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Amos 5

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1 Auxskultu cxi tiun vorton, per kiu mi plorkantas pri vi, ho domo de Izrael.

2 Falis kaj ne relevigxos la virgulino de Izrael; sxi estas jxetita sur la teron, kaj neniu sxin restarigos.

3 CXar tiele diras la Sinjoro, la Eternulo:La urbo, kiu elirigas milon, restos nur kun cento, kaj tiu, kiu elirigas centon, restos nur kun deko en la domo de Izrael.

4 CXar tiele diras la Eternulo al la domo de Izrael:Turnu vin al Mi, kaj tiam vi vivos.

5 Ne turnu vin al Bet-El, ne iru en Gilgalon, ne migru al Beer-SXeba; cxar Gilgal estos elpatrujigita kaj Bet-El farigxos senvalora.

6 Turnu vin al la Eternulo, kaj vivu, por ke la domo de Jozef ne ekflamu kiel fajro, kiu ekstermos, kaj neniu estingos en Bet-El.

7 La jugxon vi faras vermuto, kaj la veron vi jxetas sur la teron.

8 Li kreis la Plejadojn kaj Orionon; Li faras el la mallumo matenon, kaj el la tago Li faras malluman nokton; Li vokas la akvon de la maro kaj versxas gxin sur la teron; Lia nomo estas Eternulo.

9 Li sendas malfelicxon sur fortulon, kaj malfelicxo trafas urbon fortikigitan.

10 Sed ili malamas tiun, kiu admonas ilin en la pordego, kaj ili abomenas tiun, kiu parolas honestajxon.

11 Tial pro tio, ke vi premas senhavulon kaj forprenas de li la panon per grandaj impostoj, vi konstruos domojn el hakitaj sxtonoj, sed vi ne logxos en ili; vi plantos cxarmajn vinbergxardenojn, sed vi ne trinkos ilian vinon.

12 CXar Mi scias, kiel multaj estas viaj krimoj kaj kiel gravaj estas viaj pekoj:vi premas virtulon, vi prenas subacxeton, vi forpusxas malricxulojn en la pordego.

13 Tial la sagxulo silentas en cxi tiu tempo, cxar gxi estas tempo malbona.

14 Sercxu bonon, ne malbonon, por ke vi vivu; tiam la Eternulo, Dio Cebaot, estos kun vi, kiel vi diras.

15 Malamu la malbonon, amu la bonon, kaj starigu en la pordego justecon; eble la Eternulo, Dio Cebaot, indulgos la restintojn de Jozef.

16 Tial tiele diras la Eternulo, Dio Cebaot, la Sinjoro:Sur cxiuj placoj estos plorado, sur cxiuj stratoj oni dirados:Ho ve, ho ve! kaj oni vokos la plugiston, por plori, kaj la sciantojn de funebraj kantoj, por plorkanti.

17 Kaj en cxiuj vinbergxardenoj estos plorado, kiam Mi trairos meze de vi, diras la Eternulo.

18 Ve al tiuj, kiuj deziras vidi la tagon de la Eternulo! por kio vi gxin deziras? la tago de la Eternulo estas malluma, ne luma.

19 Tiel same, kiel se iu forkuras de leono kaj lin kaptas urso, aux li venis hejmen kaj apogis sian manon al muro kaj lin pikas serpento.

20 Malluma estos ja la tago de la Eternulo, ne luma; malluma kaj sen ia brilo.

21 Mi malamas, Mi abomenas viajn festojn, kaj Mi ne flaras la oferojn de viaj solenaj tagoj.

22 Kiam vi alportas al Mi bruloferojn kaj viajn farunoferojn, Mi ne akceptas ilin, kaj viajn grasajn dankoferojn Mi ne rigardas.

23 Forigu de Mi la bruon de viaj kantoj, la sonadon de viaj psalteroj Mi ne volas auxskulti.

24 Sed justeco fluu kiel akvo, kaj vero kiel potenca torento.

25 CXu bucxoferojn kaj farunoferojn vi alportadis al Mi en la dezerto dum kvardek jaroj, ho domo de Izrael?

26 Vi portis la tabernaklon de via Molehx, la kolonon de via idolo, la stelon de via dio, kiun vi faris al vi.

27 Tial Mi elpatrujigos vin trans Damaskon, diras la Eternulo, kies nomo estas Dio Cebaot.

   

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Arcana Coelestia # 925

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925. 'Jehovah smelled an odour of rest' means that worship stemming from these was pleasing to the Lord, that is to say, worship stemming from charity and from faith deriving from charity, meant by 'a burnt offering', as stated in the previous verse. In various places in the Word it is said that 'Jehovah smelled an odour of rest', especially that from burnt offerings, and wherever this occurs that which is pleasing or acceptable is meant. For references to His smelling an odour of rest from burnt offerings, see Exodus 29:18, 25, 41; Leviticus 1:9, 13, 17; 23:12-13, 18; Numbers 28:6, 8, 13; 29:2, 6, 8, 13, 36; also from other sacrifices, Leviticus 2:2, 9; 6:15, 21; 8:21, 28; Numbers 15:3, 7, 13. They are also called 'that which has been made by fire as an odour of rest to Jehovah' which means that it stems from love and charity. In the Word when 'fire' or 'made by fire' is used in reference to the Lord and to worship of Him, it means love. And the same applies to 'bread', which also is why representative worship by means of burnt offerings and sacrifices is called 'bread offered by fire to Jehovah as an odour of rest', Leviticus 3:11, 16.

[2] The reason why 'an odour' means that which is pleasing and acceptable, and so why in the Jewish Church an odour was also representative of that which is pleasing and is ascribed to Jehovah or the Lord, is that good stemming from charity, and the truth of faith deriving from charity, correspond to sweet and pleasant odours. What the correspondence itself is and the character of it becomes clear from the spheres in heaven which surround spirits and angels. The spheres there are spheres of love and faith, and are clearly perceived. These spheres are such that when a good spirit or angel, that is, a community of good spirits or angels, approaches, the nature of the spirit or angel - that is, of the community - as regards love and faith is, as often as the Lord pleases, instantly perceived. It is perceived even when they are a long way off, more so still when they are closer at hand. This is unbelievable but nevertheless perfectly true. Such is the communication in the next life, and such the perception. Consequently, when the Lord pleases there is no necessity to make extensive enquiries to discover the character of a soul or spirit, for it is recognizable the moment he approaches. It is to these spheres that spheres belonging to odours in the world correspond. That they do correspond in this way becomes clear from the fact that when the Lord pleases the spheres of love and faith are readily converted in the world of spirits into spheres of sweet and pleasant odours, which are clearly perceived.

[3] From these considerations it is now clear from where and why 'an odour of rest' means that which is pleasing, why in the Jewish Church an odour became a representative, and why 'an odour of rest' is here ascribed to Jehovah or the Lord. 'An odour of rest' is descriptive of peace, that is, of the pleasantness of peace. Peace in one embrace takes in every single feature of the Lord's kingdom; for the state of the Lord's kingdom is a state of peace. It is within the state of peace that all the happy states occur which flow from love and faith in the Lord. All that has now been stated shows not only what representatives were essentially, but also why the Jewish Church had an altar for burning incense in front of the veil and the Mercy-seat, why offerings of frankincense accompanied sacrifices, and also why so many fragrant substances were used in incense, in frankincense, and in the anointing oil too. It shows therefore what 'an odour of rest', 'incense', and 'fragrances' mean in the Word, namely celestial things of love, and spiritual things of faith deriving from these, in general everything pleasing that derives from love and faith.

[4] As in Ezekiel,

On My holy mountain, on the mountain height of Israel, there all the house of Israel, all of it in the land, will serve Me; there I will accept them, and there I will require your contributions, and the first fruits comprising your gifts in all your holy acts. Through the odour of rest I will accept you. Ezekiel 20:40-41.

Here 'an odour of rest' has reference to burnt offerings and gifts, that is, to worship stemming from charity and attendant faith, which worship is meant by burnt offerings and gifts, and is consequently acceptable, which is meant by 'the odour'. In Amos,

I hate, I reject your feasts, and I will not smell your solemn assemblies 1 [as a pleasant odour], for though you offer Me your burnt offerings and gifts, they will not be accepted. Amos 5:21-22.

This clearly means that which is pleasing or acceptable. The passage which describes Isaac's blessing Jacob instead of Esau reads,

Jacob went near and Isaac kissed him. He smelled the odour of his clothes, and he blessed him and said, See, the odour of my son, like the odour of a field that Jehovah has blessed. Genesis 27:26-27.

'The odour of his clothes' means natural good and truth whose pleasantness stems from their harmony with celestial and spiritual good and truth. Their pleasantness is described by 'the odour of the field'.

Poznámky pod čarou:

1. literally, cessations i.e. cessations from work

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