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Zacarias 9

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1 Ang hula na salita ng Panginoon laban sa lupain ng Hadrach, at Damasco ang magiging pahingahang dako niyaon, (sapagka't ang mata ng tao at ang lahat ng mga lipi ng Israel ay nasa Panginoon);

2 At gayon din sa Hamath, na kahangganan nito; sa Tiro at Sidon, sapagka't sila'y totoong pantas.

3 At ang Tiro ay nagtayo ng katibayan, at nagbunton ng pilak na parang alabok, at ng mainam na ginto na parang putik sa mga lansangan.

4 Narito, aalisan siya ng Panginoon, at kaniyang sisirain sa dagat ang kapangyarihan niya; at siya'y lalamunin ng apoy.

5 Makikita ng Ascalon, at matatakot; ng Gaza rin, at mamamanglaw na mainam, at ng Ecron, sapagka't ang kaniyang pagasa ay mapapahiya; at ang hari ay mamamatay sa Gaza, at ang Ascalon ay hindi tatahanan.

6 At isang anak sa ligaw ay tatahan sa Asdod, at aking puputulin ang kapalaluan ng mga Filisteo.

7 At aking aalisin ang kaniyang dugo sa kaniyang bibig, at ang kaniyang mga kasuklamsuklam sa pagitan ng kaniyang mga ngipin; at siya nama'y maiiwan para sa ating Dios: at siya'y magiging gaya ng pangulo sa Juda, at ang Ecron ay gaya ng Jebuseo.

8 At ako'y magtitirik ng kampamento sa palibot ng aking bahay laban sa hukbo, na walang makadadaan ni makababalik; at walang mamimighati na daraan pa sa mga yaon: sapagka't ngayo'y tumingin ako ng aking mga mata.

9 Magalak kang mainam, Oh anak na babae ng Sion; humiyaw ka, Oh anak na babae ng Jerusalem: narito, ang iyong hari ay naparirito sa iyo; siya'y ganap at may pagliligtas; mapagmababa, at nakasakay sa isang asno, sa isang batang asno na anak ng asnong babae.

10 At aking ihihiwalay ang karo mula sa Ephraim, at ang kabayo'y mula sa Jerusalem; at ang mga busog na pangbaka ay mapuputol; at siya'y magsasalita ng kapayapaan sa mga bansa: at ang kaniyang kapangyarihan ay magiging sa dagat at dagat, at mula sa ilog hanggang sa mga wakas ng lupa.

11 Tungkol sa iyo naman, dahil sa dugo ng iyong tipan ay aking pinalabas ang iyong mga bilanggo sa hukay na walang tubig.

12 Mangagbalik kayo sa katibayan, kayong mga bilanggo na may pag-asa, ngayo'y aking inihahayag na aking igagawad sa inyo na makalawa.

13 Sapagka't aking binaluktot ang Juda para sa akin, aking inakmaan ang Ephraim ng busog; at aking gigisingin ang iyong mga anak, Oh Sion, laban sa iyong mga anak, Oh Grecia, at gagawin kitang parang tabak ng makapangyarihang lalake.

14 At ang Panginoo'y makikita sa itaas nila; at lalabas ang kaniyang pana na parang kidlat; at ang Panginoong Dios ay hihihip ng pakakak, at yayaon na kasama ng mga ipoipo sa timugan.

15 Ipagsasanggalang sila ng Panginoon ng mga hukbo; at sila'y mangananakmal, at kanilang yayapakan ang mga batong panghilagpos; at sila'y magsisiinom, at mangagiingay na gaya ng sa alak; at sila'y mangapupunong parang mga taza, parang mga sulok ng dambana.

16 At ililigtas sila ng Panginoon nilang Dios sa araw na yaon na gaya ng kawan ng kaniyang bayan; sapagka't magiging gaya ng mga bato ng isang putong na nataas sa mataas sa kaniyang lupain.

17 Sapagka't pagkalaki ng kaniyang kabutihan, at pagkalaki ng kaniyang kagandahan! pagiginhawahin ng trigo ang mga binata, at ng bagong alak ang mga dalaga;

   

Ze Swedenborgových děl

 

Apocalypse Explained # 1115

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1115. And double unto her double according to her works, signifies as much retribution as they have profaned good. This is evident from the signification of "doubling double," as being to make much retribution, or to render much punishment (of which presently); also from the signification of "works," as being profanations of good, for the works of such are profanations; therefore "doubling double" signifies as much retribution as they have profaned good.

"Doubling double" has this signification because "two" does not signify two, nor does any number signify the quantity of the thing, but its quality, and two signifies the quality of a thing as to union, and is predicated of good and of evil (See above, n. 532, 984); and here "double" is predicated of the retribution of evil on account of the profanation of good; from which it is clear that "double" here does not mean double, but much of evil.

[2] That "double" is predicated of retribution and of remuneration, and signifies much, is evident from these passages in the Word. In Jeremiah:

Let my persecutors be ashamed, bring upon them the day of evil, and break them with a double breaking (Jeremiah 17:18).

"To bring upon them the day of evil and to break them with a double breaking" signifies much retribution of evil on account of persecution. In Zechariah:

Return to the stronghold, ye prisoner of hope, and this day do I declare that I will render double unto thee (Zechariah 9:12).

"To render double," signifies to give much reward.

[3] In Isaiah:

Comfort ye, My people, and speak unto the heart of Jerusalem that her warfare is accomplished and that her iniquity is pardoned, for she hath received from the hand double for all her sins (Isaiah 40:1-2

This is said of the Lord's coming and of a new church to be established by Him. That new church is meant by "Jerusalem," unto whose heart they should speak; the "warfare" that is accomplished signifies combats against evils; the "iniquity" that is pardoned signifies evil removed by the Lord; "they received double for all sins" signifies to endure much in combat or temptation. In the same:

Ye shall be called priests of Jehovah, ministers of our God; it shall be said unto you, Ye shall eat the riches of the nations, and in their glory shall ye glory. For your shame double, and for reproach they shall sing in their portion; therefore in their land they shall possess double, the joy of eternity shall be unto them (Isaiah 61:6-7).

Here, too, "double" signifies not double but much, and is predicated of retribution.

(Continuation respecting the Athanasian Faith and respecting the Lord)

[4] But I will relate what cannot but seem wonderful. In the thought of his spirit every man sees God as Man, even he who in the thought of his body sees Him like a cloud, a mist, air, or ether, and even he who has denied that God is Man. A man is in the idea of his spirit when he thinks abstractly, and in the idea of his body when he does not think abstractly. That every man in the idea of his spirit sees God as Man has been made evident to me by men after death, who are then in the ideas of the spirit; for after death a man becomes a spirit, and then it is impossible for him to think of God otherwise than as Man. An experiment was made whether they could think otherwise, and for this purpose they were let down into the state in which they had been in the world, and then they thought about God. The thought of some was that of the universe, others that of nature in her inmost, others that of a cloud in midair, others that of a beam of light, and others thought in other ways; but the moment they came out of that state into a state of the spirit they thought of God as Man. At this they were surprised, and declared that it was something implanted in every spirit. But evil spirits who have denied God in the world deny Him also after death, and yet in place of God they worship some spirit, who gains power over the rest by diabolical arts.

[5] It has been said that to think of God as Man has been implanted in every spirit. That this comes through an influx of the Lord into the interiors of their thoughts is evident from the fact that the angels of all the heavens acknowledge the Lord alone. They acknowledge His Divine which is called the Father, they see His Divine Human, and they are in the Divine proceeding, for the whole angelic heaven is the Lord's Divine proceeding. An angel is not an angel from what is his own, but from the Divine that he receives from the Lord. From this they are in the Lord; consequently when they think of God they can think of no other than the Lord in whom they are and from whom they think. Add to this that the whole angelic heaven in its complex before the Lord is as one Man, which maybe called the Greatest Man; consequently the angels in heaven are in the Man that is the Lord's Divine proceeding, as has been said; and since their thoughts have direction there according to the form of heaven, they are unable when they think of God to think of any other than the Lord. In a word, all the angels of the three heavens think of God as Man, and are unable to think otherwise. If they wished to think otherwise thought would cease, and they would fall from heaven. This, then, is why to every spirit and to every man, when he is in the idea of his spirit, it is instinctive to think of God as Man.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.