Ang Bibliya

 

Ovadija 1

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1 Utvara Avdijeva. Ovako veli Gospod Gospod za edomsku: Čusmo glas od Gospoda, i glasnik bi poslan k narodima: Ustajte, da ustanemo na nju u boj.

2 Gle, učiniću te malim među narodima, bićeš vrlo prezren.

3 Ponos srca tvog prevari te, tebe, koji živiš u raselinama kamenim, u visokom stanu svom, i govoriš u srcu svom: Ko će me oboriti na zemlju?

4 Da podigneš visoko kao orao i među zvezde da metneš gnezdo svoje, odande ću te oboriti, govori Gospod.

5 Kako si oplenjen?! Da su došli k tebi kradljivci ili lupeži noću, ne bi li pokrali koliko im je dosta? Da su došli k tebi berači vinogradski, ne bi li ostavili pabiraka?

6 Kako se pretraži Isav, kako se nađoše potaje njegove!

7 Do granice te odvedoše svi koji behu s tobom u veri, prevariše te i nadvladaše te koji behu u miru s tobom; koji jedu hleb tvoj podmetnuše ti zamku, da se ne opazi.

8 U onaj dan, govori Gospod, neću li pogubiti mudre u zemlji edomskoj i razumne u gori Isavovoj?

9 I tvoji će se junaci uplašiti, Temane, da se istrebe pokoljem svi iz gore Isavove.

10 Za nasilje učinjeno bratu tvom Jakovu pokriće te stid i istrebićeš se zasvagda.

11 Onaj dan, kad ti stajaše nasuprot; onaj dan, kad inostranci odvođahu u ropstvo vojsku njegovu, i tuđinci ulažahu na vrata njegova i bacahu žreb za Jerusalim, beše i ti kao koji od njih.

12 Ali ti ne trebaše gledati dana brata svog, dana, kad se odvođaše u tuđu zemlju, niti se radovati sinovima Judinim u dan kad propadahu, niti razvaljivati usta u dan nevolje njihove.

13 Ne trebaše ti ući na vrata naroda mog u dan pogibli njihove, ne trebaše da i ti gledaš zlo njihovo u dan pogibli njihove, ni da se dohvataš dobra njihova u dan pogibli njihove.

14 Niti trebaše da staneš na rasputicu da ubijaš bežan njihovu, niti da izdaješ onih koji ostaše u dan nevolje.

15 Jer je dan Gospodnji blizu svim narodima: kako si činio, tako će ti biti, plata će ti se vratiti na glavu tvoju.

16 Jer kao što ste vi pili na svetoj gori mojoj, tako će piti svi narodi vazda, piće, i ždreće, i biće kao da ih nije bilo.

17 A na gori će Sionu biti spasenje, i biće sveta, i dom će Jakovljev naslediti nasledstvo svoje.

18 I dom će Jakovljev biti oganj i dom Josifov plamen, a dom Isavov strnjika; i razgoreće se na njih, i spaliće ih; i neće biti ostataka domu Isavovom, jer Gospod reče.

19 I naslediće jug, goru Isavovu, i ravnicu, Filisteje; i naslediće polje Jefremovo i polje samarijsko i Venijaminovo i Galad;

20 I zarobljena vojska sinova Izrailjevih naslediće šta je bilo hananejsko do Sarepte; a roblje jerusalimsko, što je u Sefaradu, naslediće južne gradove.

21 I izbavitelji će izaći na goru Sion da sude gori Isavovoj, i carstvo će biti Gospodnje.

Puna

 

Head

  
Photo by Joy Brown

The head is the part of us that is highest, which means in a representative sense that it is what is closest to the Lord. Because of this the head represents what is inmost in us, the thing at the center of our being. In most cases this means intelligence and wisdom, since most of us are in a state of life in which we are led by our thoughts and reason. In the case of the Lord, however, it often represents His perfect love. And in many cases the head is used to represent the whole person.

(Mga Sanggunian: Apocalypse Explained 577; Apocalypse Revealed 538, 823; Arcana Coelestia 7859, 9656, 10011)

Mula sa Mga gawa ni Swedenborg

 

Arcana Coelestia # 7859

Pag-aralan ang Sipi na ito

  
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7859. 'Its head over its legs and over its middle' means from what is inmost to what is external. This is clear from the meaning of 'the head', when said to be 'over the head and middle', as what is inmost, for the head is on top, and what is on top is in the spiritual sense what is inmost, 2148, 3084, 4599, 5146 (for the meaning of 'the head' as the interiors and 'the body' as the exteriors, see 6436); from the meaning of 'the legs' as exteriors, for in relation to the head the legs are lower, and just as higher parts mean more internal ones, so lower parts mean more external ones; and from the meaning of 'the middle' as the parts that are lower still, as those of the belly and intestines are. The command that they were to roast the head over the legs and over the middle represented the necessity for interiors and exteriors to be combined, that is, to act as one. The interiors are what constitute the internal man, the exteriors what constitute the external man; or, the interiors are what constitute the spiritual man, while the exteriors are what constitute the natural man. These must be combined, that is, act as one, if a person is to have the Lord's kingdom within him. They are separated when the natural or external man acts differently from what the spiritual or internal man desires. These considerations go to prove what was meant by the regulation that the Passover lamb should be roasted with fire, the head over the legs and middle. 'The middle' is used to mean the even more external part of the natural, which is the level of the senses. Anyone may see that a Divine arcanum is present within these commands, for the Passover lamb was the most holy thing in that Church. But that holy arcanum is indiscernible except through a spiritual understanding, such as is presented here, of the subject matter involved and the words used.

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