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Zacharjáš 12

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1 Břímě slova Hospodinova příčinou Izraele. Praví Hospodin, kterýž roztáhl nebesa, a založil zemi, a sformoval ducha člověka, kterýž jest v něm:

2 Aj, já postavím Jeruzalém jako číši, kteráž ku potácení přivede všecky národy vůkol, kteříž budou proti Judovi v obležení, i proti Jeruzalému.

3 Nýbrž stane se v ten den, že položím Jeruzalém jako kámen přetěžký všechněm národům, jejž kdožkoli zdvihati budou, velmi se urazí, byť se pak shromáždili proti němu všickni národové země.

4 V ten den, praví Hospodin, raním všelikého koně strnutím, a jezdce jeho zblázněním, ale na dům Judský otevru oči své, a všecky koně národů raním slepotou.

5 I dějí vůdcové Judští v srdci svém: Mámeť sílu, i obyvatelé Jeruzalémští, v Hospodinu zástupů, Bohu svém.

6 V ten den učiním vůdce Judské podobné ohni zanícenému mezi dřívím, a pochodni hořící mezi snopy, i zžíře na pravo i na levo všecky národy vůkol, a ostojí Jeruzalém ještě na místě svém v Jeruzalémě.

7 Zachová Hospodin i stánky Judské prvé, aby se nevelebila ozdoba domu Davidova a ozdoba, přebývajících v Jeruzalémě nad Judu.

8 V ten den chrániti bude Hospodin obyvatelů Jeruzalémských, a bude nejnestatečnější z nich v ten den podobný Davidovi, a dům Davidův podobný bohům, podobný andělu Hospodinovu před nimi.

9 Nebo stane se v ten den, že shledám všecky národy, kteříž přitáhnou proti Jeruzalému, abych je zahladil.

10 A vyleji na dům Davidův a na obyvatele Jeruzalémské Ducha milosti a pokorných proseb. I obrátí zřetel ke mně, kteréhož jsou bodli, a kvíliti budou nad ním jako kvílením nad jednorozeným; hořce, pravím, plakati budou nad ním, jako hořce plačí nad prvorozeným.

11 V ten den bude veliké kvílení v Jeruzalémě, jako kvílení v Adadremmon na poli Mageddo.

12 Nebo kvíliti bude země, každá čeled obzvláštně, čeled domu Davidova obzvláštně, a ženy jejich obzvláštně, čeled domu Nátanova obzvláštně, a ženy jejich obzvláštně,

13 Čeled domu Léví obzvláštně, a ženy jejich obzvláštně, čeled Semei obzvláštně, a ženy jejich obzvláštně,

14 I všecky čeledi jiné, každá čeled obzvláštně, a ženy jejich obzvláštně.

   

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Apocalypse Explained # 959

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959. Verse 1. And I heard a voice out of the temple saying to the seven angels, signifies manifestation by the Divine truth from the Word of the evils and falsities that have devastated the church. This is evident from the signification of "a voice out of the temple," as being the Divine truth from the Word, for a "voice" signifies the Divine truth (See above, n. 261, 668); and "the temple of the tabernacle of the Testimony," out of which the voice came, signifies the Word in which is the Divine truth both natural and spiritual n. 948. Also from the signification of "the seven angels," as being manifestations (as has often been said above). And as "the seven vials" or "plagues" which they had signify the evils and falsities that have devastated the church, therefore manifestations of all the evils and falsities that have devastated the church are here signified by "the seven angels." The manifestations of these are further treated of in the following verses.

(Continuation: The Second Commandment)

[2] In the preceding chapter the first commandment of the Decalogue is treated of at the end of the several articles. In the following articles in this chapter the other commandments of the Decalogue will be treated of; and here the second commandment, "Thou shalt not profane the name of God."

In the first place, what is meant by "the name of God" shall be told, and afterwards what is meant by "profaning" it. "The name of God" means every quality by which God is worshiped. For God is in His own quality, and is His own quality. His essence is the Divine love, and His quality is the Divine truth therefrom united with the Divine good; thus with us on earth it is the Word; consequently it is said in John:

The Word was with God, and God was the Word (John 1:1).

Thence also, it is the doctrine of genuine truth and good from the Word; for worship is according to that.

[3] Now as His quality is manifold, for it comprises all things that are from Him, so He has many names; and each name involves and expresses His quality in general and in particular. He is called "Jehovah," "Jehovah of Hosts," "Lord," "Lord Jehovih," "God," "Messiah or Christ," "Jesus," "Savior," "Redeemer," "Creator," "Former," "Maker," "King," and "the Holy One of Israel," "the Rock" and "the Stone of Israel," "Shiloh," "Shaddai," "David," "Prophet," "Son of God," and "Son of man," and so on. All these names are the names of the one God, who is the Lord; and yet where they occur in the Word they signify some universal Divine attribute or quality distinct from the other Divine attributes or qualities. So, too, where He is called "Father, Son, and Holy Spirit," three are not meant, but one God; that is, there are not three Divines, but one, and this trine which is one is the Lord.

[4] Since each name signifies some distinct attribute or quality, "to profane the name of God" does not mean to profane the name itself but His quality. "Name" signifies quality for the reason that in heaven everyone is named according to his quality; and the quality of God or the Lord is everything that is from Him by which He is worshiped. For this reason, since no Divine quality of the Lord is acknowledged in hell, the Lord cannot be named there; and in the spiritual world His names cannot be uttered by anyone except so far as His Divine is acknowledged; for there all speak from the heart, thus from love and consequent acknowledgment.

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