth but within evil and falsity is the life of insanity and foolishness. All the same, the latter have the capacity to be intelligent and wise. The fact that they do have that capacity is shown by their knowing how to counterfeit and imitate the outward appearance of what is good and true and to win people over by means of that outward appearance. This would not be possible if they did not have that capacity. The nature of the presence is meant by 'Mizpah', at this point the nature of it with those whose works are inherently good, that is, with the gentiles, who are represented here by 'Laban'. Indeed the name Mizpah in the original language is derived from the verb 'to watch'.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #2838

ഈ ഭാഗം പഠിക്കുക

  
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2838. 'As it is said today' means that which is perpetual. This is clear from the meaning of 'today' in the Word, dealt with below. One frequently reads in the Word the phrase 'even to this day (or today)', as in what has gone before,

He is the father of Moab even to this day, and the father of Ammon even to this day. Genesis 19:37-38; and in what appears later on,

The name of the city is Beersheba even to this day. Genesis 26:33; also,

The children of Israel do not eat the sinew of that which was displaced, which is on the hollow of the thigh, even to this day. Genesis 32:32; as well as,

This is the pillar of Rachel's grave even to [this] day. Genesis 35:20.

Joseph made it a statute even to this day. Genesis 47:26.

In the historical sense 'to this day' and 'today' refer to the time when Moses was alive, but in the internal sense these expressions mean perpetuity and eternity of state. 'Day' means state, see 23, 487, 488, 493, 893, and so therefore does 'today', which is the present time. That which in the world is temporal is in heaven eternal. To give the meaning of that which is eternal, the expression today or else to this day has been added, though to those who are aware only of the historical sense it does not appear to embody anything further. Similar usages of these expressions occur elsewhere in the Word, such as Joshua 4:9; 6:25; 7:26; Judges 1:21, 26; and in other places.

[2] That 'today' means that which is perpetual and eternal may be seen in David,

I will tell of the statute: Jehovah has said to me, You are My Son; today I have begotten You. Psalms 2:7.

Here 'today' plainly stands for that which is eternal. In the same author,

For ever, O Jehovah, Your Word is fixed in the heavens, Your truth to generation after generation. You have established the earth and it stands. As for Your judgements they stand [even] today. Psalms 119:89-91.

Here also 'today' plainly stands for that which is eternal. In Jeremiah,

Before I formed you in the belly, I knew you, and before you came out of the womb I consecrated you; I appointed you a prophet to the nations. I have set you this day (today) over nations and over kingdoms; and I have made you today into a fortified city, and into a pillar of iron, and into walls of bronze. Jeremiah 1:5, 10, 18.

This refers in the sense of the letter to Jeremiah, but in the internal sense the Lord is meant. 'I have set you this day (or today) over nations and over kingdoms, and I have made you today into a fortified city' means from eternity. In regard to the Lord one can only speak of that which is eternal.

[3] In Moses,

You are standing today, all of you, before Jehovah your God, so that you may enter into the covenant of Jehovah your God, and into His oath, which Jehovah your God is making with you today, that He may establish you today as a people for Himself, and that He will be God to you. Not indeed with you alone [do I make it], but with those who stand with us here today before Jehovah our God, and with those who are not with us today. Deuteronomy 29:10, 12-15.

Here in the sense of the letter 'today' means that present time when

Moses addressed the people. Yet it is clear that it nevertheless implies subsequent times and what is perpetual; for making a covenant with anyone, and with those who were there and with those who were not, implies that which is perpetual. Perpetuity itself is what is meant in the internal sense.

[4] That 'daily' and 'today' mean that which is perpetual is clear also from the sacrifice that was offered each day. This sacrifice, because of what is meant by day, daily, and today, was called the continual, or perpetual, sacrifice, Numbers 28:3, 23; Daniel 8:13; 11:31; 12:11. This may be even more plainly evident from the manna which rained from heaven, spoken of in Moses as follows,

Behold, I am causing bread to rain from heaven, and the people shall go out and gather a portion day by day. And they shall not leave any of it until the morning. That which they did leave until the morning bred worms and went rotten, except that gathered on the day before the Sabbath. Exodus 16:4, 19-20, 23.

This happened because 'the manna' meant the Lord's Divine Human, John 6:31-32, 49-50, 58, and because the Lord's Divine Human meant heavenly food, which is nothing other than love and charity, together with the goods and truths of faith. In heaven the Lord imparts this food to angels moment by moment, thus perpetually and eternally, see 2193. This is also what is meant in the Lord's Prayer by the petition, Give us today our daily bread, Matthew 6:11; Luke 11:3, that is, in every moment for evermore.

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