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Amos 5

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1 ἀκούσατε τὸν λόγον κυρίου τοῦτον ὃν ἐγὼ λαμβάνω ἐφ' ὑμᾶς θρῆνον οἶκος ισραηλ

2 ἔπεσεν οὐκέτι μὴ προσθῇ τοῦ ἀναστῆναι παρθένος τοῦ ισραηλ ἔσφαλεν ἐπὶ τῆς γῆς αὐτῆς οὐκ ἔστιν ὁ ἀναστήσων αὐτήν

3 διότι τάδε λέγει κύριος κύριος ἡ πόλις ἐξ ἧς ἐξεπορεύοντο χίλιοι ὑπολειφθήσονται ἑκατόν καὶ ἐξ ἧς ἐξεπορεύοντο ἑκατόν ὑπολειφθήσονται δέκα τῷ οἴκῳ ισραηλ

4 διότι τάδε λέγει κύριος πρὸς τὸν οἶκον ισραηλ ἐκζητήσατέ με καὶ ζήσεσθε

5 καὶ μὴ ἐκζητεῖτε βαιθηλ καὶ εἰς γαλγαλα μὴ εἰσπορεύεσθε καὶ ἐπὶ τὸ φρέαρ τοῦ ὅρκου μὴ διαβαίνετε ὅτι γαλγαλα αἰχμαλωτευομένη αἰχμαλωτευθήσεται καὶ βαιθηλ ἔσται ὡς οὐχ ὑπάρχουσα

6 ἐκζητήσατε τὸν κύριον καὶ ζήσατε ὅπως μὴ ἀναλάμψῃ ὡς πῦρ ὁ οἶκος ιωσηφ καὶ καταφάγεται αὐτόν καὶ οὐκ ἔσται ὁ σβέσων τῷ οἴκῳ ισραηλ

7 κύριος ὁ ποιῶν εἰς ὕψος κρίμα καὶ δικαιοσύνην εἰς γῆν ἔθηκεν

8 ποιῶν πάντα καὶ μετασκευάζων καὶ ἐκτρέπων εἰς τὸ πρωὶ σκιὰν θανάτου καὶ ἡμέραν εἰς νύκτα συσκοτάζων ὁ προσκαλούμενος τὸ ὕδωρ τῆς θαλάσσης καὶ ἐκχέων αὐτὸ ἐπὶ προσώπου τῆς γῆς κύριος ὁ θεὸς ὁ παντοκράτωρ ὄνομα αὐτῷ

9 ὁ διαιρῶν συντριμμὸν ἐπ' ἰσχὺν καὶ ταλαιπωρίαν ἐπὶ ὀχύρωμα ἐπάγων

10 ἐμίσησαν ἐν πύλαις ἐλέγχοντα καὶ λόγον ὅσιον ἐβδελύξαντο

11 διὰ τοῦτο ἀνθ' ὧν κατεκονδυλίζετε πτωχοὺς καὶ δῶρα ἐκλεκτὰ ἐδέξασθε παρ' αὐτῶν οἴκους ξυστοὺς ᾠκοδομήσατε καὶ οὐ μὴ κατοικήσητε ἐν αὐτοῖς ἀμπελῶνας ἐπιθυμητοὺς ἐφυτεύσατε καὶ οὐ μὴ πίητε τὸν οἶνον ἐξ αὐτῶν

12 ὅτι ἔγνων πολλὰς ἀσεβείας ὑμῶν καὶ ἰσχυραὶ αἱ ἁμαρτίαι ὑμῶν καταπατοῦντες δίκαιον λαμβάνοντες ἀλλάγματα καὶ πένητας ἐν πύλαις ἐκκλίνοντες

13 διὰ τοῦτο ὁ συνίων ἐν τῷ καιρῷ ἐκείνῳ σιωπήσεται ὅτι καιρὸς πονηρός ἐστιν

14 ἐκζητήσατε τὸ καλὸν καὶ μὴ τὸ πονηρόν ὅπως ζήσητε καὶ ἔσται οὕτως μεθ' ὑμῶν κύριος ὁ θεὸς ὁ παντοκράτωρ ὃν τρόπον εἴπατε

15 μεμισήκαμεν τὰ πονηρὰ καὶ ἠγαπήκαμεν τὰ καλά καὶ ἀποκαταστήσατε ἐν πύλαις κρίμα ὅπως ἐλεήσῃ κύριος ὁ θεὸς ὁ παντοκράτωρ τοὺς περιλοίπους τοῦ ιωσηφ

16 διὰ τοῦτο τάδε λέγει κύριος ὁ θεὸς ὁ παντοκράτωρ ἐν πάσαις πλατείαις κοπετός καὶ ἐν πάσαις ὁδοῖς ῥηθήσεται οὐαὶ οὐαί κληθήσεται γεωργὸς εἰς πένθος καὶ κοπετὸν καὶ εἰς εἰδότας θρῆνον

17 καὶ ἐν πάσαις ὁδοῖς κοπετός διότι διελεύσομαι διὰ μέσου σου εἶπεν κύριος

18 οὐαὶ οἱ ἐπιθυμοῦντες τὴν ἡμέραν κυρίου ἵνα τί αὕτη ὑμῖν ἡ ἡμέρα τοῦ κυρίου καὶ αὐτή ἐστιν σκότος καὶ οὐ φῶς

19 ὃν τρόπον ὅταν φύγῃ ἄνθρωπος ἐκ προσώπου τοῦ λέοντος καὶ ἐμπέσῃ αὐτῷ ἡ ἄρκος καὶ εἰσπηδήσῃ εἰς τὸν οἶκον αὐτοῦ καὶ ἀπερείσηται τὰς χεῖρας αὐτοῦ ἐπὶ τὸν τοῖχον καὶ δάκῃ αὐτὸν ὁ ὄφις

20 οὐχὶ σκότος ἡ ἡμέρα τοῦ κυρίου καὶ οὐ φῶς καὶ γνόφος οὐκ ἔχων φέγγος αὐτῇ

21 μεμίσηκα ἀπῶσμαι ἑορτὰς ὑμῶν καὶ οὐ μὴ ὀσφρανθῶ ἐν ταῖς πανηγύρεσιν ὑμῶν

22 διότι καὶ ἐὰν ἐνέγκητέ μοι ὁλοκαυτώματα καὶ θυσίας ὑμῶν οὐ προσδέξομαι αὐτά καὶ σωτηρίου ἐπιφανείας ὑμῶν οὐκ ἐπιβλέψομαι

23 μετάστησον ἀπ' ἐμοῦ ἦχον ᾠδῶν σου καὶ ψαλμὸν ὀργάνων σου οὐκ ἀκούσομαι

24 καὶ κυλισθήσεται ὡς ὕδωρ κρίμα καὶ δικαιοσύνη ὡς χειμάρρους ἄβατος

25 μὴ σφάγια καὶ θυσίας προσηνέγκατέ μοι ἐν τῇ ἐρήμῳ τεσσαράκοντα ἔτη οἶκος ισραηλ

26 καὶ ἀνελάβετε τὴν σκηνὴν τοῦ μολοχ καὶ τὸ ἄστρον τοῦ θεοῦ ὑμῶν ραιφαν τοὺς τύπους αὐτῶν οὓς ἐποιήσατε ἑαυτοῖς

27 καὶ μετοικιῶ ὑμᾶς ἐπέκεινα δαμασκοῦ λέγει κύριος ὁ θεὸς ὁ παντοκράτωρ ὄνομα αὐτῷ

   

Ze Swedenborgových děl

 

Arcana Coelestia # 2943

Prostudujte si tuto pasáž

  
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2943. 'To all entering into the gate of his city, saying' means matters of doctrine through which one comes to faith. This is clear from the meaning of 'a gate' as a place of entry and so as that which, in the same way as a door, leads in, dealt with in 2145, 2152, 2356, 2385, and from the meaning of 'a city' as truth, which constitutes faith, dealt with in 402, 2268, 2449, 2451, 2712. In the Ancient Church a city was not like the city of later or of modern times. That is to say, a city did not consist of a collection or gathering together of individuals but of separate families living side by side. A family descended from the same forefather constituted a city. The city of Nahor, for example, to which Abraham's servant went to betroth Rebekah to Isaac, Genesis 24:10, consisted of the family of Nahor which was there. And Shalem, the city of Shechem, to which Jacob came after his departure from Paddan Aram, Genesis 33:18 and the whole of Chapter 34, consisted of the family of Hamor and Shechem which was there. And the same was so with all other cities in those times.

[2] And as it had come down to them from the most ancient people that nations and families represented heavenly communities, and so the things of love and charity, 685, 1159, therefore when a city is mentioned instead of a family, and a people instead of a nation, truth that constitutes faith is meant. It is also why in the genuine sense the city of God and the holy city mean faith in the Lord. And as 'a city' meant faith, 'the gate of the city' means matters of doctrine through which one comes to faith. The same was also meant in the Jewish representative Church by the judges and elders sitting in the gate of the city and giving judgement there, as is evident from historical sections of the Word, and also in Zechariah,

These are the things that you shall do: Speak the truth, everyone to his companion; judge in your gates the truth and the judgement of peace. Zechariah 8:16.

And in Amos,

Hate evil, and love good, and establish judgement in the gate. Amos 5:15.

'A gate' also means the place of entry into the rational mind, and the rational mind is compared to a city, see 2851.

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

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