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Joel 4

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1 διότι ἰδοὺ ἐγὼ ἐν ταῖς ἡμέραις ἐκείναις καὶ ἐν τῷ καιρῷ ἐκείνῳ ὅταν ἐπιστρέψω τὴν αἰχμαλωσίαν ιουδα καὶ ιερουσαλημ

2 καὶ συνάξω πάντα τὰ ἔθνη καὶ κατάξω αὐτὰ εἰς τὴν κοιλάδα ιωσαφατ καὶ διακριθήσομαι πρὸς αὐτοὺς ἐκεῖ ὑπὲρ τοῦ λαοῦ μου καὶ τῆς κληρονομίας μου ισραηλ οἳ διεσπάρησαν ἐν τοῖς ἔθνεσιν καὶ τὴν γῆν μου καταδιείλαντο

3 καὶ ἐπὶ τὸν λαόν μου ἔβαλον κλήρους καὶ ἔδωκαν τὰ παιδάρια πόρναις καὶ τὰ κοράσια ἐπώλουν ἀντὶ οἴνου καὶ ἔπινον

4 καὶ τί καὶ ὑμεῖς ἐμοί τύρος καὶ σιδὼν καὶ πᾶσα γαλιλαία ἀλλοφύλων μὴ ἀνταπόδομα ὑμεῖς ἀνταποδίδοτέ μοι ἢ μνησικακεῖτε ὑμεῖς ἐπ' ἐμοὶ ὀξέως καὶ ταχέως ἀνταποδώσω τὸ ἀνταπόδομα ὑμῶν εἰς κεφαλὰς ὑμῶν

5 ἀνθ' ὧν τὸ ἀργύριόν μου καὶ τὸ χρυσίον μου ἐλάβετε καὶ τὰ ἐπίλεκτά μου καὶ τὰ καλὰ εἰσηνέγκατε εἰς τοὺς ναοὺς ὑμῶν

6 καὶ τοὺς υἱοὺς ιουδα καὶ τοὺς υἱοὺς ιερουσαλημ ἀπέδοσθε τοῖς υἱοῖς τῶν ἑλλήνων ὅπως ἐξώσητε αὐτοὺς ἐκ τῶν ὁρίων αὐτῶν

7 ἰδοὺ ἐγὼ ἐξεγείρω αὐτοὺς ἐκ τοῦ τόπου οὗ ἀπέδοσθε αὐτοὺς ἐκεῖ καὶ ἀνταποδώσω τὸ ἀνταπόδομα ὑμῶν εἰς κεφαλὰς ὑμῶν

8 καὶ ἀποδώσομαι τοὺς υἱοὺς ὑμῶν καὶ τὰς θυγατέρας ὑμῶν εἰς χεῖρας υἱῶν ιουδα καὶ ἀποδώσονται αὐτοὺς εἰς αἰχμαλωσίαν εἰς ἔθνος μακρὰν ἀπέχον ὅτι κύριος ἐλάλησεν

9 κηρύξατε ταῦτα ἐν τοῖς ἔθνεσιν ἁγιάσατε πόλεμον ἐξεγείρατε τοὺς μαχητάς προσαγάγετε καὶ ἀναβαίνετε πάντες ἄνδρες πολεμισταί

10 συγκόψατε τὰ ἄροτρα ὑμῶν εἰς ῥομφαίας καὶ τὰ δρέπανα ὑμῶν εἰς σειρομάστας ὁ ἀδύνατος λεγέτω ὅτι ἰσχύω ἐγώ

11 συναθροίζεσθε καὶ εἰσπορεύεσθε πάντα τὰ ἔθνη κυκλόθεν καὶ συνάχθητε ἐκεῖ ὁ πραῢς ἔστω μαχητής

12 ἐξεγειρέσθωσαν καὶ ἀναβαινέτωσαν πάντα τὰ ἔθνη εἰς τὴν κοιλάδα ιωσαφατ διότι ἐκεῖ καθιῶ τοῦ διακρῖναι πάντα τὰ ἔθνη κυκλόθεν

13 ἐξαποστείλατε δρέπανα ὅτι παρέστηκεν τρύγητος εἰσπορεύεσθε πατεῖτε διότι πλήρης ἡ ληνός ὑπερεκχεῖται τὰ ὑπολήνια ὅτι πεπλήθυνται τὰ κακὰ αὐτῶν

14 ἦχοι ἐξήχησαν ἐν τῇ κοιλάδι τῆς δίκης ὅτι ἐγγὺς ἡμέρα κυρίου ἐν τῇ κοιλάδι τῆς δίκης

15 ὁ ἥλιος καὶ ἡ σελήνη συσκοτάσουσιν καὶ οἱ ἀστέρες δύσουσιν φέγγος αὐτῶν

16 ὁ δὲ κύριος ἐκ σιων ἀνακεκράξεται καὶ ἐξ ιερουσαλημ δώσει φωνὴν αὐτοῦ καὶ σεισθήσεται ὁ οὐρανὸς καὶ ἡ γῆ ὁ δὲ κύριος φείσεται τοῦ λαοῦ αὐτοῦ καὶ ἐνισχύσει κύριος τοὺς υἱοὺς ισραηλ

17 καὶ ἐπιγνώσεσθε διότι ἐγὼ κύριος ὁ θεὸς ὑμῶν ὁ κατασκηνῶν ἐν σιων ἐν ὄρει ἁγίῳ μου καὶ ἔσται ιερουσαλημ πόλις ἁγία καὶ ἀλλογενεῖς οὐ διελεύσονται δι' αὐτῆς οὐκέτι

18 καὶ ἔσται ἐν τῇ ἡμέρᾳ ἐκείνῃ ἀποσταλάξει τὰ ὄρη γλυκασμόν καὶ οἱ βουνοὶ ῥυήσονται γάλα καὶ πᾶσαι αἱ ἀφέσεις ιουδα ῥυήσονται ὕδατα καὶ πηγὴ ἐξ οἴκου κυρίου ἐξελεύσεται καὶ ποτιεῖ τὸν χειμάρρουν τῶν σχοίνων

19 αἴγυπτος εἰς ἀφανισμὸν ἔσται καὶ ἡ ιδουμαία εἰς πεδίον ἀφανισμοῦ ἔσται ἐξ ἀδικιῶν υἱῶν ιουδα ἀνθ' ὧν ἐξέχεαν αἷμα δίκαιον ἐν τῇ γῇ αὐτῶν

20 ἡ δὲ ιουδαία εἰς τὸν αἰῶνα κατοικηθήσεται καὶ ιερουσαλημ εἰς γενεὰς γενεῶν

21 καὶ ἐκδικήσω τὸ αἷμα αὐτῶν καὶ οὐ μὴ ἀθῳώσω καὶ κύριος κατασκηνώσει ἐν σιων

Ze Swedenborgových děl

 

Arcana Coelestia # 5236

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5236. 'And a Hebrew boy was there with us' means that owing to temptation the guiltlessness of the Church had been cast away there. This is clear from the meaning of 'a boy' as guiltlessness, dealt with below; and from the meaning of 'Hebrew' as a person belonging to the Church, dealt with in 5136, thus some attribute of the Church. His having been cast away there owing to temptation is meant by the words 'was there', that is to say, in custody; for 'custody', in which Joseph had been placed, means a state of temptation, 5036, 5037, 5039, 5044, 5045, that state being the subject in Chapters 39, 40.

[2] The reason 'a boy' [or older 'child'] 1 means guiltlessness is that in the internal sense a young child means innocence. References are made in the Word to suckling, young child, and older child, by whom three degrees of innocence are meant, the first degree being meant by 'suckling', the second degree by 'young child', and the third by 'older child'. But because an older child is one who is beginning to lose his innocence, he therefore means the kind of innocence that is called guiltlessness. Because three degrees of innocence are meant by 'suckling', 'young child', and 'child', three degrees of love and charity are also meant by them, for the reason that celestial and spiritual love, which is love to the Lord and charity towards the neighbour, can have no existence except within innocence. It should be recognized however that the innocence of sucklings, young children, and older ones is purely external and that no internal innocence exists with anyone until he has been born anew, that is, has so to speak become a suckling, young child, and older child once again. These are the states meant in the Word by these three, for the internal sense of the Word has only that which is spiritual as its meaning, and therefore has purely spiritual birth - called rebirth and also regeneration - as its meaning.

[3] The fact that the innocence called guiltlessness is meant by 'a child' is clear in Luke,

Jesus said, Whoever does not receive the kingdom of God like a child will not enter it. Luke 18:17.

'Receiving the kingdom of God like a child' means receiving charity and faith because of one's innocence In Mark,

Jesus took a child, set him in the midst of them and took him up in His arms. He said to them, Whoever takes up one of such children in My name is taking up Me. Mark 9:36-37; Luke 9:47-48.

'A child' here is a representation of innocence; anyone who takes this up is taking up the Lord because He is the Source from which every trace of innocence is derived. Anyone may see that 'taking up a child in the Lord's name' does not mean taking up a child, so that something heavenly is represented by such an action.

[4] In Matthew,

When the children in the temple cried out, Hosanna to the son of David, [the chief priests and scribes] were indignant. Therefore Jesus said to them, Have you not read that out of the mouth of young children and sucklings You have perfected praise? Matthew 21:15-16; Psalms 8:2.

The children's cry 'Hosanna to the son of David' was voiced so as to represent the truth that innocence alone acknowledges and accepts the Lord, that is, that those who have innocence within them do so. The words 'out of the mouth of young children and sucklings You have perfected praise' mean that there is no other path than innocence along which praise can go to the Lord. Along this path alone can any communication be established, any influx take place, or consequently any approach be made. This is why the Lord says, in the same gospel,

Unless you are converted and become as children you will not enter the kingdom of heaven. Matthew 18:3.

[5] In the following places too 'a boy' [or 'a child'] means innocence: In Zechariah,

The streets of the city will be full of boys and girls playing in its streets. Zechariah 8:5.

This refers to a new Jerusalem, or the Lord's kingdom. In David.

Praise Jehovah, Young men and also virgins, old men and children. Psalms 148:12

In the same author,

Jehovah redeems 2 Your life from the pit. He satisfies your mouth with what is good, so that your youth is renewed like the eagle's. 3 Psalms 103:4-5.

In Joel,

Over My people they have cast lots, for they have given a boy for a harlot and have sold a girl for wine which they have drunk. Joel 3:3.

In Jeremiah,

I will scatter throughout you man and woman, and I will scatter throughout you old man and boy, and I will scatter throughout you young man and virgin. Jeremiah 51:12.

In Isaiah,

To us a boy is born, to us a son is given, upon whose shoulder is the government; and He will call His name, Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Isaiah 9:6.

Poznámky pod čarou:

1. The Latin word puer used for a boy may also be used to mean simply a child, male or female, as in several places in the remainder of this paragraph.

2. The Latin means renews, but the Hebrew means redeems, which Swedenborg has in another place where he quotes this verse.

3. literally, so that you are renewed like the eagle with your childhood

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