1 Mosebok 24
1
Abraham var nu gammel og langt ute i årene, og Herren hadde velsignet Abraham i alle ting.
2
Da sa Abraham til sin tjener, han som var den eldste i hans hus og rådet over alt det han hadde: Kjære, legg din hånd under min lend,
3
så vil jeg la dig sverge ved Herren, himmelens Gud og jordens Gud, at du ikke skal la min sønn ta sig en hustru av døtrene til kana'anitterfolket, som jeg bor iblandt,
4
men du skal dra til mitt eget land og til min slekt og hente en hustru til min sønn Isak.
5
Tjeneren sa til ham: Men om nu kvinnen ikke vil følge mig hit til dette land, skal jeg da føre din sønn tilbake til det land som du er kommet fra?
6
Abraham svarte: Vokt dig for å føre min sønn tilbake dit!
7
Herren, himmelens Gud, som førte mig bort fra min fars hus og fra mitt fedreland, og som talte til mig, og som svor mig til og sa: Din ætt vil jeg gi dette land, han skal sende sin engel foran dig, så du kan hente en hustru til min sønn derfra.
8
Men dersom kvinnen ikke vil følge dig, da skal du være løst fra denne din ed til mig; bare du ikke fører min sønn tilbake dit!
9
Da la tjeneren sin hånd under Abrahams, sin herres lend og lovte ham dette med ed.
10
Så tok tjeneren ti kameler av dem som hørte hans herre til, og drog avsted, og han hadde med sig alleslags kostelige ting som hørte hans herre til; han tok avsted og drog til Mesopotamia, til Nakors by.
11
Og han lot kamelene legge sig utenfor byen ved brønnen ved aftenstid, den tid da kvinnene pleier å komme ut og hente vann.
12
Og han sa: Herre, min Herre Abrahams Gud! La det lykkes for mig idag, og gjør miskunnhet mot min Herre Abraham!
13
Se, nu står jeg her ved denne kilde mens døtrene til mennene i byen kommer ut for å hente vann.
14
La det nu bli så at den pike som jeg sier således til: Hell på din krukke, så jeg kan få drikke, og som da sier: Drikk, og jeg vil også gi dine kameler å drikke - at hun er den du har utsett for din tjener Isak, og av det vil jeg skjønne at du har gjort miskunnhet mot min herre.
15
Og se, før han hadde holdt op å tale, hendte det at
ebekka, en datter av Betuel, som var sønn til Milka og Nakor, Abrahams bror, kom ut med sin krukke på skulderen.
16
Det var en meget vakker pike, en jomfru, som ingen mann var kommet nær. Hun gikk ned til kilden og fylte sin krukke og steg op igjen.
17
Da løp tjeneren henne i møte og sa: Kjære, la mig få drikke litt vann av din krukke!
18
Og hun sa: Drikk, herre! Og hun skyndte sig og tok krukken ned i sin hånd og lot ham få drikke.
19
Og da hun hadde latt ham drikke så meget han vilde, sa hun: Jeg vil også hente vann til dine kameler, til de har fått nok.
20
Og hun skyndte sig og tømte sin krukke i vanntrauet og løp atter til brønnen efter vann og lot alle hans kameler få drikke.
21
Og mannen så på henne og undret sig, men tidde stille for å få vite om Herren hadde latt hans reise lykkes eller ikke.
22
Da så kamelene hadde drukket, tok mannen en gullring som veide en halv sekel, og to armbånd som veide ti sekel gull, og la dem om hennes armer.
23
Og han sa: Hvem er du datter til? Kjære, si mig det! Er det rum nok i din fars hus, sa vi kan overnatte der.
24
Hun svarte: Jeg er datter til Betuel, som er sønn til Nakor og Milka.
25
Så sa hun til ham: Det er fullt op både av halm og fôr hos oss, og det er også rum til å overnatte.
26
Da bøide mannen sig ned og tilbad Herren
27
og sa: Lovet være Herren, min herre Abrahams Gud, som ikke har tatt sin miskunn og sin trofasthet fra min herre! Herren har ført mig på rette vei til min herres frender.
28
Men piken sprang hjem til sin mor og fortalte alt dette.
29
ebekka hadde en bror, som hette Laban; han sprang ut til mannen der ute ved kilden.
30
For da han så ringen og armbåndene som hans søster bar, og hørte sin søster
ebekka si: Således talte mannen til mig, gikk han ut til mannen, og se, der stod han hos kamelene ved kilden.
31
og han sa: Kom inn, du Herrens velsignede! Hvorfor står du her ute? Jeg har jo gjort huset i stand, og der er rum for kamelene.
32
Så gikk mannen inn i huset og lesste av kamelene; og Laban gav kamelene halm og fôr og kom med vann til ham og de menn som var med ham, til å tvette føttene i.
33
Og de satte frem mat for ham; men han sa: Jeg vil ikke ete før jeg har båret frem mitt ærend. Og Laban sa: Tal!
34
Da sa han: Jeg er Abrahams tjener;
35
og Herren har storlig velsignet min herre, så han er blitt rik, og han har gitt ham småfe og storfe og sølv og gull og træler og trælkvinner og kameler og asener.
36
Og Sara, min herres hustru, fødte min herre en sønn på sine gamle dager; og ham har han gitt alt det han eier.
37
Og min herre lot mig sverge og sa: Du skal ikke la min sønn ta sig en hustru av døtrene til kana'anitterfolket, i hvis land jeg bor;
38
men du skal gå til min fars hus og til min slekt og hente en hustru til min sønn.
39
Da sa jeg til min herre: Men om nu kvinnen ikke vil følge mig?
40
Men han sa til mig: Herren, for hvis åsyn jeg har vandret, skal sende sin engel med dig og la din reise lykkes, sa du finner en hustru til min sønn av min slekt og av min fars hus.
41
Da skal du være løst fra din ed til mig, når du kommer til mitt folk; og vil de ikke gi dig henne, så er du også løst fra eden til mig.
42
Så kom jeg da idag til kilden, og jeg sa: Herre, min Herre Abrahams Gud! Å, om du vilde la denne min reise lykkes!
43
Se, nu står jeg her ved denne kilde; la det nu bli så at om en ung pike kommer ut for å hente vann, og jeg sier til henne: Kjære, la mig få litt vann av din krukke,
44
og hun da sier til mig: Drikk du, og jeg vil også hente vann til dine kameler - så er hun den kvinne som Herren har utsett for min herres sønn.
45
Før jeg hadde holdt op å tale således ved mig selv, se, da kom
ebekka ut med sin krukke på skulderen, og hun gikk ned til kilden og øste op vann; da sa jeg til henne: Kjære, la mig få drikke!
46
Og hun skyndte sig og tok sin krukke ned og sa: Drikk, og jeg vil også la dine kameler få drikke. Så drakk jeg, og hun lot også kamelene få drikke.
47
Og jeg spurte henne: Hvem er du datter til? Hun svarte: Jeg er datter til Betuel, som er sønn til Nakor og Milka. Da satte jeg ringen i hennes nese og armbåndene på hennes armer.
48
Og jeg bøide mig ned og tilbad Herren, og jeg lovet Herren, min herre Abrahams Gud, som hadde ledet mig på rette vei til å finne min herres brordatter til hustru for hans sønn.
49
Dersom I nu vil vise godhet og trofasthet mot min herre, da si mig det, og hvis ikke, da si mig det, så jeg kan vende mig til en annen kant, til høire eller til venstre.
50
Da svarte Laban og Betuel og sa: Dette kommer fra Herren; vi kan intet si dig, hverken ondt eller godt.
51
Se, der står
ebekka; ta henne og dra bort og la din herres sønn få henne til hustru, som Herren har sagt!
52
Da Abrahams tjener hørte disse ord, bøide han sig til jorden for Herren.
53
Og tjeneren tok frem sølvsmykker og gullsmykker og klær og gav
ebekka; og hennes bror og hennes mor gav han også kostelige gaver.
54
Så åt de og drakk, han og de menn som var med ham, og de blev der om natten. Men da de stod op om morgenen, sa han: La mig nu fare hjem til min herre!
55
Da sa hennes bror og hennes mor: La piken bli hos oss en tid, en ti dager eller så! Siden kan du reise.
56
Men han sa til dem: Hold mig ikke tilbake, nu da Herren har latt min reise lykkes! La mig få ta avsted, så jeg kan komme hjem til min herre!
57
Da sa de: La oss kalle på piken og spørre henne selv!
58
Så kalte de på
ebekka og sa til henne: Vil du reise med denne mann? Hun svarte: Ja, det vil jeg. -
59
Så lot de
ebekka, sin søster, og hennes fostermor og Abrahams tjener og hans menn reise.
60
Og de velsignet
ebekka og sa til henne: Vår søster, bli til tusen ganger ti tusen, og måtte din ætt ta sine fienders porter i eie!
61
Og
ebekka og hennes piker gjorde sig ferdig, og de satte sig på kamelene og fulgte med mannen og tjeneren tok
ebekka med sig og drog avsted.
62
Isak var nettop kommet tilbake fra en vandring til brønnen Lakai
o'i; for han bodde i sydlandet.
63
Og Isak gikk ved aftenstid ut på marken for å ha en stille stund og da han så op, fikk han se nogen kameler som kom gående.
64
Og da
ebekka så op, fikk hun øie på Isak; og hun skyndte sig og steg ned av kamelen.
65
Og hun sa til tjeneren: Hvem er denne mann som kommer oss i møte på marken? Tjeneren svarte Det er min herre. Så tok hun sløret og tilhyllet sig.
66
Og tjeneren fortalte Isak alt det han hadde gjort.
67
Og Isak førte henne inn i sin mor Saras telt; han tok
ebekka hjem, og hun blev hans hustru, og han hadde henne kjær. Så blev Isak trøstet i sorgen over sin mor.
Apocalypse Explained # 850
850. And behold a Lamb standing on the Mount Zion, signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment. This is evident from the signification of "Lamb," as being the Lord as to the Divine Human (See above, n. 297, 314, 343, 460, 482); also from the signification of "standing," as meaning to be present and to be conjoined (of which presently); also from the signification of "the Mount Zion," as being heaven and the church, where the Lord reigns by His Divine truth, as can be seen from the passages in the Word where "Mount Zion" is mentioned. But first something shall be said about the Lord's presence in heaven and in the church, for separating the good from the evil and for executing judgment. The presence of the Lord is perpetual in the whole heaven and in the whole church; for heaven is not heaven from what is the angels' own [proprium] in it, nor is the church a church from what is men's own [proprium] in it, but from the Divine of the Lord with them. For an angel's own [proprium] cannot make heaven, nor a man's own [proprium] the church, since the own [proprium], both of angels and of men, is not good. Consequently it is the Divine that goes forth from the Lord, as received by them, that makes heaven and the church in particular with each one, and thus makes heaven and the church in general in all in whom heaven and the church exist. Thence it is evident that the presence of the Lord is perpetual with all who are in heaven and in the church; but it is a presence that is peaceful, tranquil, preserving, and sustaining, by which all things in the heavens and on the earth are held constantly in their order and connection, or are reduced to that order; so, too, in the hells. But the presence that is meant here by "standing upon the Mount Zion" is the unusually active presence of the Lord, for the purpose of effecting an inflow of His Divine through the heavens into the lower parts, that the good there may be separated from the evil, and the evil be cast down from their places where they had formed for themselves a semblance of heavens. But this presence and conjunction of the Lord with the heavens and His consequent influx into the lower parts to effect the judgment has been treated of above (n. 413, 418, 419, 426, 489, 493, 702, 704). It is this presence that is signified elsewhere by "standing," when attributed to the Lord (as in Isaiah 3:13). From all this it can be seen that "behold a Lamb standing on the Mount Zion" signifies the presence of the Lord in heaven and in the church, for separating the good from the evil and for executing judgment.
[2] "Mount Zion" signifies heaven and the church where the Lord reigns by His Divine truth, for the reason that Zion was a city built by David, and in which he afterwards dwelt, and was therefore called "the city of David," and as "David" represented the Lord in respect to His royalty, which is the Divine truth, "Zion" signifies in the Word heaven and the church, where the Lord reigns by His Divine truth. For the same reason the ark of Jehovah, in which the law was deposited, was carried into that city by David; for that law also signifies in a broad sense Divine truth going forth from the Lord. And for the same reason Jerusalem, which lay below that mountain, signifies the church in respect to doctrine; for every doctrine of the church is from the Divine truth that goes forth from the Lord, consequently is from the Word. That city was built upon a mountain for the reason that at that time mountains, because of their height, represented the heavens, and thence also in the Word signify the heavens. The ground of this representation and consequent signification is that the highest heavens, in which are the angels of the third degree, appear at a height above the rest, and before the eyes of others like mountains; and as the highest heavens appear like mountains, and the angels who are upon them are in love to the Lord, so "mountains," and especially "Mount Zion," signify in the Word love to the Lord. (That a "mountain" signifies love see above, n. 405, 510.)
[3] That "Zion" signifies heaven and the church, in which the Lord reigns by His Divine truth, can be seen from the following passages. In David:
I have anointed My king upon Zion, the mountain of My holiness. I will declare the decree, Jehovah hath said unto Me, Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession. Kiss the Son, lest He be angry and ye perish in the way, for His anger will shortly burn forth. Happy are all they that trust in Him (Psalms 2:6-8, 12).
This evidently was not said of David, but of the Lord, for it is said, "Thou art My Son, this day have I begotten Thee. I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" also "Kiss the Son, lest He be angry and ye perish in the way; Happy are all they that trust in Him;" nothing of which can be said of David. Therefore "to anoint a king upon Zion, the mountain of holiness," signifies the Lord's rule in heaven and in the church by means of Divine truth. (What "to be anointed" and "one anointed" signify, in reference to the Lord, may be seen above, n. 375.) "King" signifies the Lord in respect to Divine truth, "Zion" heaven and the church, and "to declare the decree" His coming; "Thou art, My Son, this day have I begotten Thee," signifies the Divine Human, which also is the Son of God; that He has all power in the heavens and on earth is meant by "I will give the nations for Thine inheritance, and the ends of the earth for Thy possession;" that there must be conjunction with Him by love that there may be salvation is signified by "Kiss the Son, lest He be angry and ye perish in the way." The Last Judgment by Him is signified by "His anger will shortly burn forth;" that those who have faith in Him will then be saved is signified by "Happy are all they that trust in Him." All this makes evident that "Zion" means heaven and the church, where the Lord reigns by means of His Divine truth.
[4] Likewise in Zechariah:
Exult greatly, O daughter of Zion; shout, O daughter of Jerusalem; behold thy king cometh unto thee; He is just and a Deliverer; meek and riding upon an ass, and upon a colt the son of an ass (Zechariah 9:9).
That this was said of the Lord and of His kingdom in the heavens and on earth, which kingdom is meant by "Zion" and by "Jerusalem," is evident in the Gospels, where this, when it is fulfilled, is related:
Jesus sent two disciples that they might bring to Him an ass and her colt. This was done that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Zion, Behold thy King cometh to thee, meek, sitting upon an ass, and upon a colt, the son of a beast of burden (Matthew 21:1, 2, 4, 5; John 12:14, 15).
That "riding upon an ass and upon a foal of an ass" was a sign of royalty, and therefore the Lord so rode when He entered Jerusalem, and He was therefore called King by the multitude crying aloud, and branches of palm trees and garments were strewn upon the way before Him (verses 7-9), may be seen above n. 31, and as the Lord thus entered Jerusalem as a King it is evident that "Zion" means heaven and the church, in which the Lord reigns by means of His Divine truth. That the kings of Judah and Israel represented the Lord as to the Divine truth, and that consequently "kings" mean those who are in truths from good from the Lord can be seen above (n. 31, 553, 625); and that especially David represented in the Word the Lord as to royalty, which is the Divine truth (n. 205).
[5] In Isaiah:
O Zion, proclaimer of good tidings, get thee up into the high mountain; O Jerusalem, proclaimer of good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! behold the Lord Jehovih cometh in strength (Isaiah 40:9, 10).
As this is said of the Lord and of His Kingdom, and this is signified by "Zion and Jerusalem," it is said that "Zion and Jerusalem should proclaim it as good tidings," Zion from good of love, and Jerusalem from truths of doctrine. To proclaim good tidings from good of love is meant by "getting up into a high mountain;" and proclaiming good tidings from truths of doctrine is meant by "lifting up the voice with strength;" "the cities of Judah" signify the doctrine of love to the Lord and love towards the neighbor in the whole complex. The Lord as to the Divine truth and the Divine good, who was to come and execute judgment, is meant by, "Behold your God! behold the Lord Jehovih cometh in strength;" for the Lord is called "God" in the Word from Divine truth, and "Jehovah," and also "Lord Jehovih," from Divine good; and "to come in strength" is to execute judgment, and thus to subjugate the hells.
[6] In Micah:
In the end of the days it shall be that the mountain of the house of Jehovah shall be established in the head of the mountains, and it shall be exalted above the hills; and peoples shall flow unto it. And many nations shall come and say, Come and let us go up to the mountain of Jehovah, to the house of the God of Jacob, that He may teach us of His ways and that we may go in His paths; for from Zion shall go forth the law, and the word of Jehovah from Jerusalem. Then shall He judge among many nations, and shall reprove numerous nations, even afar off. Jehovah shall rule in Mount Zion from henceforth even forever. Thou, O tower of the flock, O hillside of the daughter of Zion, unto thee shall come and shall return the former kingdom, the kingdom of the daughter of Jerusalem (Micah 4:1-3, 7, 8).
Anyone can see that the coming of the Lord and of His kingdom in the heavens and in the earth are here described; therefore His kingdom, which is heaven and the church, is meant by "the mountain of the house of Jehovah" that will then be established in the head of the mountains. And as "Zion" means heaven and the church in which the Lord is to reign by His Divine truth, while "Jerusalem" means heaven and the church as to doctrine from that Divine truth, it is said, "from Zion shall go forth the law, and the word of Jehovah from Jerusalem." The instruction of all from the Lord is described by what then follows.
[7] In Isaiah:
Cry out and sing for joy, O inhabitant of Zion, for great is the Holy One of Israel in the midst of thee (Isaiah 12:6).
In the same:
The redeemed of Jehovah shall return to Zion with singing, and the joy of eternity shall be upon their head (3 Isaiah 35:10).
In Zephaniah:
Sing for joy, O daughter of Zion; shout, O Israel; be glad and exult with all the heart, O daughter of Jerusalem; Jehovah hath taken away thy judgments; He hath overturned thine adversary. Jehovah is in the midst of thee (Zephaniah 3:14, 15).
In Zechariah:
Sing for joy and be glad, O daughter of Zion; for lo, I come that I may dwell in the midst of thee; and many nations in that day shall cleave to Jehovah. I will dwell in thee (Zechariah 2:10, 11).
In the same:
I will return to Zion, and will dwell in the midst of Jerusalem; whence Jerusalem shall be called the city of truth, and the mountain of Jehovah, the mountain of holiness (Zechariah 8:3).
In David:
Who shall give in Zion the salvation of Israel? When Jehovah shall bring back the captivity of his people Jacob shall exult and Israel shall be glad (Psalms 14:7; 53:6).
In Isaiah:
The Lord Jehovih shall lay in Zion for a foundation a tried stone, a precious corner stone of a well-founded foundation; he that believeth shall not make haste. Then I will set judgment for a rule and justice for a plummet; your covenant with death shall be abolished, and your vision with hell shall not stand (Isaiah 28:16-18).
In the same:
In that day a present unto Jehovah of Hosts shall be brought, a people distracted and plundered, from a terrible people, to the place of the name of Jehovah of Hosts, to Mount Zion (Isaiah 18:7).
In the same:
I have made near My justice, it is not far off, and My salvation shall not tarry; I will place salvation in Zion, My adornment for Israel (Isaiah 46:13).
In the same:
Then a Redeemer shall come to Zion (Isaiah 59:20).
These passages treat of the Lord's coming and of His kingdom in the heavens and on the earth, and as that kingdom is meant by "Zion and Jerusalem" it is said that they shall come thither, and that Jehovah the Holy One and the King of Israel shall dwell there; "Jehovah the Holy One and the King of Israel" meaning the Lord as to Divine truth. This makes clear that "Zion" means heaven and the church, in which the Lord reigns by Divine truth, and "Jerusalem" heaven and the church as to doctrine from that Divine truth. Who does not see that Zion and Jerusalem, to which the nations should be brought back, and where the Lord should dwell, do not mean Zion and Jerusalem where the Jewish nation was?
[8] It can also be seen from the following passages that "Zion" means heaven and the church, in which the Lord reigns by Divine truth. In Isaiah:
Zion shall be redeemed with judgment, and those of her that are brought back in justice (Isaiah 1:27).
In the same:
He that is left in Zion and he that remaineth in Jerusalem shall be called holy to Him, everyone that is written unto life in Jerusalem. Jehovah will create over every dwelling of Mount Zion, and over her assemblies, a cloud by day and a smoke and the shining of a flame of fire by night (Isaiah 4:3, 5).
In the same:
Jehovah of Hosts shall reign in Mount Zion and in Jerusalem, and before His elders shall be glory (Isaiah 24:23).
In the same:
Jehovah, who hath His fireplace in Zion, and His oven in Jerusalem (Isaiah 31:9).
In the same:
Jehovah is exalted, for He dwelleth on high; He hath filled Zion with judgment and justice. Look upon Zion, the city of our set feast; let thine eyes see Jerusalem, a quiet habitation, a tabernacle that shall not be destroyed (Isaiah 33:5, 20).
In the same:
The virgin daughter of Zion hath despised thee; she hath laughed thee to scorn; the daughter of Jerusalem hath shaken her head after thee, because thou hast blasphemed and reviled the Holy One of Israel (Isaiah 37:22, 23).
In David:
That I may recount all Thy praises in the gates of the daughter of Zion (Psalms 9:14).
The sides of the north, the city of the great King; God is known in her streets (Psalms 48:2, 3).
In the same:
Encompass ye Zion, and encircle her, number her towers, set your heart to her bulwarks, examine her palaces; and ye shall tell to the generation following that this God is our God forever and ever; He will lead us (Psalms 48:11-14).
In the same:
In Salem is the tabernacle of God, and his dwelling place in Zion (Psalms 76:2).
In the same:
The Lord hath chosen the tribe of Judah, the mountain of Zion which He hath loved (Psalms 78:68).
In the same:
Jehovah loveth the gates of Zion more than all the dwellings of Jacob. Glorious things are to be spoken in thee, O city of God; Jehovah shall count when He describeth the peoples, This one was born there. All my fountains are in thee (Psalms 87:2, 3, 6, 7).
In the same:
When Jehovah shall bring back the captivity of Zion, then shall our mouth be filled with laughter, and our tongue with singing (Psalms 126:1, 2).
In the same:
Jehovah shall bless thee out of Zion, that thou mayest see the good of Jerusalem all the days of my 1 life; that thou mayest see the sons of thy sons, peace upon Israel (Psalms 128:5, 6).
In the same:
Jehovah hath chosen Zion, He hath desired it for a seat for Himself; this is My rest forever, here will I dwell, for I have desired it (Psalms 132:13, 14).
In the same:
Jehovah shall bless thee out of Zion (Psalms 134:3).
In the same:
Blessed be Jehovah out of Zion, who dwelleth in Jerusalem (Psalms 135:21).
In the same:
Jehovah shall reign forever thy God, O Zion, in generation and generation (Psalms 146:10).
In the same:
Let the sons of Zion exalt in their king; let them praise His name in the dance; let them sing psalms with timbrel and harp (Psalms 149:2, 3).
These passages respecting Zion are quoted that everyone may see that in the Word "Zion" does not mean Zion, but heaven and the church where the Lord reigns by means of His Divine truth. Most of these are also prophetic of the Lord, that when He came He would love Zion and dwell there forever; and yet He did not love that city nor Jerusalem, as is evident from His words respecting them; but He loved heaven and the church, where He is received through His Divine truth. This is why Zion is called "His rest," "His dwelling place," "the mountain of Jehovah," "the city of God," "the city of the great King," "the city of truth," and it is said that His kingdom shall be there "to eternity," "forever," and "to generation and generation;" none of which things could by any means be said of the Zion of David, or be meant by it.
[9] As the Lord came into the world to execute judgment, and thereby reduce all things in the hells and in the heavens to order; and as judgment is effected by Divine truth, since this, according to reception, is what makes man spiritual, and according to its laws, which are the Divine commandments in the Word, all judgments are effected in the spiritual world, so the Lord assumed the Human, and during His life in the world made it Divine truth, to the end that He might execute judgment, as has been said. That the Lord made His Human Divine truth is meant in John by:
The Word that was with God, and that was God, and by which all things were made that were made, and by which the world was created (1 :1, seq.).
"The Word" means Divine truth. That the Lord became Divine truth as to His Human is clearly stated as follows:
And the Word became flesh and dwelt among us, and we beheld His glory, glory as of the only-begotten from the Father, full of grace and truth (John 1:14).
The Lord as to Divine truth is also meant by "the Son of man," as the Lord frequently calls Himself in the Gospels; of whom He also says that judgment is to be wrought by Him. Since, then, the Lord executed judgment by His Divine truth, and since "Zion" means heaven and the church, in which the Lord reigns by His Divine truth, it is said in this chapter of Revelation, which treats of the separation of the good from the evil before the Last Judgment, that "a Lamb was seen standing upon the Mount Zion," which signifies the presence of the Lord in heaven and in the church for separating the good from the evil and for executing judgment, as has been said above.
[10] Because "the mount of Zion" has the same signification elsewhere in the Word, it is said that the Lord will fight from Mount Zion for the church against the evil, and will destroy them; as in the following passages. In Isaiah:
Jehovah of Hosts shall come down to fight upon the mount of Zion and upon the hill thereof (Isaiah 31:4).
This, too, treats of the coming of the Lord and of the redemption or deliverance of the faithful; therefore "to fight upon the mount of Zion and upon the hill thereof" signifies to execute judgment by Divine truth, by which judgment is executed because all are judged according to their reception of it; since Divine truth, or the Word and doctrine therefrom, teach life, and everyone is judged according to the life.
[11] In David:
Jehovah will send help for thee out of the sanctuary, and will sustain thee out of Zion. We will sing of thy salvation, and in the name of our God we will set up our banners. I know that Jehovah saveth His anointed; He answereth him from the heaven of His holiness with the might of the salvation of His right hand (Psalms 20:2, 5, 6).
This, too, was said of the Lord and of His victory over the hells, and the consequent salvation of men. Combats and victories are meant by "answering His anointed from the heaven of His holiness with the might of the salvation of His right hand," and the salvation of the faithful thereby is meant by "His sustaining us out of Zion," and by "singing of His salvation. "
[12] In the same:
Jehovah shall speak, and shall call the earth from the rising of the sun even unto its going down. Out of Zion, the perfection of beauty, God shall shine forth, our God shall come. He shall cry out to heaven above and to the earth to judge His people. Gather My saints together unto Me (Psalms 50:1-5).
This plainly treats of judgment upon all from Zion, that is, from the Lord by the Divine truth. The separation of the good from the evil is meant by "He shall call the earth from the rising of the sun to its going down." Judgment upon all is meant by "He shall cry out to heaven above and to the earth to judge the people." The gathering together of the good and their salvation is meant by "gather My saints together unto Me." Divine truth, in which the Lord is in His glory, is meant by "Out of Zion the perfection of beauty God shall shine forth."
[13] In the same:
The saying of Jehovah to my lord, Sit thou at My right hand, until I make thine enemies a stool for thy feet. Jehovah shall send to thee the staff of thy strength out of Zion; rule thou in the midst of thine enemies (Psalms 110:1, 2).
The words of the Lord Himself in Matthew (Matthew 22:44) show that this was said of the Lord. "To sit at the right hand" signifies the Lord's Divine omnipotence; "to make his enemies a stool for his feet" signifies the complete subjugation and surrender of the hells; "the staff of strength out of Zion" signifies Divine truth, which is omnipotent, "Zion" meaning heaven, where the Lord reigns by His Divine truth. His rule over the hells by means of it is signified by "rule thou in the midst of thine enemies." That omnipotence belongs to the Lord alone, and this He has by His Divine truth, may be seen above n. 726. That truths have all power from good, and that good and truth therefrom are from the Lord, may also be seen above (n. 209, 338, 716, 776, 783).
[14] In Isaiah:
Awake, awake, put on thy strength, O Zion; put on the garments of thy beauty, O Jerusalem, the city of holiness (Isaiah 52:1).
As "Zion" signifies heaven, where the Lord reigns by His Divine truth, and as Divine truth has all power, it is said, "Awake, awake, put on thy strength, O Zion." Doctrine therefrom is signified by the "garments of beauty" that Jerusalem will put on.
[15] In Joel:
Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem, that the heavens and the earth may shake. Then shall ye know that I am Jehovah, dwelling in Zion the mountain of My holiness, and that Jerusalem is holiness; no strangers shall pass through her any more (Joel 3:16, 17, 21).
In Amos:
Jehovah shall roar out of Zion, and utter His voice from Jerusalem (Amos 1:2).
"To roar," and the "roaring of a lion," when predicated of Jehovah, signify an ardent zeal for protecting heaven and the church, and for saving those who are therein by the Divine truth and its power, which is done by destroying the evils and falsities that rise up out of hell (See above, n. 601), and as "Zion" signifies heaven where the Lord reigns by the Divine truth, and "Jerusalem" signifies doctrine therefrom, it is clear what is signified by "Jehovah shall roar out of Zion, and shall utter His voice from Jerusalem." That the Lord is present where He reigns by His Divine truth, both with the angels of heaven and with the men of the church, is signified by "ye shall know that I am Jehovah, dwelling in Zion, the mountain of My holiness." That there shall be no falsities of evil there is signified by "no strangers shall pass through her," "strangers" being the falsities of evil.
[16] In Isaiah:
The day of vengeance of Jehovah, the year of retribution for the controversy of Zion (Isaiah 34:8).
"The day of vengeance of Jehovah and the year of retribution" signifies the Last Judgment, and the condemnation of those who through falsities and evils have laid waste all the truths of the church; which is what is meant by the words "for the controversy of Zion." In David:
Jehovah is great out of Zion, and He is high above all the peoples, the king's strength (Psalms 99:2, 4).
Here Zion is called "the king's strength" from the Divine truth which has power itself.
[17] In the same:
O Jehovah, Thou shalt arise and have mercy upon Zion, for it is time to pity her, for the set time is come; for Thy servants desire the stones thereof, and pity the dust thereof, that the nations may fear the name of Jehovah, and all the kings of the earth Thy glory; because Jehovah hath built up Zion, and hath appeared in His glory. The name of Jehovah shall be declared in Zion, and His praise in Jerusalem, when the peoples shall be gathered together, and the kingdoms, to serve Jehovah (Psalms 102:13-16, 21, 22).
This treats of the Lord's coming and of the redemption of the faithful by Him. His coming is signified by "the time to pity her," and by "the set time;" truths that are to be restored and truths that have been restored are signified by the "stones" which the servants desire; the establishment of the church and the worship of the Lord from Divine truths is described by what follows.
[18] The devastation of the church by the Jewish nation, by this that they had falsified every Divine truth, is also described throughout the Word by the vastation of Zion. As in Isaiah:
The cities of Thy holiness are become a wilderness; Zion is become a wilderness, and Jerusalem a waste (Isaiah 64:10).
In Lamentations:
The precious sons of Zion, esteemed equal to pure gold, how are they reputed as earthenware bottles, the work of the hands of the potter (Lamentations 4:2-22 to the end; likewise in Isaiah 3:16-26; Jeremiah 6:2; Micah 3:10, 12 here).
"The virgin" and "the daughter of Zion" are mentioned in many places, as in the following: 2 Kings 19:21; Isaiah 1:8; 3:16, 17; 4:4; 10:32; 16:1; 37:22; 52:2; 62:11; Jeremiah 4:31; 6:2, 23; Lamentations 1:6; 2:1, 4, 8, 10, 13, 18; 4:22; Micah 1:13; 4:8, 10, 13; Zephaniah 3:14; Zechariah 2:10; 9:9; Psalms 9:15; Matthew 21:5; John 12:15 and elsewhere. "The daughter of Zion" signifies the spiritual affection for the Divine truth, which is the love of truth for the sake of truth, and the desire for it for the sake of the uses of eternal life. From all this it is now evident what is signified by "the Lamb was seen standing upon the Mount Zion," namely, that in what here follows the separation of the good from the evil for the execution of judgment is treated of.
Poznámky pod čarou:
1. the Hebrew has "thy," the photolithograph has "Deus Deus."
