ബൈബിൾ

 

Izlazak 23

പഠനം

   

1 Ne iznosi lažnih glasova; ne pristaj s bezbožnikom da svedočiš krivo.

2 Ne idi za množinom na zlo, i ne govori na sudu povodeći se za većim brojem da se izvrne pravda.

3 Siromahu u parnici njegovoj ne gledaj što je siromah.

4 Ako naiđeš na vola neprijatelja svog ili na magarca njegovog, gde je zalutao, odvedi ga k njemu.

5 Ako vidiš gde je nenavidniku tvom pao magarac pod teretom svojim, nemoj da ga ostaviš, nego mu pomozi.

6 Nemoj izvrnuti pravde siromahu svom u parnici njegovoj.

7 Reči lažne kloni se, i bezazlenog i pravog nemoj ubiti, jer neću opravdati bezbožnika.

8 Ne uzimaj poklona, jer poklon zaslepljuje okate i izvrće reči pravima.

9 Došljake ne cveli, jer vi znate kakva je duša došljaku, jer ste bili došljaci u zemlji misirskoj.

10 Šest godina zasejavaj zemlju svoju i sabiraj rod njen;

11 A sedme godine ostavi je neka počine, da jedu siromasi naroda tvog, a šta iza njih ostane neka jedu zveri poljske; tako radi i s vinogradom svojim i s maslinikom svojim.

12 Šest dana radi poslove svoje, a u sedmi dan počini, da se odmori vo tvoj i magarac tvoj, i da odahne sin robinje tvoje i došljak.

13 Držite se svega što sam vam kazao. Ne pominjite imena bogova tuđih, i da se ne čuje iz usta vaših.

14 Tri puta preko godine svetkuj mi:

15 Praznik presnih hlebova drži; sedam dana jedi hlebove presne, kao što sam ti zapovedio, na vreme, meseca Aviva, jer si tada izašao iz Misira; i niko da ne izađe preda me prazan;

16 I praznik žetve prvina od truda tvog što poseješ u polju svom; i praznik berbe na svršetku svake godine, kad sabereš trud svoj s njive.

17 Tri puta preko godine sve muškinje tvoje da izlazi pred Gospoda Boga.

18 Krv od žrtve moje ne prinosi uz hlebove kisele, i pretilina praznika mog da ne prenoći do jutra.

19 Prvine od prvog roda zemlje svoje donesi u kuću Gospoda Boga svog; nemoj kuvati jagnjeta u mleku majke njegove.

20 Evo, ja šaljem anđela svog pred tobom da te čuva na putu, i da te odvede na mesto koje sam ti pripravio.

21 Čuvaj ga se, i slušaj ga, nemoj da ga rasrdiš, jer vam neće oprostiti greh, jer je moje ime u njemu.

22 Nego ako ga dobro uzaslušaš i ustvoriš sve što kažem, ja ću biti neprijatelj tvojim neprijateljima i protivnik tvojim protivnicima.

23 Jer će anđeo moj ići pred tobom i odvešće te u zemlju amorejsku i hetejsku i ferezejsku i hananejsku i jevejsku i jevusejsku, i ja ću ih istrebiti.

24 Nemoj se klanjati bogovima njihovim niti im služiti, ni činiti šta oni čine, nego ih sasvim obori i likove njihove sasvim izlomi.

25 I služite Gospodu Bogu svom, i On će blagosloviti hleb tvoj i vodu tvoju; i ukloniću bolest između vas.

26 Neće biti pometkinje ni nerotkinje u zemlji tvojoj; i broj dana tvojih napuniću.

27 Pustiću strah svoj pred tobom, i uplašiću svaki narod na koji dođeš, i obratiću k tebi pleći svih neprijatelja tvojih.

28 Poslaću i stršljene pred tobom, da teraju Jeveje, Hananeje i Heteje ispred tebe.

29 Neću ih oterati ispred tebe za jednu godinu, da ne opusti zemlja i da se zverje poljsko ne namnoži na tebe.

30 Pomalo ću ih odgoniti ispred tebe dokle se ne namnožiš i zauzmeš zemlju.

31 I postaviću međe tvoje od mora crvenog do mora filistejskog i od pustinje do reke; jer ću vama u ruke dati one koji žive u onoj zemlji da ih oteraš ispred sebe.

32 Nemoj hvatati vere s njima ni s bogovima njihovim.

33 Neka ne sede u zemlji tvojoj, da te ne navrate da se ogrešiš o mene, jer bi služio bogovima njihovim, i to bi ti bila zamka.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #9261

ഈ ഭാഗം പഠിക്കുക

  
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9261. Keep thee far from the word of a lie. That this signifies an aversion for the falsity of evil, is evident from the signification of “a lie,” as being falsity from evil (see n. 8908, 9248). The reason why there is signified falsity from evil is that this falsity must be kept far away, because it derives its essence from evil; and evil and good are opposites; for evil is from hell, and good is from heaven, and there it is from the Lord. But falsity not derived from evil, which is the falsity of ignorance, is not of such a nature (see n. 1679, 2863, 4551, 4552, 4729, 4736, 6359, 7272, 7574, 8149, 8311, 8318, 9258). And from the signification of “keeping far away,” as being to feel aversion for. That “removal far away” denotes aversion, originates from the removals of this kind which appear in the spiritual world, in that they are according to dissimilarities, differences, and aversions, in respect to the things of spiritual life. For those who appear there in one place are in a like state of the affections and of the derivative thoughts; but as soon as they are at variance, they are separated and go far away from one another; and this according to the degree of their variance. This comes to pass because in the spiritual world both spaces and times are states, and therefore distances are differences of states. Nevertheless, before the external sight, states appear there as spaces, and their differences as distances. (That spaces and distances, and also times, are states, see n. 1273-1277, 1376-1382, 2625, 3356, 3387, 3404, 3638-3641, 4321, 4882, 7381, 9104; but that nevertheless there are appearances of spaces and distances, which originate from changes of state in the interiors, n. 5605.) From this it is now evident that in the internal sense “removal far away” denotes aversion.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #9258

ഈ ഭാഗം പഠിക്കുക

  
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9258. And wouldest forbear to remove it for him. That this signifies no reception of truth, is evident from the signification of “to forbear from removing,” as being not to instruct and amend, here not to be capable of receiving instruction, thus not to receive truth, because it is said of the falsity which does not agree with the good of the church, and this falsity is of this nature. That in the spiritual sense “to remove” denotes this, is evident from the fact that words apply themselves to the subject; thus in the sense of the letter “to remove” applies to the burden under which the ass is lying; and in the internal sense to the falsity which does not agree with the good of the church; and therefore in this sense there is signified no removal from falsity by means of amendment, thus also no reception of truth whereby there may be amendment or removal. There are falsities which agree with the good of the church, and there are falsities which do not agree with it. The falsities which agree are those in which good lies hidden, and which, therefore, by means of good, can be bent toward truths. But the falsities which do not agree with the good of the church are those in which evil lies hidden, and which therefore cannot be bent toward truths.

[2] The good which lies hidden within genuine truths, or within truths not genuine, which just above were called falsities, and the evil which lies hidden in falsities, and also in truths, are like the prolific germ in the seed of fruit. When the fruit is being formed, all its fibers look toward the prolific germ of the seed, and by means of the permeating sap they nourish it and form it; but when it has been formed, the fibers retire, and convey the sap away from the seed, thus causing the pulp of the fruit to shrivel and decay, and afterward serve the prolific germ as soil. The case is the same with the seed itself, when its prolific germ begins to put itself forth anew in the earth. The prolific germ in plants corresponds to the good in man. The seed itself corresponds to internal things, and the pulp of the fruit encompassing the seed corresponds to external things. When the internal of man is being formed anew, or is being regenerated, the memory-knowledges and truths of the external man are like the fibers of fruit, through which the sap is carried over to the internal; and afterward, when the man has been regenerated, the memory-knowledges and truths of the external man are also separated, and serve as soil. The case is the same with the internal of man, to which the seed corresponds. In this case the good which has been formed in this manner produces a new man, just as the prolific germ in the seed produces a new tree, or a new plant. Thus all things are made new, and afterward multiply and bear fruit to eternity; consequently the new man becomes like a garden and a paradise, to which he is also compared in the Word.

[3] This is meant by the Lord’s words in Matthew:

The kingdom of the heavens is like a grain of mustard seed, which a man took and sowed in his field; which is less than all seeds; but when it is grown, it is greater than the herbs, and becometh a tree, so that the birds of the heaven come and make their nests in its branches (Matthew 13:31-32).

From all this it can be seen how the case is with truths, both genuine and not genuine, that have good within them, namely, that after good has been formed, it produces such truths as agree with the good; and even if these are not genuine truths, they are nevertheless accepted as genuine, because they savor of good, for from this they derive their essence and life. For good prolificates and brings itself forth by means of truths, and in this bringing of itself forth it is in the continual endeavor to produce a new good, in which there shall be a like prolific germ; just as the prolific germ of a seed acts in the case of a plant or tree, when it pushes itself forth from the earth for the sake of new fruits, and new seeds. But the varieties are endless, and are according to the goods that are formed by a life of charity in accordance with the precepts of faith.

[4] From the opposite it can be seen how the case is with falsities in which is evil, namely, that they are like trees which bear evil fruits, and which are to be rooted up and cast into the fire, according to the Lord’s words in Matthew:

Every good tree bringeth forth good fruit; but a corrupt tree bringeth forth evil fruit. A good tree cannot bring forth evil fruit, neither can a corrupt tree bring forth good fruit. Every tree that bringeth not forth good fruit is hewn down, and cast into the fire. Wherefore by their fruits ye shall know them (Matthew 7:17-20; 12:33).

Jesus said, As the branch cannot bear fruit of itself, except it abide in the vine; so neither can ye, except ye abide in Me. I am the vine, ye are the branches. He that abideth in Me, and I in him, the same beareth much fruit; for without Me ye can do nothing. If a man abide not in Me, he shall be cast forth as a branch, and shall wither; and they gather him, and cast him into the fire, and he is burned (John 15:4-6).

From this it is evident that all good which shall bear any fruit is from the Lord, and that unless it is from Him it is not good.

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