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Deuteronomio 9

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1 Dinggin mo, Oh Israel, ikaw ay tatawid sa Jordan sa araw na ito, upang iyong pasukin na ariin ang mga bansang lalong dakila at lalong makapangyarihan kay sa iyo, na mga bayang malaki at nakukutaan hanggang sa himpapawid,

2 Isang bayang malaki at mataas ng mga anak ng Anaceo, na iyong nakikilala, at tungkol sa kanila ay narinig mong sinasabi, Sinong makatatayo sa harap ng mga anak ni Anac?

3 Talastasin mo nga sa araw na ito, na ang Panginoon mong Dios ay siyang mangunguna sa iyo na parang mamumugnaw na apoy; kaniyang lilipulin sila, at kaniyang payuyukurin sila sa harap mo; sa gayo'y iyong mapalalayas sila, at iyong malilipol silang madali, na gaya ng sinalita sa iyo ng Panginoon.

4 Huwag kang magsasalita sa iyong puso, pagkatapos na mapalayas sila ng Panginoon mong Dios sa harap mo, na iyong sasabihin, Dahil sa aking katuwiran ay ipinasok ako ng Panginoon upang ariin ang lupaing ito; na dahil sa kasamaan ng mga bansang ito ay pinalalayas ng Panginoon sila sa harap mo.

5 Hindi dahil sa iyong katuwiran o dahil sa pagtatapat ng iyong loob ay iyong pinapasok upang ariin ang kanilang lupain: kundi dahil sa kasamaan ng mga bansang ito ay pinalalayas sila ng Panginoong Dios sa harap mo, at upang kaniyang papagtibayin ang salita na isinumpa ng Panginoon sa iyong mga magulang kay Abraham, kay Isaac, at kay Jacob.

6 Talastasin mo nga na hindi ibinibigay sa iyo ng Panginoon mong Dios ang mabuting lupaing ito upang ariin ng dahil sa iyong katuwiran; sapagka't ikaw ay isang bayang matigas ang ulo.

7 Alalahanin mo, huwag mong kalimutan, kung paanong minungkahi mo sa galit ang Panginoon mong Dios sa ilang: mula nang araw na kayo'y umalis sa lupain ng Egipto, hanggang sa kayo'y dumating sa dakong ito ay naging mapanghimagsik kayo laban sa Panginoon.

8 Gayon din sa Horeb na inyong minungkahi ang Panginoon sa galit, at ang Panginoon ay nagalit sa inyo na kayo sana'y lilipulin.

9 Nang ako'y sumampa sa bundok upang tanggapin ang mga tapyas na bato, sa makatuwid baga'y ang mga tapyas ng tipan na ginawa ng Panginoon sa inyo, ay natira nga ako sa bundok na apat na pung araw at apat na pung gabi; hindi ako kumain ng tinapay ni uminom ng tubig.

10 At ibinigay sa akin ng Panginoon ang dalawang tapyas na bato na sinulatan ng daliri ng Dios; at sa mga yao'y nasusulat ang ayon sa lahat ng mga salita na sinalita ng Panginoon sa inyo sa bundok mula sa gitna ng apoy nang araw ng kapulungan.

11 At nangyari sa katapusan ng apat na pung araw at apat na pung gabi, na ibinigay sa akin ng Panginoon ang dalawang tapyas na bato, sa makatuwid baga'y ang mga tapyas ng tipan.

12 At sinabi ng Panginoon sa akin, Tumindig ka, manaog kang madali rito; sapagka't ang iyong bayan na iyong inilabas sa Egipto ay nangagpakasama; sila'y madaling lumihis sa daang aking iniutos sa kanila; sila'y nagsigawa para sa kanila ng isang larawang binubo.

13 Bukod dito'y sinalita sa akin ng Panginoon, na sinasabi, Aking nakita ang bayang ito, at, narito, isang bayang matigas ang ulo:

14 Bayaan mo ako na aking lipulin sila, at aking pawiin ang kanilang pangalan sa silong ng langit; at gagawin kita na isang bansang lalong makapangyarihan at lalong malaki kay sa kanila.

15 Sa gayo'y pumihit ako at bumaba ako mula sa bundok, at ang bundok ay nagniningas sa apoy, at ang dalawang tapyas ng tipan ay nasa aking dalawang kamay.

16 At tumingin ako, at, narito, kayo'y nakapagkasala na laban sa Panginoon ninyong Dios: kayo'y nagsigawa para sa inyo ng isang guyang binubo: kayo'y lumihis na madali sa daan na iniutos sa inyo ng Panginoon.

17 At aking tinangnan ang dalawang tapyas, at aking inihagis sa aking dalawang kamay, at aking iniwalat sa harap ng inyong mga mata.

18 At ako'y nagpatirapa sa harap ng Panginoon, gaya ng una, na apat na pung araw at apat na pung gabi; hindi ako kumain ng tinapay ni uminom ng tubig; dahil sa inyong buong kasalanan na inyong ipinagkasala sa paggawa ninyo ng masama sa paningin ng Panginoon na minungkahi ninyo siya sa galit;

19 Sapagka't natatakot ako dahil sa galit at maningas na poot, na ikinayamot ng Panginoon sa inyo, na lilipulin sana kayo. Nguni't dininig din naman ako noon ng Panginoon.

20 At ang Panginoo'y totoong nagalit kay Aaron na siya sana'y papatayin: at akin din namang idinalangin si Aaron nang panahon ding yaon.

21 At aking kinuha ang inyong kasalanan, ang guyang inyong ginawa, at aking sinunog sa apoy, at aking niyapakan, na dinurog na mainam, hanggang sa naging durog na parang alabok; at aking inihagis ang alabok niyaon sa batis na umaagos mula sa bundok.

22 At sa Tabera, at sa Massa, at sa Kibroth-hataa-vah, ay inyong minungkahi ang Panginoon sa galit.

23 At nang suguin kayo ng Panginoon mula sa Cades-barnea, na sabihin, Sumampa kayo at ariin ninyo ang lupain na ibinigay ko sa inyo; kayo nga'y nanghimagsik laban sa utos ng Panginoon ninyong Dios, at hindi ninyo pinanampalatayanan siya, ni dininig ang kaniyang tinig.

24 Kayo'y naging mapanghimagsik laban sa Panginoon, mula nang araw na kayo'y aking makilala.

25 Sa gayo'y nagpatirapa ako sa harap ng Panginoon na apat na pung araw at apat na pung gabi na ako'y nagpatirapa, sapagka't sinabi ng Panginoon, na kaniyang lilipulin kayo.

26 At aking ipinanalangin sa Panginoon, at sinabi, Oh Panginoong Dios, huwag mong lipulin ang iyong bayan at ang iyong mana, na iyong tinubos ng iyong kadakilaan na iyong inilabas sa Egipto ng makapangyarihang kamay.

27 Alalahanin mo ang iyong mga lingkod, si Abraham, si Isaac, at si Jacob; huwag mong masdan ang pagmamatigas ng bayang ito, ni ang kasamaan nila, ni ang kasalanan nila:

28 Baka sabihin ng mga taga lupaing pinaglabasan mo sa amin: Sapagka't hindi sila naipasok ng Panginoon sa lupain na ipinangako sa kanila, at sa kapootan niya sa kanila, ay inilabas sila upang patayin sa ilang.

29 Gayon man sila'y iyong bayan at iyong mana, na iyong inilabas ng iyong dakilang kapangyarihan at ng iyong unat na bisig.

   

Van Swedenborgs Werken

 

Arcana Coelestia #9806

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9806. 'And you, cause Aaron your brother to come near to you' means the joining of Divine Truth to Divine Good within the Lord's Divine Human. This is clear from the representation of Moses, the one here who was to cause Aaron to come near him, as the Lord in respect of Divine Truth, dealt with in 6752, 6771, 7014, 9372; from the meaning of 'drawing near' as a joining to and presence with, dealt with in 9378; from the representation of 'Aaron' as the Lord in respect of Divine Good, dealt with below; and from the meaning of 'brother' as good, dealt with in 3303, 3803, 3815, 4121, 4191, 5686, 5692, 6756. From all this it is evident that the words telling Moses that he should cause Aaron his brother to come near to him mean the joining of Divine Truth to Divine Good within the Lord, the reason why within His Divine Human is meant being that this was where that joining together had to take place. For the Lord had first to make His Human Divine Truth, then afterwards Divine Good, see the places referred to in 9199, 9315. The reason why Aaron was chosen to serve in the priestly office was that he was Moses' brother, and in this way the brotherly relationship of Divine Truth and Divine Good in heaven was at the same time represented. For as stated above, Moses represented Divine Truth and Aaron Divine Good.

[2] Everything throughout creation, both in heaven and in the world, has connection with good and with truth, to the end that it may be something. For good is the inner being (Esse) of truth, and truth is the outward manifestation (Existere) of good. Good without truth therefore cannot manifest itself, and truth without good has no real being. From this it is evident that they must be joined together. In the Word the two joined together are represented by a married couple or by two brothers, by a married couple when the heavenly marriage - the marriage of good and truth - and the succeeding generations which spring from that marriage, are the subject, and by two brothers when two kinds of ministry, namely those of judgement and worship, are the subject. Those who served as ministers of judgement were called judges, and at a later time kings, whereas those who served as ministers of worship were called priests. And since all judgement is arrived at through truth and all worship springs from good, truth founded on good is meant in the Word by 'judges', in the abstract sense, in which no actual person is envisaged; but truth from which good results is meant by 'kings', and good itself by 'priests'. So it is that in the Word the Lord is called Judge, also Prophet, as well as King, in places where the subject has reference to truth, but Priest where it has reference to good. He is in like manner called Christ, Anointed, or Messiah in places where the subject has reference to truth, but Jesus or Saviour where it has reference to good.

[3] It was on account of this brotherly relationship of the truth which belongs to judgement and the good which belongs to worship that Aaron, brother of Moses, was chosen to serve in the priestly office. The fact that 'Aaron' and 'his house' because of this mean good is clear in David,

O Israel, trust in Jehovah! He is their help and their shield. O house of Aaron, trust in Jehovah! He is their help and their shield. Jehovah has remembered us, He blesses [us]. He will bless the house of Israel, He will bless the house of Aaron. Psalms 115:9-10, 12.

In the same author,

Let Israel now say that His mercy [endures] to eternity; let the house of Aaron now say that His mercy [endures] to eternity. Psalms 118:2-3.

In the same author,

O house of Israel, bless Jehovah! O house of Aaron, bless Jehovah! Psalms 135:19.

'The house of Israel' stands for those with whom truths exist, 'the house of Aaron' for those with whom forms of good are present; for in the Word wherever truth is the subject so too is good, on account of the heavenly marriage, 9263, 9314. For the meaning of 'the house of Israel' as those with whom truths exist, see 5414, 5879, 5951, 7956, 8234.

In the same author,

Jehovah sent Moses His servant, Aaron whom He chose. Psalms 105:26.

Moses is called a servant because 'servant' is used in regard to truths, 3409, whereas one chosen or elected has regard to good, 3755 (end).

[4] In the same author,

Behold, how good and pleasant it is for brothers to dwell also together! It is like the good oil upon the head running down onto the beard, the beard of Aaron, which runs down over the collar 1 of his garments. Psalms 133:1-3.

Anyone who does not know what 'brother' means, nor what 'oil', 'the head', 'the beard', and 'garments' mean, nor also what 'Aaron' represents, can have no understanding of why such things have been compared to brothers who dwell together. For what similarity is there between oil running from Aaron's head down onto his beard, then onto his garments, and the unanimity of brothers? But the similarity in the comparison is evident from the internal sense, in which the flow of good into truths is the subject and is described by their brotherliness. For 'the oil' means good, 'Aaron's head' the inmost level of good, 'the beard' the very outermost level of it, 'garments' truths, and 'running down' a flowing in. From this it is plain that those words mean the flow, from inner to outer levels, of good into truths, and a joining together there. Without the internal sense how can anyone see that those words hold these heavenly matters within them? For the meaning of 'oil' as the good of love, see 886, 4582, 4638, 9780, and for that of 'the head' as what is inmost, 5328, 6436, 7859, 9656. The fact that 'the beard' means what is the very outermost is evident in Isaiah 7:20; 15:2; Jeremiah 48:37; and Ezekiel 5:1. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5319, 5954, 6914, 6917, 9093, 9212, 9216; and for the representation of 'Aaron' as celestial good, see above.

[5] Seeing that Aaron was chosen to serve in the priestly office, thus to administer the most sacred things, people can understand what the situation was with representations in the Jewish Church. No attention was paid to the person who represented, only to the thing represented by that person. Thus something holy, indeed most holy, could be represented by persons who were inwardly unclean, indeed idolatrous, provided that outwardly they had an air of holiness when engaged in worship. The fact that Aaron was one such person becomes clear from the following details in Moses,

Aaron took the gold from the hands of the children of Israel, and fashioned it with a chisel, and made out of it a molded calf. And Aaron built an altar in front of it, and Aaron made a proclamation and said, Tomorrow there will be a feast to Jehovah. Exodus 32:4-5, 25.

And elsewhere in the same author,

Jehovah was greatly moved with anger against Aaron and would have destroyed him; 2 but I prayed for Aaron also at that time. Deuteronomy 9:20.

As regards the representatives of the Church among the Israelite and Jewish nation, that no attention was paid to the persons, only to the actual things represented, see the places referred to in 9229.

Voetnoten:

1. literally, the mouth

2. literally, to destroy him

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

Van Swedenborgs Werken

 

Arcana Coelestia #9199

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9199. 'Or orphan' means those who possess truth but not as yet good, and still have a desire for good. This is clear from the meaning of 'orphan' as those who possess truth and have a desire for good. Such people are meant by 'orphans' because sons bereft of father and mother, that is, those deprived of interior goodness and truth, are orphans. For 'father' in the Word means interior good, and 'mother' truth joined to that good, 5581; but 'sons' means truths derived from them. For the meaning of 'sons' as truths, see 489, 491, 533, 1147, 2813, 3373, 6583. The fact that sons and not daughters are meant here by 'orphans' is evident from verse 24 below, where it says, And your sons will be orphans. The reason why sons who are orphans are those who desire good is that the Lord then stands in place of their father, according to the following words in David,

A father of the orphans, and a judge of the widows, is God in the habitation of His holiness. Psalms 68:5.

[2] 'Orphans' are those who have received instruction in the Church's truths of faith which come from the Word, and who are then led by means of those truths to good. This is also evident from the Lord's words in John,

I will ask the Father to give you another Paraclete, to remain with you forever, the Spirit of truth, whom the world cannot receive, because it neither sees Him nor knows Him. But you know Him, because He remains with you and is among you. I will not leave you orphans, I will come to you. These things I have spoken to you, while I remain with you; but the Paraclete, the Holy Spirit, He will teach you all things. John 14:16-18, 24-26.

[3] Every detail of these verses makes it clear that those are 'orphans' who possess truths and have a desire for good. 'The Paraclete' is used to mean Divine Truth, which the Lord was when He was in the world and which has emanated from Him ever since He glorified His Human and went away from the world. Therefore He says that He will send the Paraclete and that He Himself will come. 'Sending the Paraclete' means enlightening and instructing them in the truths of faith, and 'coming to them' means leading them on to good. This is why He says, I will not leave you orphans. As has been stated, 'the Paraclete' is used to mean Divine Truth, which the Lord was when He was in the world and which has emanated from Him ever since He glorified His Human and went away from the world. This was something the Lord taught plainly several times; yet those who identify persons in the Godhead and not essences united into one do not grasp it. For the explanation of the Word and the understanding of it by a person depend on the ideas he already has. The same applies to places where the Lord says that He is in the Father, and the Father is in Him; that the Father and He are One; also that all that is His is the Father's, and all that is the Father's is His, John 10:30; 14:1-11, 20; 16:15; 17:11.

[4] But let these truths stated above receive further explanation.

The Paraclete is used to mean Divine Truth

This is evident from the Lord's actual words; for the Paraclete is called 'the Spirit of truth' by Him, and also He says, 'the Paraclete, the Holy Spirit, will teach you all things'.

The Lord was Divine Truth when He was in the world

This too is evident from the Lord's words there; for He says that He will send 'another Paraclete' (that is, another in place of Himself), who will be the Spirit of truth, and - referring to Himself - that they know Him 'because He remains with you and is among you'. He also says, I tell you the truth. If I do not go away the Paraclete will not come to you; but if I go away I will send Him to you, John 16:7. Another place, John 7:39, states, 'This He said concerning the Spirit, whom those believing in Him would receive; for the Holy Spirit was not yet, because Jesus was not yet glorified'. And other places again state that He is the way and the truth, John 14:6; also that He is the Word, that God is the Word, and that the Word became flesh, John 1:1-3, 14, 'the Word' being Divine Truth. For more about the Lord's being Divine Truth when He was in the world, see 3195, 4687, 4727, 6716, 6864, 7499, 8127, 8724.

[5] Divine Truth has emanated from the Lord ever since He glorified His Human and went away from the world This too is evident from the Lord's words, 'When I go away I will send the Spirit of truth to you' ('sending' means going out and emanating from, 2397, 4710), and also 'When He comes He will guide you into all truth; 1 for He will not speak from Himself, but whatever He hears He will speak. He will glorify Me, for He will receive from what is Mine and declare it to you', John 16:7, 13-15.

When the Lord went away from the world His Human became Divine Good as well as Divine Truth, see 3704, 3712, 3737, 3969, 4577, 5704, 6864, 7014, 7499, 8241, 8724, 8760, 9167. And since then Divine Truth has emanated from Divine Good, which He Himself is, as the light of all creation emanates from the sun, 3636, 3643, 3969, 5704, 7083, 8127. The references listed above in 9194 may be added to these.

Voetnoten:

1. The Latin means He will teach you in all truth but the Greek means He will guide you into all truth, which Swedenborg has in other places where he quotes this verse.

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