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Amos 2

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1 Così parla l’Eterno: Per tre misfatti di Moab, anzi per quattro, io non revocherò la mia sentenza. Perché ha bruciato, calcinato le ossa del re d’Edom,

2 io manderò in Moab un fuoco, che divorerà i palazzi di Keriot; e Moab perirà in mezzo al tumulto, ai gridi di guerra e al suon delle trombe;

3 e sterminerò di mezzo ad esso il giudice, e ucciderò tutti i suoi capi con lui, dice l’Eterno.

4 Così parla l’Eterno: Per tre misfatti di Giuda, anzi per quattro, io non revocherò la mia sentenza. Perché han sprezzato al legge dell’Eterno e non hanno osservato i suoi statuti, e perché si son lasciati sviare dai loro falsi dèi, dietro ai quali già i padri loro erano andati,

5 io manderò in Giuda un fuoco, che divorerà i palazzi di Gerusalemme.

6 Così parla l’Eterno: Per tre misfatti d’Israele, anzi per quattro, io non revocherò la mia sentenza. Perché vendono il giusto per danaro, e il povero se deve loro un paio di sandali;

7 perché bramano veder la polvere della terra sul capo de’ miseri, e violano il diritto degli umili, e figlio e padre vanno dalla stessa femmina, per profanare il nome mio santo.

8 Si stendono presso ogni altare su vesti ricevute in pegno, e nella casa dei loro dèi bevono il vino di quelli che han colpito d’ammenda.

9 Eppure, io distrussi dinanzi a loro l’Amoreo, la cui altezza era come l’altezza dei cedri, e ch’era forte come le querce; e io distrussi il suo frutto in alto e le sue radici in basso.

10 Eppure, io vi trassi fuori del paese d’Egitto, e vi condussi per quarant’anni nel deserto, per farvi possedere il paese dell’Amoreo.

11 E suscitai tra i vostri figliuoli de’ profeti, e fra i vostri giovani dei nazirei. Non è egli così, o figliuoli d’Israele? Dice l’Eterno.

12 Ma voi avete dato a bere del vino ai nazirei, e avete ordinato ai profeti di non profetare!

13 Ecco, io farò scricchiolare il suolo sotto di voi, come lo fa scricchiolare un carro pien di covoni.

14 All’agile mancherà modo di darsi alla fuga, al forte non gioverà la sua forza, e il valoroso non salverà la sua vita;

15 colui che maneggia l’arco non potrà resistere; chi ha il piè veloce non potrà scampare, e il cavaliere sul suo cavallo non salverà la sua vita;

16 il più coraggioso fra i prodi, fuggirà nudo in quel giorno, dice l’Eterno.

   

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Exploring the Meaning of Amos 2

Napsal(a) E. Taylor, Helen Kennedy

In the Book of Amos, chapter two begins with the Lord declaring his anger against the people of Moab, Judea, and Israel. They have committed various wrongs against the Lord and the church, despite His efforts to guide them, and the chapter goes on to suggest that the Lord is losing faith in His people.

Verses 1-8 of this chapter describe the specific ways in which people can destroy or misuse the good and truth of the Word.

Verses 1-3 discuss the Moabites specifically. They represent people who corrupt the good and truth of the church, meaning they would twist what they learned from the Word to suit their own selfish purposes. Bones represent natural truths that we can use as a framework to support all higher knowledge that we learn, so the fact that people were ‘burning bones’ means they destroyed their own foundation to gain spiritual knowledge. In verse 3, the Lord says that he will cut off the judge and the prince, meaning that the Moabites’ failure to determine what is good (like the judge), and lead a life based in truth (like the prince) will not stand against the real spiritual principles of the Lord.

Verses 4-5 are about people who destroy celestial things from the Word, by turning their hearts away from the Lord. The people of Judea had believed they were the Lord’s chosen people for so many generations at this point that they grew complacent, and no longer felt they needed to obey the Lord’s commandments.

Verses 6-8 tell what can happen when people pervert spiritual truths from the church, and turn them into falsities. Swedenborg writes that most of the images from these verses - silver, shoes, dust, wine - can all represent either falsity, or only the most external type of truth. The Israelites were turning to these falsities and to their own greed, instead of using the Lord’s truths to help the poor and the meek.

In verses 9-11, the Lord reminds the children of Israel of everything he has done to prepare them for salvation. He fought for them and delivered them from Egypt, lifted up their leaders and prophets, and provided them with the truths they would need in order to be regenerated.

He also shows that He has the strength to punish them, because He’s already overcome the Amorites, who symbolize evil in general (Secrets of Heaven 6306).

Verses 12-16 describe how the Israelites perverted the knowledge the Lord tried to give them. Instead of trusting what the Lord had taught them, they turned to their own self-righteousness for guidance. Since they thought they had all the answers, they corrupted the Nazarites and silenced the prophets. Without a proper understanding of the Lord’s teachings, the people were no longer equipped to fight against evils or to grow spiritually.

At face value, this chapter depicts the Lord as an angry god who will punish those who disobey him. What seems to be anger is actually the Lord fiercely protecting us, and calling us to follow Him. This chapter reminds us to turn our hearts toward the Lord, and to live according to the truths of the Word.

Ze Swedenborgových děl

 

Arcana Coelestia # 1857

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1857. 'For the iniquity of the Amorites has not yet come to a close' means the final period when there is no longer any good. This is clear from the meaning of 'the Amorite', and also from the meaning of 'a close'. 'Amorite' in the Word means evil in general, the reason being that the land of Canaan is called 'the land of the Amorites', as is clear in Ezekiel 16:3-4, and Amos 2:9-10. Here therefore 'the Amorite' means all the nations of the land of Canaan, by whom were meant, as stated already, evils and falsities specifically. Consequently 'the Amorite' means all evils in general. 'The close' means that final period when there is no good any longer.

[2] But what is meant in the internal sense by the statement that 'the iniquity of the Amorites has not yet come to a close' is an arcanum. The experience of the evil in the next life is that they are not punished until their evils have reached their peak; this applies to evils both in general and in particular. Indeed the balance of everything in the next life is such that evil punishes itself, that is, those who are evil run into the punishment of their evil, but only when this evil has reached its peak. Every evil has its own limits - varying from one individual to another - beyond which it is not allowed to go. When one who is evil goes beyond it he meets head on with punishment. This is so in every particular case.

[3] The same applies in general, in that those who are evil thrust themselves down into hell, not instantaneously but gradually. This has its origin in the universal law of order established by the Lord that the Lord never sends anyone down into hell but that evil itself, or the person himself who is evil, thrusts himself down, doing so gradually, until evil has reached its close and no trace of good is any longer apparent. As long as there is some trace of good he is being raised up from hell, but when there is nothing but evil, he is thrust down into hell. Good and evil must first of all be separated from each other since they are opposites. No one is allowed to incline in both directions. This is what is meant by 'the iniquity of the Amorites having to come to a close'. With the good however it is different; they are constantly being raised up by the Lord towards heaven, while their evil is gradually wiped away.

[4] It is similar with the state of the Church: visitation does not come until evil has reached a close, that is, when good of charity and truth of faith exist no longer. That close is referred to quite often in the Prophets, as in Isaiah,

A close and a settlement I have heard from the Lord Jehovih Zebaoth over all the earth. Isaiah 28:22.

In Jeremiah,

O Babel, you who dwell on many waters, great in treasures, your end has come, the measure of your gain. Jeremiah 51:13.

In Daniel,

Seventy weeks have been decreed concerning your people and your holy city to bring transgression to a close and to seal up sins and to atone for iniquity, and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint the Most Holy Place. Daniel 9:24.

At length upon the bird of abominations will come desolation, until a closing and settlement is poured out upon the devastation. Daniel 9:27.

[5] The Lord Himself too foretells the close in these words in Luke,

They will fall by the edge of the sword, and will be led captive among all the gentiles, 1 and at length Jerusalem will be trodden down by the gentiles' until the times of the nations are fulfilled. Luke 21:24.

'Falling by the edge of the sword' means from falsities, for 'a sword' in the Word is the punishment of falsity. 'Jerusalem' stands for the Lord's kingdom and the Church, 402, 'the gentiles' for evils, 1260. Thus the meaning is that 'the close' has been reached when the Church has become possessed by evils and falsities, and so has been destroyed by its own self.

Poznámky pod čarou:

1. or the nations

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