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Второзаконие第32章

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1 Внемлите небеса, и я начну говорить; И слушай земля слова устъ моихъ.

2 Польется, какъ дождь, ученіе мое; Покаплетъ, какь роса, слово мое, какъ мелкій дождь на зелень, какъ ливень на траву.

3 Ибо имя Господа провозглашаю; Воздайте славу Богу нашему.

4 Твердыня! совершенны дјла Его, ибо всј пути его праведны. Богъ истины, и нјтъ неправды в Немъ, Онъ правдивъ и вјренъ.

5 Но они развратились предъ Нимъ, они не дјти Его по своимъ порокамъ, родъ строптивый и вјроломный.

6 Сіе ли воздаете вы Господу, народъ глупый и несмысленный? Не Онъ ли Отецъ твой, Который усвоилъ тебя, сотворилъ тебя, и устроилъ тебя?

7 Вспомни дни древніе, помыслите о лјтахъ прежнихъ родовъ, спроси отца своего, и возвјститъ тебј, старцевъ твоихъ, и они скажутъ тебј.

8 Когда Всевышній давалъ удјлы народамъ, и разселялъ сыновъ человјческихъ: Тогда поставилъ предјлы народовъ по числу сыновъ Израилевыхъ.

9 Ибо часть Господня народъ Его; Іаковъ наслјдственный удјлъ Его.

10 Онъ обрјлъ его въ пустынј, въ степи печальной и дикой; Ограждалъ его, смотрјлъ за нимъ, хранилъ его, какъ зјницу ока Своего.

11 Какъ орелъ вызываетъ гнјздо свое, носится надъ птенцами своими, расширяетъ крылья свои, беретъ ихъ и поднимаетъ ихъ на перьяхъ своихъ:

12 Такъ Господь одинъ водилъ его, и не было съ Нимъ чужаго бога,

13 Онъ вознесъ его на высоту земли, и кормилъ произведеніями полей, и питалъ его медомъ изъ камня, и елеемъ отъ скалы кремнистой,

14 Сыромъ коровьимъ и молокомъ овечьимъ, и тукомъ агнцевъ и овновъ Васанскихъ и козловъ, и тукомъ пшеницы, и ты пилъ вино, кровь виноградныхъ ягодъ.

15 И утучнјлъ Израиль, и упоренъ сталъ; Ты утучнјлъ, отолстјлъ и разжирјлъ, и оставилъ онъ Бога, Который сотворилъ его, и презрјлъ твердыню спасенія своего.

16 Богами чуждыми они раздражили Его, и мерзостями разгнјвали Его.

17 Приносили жертвы бјсамъ, а не Богу, Богамъ, которыхъ они не знали, новымъ, которые пришли отъ сосјдей и которыхъ не боялись отцы ваши.

18 А Заступника, родившаго тебя, ты забылъ, и не помнилъ Бога, произведшаго тебя.

19 Господь увидјлъ, и пренебрегъ въ негодованіи Сыновъ Своихъ и дочерей Своихъ.

20 И сказалъ: сокрою лице Мое отъ нихъ; Увижу, какой будетъ конецъ ихъ: Ибо они родъ развращенный, дјти, въ которыхъ нјтъ вјрности.

21 Они раздражили меня не богомъ, суетными своими огорчили меня: И Я раздражу ихъ не народомъ, народомъ невјжественнымъ огорчу ихъ.

22 Ибо огнь возгорјлся во гнјвј Моемъ, и жжетъ до ада преисподняго, и поядаетъ землю и произведенія ея, и попаляетъ основанія горъ.

23 Соберу на нихъ бјдствія, и истощу на нихъ стрјлы Мои.

24 Будутъ истощены голодомъ, истреблены хищными птицами и лютою заразою, и пошлю на нихъ зубы звјрей, и ядъ ползающихъ по землј.

25 Отвнј будетъ губить дјтей ихъ мечъ, а въ домахъ ужасъ, и юношу, и дјвицу, и груднаго младенца, и покрытаго сјдиною старца.

26 Я сказалъ бы: разсыплю ихъ, изглажу изъ среды человјковъ память о нихъ,

27 Если бы я не опасался огорченія отъ враговъ; Чтобы непріятели его не возмнили и не сказали: наша рука высока. И не Господь сдјлалъ все сіе

28 Ибо они народъ потерявшій разсудокъ, и нјтъ въ нихъ смысла.

29 О, если бы они сдјлались мудрыми, подумали о семъ, уразумјли, что съ ними будетъ!

30 Какъ бы могъ одинъ преслјдоватъ тысячу, и двое прогонять тму, если бы Заступникъ ихъ не предалъ ихъ, и Господь не отдалъ ихъ!

31 Ибо заступникъ ихъ не таковъ, какъ нашъ Заступникъ; Сами враги наши могутъ судить.

32 Ибо виноградъ ихъ отъ виноградеой лозы Содомской и съ полей Гоморрскихъ; Ягоды ихъ ягоды ядовитыя, грозды ихъ горькія;

33 Вино ихъ ярость драконовъ и гибельный ядъ аспидовъ.

34 Не сокрыто ли сіе у Меня? Не запечатано ли въ сокровищницахъ Моихъ?

35 У мена отмщеніе и воздаяніе, когда поколеблется нога ихъ ибо близокъ день погибели ихъ, скоро наступитъ уготованное для нихъ.

36 Ибо Господь будетъ судить народъ Свой, и надъ рабами Своими умилосердится, когда онъ увидитъ, что рука ихъ ослабјла, и не стало ни зависящаго, ни не зависимаго.

37 Тогда скажетъ: гдј боги ихъ, твердыня, на которую они надјялись,

38 Которые јли тукъ жертвъ ихъ, пили вино возліяній ихъ? Пусть они возстанутъ и помогутъ вамъ, пусть будутъ для васъ покровомъ!

39 Видите нынј, что это Я, Я, и нјтъ Бога кромј Меня. Я умерщвлю и оживлю, Я поражу и Я исцјлю, и никто не избавитъ отъ руки Моей.

40 Я подьемлю къ небесамъ руку Мою, и говорю: живу Я въ вјкъ;

41 Изострю сверкающій мечъ Мой, и рука Моя пріиметъ судъ, отмщу врагамъ Моимъ и ненавидящимъ Меня воздамъ.

42 Упою стрјлы Мои кровію, и мечъ Мой насытится плотію, кровію убитыхъ и плјнныхъ, головами начальниковъ врага.

43 Возвеселитесь язычники, народъ Его: Ибо Онъ мститъ за кровь рабовъ Своихъ, и воздаетъ мщеніе врагамъ Своимъ, и очищаетъ землю, народъ Свой.

44 И пришелъ Моисей, и изрекъ всј слова пјсни сей вслухъ народа, онъ и Іисусъ сынъ Навинъ.

45 Когда Моисей изрекъ всј слова сіи всему Израилю,

46 тогда сказалъ имъ: положите на сердце ваше всј слова, которыя я объявилъ вамъ сегодня, и завјщавайте ихъ дјтямъ своимъ, чтобъ они старались исполнять всј слова закона сего.

47 Ибо это не пустое для васъ; но это жизнь ваша, и чрезъ сіе вы долгое время пробудете на той землј, въ которую вы переходите за Іорданъ, чтобы взять ее вь наслјдіе.

48 И говорилъ Господь Моисею въ тотъ же самый день, и сказалъ:

49 взойди на сію гору Аваримъ, на гору Нево, которая въ землј Моавитской, противъ Іерихома и посмотри на землю Ханаанскую, которую Я даю во владјніе сынамъ Израилевымь.

50 И умри на горј, на которую ты взойдешь, и отойди къ народу своему, такъ какъ умеръ Ааронъ, братъ твой, на горј Оръ, и отошелъ къ народу своему,

51 за то, что вы согрјшили противъ Меня среди сыновъ Израилевыхъ при водахъ Меривы въ Кадесј, въ пустынј Цинъ, за то, что не явили святости Моей среди сыновъ Израилевыхъ.

52 Предъ собою ты увидишь землю, а не войдешь туда, въ землю, которую Я даю сынамъ Израилевымъ.

   

来自斯威登堡的著作

 

Arcana Coelestia#4240

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4240. 'To the land of Seir' means celestial-natural good. This is clear from the meaning of 'the land of Seir' in the highest sense as the Lord's celestial-natural good. The reason why 'the land of Seir' has this meaning is that Mount Seir formed a boundary to the land of Canaan on one side, Joshua 11:16-17, and all boundaries such as rivers, mountains, and stretches of land represented the things that came last, 1585, 1866, 4116. Indeed these boundaries acquired their individual representations from the land of Canaan contained within them, which land represented the Lord's heavenly kingdom, and in the highest sense His Divine Human, see 1607, 3038, 3481, 3705. Things that are last, existing as boundaries, are those which are called natural, for natural things are the boundaries holding spiritual and celestial realities within them. This is so in the heavens, for the inmost or third heaven is celestial because it is governed by love to the Lord; the intermediate or second heaven is spiritual because it is governed by love towards the neighbour; and the last or first heaven is celestial-natural and spiritual-natural because it is governed by simple good, which is the last degree of order there. And the same is true with the regenerate person who is a miniature heaven. From all this one may now see the origin of the meaning of 'the land of Seir' as celestial-natural good. 'Esau' too, who dwelt there, represents that good, as has been shown above, and therefore the land where he dwelt has the same meaning. For lands take on the particular representations of their inhabitants, 1675.

[2] From all this one may now see what is meant in the Word by 'Seir', as in Moses,

Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. Deuteronomy 33:2-3.

In the Song of Deborah and Barak in the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down, this Sinai before Jehovah God of Israel. Judges 5:4-5.

In Balaam's prophecy,

I see Him, but not now; I behold Him, but not near. A star will arise out of Jacob, and a sceptre will rise up out of Israel. And Edom will be an inheritance and Seir will be an inheritance of his enemies; and Israel is gaining strength. Numbers 24:17-18.

Anyone can see that in these places 'Seir' means some aspect of the Lord, since it is said that 'Jehovah dawned from Seir', that 'He went forth from Seir and set out from the field of Edom', and that 'Edom and Seir will be an inheritance'. But what aspect of the Lord is meant no one can know except from the internal sense of the Word. It is the Lord's Divine Human that is meant, and in particular the good of the Divine Natural within that Human, as may be seen from what has been mentioned above. 'Dawning from and going out of Seir' means that He made even the Natural Divine in order that this also might be a source of light, that is, of intelligence and wisdom, and in this way He might become Jehovah not only as regards the Human Rational but also as regards the Human Natural. This is why it is said that 'Jehovah dawned from Seir' and 'Jehovah went out of Seir' - the Lord being Jehovah, see 1343, 1736, 2004, 2005, 2018, 2025, 2156, 2329, 2921, 3023, 3035. Something similar is embodied in the prophetic utterance concerning Dumah,

One is calling to me from Seir, Watchman, what of the night? Watchman, what of the night? The watchman said, Morning comes, and also the night. Isaiah 21:11-12.

[3] In the relative sense 'the land of Seir' strictly speaking means the Lord's kingdom existing with those outside the Church, that is, with gentiles when the Church is being established among them, while the previous or old Church is simultaneously falling away from charity and faith. As is clear from many places in the Word, light comes at that time to those who are in darkness. And this is strictly speaking the meaning of 'dawning from Seir', and of 'going forth from Seir and setting out from the field of Edom'. It is also the meaning of 'Seir will be an inheritance', as well as of the words in Isaiah, 'One is calling to me from Seir, Watchman, what of the night? The watchman said, Morning comes, and also the night.' 'Morning comes' means the Lord's advent, 2405, 2780, and as a consequence enlightenment coming to people who are 'in the night', that is, who dwell in ignorance; but that enlightenment is from the Lord's Divine Natural, 4211. Since most things in the Word also have a contrary sense, so too does the name 'Seir', as in Ezekiel 25:8-9; 35:2-15, and in various places in the historical parts of the Word.

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

来自斯威登堡的著作

 

Arcana Coelestia#1675

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1675. That 'the Horites in their Mount Seir' means false persuasions deriving from self-love is clear from the meaning of 'the Horites' and from the meaning of 'Seir'. As for the Horites, they were the people who dwelt on Mount Seir, as is clear from Genesis 36:8, 20, and following verses, where Esau, who is called Edom, is the subject. Esau or Edom in the genuine sense means the Lord as regards His Human Essence. He is also represented by Esau or Edom, as becomes clear from many places in both the historical and the prophetical sections of the Word, to be dealt with, in the Lord's Divine mercy, later on. Because 'the Horites' represented people who are under the influence of false persuasions, and because representatives at that time occurred within actual events, therefore the expulsion of the Horites from Mount Seir by the descendants of Esau had a similar representation.

[2] These are spoken of in Moses as follows,

This also is considered to be a land of Rephaim; Rephaim dwelt formerly in it, and the Ammonites called them Zamzummim; they were a people great and many and tall like the Anakim. And Jehovah destroyed them from before them; and they dispossessed them, and dwelt in their place. He did the same for the sons of Esau who dwelt in Seir, in that He destroyed the Horites from before them, and they dispossessed them, and dwelt in their place. Deuteronomy 2:20-22.

These things represent and mean the same as what the present verse says about Chedorlaomer, namely that 'Chedorlaomer and the kings with him smote the Horites in Mount Seir'. For, as has been stated, Chedorlaomer represents the Lord's Good and Truth during childhood, and so the Lord's Human Essence at that time as regards Good and Truth, by which He destroyed false persuasions, that is, the hells filled with so devilish a crew, which set out to destroy the world of spirits, and consequently the human race, with its false persuasions.

[3] And because Esau or Edom represented the Lord as regards the Human Essence, Mount Seir also, and Paran as well, represented those things that belonged to His Human Essence, namely the celestial things of love, as is clear from the blessing uttered by Moses,

Jehovah came from Sinai, and dawned from Seir upon them; He shone from Mount Paran, and came out of myriads of holiness. From His right hand came a fiery law for them. He indeed loves the peoples. Deuteronomy 33:2-3.

'Jehovah dawned from Mount Seir and shone from Mount Paran' means nothing else than the Lord's Human Essence. Anyone may see that 'dawning from Mount Seir and shining from Mount Paran' does not mean mountains and their inhabitants but Divine realities, thus the celestial things of the Lord's Human Essence, from which Jehovah is said to have dawned and to have shone.

[4] As for 'Seir', its meaning is clear from the Song of Deborah and Barak in the Book of Judges,

O Jehovah, when You went forth from Seir, when You set out from the field of Edom, the earth trembled, the heavens also dropped, the clouds indeed dropped water, the mountains flowed down, this Sinai before Jehovah God of Israel. Judges 5:4-5.

Here 'going forth from Seir and setting out from the field of Edom' has no other meaning.

[5] This is plainer still in Moses in the prophetic utterance of Balaam, who was one of the sons of the east, that is, he came from Syria where a residue of the Ancient Church existed,

I see Him, but not now; I behold Him, but not near. A star will arise out of Jacob, and a scepter will rise up out of Israel. And Edom will be an inheritance and Seir will be an inheritance of his enemies. Numbers 24:17-18.

Here 'seeing Him, but not now; beholding Him, but not near' is the Lord's Coming into the world - His Human Essence being called 'a star that would arise out of Jacob', and also 'Edom' and 'Seir'. That neither Edom nor Seir were to be the inheritance may become clear to anyone. 'Seir, the inheritance of his enemies' or 'The mountain of his enemies' has the same meaning as in many other places where it is said that enemies were to be driven out and possession was to be taken of their land.

[6] That Mount Paran, or El-paran, mentioned in this verse also has the same meaning is clear from Habakkuk as well,

God will come from Teman, and the Holy One from Mount Paran. Selah. His fame has covered the heavens, and the earth has been filled with His praise. Habakkuk 3:3.

It should be realized however that mountains and lands have and take their meaning from their inhabitants, from the Horites when these dwelt there, and when they had been driven out, from those who drove them out, such as from Esau or Edom, or else from some others. Mount Paran is used therefore in both senses, the genuine and the contrary. In the genuine sense it stands for the Lord's Human Essence, in the contrary sense for self-love. The Lord's Human Essence is celestial love itself, while the contrary to celestial love is self-love. Thus 'the Horites' in this verse means false persuasions deriving from self-love.

[7] There are false persuasions that originate in self-love, and there are false persuasions that originate in love of the world. The former persuasions - those originating in self-love - are the most foul, whereas those originating in love of the world are not so foul. The former, or false persuasions originating in self-love, are the very opposite of the celestial things of love, whereas the latter, or false persuasions originating in love of the world, are the opposite of the spiritual things of love. Persuasions originating in self-love carry with them the desire to rule over all things, and insofar as the restraints placed upon them are loosened they hasten to fulfill that desire, even to the extent of desiring to rule over the entire universe, and, as has been shown, over Jehovah as well. Consequently persuasions of that kind are not tolerated at all in the next life. But persuasions originating in love of the world do not go so far. They do not go beyond the insanity of not being satisfied with their lot. They vainly strive after heavenly joy, and wish to acquire other people's goods, but are not so intent on ruling. But the differences among these persuasions are countless.

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