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עמוס 9

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1 ראיתי את־אדני נצב על־המזבח ויאמר הך הכפתור וירעשו הספים ובצעם בראש כלם ואחריתם בחרב אהרג לא־ינוס להם נס ולא־ימלט להם פליט׃

2 אם־יחתרו בשאול משם ידי תקחם ואם־יעלו השמים משם אורידם׃

3 ואם־יחבאו בראש הכרמל משם אחפש ולקחתים ואם־יסתרו מנגד עיני בקרקע הים משם אצוה את־הנחש ונשכם׃

4 ואם־ילכו בשבי לפני איביהם משם אצוה את־החרב והרגתם ושמתי עיני עליהם לרעה ולא לטובה׃

5 ואדני יהוה הצבאות הנוגע בארץ ותמוג ואבלו כל־יושבי בה ועלתה כיאר כלה ושקעה כיאר מצרים׃

6 הבונה בשמים [כ= מעלותו] [ק= מעלותיו] ואגדתו על־ארץ יסדה הקרא למי־הים וישפכם על־פני הארץ יהוה שמו׃

7 הלוא כבני כשיים אתם לי בני ישראל נאם־יהוה הלוא את־ישראל העליתי מארץ מצרים ופלשתיים מכפתור וארם מקיר׃

8 הנה עיני אדני יהוה בממלכה החטאה והשמדתי אתה מעל פני האדמה אפס כי לא השמיד אשמיד את־בית יעקב נאם־יהוה׃

9 כי־הנה אנכי מצוה והנעותי בכל־הגוים את־בית ישראל כאשר ינוע בכברה ולא־יפול צרור ארץ׃

10 בחרב ימותו כל חטאי עמי האמרים לא־תגיש ותקדים בעדינו הרעה׃

11 ביום ההוא אקים את־סכת דויד הנפלת וגדרתי את־פרציהן והרסתיו אקים ובניתיה כימי עולם׃

12 למען יירשו את־שארית אדום וכל־הגוים אשר־נקרא שמי עליהם נאם־יהוה עשה זאת׃ ף

13 הנה ימים באים נאם־יהוה ונגש חורש בקצר ודרך ענבים במשך הזרע והטיפו ההרים עסיס וכל־הגבעות תתמוגגנה׃

14 ושבתי את־שבות עמי ישראל ובנו ערים נשמות וישבו ונטעו כרמים ושתו את־יינם ועשו גנות ואכלו את־פריהם׃

15 ונטעתים על־אדמתם ולא ינתשו עוד מעל אדמתם אשר נתתי להם אמר יהוה אלהיך׃

   

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Arcana Coelestia # 1069

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1069. That 'he planted a vineyard' means a Church resulting from this, 'vineyard' being the spiritual Church, is clear from the meaning of 'a vineyard'. In the Word Churches are frequently described as 'gardens' and also as 'the trees of a garden', and are actually named such as well. They are so described from the fruits which the trees bear, which mean the things belonging to love or charity. Hence the saying that a man is known by his fruit. Comparisons of Churches to gardens, trees, and fruits have their origins in the representations in heaven, where also gardens of indescribable beauty are sometimes manifested in accordance with the spheres of faith. This also why the celestial Church was described as a paradisal garden containing trees of every kind. 'The trees of the garden' meant the perceptions of that Church, and 'the fruit' of every kind the goods that stem from love. The Ancient Church however, being spiritual, is described as 'a vineyard' on account of its fruit, namely grapes, which represent and mean charitable works. This is quite clear from many places in the Word, as in Isaiah,

[2] I will sing for My beloved a song of My beloved concerning his vineyard. My beloved had a vineyard on a very fertile hill, 1 and He enclosed it, and surrounded it with stones, and planted it with the choicest vine, and built a tower in the midst of it and also hewed out a winepress in it. And He looked for it to yield grapes, and it yielded wild grapes. And now, O inhabitant of Jerusalem and man of Judah, judge, I pray you, between Me and My vineyard. The vineyard of Jehovah Zebaoth is the house of Israel. Isaiah 5:1-3, 7.

Here 'a vineyard' means the Ancient, and so the spiritual, Church, which is referred to explicitly as 'the house of Israel', for 'Israel' in the Word means the spiritual Church, whereas 'Judah' means the celestial Church. In Jeremiah,

Again I will build you, and you will be built, O virgin of Israel! Again you will adorn yourself with your timbrels and will go forth in the dance of the merrymakers. Again you will plant vineyards on the mountains of Samaria. Jeremiah 31:4-5.

Here 'vineyard' stands for the spiritual Church, the subject being Israel, which, as stated, means the spiritual Church.

[3] In Ezekiel,

When I gather the house of Israel from the peoples, they will dwell securely upon the land, and they will build houses and plant vineyards. Ezekiel 28:15, 16.

Here 'vineyard' stands for the spiritual Church, which is Israel. 'Planting vineyards' stands for being furnished with truths and goods of faith. In Amos,

I smote you with blight and mildew; your very many gardens, and your vineyards, and your fig trees and your olive groves the locust will devour. Thus will I do to you, O Israel. Amos 4:9, 12.

'Gardens' stands for the things of the Church; 'vineyards' stands for the spiritual things of the Church, 'fig trees' for the natural things, 'olive groves' for the celestial things - and so for the things of the spiritual Church, which is Israel. In the same prophet,

I will bring again the captivity; of My people Israel, and they will build the ruined cities and inhabit them. And they will plant vineyards and drink their wine, and they will make gardens and eat their fruit. Amos 9:14.

'Planting vineyards' stands for the planting of the spiritual Church, and so 'a vineyard' stands for the spiritual Church, which is Israel.

[4] As 'a vineyard' means the spiritual Church so also does 'the vine', for the vine is part of the vineyard. They are as Church and member of the Church, and therefore have the same meaning. In Jeremiah,

Is Israel a slave? Is he a home-born [servant]? Why has he become a prey? I had planted you, a wholly choice vine, a seed of truth. How have you turned from Me into the degraded branches of a strange vine? Jeremiah 2:14, 21.

'Vine' stands for the spiritual Church, which is Israel. In Ezekiel,

Take up a lamentation for the princes of Israel Your mother was like a vine in your likeness, planted beside the waters, fruitful and full of branches by reason of many waters. Ezekiel 19:1, 10.

'Vine' stands for the Ancient spiritual Church, meant by 'mother', and so for Israel; hence also the expression 'in your likeness'. In Hosea,

Israel is an empty vine, it bears fruit like itself. Hosea 10:1.

'Vine' stands for the spiritual Church, or Israel, in this case a desolated Church. In the same prophet,

Return, O Israel, to Jehovah your God. I will be as the dew to Israel. Those dwelling under His shadow will return, they will give life to the grain, and they will blossom out as the vine, the memory of it will be as the wine of Lebanon. Hosea 14:1, 5, 7.

Here 'vine' stands for the spiritual Church, which is Israel. In Moses,

Until Shiloh comes . . . binding his colt to the vine, and the foal of his she-ass to a choice vine. Genesis 49:10-11.

This is a prophecy concerning the Lord. 'Vine' and 'choice vine' stand for spiritual Churches.

[5] The Lord's parables about workers in vineyards similarly meant spiritual Churches, Matthew 20:1-16; Mark 12:1-12; Luke 20:9-18; Matthew 21:33-44.

Since 'the vine' means the spiritual Church, and the chief thing of the spiritual Church is charity within which the Lord is present, by means of which He joins Himself to man, and by means of which He alone works everything good, the Lord therefore compares Himself to the vine, and describes the member of the Church, that is, describes the spiritual Church, in the following way in John,

I am the true vine, and My Father is the vinedresser. Every branch in Me that does not bear fruit He takes away, but every one that does bear fruit He prunes, that it may bear more fruit. Abide in Me, and I in you. As the branch cannot bear fruit by itself unless it abides in the vine, neither can you unless you abide in Me. I am the vine, you are the branches. He who abides in Me, and I in him, he it is that bears much fruit, for apart from Me you cannot do anything. This is My commandment, that you love one another as I have loved you. John 15:1-5, 12.

From this it is clear what the spiritual Church is.

Poznámky pod čarou:

1. literally, on a horn of a son of oil

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

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Arcana Coelestia # 4205

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4205. 'That I will not pass beyond this heap to you, and that you will not pass beyond this heap and this pillar to me, to do harm' means the limit which determines how much can flow in from good. This is clear from the meaning of 'passing beyond' here as flowing in; from the meaning of 'a heap' as good, dealt with in 4192; and from the meaning of 'a pillar' as truth, dealt with in 3727, 3728, 4090. It is also clear from the fact that those two objects - a heap and a pillar - stood as a sign or else as a witness, though in this instance they were a sign indicating a limit. Now because a joining together is the subject, there flows from the train of thought the idea - in the internal sense - of a limit determining how much can flow in from good. It has been stated above that the joining together is effected by means of good, and that the inflow of good is determined by the way it is received. But the reception of good depends entirely on truths, truths being the objects into which good flows. For good is the active force and truth the recipient, and therefore all truths are recipient vessels, 4166. And as truths are the vessels into which good flows, truths set the limit to the inflow of good. This is what is meant here by a limit determining how much can flow in from good.

[2] The implications of this are briefly as follows: The truths that a person knows, no matter what kind they may be, enter his memory by means of affection, that is, of some delight that accompanies his love. Without affection or delight accompanying his love nothing is able to enter a person, for it is in these that his life consists. The things which have entered in are reintroduced when a similar delight returns, together with many other things which have allied or joined themselves to them. And in a similar way when the same truth is reintroduced by the individual himself or by somebody else, the affection or delight that accompanied his love when it entered is likewise stimulated, for having been joined together they adhere to one another. From this one may see what the situation is with the affection for truth. Truth which has entered in together with an affection for good is reintroduced when a similar affection returns, as is affection when a similar truth does so. From this it is also evident that no truth together with genuine affection can possibly be implanted and take root interiorly unless the person is governed by good. For a genuine affection for truth has its origins in good, and good stems from love to the Lord and charity towards the neighbour. This good flows in from the Lord, but does not become fixed within anything apart from truths, for truths receive good as a guest since the two are congenial. From this it is in addition evident that the nature of the truths determines the way in which the good is received. The truths known to gentiles who have led charitable lives with one another are such that in them also good flowing in from the Lord is able to be received as a guest. But so long as they are living in the world their situation is not the same as that with Christians who have truths from the Word and lead spiritually charitable lives based on those truths, see 2589-2604.

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