Библията

 

Malakias 3

Проучване

   

1 Se, jeg sender mitt bud, og han skal rydde vei for mitt åsyn; og brått skal han komme til sitt tempel, Herren som I søker, paktens engel som I stunder efter; se, han kommer, sier Herren, hærskarenes Gud.

2 Men hvem kan utholde den dag han kommer, og hvem kan bli stående når han lar sig se? For han er som en smelters ild og som tvetteres lut.

3 Og han skal sitte og smelte og rense sølvet, og han skal rense Levis barn og gjøre dem rene som gull og sølv; og de skal bære frem for Herren offergaver i rettferdighet,

4 og Judas og Jerusalems offergaver skal behage Herren, som i gamle dager, som i fordums år.

5 Og jeg vil komme til eder og holde dom og være et hastig vidne mot trollkarene og horkarlene og dem som sverger falsk, og mot dem som forholder dagarbeideren hans lønn og gjør vold mot enken og den farløse, og som bøier retten for den fremmede og ikke frykter mig, sier Herren, hærskarenes Gud;

6 for jeg, Herren, har ikke forandret mig, og I, Jakobs barn, er ikke tilintetgjort.

7 Like fra eders fedres dager har I veket av fra mine lover og ikke holdt dem; vend om til mig, så vil jeg vende om til eder, sier Herren, hærskarenes Gud. Og I sier: Hvad skal vi vende om fra?

8 Skal et menneske rane fra Gud, siden I raner fra mig? Og I sier: Hvad har vi rant fra dig? Tienden og de hellige gaver.

9 Forbannelsen har rammet eder, og fra mig raner I, ja hele folket.

10 Bær hele tienden inn i forrådshuset, så det kan finnes mat i mitt hus, og prøv mig på denne måte, sier Herren, hærskarenes Gud, om jeg ikke vil åpne himmelens sluser for eder og utøse velsignelser over eder i rikelig mål!

11 Og jeg vil true eteren* for eders skyld, så den ikke ødelegger jordens avgrøde for eder; og vintreet på marken skal ikke slå feil for eder, sier Herren, hærskarenes Gud. / {* gresshoppen.}

12 Og alle folkene skal prise eder lykkelige; for da skal eders land være et herlig land, sier Herren, hærskarenes Gud.

13 Eders ord har vært sterke mot mig, sier Herren. Og I sier: Hvad har vi sagt oss imellem mot dig?

14 I har sagt: Fåfengt er det å tjene Gud, og hvad vinning har det vært for oss at vi har aktet på hans bud, og at vi har gått i sørgeklær for Herrens, hærskarenes Guds skyld?

15 Og nu priser vi de overmodige lykkelige; ikke alene trives de vel de som lever ugudelig, men de har satt Gud på prøve og har allikevel sloppet fri.

16 Da talte de med hverandre de som frykter Herren, og Herren lyttet til og hørte det, og det blev for hans åsyn skrevet en minnebok for dem som frykter Herren og tenker på hans navn.

17 Og på den dag som jeg skaper, sier Herren, hærskarenes Gud, skal de være min eiendom, og jeg vil spare dem, likesom en mann sparer sin sønn som tjener ham.

18 Da skal I atter se forskjell mellem den rettferdige og den ugudelige, mellem den som tjener Gud, og den som ikke tjener ham.

   

Коментар

 

Jacob or Israel (the man)

  

Jacob is told twice that his name will now be Israel. The first time is when he wrestles with an angel on his journey to meet Esau, and the angel tells him that his name will be changed. After he is reconciled with Esau, they go their separate ways. Jacob moves to Shechem and then on to Bethel, where he builds an altar to the Lord. The Lord appears to him there, renews the covenant He first made with Abraham and again tells him that his name will be Israel (Genesis 35). The story goes on to tell of Benjamin's birth and Rachel's death in bearing him, and then of Jacob's return to Isaac and Isaac's death and burial. But at that point the main thread of the story leaves Israel and turns to Joseph, and Israel is hardly mentioned until after Joseph has risen to power in Egypt, has revealed himself to his brothers and tells them to bring all of their father's household down to Egypt. There, before Israel dies, he blesses Joseph's sons, plus all his own sons. After his death he is returned to the land of Canaan for burial in Abraham's tomb. In the story of Jacob and Esau, Jacob represents truth, and Esau good. Jacob's stay in Padan-Aram, and the wealth he acquired there, represent learning the truths of scripture, just as we learn when we read the Ten Commandments or the Sermon on the Mount. The change of name from Jacob to Israel represents the realization that what we learn should not simply be knowledge, but should be the rules of our life, to be followed by action. This action is the good that Esau has represented in the story up to that time, but after the reconciliation between Jacob and Esau, Jacob as Israel now represents the truth and the good, together. It is interesting that even after his name change Jacob is rarely called Israel. Sometimes he is called one and sometimes the other, and sometimes he is called both Jacob and Israel in the same verse (Genesis 46:2, 5, & 8 also Psalm 14:7). This is because Jacob represents the external person and Israel the internal person, and even after the internal person comes into being, we spend much of our lives living on the external level.

(Препратки: Arcana Coelestia 4274, 4292, 4570, 5595, 6225, 6256, Genesis 2:5, 46:8)

От "Съчиненията на Сведенборг

 

Arcana Coelestia #2701

Проучете този пасаж

  
/ 10837  
  

2701. 'God opened her eyes' means intelligence. This is clear from the meaning of 'opening' - and that it is God who did so - and also from [the meaning] of 'the eyes', as conferring intelligence; for 'the eyes' means the understanding, see 212, as also does 'sight' or 'seeing', 2150, 2325. The expression 'God opens the eyes' is used when He opens interior sight or the understanding, which opening is accomplished by means of an influx into the rational part of the person's mind, or rather into the spiritual part of his rational. The route taken by this influx is the soul, that is, the internal route, of which the person himself is not aware. This influx is his state of enlightenment in which the truths he hears or reads about are confirmed for him by a kind of perception existing within, in the understanding part of his mind. The person himself believes that this enlightenment is innate within himself and that it springs from his own power of understanding; but in this he is very much mistaken. This enlightenment consists in an influx from the Lord by way of heaven into that person's dim, mistaken, and specious sight of things, and by means of the good there causes the things which he believes to become imitations of truth. Only those who are spiritual however are blessed with enlightenment in spiritual matters of faith; and this is the meaning of the expression 'God opens the eyes'.

[2] The reason why 'the eye' means the understanding is that the sight belonging to the body corresponds to that belonging to its spirit, which is the understanding. And because it has this correspondence 'the eye' in the Word, in almost every place where it is mentioned, means the understanding, even where people believe something other is meant, as where the Lord says in Matthew,

The lamp of the body is the eye. If the eye is sound, the whole body is full of light. If the eye has been evil the whole body has been made full of darkness. If therefore the light is darkness, how great is the darkness! Matthew 6:22-23; Luke 11:34.

Here 'the eye' is the understanding, the spiritual constituent of which is faith, as also is shown by the explanation added here - 'if therefore the light is darkness, how great is the darkness!' Similarly in the same gospel,

If your right eye causes you to stumble, pluck it out and throw it away from you. Matthew 5:29; 18:9.

'The left eye' is the understanding part of the mind, whereas 'the right eye' is its affection. The command to pluck out the right eye means that if it causes one to stumble one's affection must be disciplined.

[3] In the same gospel,

Blessed are your eyes, for they see, and your ears, for they hear. Matthew 13:16.

And in Luke, Jesus said to the disciples, Blessed are the eyes which see what you see. Luke 10:23.

Here 'the eyes which see' means intelligence and faith, for it was not the mere fact that they saw the Lord and also His miracles and works that caused any one of the disciples to be blessed but the fact that they could grasp things with their understandings and had faith, meant by 'seeing with the eyes', and that they were obedient, meant by 'hearing with the ears'. As regards 'seeing with the eyes' meaning to see with the understanding and also to have faith, see 897, 2325. For the understanding is the spiritual complement of sight, and faith the spiritual complement of the understanding. The sight of the eye is received from the light of the world, the sight of the understanding from the light of heaven flowing into things which belong to the light of the world; but the sight of faith is received from the light of heaven. This is the origin of such phrases as seeing with the understanding and seeing with faith. 'Hearing with the ear' means being obedient, see 2542.

[4] In Mark,

Jesus said to the disciples, Do you not yet know nor understand? Do you still have your heart hardened? Having eyes do you not see, and having ears do you not hear? Mark 8:17-18.

Here it is evident that 'having eyes but not seeing' means not wishing to understand and not believing. In Luke,

Jesus said of the city, Would that you knew the things that make for your peace! But such is hidden from your eyes. Luke 19:41-42.

And in Mark,

By the Lord has this been done, and it is marvellous in our eyes. Mark 12:11.

Here 'hidden from the eyes' and 'marvellous in the eyes' mean to be so to the understanding, as is well known to everyone from the meaning of 'the eyes' even in everyday speech.

  
/ 10837  
  

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