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Deuteronoomia 9

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1 Kuule, Iisrael! Sa lähed nüüd üle Jordani, et minna alistama rahvaid, kes on suuremad ja vägevamad sinust, linnu, suuri ja taevani kindlustatuid,

2 suurt ja pikakasvulist rahvast, anaklasi, keda sa tunned ja kellest sa oled kuulnud: 'Kes suudaks seista anaklaste ees?'

3 Tea siis nüüd, et Issand, su Jumal, on see, kes käib su ees nagu hävitav tuli; tema hävitab neid ja alandab nad su ees - siis ajad sa nad ära ja hukkad kiiresti, nõnda nagu Issand sulle on öelnud.

4 Kui Issand, su Jumal, ajab nad ära su eest, siis ära mõtle oma südames, öeldes: 'Minu õigsuse pärast on Issand mind toonud pärima seda maad!', vaid nende rahvaste jumalakartmatuse pärast ajab Issand nad ära su eest.

5 Mitte oma õigsuse ja südame siiruse pärast ei pääse sa nende maad pärima, vaid nende rahvaste jumalakartmatuse pärast ajab Issand, su Jumal, nad ära su eest, et pidada, mida Issand on vandega tõotanud su vanemaile, Aabrahamile, Iisakile ja Jaakobile.

6 Tea siis, et mitte sinu õigsuse pärast ei anna Issand, su Jumal, sulle pärimiseks seda head maad, sest sa oled kangekaelne rahvas!

7 Tuleta meelde, ära unusta, kuidas sa kõrbes vihastasid Issandat, oma Jumalat! Sellest päevast alates, mil sa lahkusid Egiptusemaalt, kuni teie tulekuni siia paika, olete osutanud vastupanu Issandale.

8 Juba Hoorebil te pahandasite Issandat ja Issand vihastus teie peale, tahtes teid hävitada.

9 Kui ma läksin üles mäele vastu võtma kivilaudu, selle seaduse laudu, mille Issand teile oli andnud, siis jäin ma mäele neljakümneks päevaks ja neljakümneks ööks, leiba söömata ja vett joomata.

10 Ja Issand andis mulle kaks kivilauda, millele oli kirjutatud Jumala sõrmega, ja nende peal olid kõik sõnad, mis Issand oli kogunemispäeval teile rääkinud mäel tule seest.

11 Neljakümne päeva ja neljakümne öö pärast andis Issand mulle need kaks kivilauda, seaduselauda.

12 Ja Issand ütles mulle: 'Tõuse ja mine siit kähku alla, sest su rahvas, kelle sa tõid Egiptusest välja, teeb pahasti: nad on juba lahkunud sellelt teelt, mida ma neid käskisin käia - nad on endale valmistanud valatud kuju!'

13 Ja Issand rääkis minuga, öeldes: 'Ma olen näinud seda rahvast, ja vaata, see on kangekaelne rahvas!

14 Jäta mind, ja ma hävitan nad ning kustutan nende nimed taeva alt, sinust aga teen ma vägevama ja suurema rahva kui see!'

15 Siis ma pöördusin ja läksin mäelt alla: mägi põles tules ja mul oli kaks seaduselauda teine teises käes.

16 Ja ma vaatasin, ja ennäe, te olite teinud pattu Issanda, oma Jumala vastu: te olite endile valmistanud valatud vasika, olite kiiresti lahkunud teelt, mida Issand teid oli käskinud käia.

17 Siis ma haarasin need kaks lauda ja viskasin need ära oma käest ning lõin need puruks teie silme ees.

18 Ja ma heitsin maha Issanda ette, olles nagu eelmiselgi korral nelikümmend päeva ja nelikümmend ööd leiba söömata ja vett joomata kõigi teie pattude pärast, mis te olite teinud, tehes kurja Issanda silmis ja vihastades teda.

19 Sest ma kartsin seda viha ja raevu, mis Issandat oli vallanud teie vastu, nõnda et ta tahtis teid hävitada. Ja Issand kuulis mind ka veel seekord.

20 Ka Aaroni peale vihastus Issand väga, tahtes teda hävitada, ja ma palusin siis ka Aaroni eest.

21 Aga teie patutöö, mille te olite valmistanud, vasika, ma võtsin ja põletasin seda tulega, lõin selle puruks, jahvatasin hästi, kuni see sai peeneks põrmuks, ja viskasin selle põrmu jõkke, mis mäelt alla voolab.

22 Ka Tabeeras ja Massas ja Kibrot-Hattaavas te vihastasite Issandat.

23 Ja kui Issand teid läkitas Kaades-Barneast, öeldes: 'Minge ja vallutage maa, mille ma teile annan!', siis te panite vastu Issanda, oma Jumala käsule, ei uskunud temasse ega kuulanud ta häält.

24 Te olete olnud Issandale vastupanijad, alates sellest päevast, mil tema teid tunneb.

25 Siis ma heitsin maha Issanda ette neiks neljakümneks päevaks ja neljakümneks ööks, sest Issand oli öelnud, et ta teid hävitab.

26 Ja ma palusin Issandat ning ütlesin: 'Issand Jumal, ära hukka oma rahvast ja oma pärisosa, kelle sa oled lunastanud oma suurusega ja kelle sa tõid Egiptusest välja vägeva käega!

27 Mõtle oma sulastele, Aabrahamile, Iisakile ja Jaakobile, ära pane tähele selle rahva kangust, ta nurjatust ja pattu,

28 et ei öeldaks maal, kust sa meid välja tõid: 'Sellepärast et Issand ei suutnud neid viia sellele maale, mille ta neile oli lubanud, ja et ta neid vihkas, viis ta nad välja, et neid kõrbes surmata!'

29 Ometi on nad ju sinu rahvas ja sinu pärisosa, kelle sa tõid välja oma suure rammuga ja väljasirutatud käsivarrega.'

   

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Arcana Coelestia #10401

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10401. 'And Aaron said to them' means the outward features of the Word, the Church, and worship, devoid of the inward. This is clear from the representation here of 'Aaron' as the outward features of the Word, the Church, and worship, devoid of the inward, dealt with above in 10397. The fact that no Church existed among the Israelite and Jewish nation, only what was representative of a Church, thus an outward form devoid of the inward substance, is perfectly clear from Aaron, who, though a typical member of that nation, was nevertheless made the high priest, to whom the most sacred things of the Church were entrusted, and who was therefore considered to be holier than everyone else. For it is said of him that he made the golden calf, built an altar for it, made a proclamation that there was to be 'a feast to Jehovah' for it, brought that sin upon the people, and caused them to become undisciplined, in verses 2, 4-5, 21, 25, 35; and elsewhere that Jehovah was greatly moved with anger against Aaron and would have destroyed him, and that Moses prayed for him, Deuteronomy 9:20. These words imply that Aaron was like the people, who were idolatrous at heart, 4208, 4281, 4820, 5998, 6877, 7401, 8301, 8882. But since only the outward form of a Church devoid of its inward substance existed with that nation, and yet by means of it there was contact with heaven, it did not matter what a person there was like, provided that when engaged in external observances he obeyed what had been decreed and revered it.

In the case of representatives no attention is paid to the person, only to the reality represented by that person, see 665, 1097(end), 3670, 4208, 4281, 4288, 4444, 8588.

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

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Arcana Coelestia #4031

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4031. 'And before [the eyes of those of] the flock which came together later he did not put [the rods] in' means things that are compulsory. This is clear from the meaning of 'coming together later'. 'Coming together first' means, as shown above in 4029, that which is spontaneous or free; and from this, as well as from the sequence of thought in the internal sense, it is evident that 'coming together later' means that which is compulsory or non-free. It is also evident from the consideration that the expression 'coming on heat' is not used here as it is of those which came together first. For 'coming on heat' means affection, in this case an intense desire. Anything that does not begin from affection is not spontaneous or free, for everything spontaneous or free is in keeping with one's affection or love, 2870. This consideration is also evident from the derivation of the expression in the original language as a lack, for if the intense desire is lacking, all sense of freedom is at an end, in which case that which a pervert does is referred to as non-freedom and at length that which is compulsory.

[2] It may be seen from the paragraphs quoted above in 4029 that every joining together of truth and good, and therefore all reformation and regeneration, is effected in freedom, that is, is the outcome of what is spontaneous. Consequently no joining together of truth and good, thus no regeneration, is possible in the absence of freedom, that is, through compulsion. What freedom is, and the origin of it, see 2870-2893, where Human Freedom is the subject. Anyone who is unaware of the fact that no joining of truth and good, that is, no making of these one's own, and so no regeneration, is possible except in a person's freedom, ends up - if he reasons about the Lord's Providence, about human salvation, and about the eternal damnation of many - with utterly dim misconceptions and then with serious errors. For he imagines that if the Lord is willing, He is able to save anyone, and to do so by all manner of means beyond number - by miracles, by the dead coming back again, by direct revelations, by angels withholding people from evils, and driving them to good by the plain use of force, and by many states into which a person is introduced and becomes repentant, and by many other means.

[3] But he does not know that all of these means involve compulsion and that nobody can be reformed through them. For anything that compels a person does not impart any affection to him; or if it is of such a nature that it does impart an affection, it binds itself to an affection for evil. Indeed it seems to instill, and does in fact instill, some holiness, but even so, when the state is altered he goes back to his previous affections, which are evils and falsities. In that case that holiness links itself to the evils and falsities and is turned into profanity, such as leads him into the worst hell of all. For that person first of all acknowledges and believes, and also has an affection for what is holy; but after that he denies it, indeed he loathes it. For profaners are those who at one point acknowledge with the heart and after that deny, not those who have not acknowledged with the heart, see 301-303, 571, 582, 593, 1001, 1008, 1010, 1059, 1327, 1328, 2051, 2426, 3398, 3399, 3402, 3898. For this reason evident miracles do not take place at the present day, only miracles which are not evident or plain to see and which are of such a nature that they do not enforce any holiness or take away a person's freedom from him. This is why the dead do not come back again and why no one is withheld from evil by direct revelations, or by angels, and led to good by the plain use of force.

[4] It is man's freedom into which the Lord operates, and by means of which He turns him in a different direction. For all freedom involves that which is present in his love or affection, and so in his will, 3158. If he does not receive good and truth in freedom it cannot be made or become his own, since that which is for him compulsory is not his own but belongs to whoever compels it. For he is not acting of himself even though the action is done by him. It does sometimes seem as though a person is drawn under compulsion towards good, as in temptations and spiritual conflicts. But within these experiences he is in greater freedom than when he is outside them, see 1937, 1947, 2881. It also seems as though a person is acting under compulsion when he compels himself to do good; but self-compulsion is one thing, being compelled is another. Self-compulsion with anyone is a product of the freedom within him, but being compelled is a product of non-freedom. This shows what dim misconceptions and then what errors people end up with who reason about the Lord's Providence, about human salvation, and about the eternal damnation of many, yet who are unaware of the fact that it is freedom through which the Lord operates and by no means through compulsion. For compulsion in things of a holy nature if not freely accepted is dangerous.

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