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耶利米書 48

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1 摩押。萬軍之耶和華以色列的如此:尼波有禍了!因變為荒場。基列亭蒙羞被攻取。米斯迦蒙羞被毀壞;

2 摩押不再被稱讚。有人在希實本設計謀害他,說:來罷!我們將他剪除,不再成國。瑪得緬哪,你也必默默無聲;刀必追趕你。

3 從何羅念有喊荒涼毀滅的哀聲:

4 摩押毀滅了!他的孩童(或譯:家僮)發哀聲,使人見。

5 人上魯希坡隨走隨哭,因為在何羅念的下坡見毀滅的哀聲。

6 你們要奔逃,自性命,獨自居住,好像曠野的杜松。

7 你因倚靠自己所做的和自己的財寶必被攻取。基抹和屬他的祭司、首領也要一同被擄去。

8 行毀滅的必到各城,並無一城得免。山谷必致敗落,平原必被毀壞;正如耶和華的。

9 要將翅膀摩押,使他可以飛去。他的城邑必致荒涼,無人居住

10 (懶惰為耶和華行事的,必受咒詛;禁止刀不經血的,必受咒詛。)

11 摩押自幼年以來常享安逸,如酒在渣滓上澄清,沒有從這器皿倒在那器皿裡,也未曾被擄去。因此,他的原味尚存,香氣未變。

12 耶和華:日子將到,我必打發倒酒的往他那裡去,將他倒出,倒空他的器皿,打碎他的罈子。

13 摩押必因基抹羞愧,像以色列家從前倚靠伯特利的神羞愧一樣。

14 你們怎麼:我們是勇士,是有勇力打仗的呢?

15 摩押變為荒場,敵人上去進了他的城邑。他所特選的少年人去遭了殺戮;這是君王─名為萬軍之耶和華的。

16 摩押的災殃臨近;他的苦難速速到。

17 凡在他四圍的和認識他名的,你們都要為他悲傷,:那結實的杖和那美好的棍,何竟折斷了呢?

18 在底本的民哪(原文是女子),要從你榮耀的位上來,受乾渴;因毀滅摩押的上來攻擊你,毀壞了你的保障。

19 住亞羅珥的啊,要站在道旁觀望,問逃避的男人和逃脫的女人:是甚麼事呢?

20 摩押因毀壞蒙羞;你們要哀號呼喊,要在亞嫩旁報告說:摩押變為荒場!

21 刑罰臨到平原之的何倫、雅雜、米法押、

22 底本、尼波、伯•低比拉太音、

23 基列亭、伯迦末、伯•米恩、

24 加略、波斯拉,和摩押遠近所有的城邑。

25 摩押的角砍斷了,摩押的膀折斷了。這是耶和華的。

26 你們要使摩押沉醉,因他向耶和華誇大。他要在自己所吐之中打滾,又要被人嗤笑。

27 摩押啊,你不曾嗤笑以色列麼?他豈是在賊中查出來的呢?你每逢提到他便搖頭。

28 摩押居民哪,要離開城邑,在山崖裡,像鴿子在深淵上搭窩。

29 我們摩押人驕傲,是極其驕傲;說他自高自傲,並且狂妄,居自大。

30 耶和華:我知道他的忿怒是虛空的;他誇大的話一無所成。

31 因此,我要為摩押哀號,為摩押全地呼喊;人必為吉珥•哈列設人歎息。

32 西比瑪的葡萄樹啊,我為你哀哭,甚於雅謝人哀哭。你的枝子蔓延過,直長到雅謝。那行毀滅的已經臨到你夏天的果子和你所摘的葡萄。

33 肥田和摩押的歡喜快樂都被奪去;我使酒醡的酒絕流,無人踹酒歡呼;那歡呼卻變為仇敵的吶喊(原文是那歡呼卻不是歡呼)。

34 希實本人發的哀聲達到以利亞利,直達到雅雜;從瑣珥達到何羅念,直到伊基拉施利施亞,因為寧林的水必然乾涸。

35 耶和華:我必在摩押地使那在邱壇獻祭的,和那向他的燒香的都斷絕了。

36 腹為摩押哀鳴如簫,我腸為吉珥•哈列設人也是如此,因摩押人所得的財物都滅沒了。

37 各人上光禿,鬍鬚剪短,有劃傷,腰束麻布

38 摩押的各房頂上和街市上處處有人哀哭;因我打碎摩押,好像打碎無人喜悅的器皿。這是耶和華的。

39 摩押何等毀壞!何等哀號!何等羞愧背!這樣,摩押必令四圍的人嗤笑驚駭。

40 耶和華如此:仇敵必如大飛起,展開翅膀,攻擊摩押

41 加略被攻取,保障也被佔據。到那日,摩押的勇士中疼痛如臨產的婦人。

42 摩押必被毀滅,不再成國,因他向耶和華誇大。

43 耶和華摩押的居民哪,恐懼、陷坑、網羅都臨近你。

44 躲避恐懼的必墜入陷坑;從陷坑上的必被網羅纏住;因我必使追討之年臨到摩押。這是耶和華的。

45 躲避的人無力站在希實本的影;因為有從希實本發出,有燄出於西宏的城,燒盡摩押的角和鬨嚷人的頭頂。

46 摩押啊,你有禍了!屬基抹的民滅亡了!因你的眾子都被擄去,你的眾女也被擄去。

47 耶和華:到末後,我還要使被擄的摩押人歸回。摩押受審判的話到此為止。

   

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民數記 21

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1 地的迦人亞拉得王,以色列人從亞他林,就和以色列人爭戰,擄了他們幾個人。

2 以色列人耶和華發願:你若將這民交付我,我就把他們的城邑盡行毀滅。

3 耶和華應允了以色列人,把迦南人交付他們,他們就把迦南人和迦南人的城邑盡行毀滅。那地方的名便何珥瑪(何珥瑪就是毀滅的意思)。

4 他們從何珥起行,往紅那條走,要繞過以東。百姓因這難行,心中甚是煩躁,

5 就怨讟摩西:你們為甚麼把我們埃及領出來、使我們在曠野呢?這裡沒有糧,沒有我們的心厭惡這淡薄的食物。

6 於是耶和華使火進入百姓中間,就咬他們。以色列人死了許多

7 百姓到摩西那裡,我們怨讟耶和華和你,有罪了。求你禱告耶和華,叫這些離開我們。於是摩西為百姓禱告。

8 耶和華摩西:你製造一條火蛇,掛在杆子上;凡被咬的,一望這蛇,就必得活。

9 摩西便製造一條銅,掛在杆子上;凡被咬的,一望這銅就活了。

10 以色列人起行,安營在阿伯。

11 又從阿伯起行,安營在以耶亞巴琳,與摩押相對的曠野,向日出之地。

12 從那裡起行,安營在撒烈谷。

13 從那裡起行,安營在亞嫩河那邊。這亞嫩河是在曠野,從亞摩利的境界流出來的;原來亞嫩河是摩押邊界,在摩押和亞摩利人搭界的地方。

14 所以耶和華的戰記上:蘇法的哇哈伯與亞嫩的谷,

15 並向亞珥城眾谷的下坡,是靠近摩押的境界。

16 以色列人從那裡起行,到了比珥(比珥就是的意思)。從前耶和華吩咐摩西:招聚百姓,我他們喝,的就是這

17 當時,以色列人唱歌說:阿,湧上水來!你們要向這

18 是首領和民中的尊貴人用圭用杖所所掘的。以色列人從曠野往瑪他拿去,

19 從瑪他拿到拿哈列,從拿哈列到巴末,

20 從巴末到了摩押地的谷,又到那下望曠野之毘斯迦的山頂。

21 以色列人差遣使者去見亞摩利人的王西宏,說:

22 求你容我們從你的經過;我們不偏入田間和葡萄園,也不裡的,只走大道(原文作王道),直到過了你的境界。

23 西宏不容以色列人從他的境界經過,就招聚他的眾民出到曠野,要攻擊以色列人,到了雅雜與以色列人爭戰。

24 以色列人用刀殺了他,得了他的,從亞嫩河到雅博河,直到亞捫人的境界,因為亞捫人的境界多有堅壘。

25 以色列人奪取這一切的城邑,也亞摩利人的城邑,就是希實本與希實本的一切鄉村。

26 這希實本是亞摩利王西宏的京城;西宏曾與摩押的先王爭戰,從他中奪取了全,直到亞嫩河。

27 所以那些作詩歌的:你們到希實本;願西宏的城被修造,被建立

28 因為有從希實本發出,有燄出於西宏的城,燒盡摩押的亞珥和亞嫩河邱壇的祭司(祭司原文作主)。

29 摩押阿,你有禍了!基抹的民哪,你們滅亡了!基抹的男子逃奔,女子被擄,交付亞摩利的王西宏。

30 我們射了他們;希實本直到底本盡皆毀滅。我們使地變成荒場,直到挪法;這挪法直延到米底巴。

31 這樣,以色列人在亞摩利人之

32 摩西打發人去窺探雅謝,以色列人就佔了雅謝的鎮市,趕出那裡的亞摩利人。

33 以色列人回,向巴珊去。巴珊王噩和他的眾民都出來,在以得來與他們交戰。

34 耶和華摩西:不要他!因我已將他和他的眾民,並他的,都交在你中;你要待他像從前待希實本的亞摩利王西宏一般。

35 於是他們殺了他和他的眾子,並他的眾民,沒有留下一個,就得了他的

   

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Arcana Coelestia # 2261

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2261. 'If I find in Sodom fifty righteous persons in the midst of the city' means if truths are full of goods. This is clear from the meaning of 'fifty' as that which is full, and from the meaning of 'the midst of the city' as that which is present inwardly, or within truth, dealt with above in 2252, which see since the same words occur there. It may be assumed that a person is certain to be saved if truths are full of goods. But it should be recognized that very few truths exist with man; and if they do, that they have no life unless there are goods within them; and if they have goods within them, that he is saved, but on account of mercy. For as has been stated, very few truths reside with a person, and the goods contained within them receive their character from the truths and from that person's life.

[2] Regarded in themselves truths do not confer life; but goods do so. Truths are simply the recipients of life, that is, of good. Nobody is ever able to say therefore that he can be saved by means of truths or as is commonly asserted, by faith alone - not, that is, unless within the truths, which are part of the faith, good is present. And this good which must exist within them must be the good that flows from charity. This explains why in the internal sense faith itself is nothing else than charity, as shown above in 2231. When people say that the acknowledgement of truth is the faith that saves, it should be recognized that no acknowledgement can possibly exist with people who lead lives immersed in things contrary to charity, only some kind of persuasion which has the life of self-love or of the love of the world allied to it, so that the acknowledgement which they speak of does not have within it the life of the faith which is that of charity. The worst people of all, acting from self-love or from love of the world, that is, acting for the sake of excelling others in what are called intelligence and wisdom, and so acting for the sake of earning exalted positions, reputation, and gain, have the ability to grasp the truths of faith and to confirm them in many ways; but with them those truths are nevertheless dead. The life of truth and so of faith comes solely from the Lord, who is Life itself.

[3] The Lord's life is mercy, which is that of love towards the whole human race. Those people cannot possibly be drawing on the life that is the Lord's who, although they profess the truths of faith, despise others in comparison with themselves, and who, where their self-love and love of the world are affected, harbour hatred towards the neighbour and are delighted when he experiences loss of wealth, position, reputation, and life. But the position with the truths of faith is that it is by means of them that one is regenerated, for they are the actual vessels for receiving good. As are the truths therefore, also the goods within those truths, and the combination of those truths and goods and from this their capacity to be perfected in the next life, so is the state of blessedness and happiness of that person after death.

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