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Jóel 2

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1 Trubte trubou na Sionu, a křičte na hoře svaté mé, nechť se třesou všickni obyvatelé této země, nebo přichází den Hospodinův, nebo blízký jest,

2 Den temnosti a mračna, Den oblaku a mrákoty, jako záře jitřní rozprostřená po horách: Lid mnohý a silný, jemuž rovného nebylo od věků, aniž po něm kdy bude až do let národů i pronárodů.

3 Před tváří jeho oheň zžírati bude, a za ním plamen plápolati; Před ním země tato jako zahrada Eden, ale po něm bude poušť přehrozná, a aniž bude, což by ušlo Před ním.

4 Způsob jeho bude jako způsob koní, a jako jízdní, tak poběhnou.

5 Jako s hřmotem vozů po vrších hor skákati budou, jako hluk plamene ohně zžírajícího strniště, jako lid silný zšikovaný k bitvě.

6 Tváři jeho děsiti se budou lidé, všecky tváře zčernají jako hrnec.

7 Jako rekové poběhnou, jako muži váleční vstoupí na zed, a jeden každý cestou svou půjde, aniž se uchýlí z stezek svých.

8 Jeden druhého nebude tlačiti, každý silnicí svou půjde, a byť i na meč upadli, nebudou raněni.

9 Po městě těkati budou, po zdech běhati, na domy vstupovati, a okny polezou jako zloděj.

10 Před tváří jeho třásti se bude země, pohnou se nebesa, slunce i měsíc se zatmí, a hvězdy potratí blesk svůj.

11 Hospodin pak sám vydá hlas svůj před vojskem svým, proto že velmi veliký bude tábor jeho, proto že silný ten, kdož vykoná slovo jeho. (Nebo veliký bude den Hospodinův a hrozný náramně), i kdož jej bude moci snésti?

12 A protož ještě nyní dí Hospodin: Obraťte se ke mně samému celým srdcem svým, a to s postem a s pláčem i s kvílením.

13 A roztrhněte srdce vaše, a ne roucha vaše, a navraťte se k Hospodinu Bohu vašemu; neboť jest on milostivý a lítostivý, dlouhočekající a hojný v milosrdenství, a kterýž lituje zlého.

14 Kdo , neobrátí-li se a nebude-li želeti, a nezůstaví-li po něm požehnání, oběti suché a mokré Hospodinu Bohu vašemu.

15 Trubte trubou na Sionu, uložte půst, svolejte shromáždění.

16 Shromažďte lid, posvěťte shromáždění, shromažďte starce, shromažďte maličké i ty, jenž prsí požívají; nechť vyjde ženich z pokojíka svého a nevěsta z schrany své.

17 Kněží, služebníci Hospodinovi, ať plačí mezi síňcí a oltářem, a řeknou: Odpusť, ó Hospodine, lidu svému, a nevydávej dědictví svého v pohanění, tak aby nad nimi panovati měli pohané. Proč mají říkati mezi národy: Kde jest Bůh jejich?

18 I bude horlivou milostí zažžen Hospodin k zemi své, a slituje se nad lidem svým.

19 A ohlásí se Hospodin, a řekne lidu svému: Aj, já pošli vám obilé, mest a olej, i budete jím nasyceni, aniž vás vydám více v pohanění mezi pohany.

20 Nebo půlnoční vojsko vzdálím od vás, a zaženu je do země vyprahlé a pusté, přední houf jeho k moři východnímu, konec pak jeho k moři nejdalšímu; i vzejde z něho smrad a puch, jakžkoli sobě mocně počíná.

21 Neboj se země, plésej a vesel se; neboť mocně dělati bude Hospodin dílo své.

22 Nebojtež se zvířátka polí mých; neboť se zotaví pastviska na poušti, a stromoví přinese ovoce své, fík i vinný kmen vydadí moc svou.

23 I vy, synové Sionští, plésejte a veselte se v Hospodinu Bohu vašem; nebo vám dá déšť příhodný, a sešle vám déšť hojný, podzimní i jarní, v čas.

24 I budou naplněny stodoly obilím, a oplývati budou presové mstem a olejem.

25 A tak nahradím vám léta, kteráž sežraly kobylky, brouci, chroustové a housenky, vojsko mé veliké, kteréž jsem posílal na vás.

26 Budete zajisté míti co jísti, a nasyceni jsouce, chváliti budete jméno Hospodina Boha svého, kterýž učinil s vámi divné věci, aniž zahanben bude lid můj na věky.

27 A poznáte, že já jsem u prostřed Izraele, a že já Hospodin jsem Bohem vaším, a že není žádného jiného; neboť nebude zahanben lid můj na věky.

28 I stane se potom, že vyleji Ducha svého na všeliké tělo, a budou prorokovati synové vaši i dcery vaše; starci vaši sny mívati budou, mládenci vaši vidění vídati budou.

29 Nýbrž i na služebníky a na služebnice v těch dnech vyleji Ducha svého,

30 A ukáži zázraky na nebi i na zemi, krev a oheň a sloupy dymové.

31 Slunce obrátí se v tmu a měsíc v krev, prvé než přijde den Hospodinův veliký a hrozný,

32 A však stane se, že kdož by koli vzýval jméno Hospodinovo, vysvobozen bude; nebo na hoře Sion a v Jeruzalémě bude vysvobození, jakož pověděl Hospodin, totiž v ostatcích, kterýchž povolá Hospodin.

   

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Wilderness

  

'Wilderness' signifies something with little life in it, as described in the internal sense in Luke 1:80 'Wilderness' signifies somewhere there is no good because there is no truth. 'Wilderness,' as in Jeremiah 23:10, signifies the Word when it is adulterated.

(Препратки: Arcana Coelestia 1927)


От "Съчиненията на Сведенборг

 

The New Jerusalem and its Heavenly Teachings #4

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4. On the subject of this new heaven, it is also important to know that it is distinct from the older heavens - the ones, that is, that existed before the Lord's Coming. Nevertheless, the newer are set in relation to the older in such a way that together they make one heaven.

The reason this new heaven is distinct from the older heavens is that the only body of teaching people of the earlier churches had was one of love and caring; they had no knowledge of any body of teaching about faith apart from love. 1 That is also why the earlier heavens form a higher level while the new heaven forms a level underneath them. The heavens are levels, one above the other. 2 On the highest level are the angels called "heavenly," most of whom come from the earliest church. 3 The people there are called "heavenly angels" because of their heavenly love, which is a love for the Lord. On the levels below them are the angels who are called "spiritual," most of whom come from the ancient church. The people there are called "spiritual angels" because of their spiritual love, which is a caring about their neighbor. Below them are the people who are devoted to doing the good that their faith calls for, people who had lived lives of faith. "Living a life of faith" is living by the teachings of one's church, and "living" includes both intending and acting.

Still, all these heavens make one heaven because of an indirect inflow and a direct inflow, both of which come from the Lord. 4 You may get a clearer picture of all this, though, from what has been presented in my work Heaven and Hell. See particularly the chapter there on the two kingdoms 5 into which the heavens are broadly distinguished (§§20-28), the chapter on the three heavens (§§29-40), and the information in the references assembled from Secrets of Heaven at the close of §603 on indirect and direct inflow. On the earliest church and the ancient church, see §46 of the booklet The Last Judgment and Babylon Destroyed .

Бележки под линия:

1. Swedenborg attacks bodies of religious teachings that promote "faith apart from love" throughout his theological works, but his exact meaning is sometimes ambiguous, because the referent is twofold. His immediate referent is usually the doctrine of Martin Luther (1483-1546) commonly known as Sola Fide, or "By Faith Alone," the traditional rendering of the phrase. To Luther it was not so much the act of repentance that mattered, but faith in God through Christ, which would lead to a pouring down of grace. His aim in teaching this doctrine was partly to emphasize human incapacity and partly to counteract Catholic teachings, which held that works, or actions-specifically, the receiving of the sacraments (or the intention of receiving them), and notably those of baptism and penance-were necessary for forgiveness by God. Luther believed that it is too much even to say that repentance results in justification (our "setting ourselves right with God"); rather this is accomplished solely through faith in Christ's power to atone for our sins. Sola Fide remained the doctrinal cornerstone of the Lutheran tradition in which Swedenborg was raised nearly two centuries later, but ultimately Swedenborg rejected the theory of Christ's atonement on which Sola Fide was built. He severely criticized the spiritual complacency that resulted from dismissing good works (which he understood as loving actions toward one's neighbor rather than as the sacraments). However, Swedenborg also uses the term "body of teaching about faith apart from love" to refer to any religious system that privileges ritual performance or orthodox profession over living a life of caring for the neighbor: it is in this latter, wider sense that the term is being used here. Swedenborg sees the propensity toward crafting a theology of faith alone as something universal to humanity after the fall of the early churches, a temptation represented in the Bible by the Philistines:

In the ancient church and after its time, "Philistines" referred to people who had little energy for learning how to live but a great deal of energy for learning theology. Eventually they even rejected life issues and acknowledged belief issues as those crucial to the church, detaching them from life. So they dismissed and erased doctrines concerning neighborly love, which formed the whole of the ancient church's theology. ( Secrets of Heaven 3412[2]; see further references in New Jerusalem 257:2)

On the notion of earlier churches, see note 28 below. For Swedenborg's discussion of faith, see New Jerusalem 108-122. He attacks justification by faith alone at many points in his works; the foundations for this criticism and rejection are laid as early as §§30-36in Secrets of Heaven. This treatment continues in Heaven and Hell 521-527, The Lord 18, and Marriage Love 523-529, right through to True Christianity, the final published work in his corpus, where it receives colorful commentary in §§355-361, 626-666, and elsewhere. There are dozens of similar passages in other volumes. Some of the more focused and extensive discussions of faith alone, or faith apart from love, may be found in Secrets of Heaven 4783, 4925, 8093; Faith 4 41-72; Divine Providence 114-117; and in the chapters of Revelation Unveiled expounding onRevelation 8-16 (§§386-716). On the connection of faith alone with blindness, or blind faith, see Faith 9, 46; Revelation Unveiled 914; Revelation Explained (= Swedenborg 1994-1997a) §781. For more on faith separated from charitable (loving) works and its effect on the church specifically, see the passages from Secrets of Heaven listed in New Jerusalem 121[2] and Last Judgment 39[3]. For more on the content and context of the doctrine of Sola Fide see, for example, Strohl 2003; Wriedt 2003; Bertram 1985, 172-184. [DNG, RS, LSW, SS]

2. The three heavens described in this section are the upper or third heaven, also called the heavenly heaven; the middle or second heaven, also called the spiritual heaven; and the lower or first heaven, also called the earthly or natural heaven. These heavens can be pictured as levels one above the other or as distinct regions one within the other. (See Secrets of Heaven 9594; Heaven and Hell 29-40; Divine Love and Wisdom 202.) The three hells, which are an inverted and distorted mirror image of the three heavens, are the deepest hell opposite to the third heaven, the middle hell opposite to the second heaven, and the highest hell opposite to the first heaven (Heaven and Hell 542; Divine Love and Wisdom 275). For diagrams illustrating these relationships, see Woofenden and Rose 2008, 38; Lang 2000, 13, 21. [LSW]

3. The term "church" in Swedenborg's usage does not always denote a group of Christians (though it may do so) but very often refers instead to one of five major phases he assigns to the world's spiritual history. In general he calls the first phase the earliest church (from the creation story to the time of the Flood); the second the early, or ancient, church (from the Flood to the time of Moses, but with a second phase called the Hebrew church starting at the time of Eber); the third the Israelite or Jewish church (from Moses to the time of Christ); the fourth the Christian church (the Christian era up to 1757); and the fifth a new church represented by the New Jerusalem in Revelation 21 and 22 and seen as beginning in Swedenborg's own time and covering the rest of human spiritual history. In addition to the reference to further discussion that Swedenborg himself provides at the end of this section (that is, Last Judgment 46, which itself contains further references to the voluminous material on these churches in Secrets of Heaven), see the following: New Jerusalem 246-248; Divine Providence 328; True Christianity 760, 786; Revelation Explained (= Swedenborg 1994-1997a) §948:3; and Heaven and Hell 115 327 (which contain brief overviews). Three particularly useful passages in Secrets of Heaven are §§1850, 10248:7, and 10355. See also notes 1 and 8 in Last Judgment 46. For an early use of the word church to refer to the Israelites, see Acts 7:38. [GFD, LHC, LSW]

4. "Inflow" is a one-way flow from one level or entity into another, having a direct effect on the lower or secondary level or entity (see note 5 in Last Judgment 9). Here Swedenborg mentions two distinct types of inflow: indirect inflow and direct inflow. Direct inflow proceeds from the Lord by an internal route into the souls of angels, spirits, and people on earth, and from there into the rest of their being. Indirect inflow proceeds from God through the various levels of the spiritual world (see note 2 in New Jerusalem 4). From there it influences angels, spirits, and people on earth in a more external way, through their spiritual and social environments, and for people on earth through their physical environment as well. In this case, the inflow is presumably a flow of goodness as spiritual heat and truth as spiritual light. For more on direct and indirect inflow, see New Jerusalem 23[8]; Secrets of Heaven 6058, 6063:2, 6472, 9682-9683; Heaven and Hell 296-297. For more on inflow in general, see New Jerusalem 277-278. [LSW]

5. The two kingdoms, or realms, of heaven mentioned here are the heavenly kingdom and the spiritual kingdom. These are occasionally identified with the heavenly and spiritual heavens outlined in note 2 in New Jerusalem 4 (as in True Christianity 195, 212), but are more commonly presented as distinct regions of heaven that stand side by side, as opposed to the three heavens, which are presented as horizontal levels "stacked" one on another. In general, the angels occupying the heavenly kingdom are motivated by love for the Lord, while the angels occupying the spiritual kingdom are motivated by love for the neighbor. For more on the two kingdoms of heaven, see Secrets of Heaven 3887-3889; Heaven and Hell 20-28, 95. [LSW]

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