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Ponovljeni Zakon 3

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1 Potom obrativši se idosmo k Vasanu. I iziđe pred nas Og, car vasanski i sav narod njegov na boj u Edrajin.

2 I Gospod mi reče: Ne boj ga se, jer ga dadoh u tvoje ruke sa svim narodom njegovim i sa zemljom njegovom, da učiniš s njim onako kako si učinio sa Sionom carem amorejskim, koji seđaše u Esevonu.

3 Tako nam dade Gospod Bog naš u ruke i Oga, cara vasanskog sa svim narodom njegovim, i razbismo ga i ne ostavismo mu nijednog živog.

4 I uzesmo tada sve gradove njegove; ne bi nijednog grada kog ne uzesmo, šezdeset gradova, sav kraj argovski, carstvo Oga u Vasanu.

5 Svi ti gradovi behu utvrđeni zidom visokim, vratima i prevornicama, osim drugih mesta bez zidova vrlo mnogo.

6 I raskopasmo ih kao što učinismo Sionu, caru esevonskom, pobivši po svim mestima i ljude i žene i decu.

7 A svu stoku i plen po gradovima zaplenismo za se.

8 Tako uzesmo onda zemlju iz ruku dvojice careva amorejskih, koja je s ove strane Jordana od potoka Arnona do gore Ermona,

9 (Sidonci zovu Ermon Sirion, a Amoreji ga zovu Senir,)

10 Sva mesta u ravni i sav Galad i sav Vasan do Salhe i Edrajina, gradove carstva Oga u Vasanu.

11 Jer samo Og car vasanski beše ostao od divova. Gle, odar njegov, odar gvozden, nije li u Ravi sinova Amonovih? Devet je lakata dug, a širok četiri lakta, lakta čovečija.

12 Tako nasledismo tu zemlju onda; od Aroira, koji je na potoku Arnonu, i polovinu gore Galada s gradovima njenim dadoh sinovima Ruvimovim i Gadovim.

13 I ostatak Galada i sav Vasan, carstvo Ogovo, dadoh polovini plemena Manasijinog; sav kraj argovski po svemu Vasanu zvaše se zemlja divovska.

14 Jair sin Manasijin uze sav kraj argovski do međe gesurske i mahatske; i prozva Vasansku svojim imenom: sela Jairova do današnjeg dana.

15 A Mahiru dadoh Galad.

16 A Ruvimovom plemenu i Gadovom plemenu dadoh od Galada do potoka Arnona, kako zahvata potok s međama, pa do potoka Javoka, gde je međa sinova Amonovih.

17 I polje i Jordan s međama od Hinerota do mora uz polje, do mora slanog, ispod Fazge prema istoku.

18 I zapovedih vam onda i rekoh: Gospod Bog vaš dao vam je ovu zemlju u nasledstvo; naoružani hajdete pred braćom svojom, sinovima Izrailjevim, ko je god za vojsku.

19 A žene vaše i deca vaša i stoka vaša (znam da imate mnogo stoke) neka ostanu u gradovima vašim, koje vam dadoh,

20 Dokle ne smiri Gospod i braću vašu kao vas, da i oni naslede zemlju, koju će im Gospod Bog vaš dati s one strane Jordana; onda se vratite svaki na svoje nasledstvo, koje vam dadoh.

21 A Isusu onda zapovedih govoreći: Oči tvoje vide sve što je učinio Gospod Bog vaš sa ona dva cara; onako će Gospod učiniti sa svim carstvima u koja dođeš.

22 Nemojte ih se bojati, jer će se Gospod Bog vaš biti za vas.

23 I molih se Gospodu onda govoreći:

24 Gospode Bože! Ti si počeo pokazivati sluzi svom veličinu svoju i krepku ruku svoju, jer koji je Bog na nebu ili na zemlji koji bi tvorio dela kakva su Tvoja i u koga bi bila sila kakva je Tvoja?

25 Daj mi da pređem i vidim zemlju dobru koja je preko Jordana i goru dobru, Livan.

26 Ali Gospod beše gnevan na me s vas, i ne usliši me, nego mi reče: Dosta; ne govori mi više za to.

27 Popni se na vrh ove gore, i podigavši oči svoje na zapad i na sever i na jug i na istok, vidi očima svojim, jer nećeš preći preko Jordana.

28 Nego podaj zapovesti Isusu, i utvrdi ga i ukrepi ga; jer će on preći pred narodom tim, i on će im razdeliti u nasledstvo zemlju koju vidiš.

29 I ostasmo u ovoj dolini prema Vet-Fegoru.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Apocalypse Explained #649

ഈ ഭാഗം പഠിക്കുക

  
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649. And when they shall have finished their testimony.- That this signifies in the end of the church, when the Divine of the Lord is no longer acknowledged, and thence when there is no longer the good of love and the truth of doctrine, is evident from the signification of testimony, as denoting the acknowledgment of the Divine in the Lord, and thence the good of love and truth of doctrine, of which we shall speak presently; and from the signification of finishing, as denoting to end; and because this ending takes place in the end of the church, therefore the end of the church is here signified by finishing. And because there is then no longer any acknowledgment of the Divine in the Lord, therefore there is not any good of love and truth of doctrine.

[2] That this is signified by testimony, is evident from what has been thus far said concerning the two witnesses, namely, that by them is meant the good of love and of charity and the truth of doctrine and of faith, because these principally bear witness concerning the Lord, for they are from Him, and are of Him with man, therefore their testimony signifies preaching concerning them. That the acknowledgment of the Divine in the Lord is here signified by testimony, is evident from the statement in the Apocalypse:

"That the testimony of Jesus is the spirit of prophecy" (19:10).

For unless man acknowledges this from the heart, and believes it from spiritual faith, he cannot be in any power of receiving the good of love and the truth of doctrine.

[3] At the end of the church the Lord is, indeed, preached, and also, from doctrine, a Divine similar to the Divine of the Father is attributed to Him; but nevertheless scarcely any one thinks of His Divine, because it is placed above or outside of His Human, therefore when they look to His Divine they do not look to the Lord, but to the Father as to another, when yet the Divine, which is called the Father, is in the Lord, as He Himself teaches in John (10:30, 38; 14:7). Hence it is that man does not think of the Lord otherwise than as of an ordinary man, and his faith flows from that thought, although he may say with his lips that he believes in His Divine. Let any one examine, if he can, the idea of his thought concerning the Lord, whether it be not of this character, and if this is the case, he cannot be conjoined to Him in faith and love, nor by conjunction receive any good of love and truth of faith. It is for these reasons that at the end of the church there is not any acknowledgment of the Lord, that is, of the Divine in the Lord and from the Lord. There is a kind of belief as though the Divine of the Lord were acknowledged, because it is affirmed in the doctrine of the church. But when the Divine is separated from His Human, so far His Divine is not acknowledged inwardly, but only outwardly, and to acknowledge it outwardly is to acknowledge it with the mouth only and not in the heart, or in speech only and not in faith.

[4] That this is so is evident from the case of Christians in the other life, where the thoughts of the heart are made manifest. When they are permitted to speak from doctrine, and from what they have heard from preaching, then they attribute a Divine to the Lord, and call it their faith; but when their interior thought and faith are examined, then [it is found] that they have no other idea concerning the Lord than as it were of an ordinary man in whom there is nothing Divine. The interior thought of man is the ground of his faith, and because such is the thought and thence the faith of his spirit, it is evident that there is not any acknowledgment of the Divine in the Lord and from the Lord in the Christian world at the end of the church. In a word, there is, indeed, an external, but no internal acknowledgment of the Divine of the Lord; and external acknowledgment belongs to the natural man alone, but internal acknowledgment belongs to his spirit itself; and the external is laid asleep after death, and the internal belongs to his spirit. From these considerations it may in some degree be evident what is meant by the beast coming up out of the abyss shall overcome and kill the two witnesses, and by their bodies being seen on the street of the city which is called Sodom and Egypt, and by the spirit of life afterwards entering into them.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Isaiah 56:9

പഠനം

       

9 All you animals of the field, come to devour, [yes], all you animals in the forest.