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Micha 2

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1 Wee dien, die ongerechtigheid bedenken, en kwaad werken op hun legers; in het licht van den morgenstond doen zij het, dewijl het in de macht van hunlieder hand is.

2 En zij begeren akkers, en roven ze, en huizen, en nemen ze weg; alzo doen zij geweld aan den man en zijn huis, ja, aan een iegelijk en zijn erfenis.

3 Daarom, alzo zegt de HEERE: Ziet, Ik denk een kwaad over dit geslacht, waaruit gijlieden uw halzen niet zult uittrekken, en zult zo rechtop niet gaan; want het zal een boze tijd zijn.

4 Te dien dage zal men een spreekwoord over ulieden opnemen; en men zal een klagelijke klacht klagen, en zeggen: Wij zijn ten enenmale verwoest; Hij verwisselt mijns volks deel; hoe ontwendt Hij mij; Hij deelt uit, afwendende onze akkers.

5 Daarom zult gij niemand hebben, die het snoer werpe in het lot, in de gemeente des HEEREN.

6 Profeteert gijlieden niet, zeggen zij, laat die profeteren; zij profeteren niet als die; men wijkt niet af van smaadheden.

7 O gij, die Jakobs huis geheten zijt! Is dan de Geest des HEEREN verkort? Zijn dat Zijn werken? Doen Mijn woorden geen goed bij dien, die recht wandelt?

8 Maar gisteren stelde zich Mijn volk op, tot vijand, tegenover een kleed; gij stroopt een mantel van degenen, die zeker voorbijgaan, wederkomende van den strijd.

9 De vrouwen Mijns volks verdrijft gij, elkeen uit het huis van haar vermakingen; van haar kinderkens neemt gij Mijn sieraad in eeuwigheid.

10 Maakt u dan op, en gaat henen; want dit land zal de rust niet zijn; omdat het verontreinigd is, zal het u verderven, en dat met een geweldige verderving.

11 Zo er iemand is, die met wind omgaat, en valselijk liegt, zeggende: Ik zal u profeteren voor wijn en voor sterken drank! dat is een profeet dezes volks.

12 Voorzeker zal Ik u, o Jakob! gans verzamelen; voorzeker zal Ik Israels overblijfsel vergaderen; Ik zal het te zamen zetten als schapen van Bozra; als een kudde in het midden van haar kooi zullen zij van mensen deunen.

13 De doorbreker zal voor hun aangezicht optrekken; zij zullen doorbreken, en door de poort gaan, en door dezelve uittrekken; en hun koning zal voor hun aangezicht henengaan; en de HEERE in hun spits.

   

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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.

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

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Arcana Coelestia # 5594

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5594. Verses 6-10 And Israel said, Why did you treat me so badly as to tell the man that you had still [another] brother? And they said, The man questioned us closely about ourselves and our generation, saying, Is your father still alive? Have you a brother? And we told him according to the tenor 1 of these words. Could we possibly have known that he would say, Cause your brother to come down? And Judah said to Israel his father, Send the boy with me, and we will rise up and go, and we will live and not die - even we, even you, even our young children. I myself will be surety for him; from my hand you will require him. If I do not bring him to you and set him before you, then I shall be sinning against you every day. For if perhaps we had not delayed we would by now have returned these two times. 2

'And Israel said' means a perception received from spiritual good. 'Why did you treat me so badly as to tell the man that you had still [another] brother?' means that they separated the truth of good from spiritual good, so as to join it to the spiritual from the internal. 'And they said, The man questioned us closely about ourselves' means the clear perception this had regarding what existed within the natural. 'And our generation' means regarding the truths of faith there. 'Saying, Is your father still alive?' means and regarding spiritual good from which those truths sprang. 'Have you a brother?' means regarding interior truth. 'And we told him according to the tenor of these words' means its accordant discernment of these matters. 'Could we possibly have known that he would say, Cause your brother to come down?' means that we did not believe that he would want the truth of good to be joined to him. 'And Judah said to Israel his father' means a perception received from the good of the Church regarding these matters. 'Send the boy with me' means so that he would be attached to him. 'And we will rise up and go, and we will live and not die' means spiritual life entered into by degrees. 'Even we' means the external aspect of the Church. 'Even you' means the internal aspect of it. 'Even our young children' means aspects even more internal. 'And I will be surety for him' means that in the meantime [the truth of good] will be attached to it [the good of the Church]. 'From my hand you will require him' means that [the truth of good] will not be snatched away, insofar as it lies within its power to prevent it. 'If I do not bring him to you and set him before you' means the complete restoration of it to the Church. 'Then I shall be sinning against you every day' means that the good of the Church will not exist any longer. 'For if perhaps we had not delayed' means lingering in a state of indecision. 'We would by now have returned these two times' means that spiritual life, exterior and interior, [would have been restored].

Poznámky pod čarou:

1. literally, mouth

2. i.e. they would by now have returned home a second time

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