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Amos 5

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1 Hear this word that I am bearing to you, A lamentation, O house of Israel:

2 `Fallen, not again to rise, hath the virgin of Israel, Left on her land -- she hath no raiser up.'

3 For thus said the Lord Jehovah: The city that is going out a thousand, Doth leave an hundred, And that which is going out an hundred, Doth leave ten to the house of Israel.

4 For thus said Jehovah to the house of Israel: Seek ye Me, and live,

5 And seek not Beth-El, and Gilgal enter not, And Beer-Sheba pass not through, For Gilgal doth utterly remove, And Beth-El doth become vanity.

6 Seek ye Jehovah, and live, Lest He prosper as fire [against] the house of Joseph, And it hath consumed, And there is no quencher for Beth-El.

7 Ye who are turning to wormwood judgment, And righteousness to the earth have put down,

8 The maker of Kimah and Kesil, And the turner to morning of death-shade, And day [as] night He hath made dark, Who is calling to the waters of the sea, And poureth them on the face of the earth, Jehovah [is] His name;

9 Who is brightening up the spoiled against the strong, And the spoiled against a fortress cometh.

10 They have hated a reprover in the gate, And a plain speaker they abominate.

11 Therefore, because of your trampling on the poor, And the tribute of corn ye take from him, Houses of hewn work ye have built, And ye do not dwell in them, Desirable vineyards ye have planted, And ye do not drink their wine.

12 For I have known -- many [are] your transgressions, And mighty your sins, Adversaries of the righteous, taking ransoms, And the needy in the gate ye turned aside.

13 Therefore is the wise at that time silent, For an evil time it [is].

14 Seek good, and not evil, that ye may live, And it is so; Jehovah, God of Hosts, [is] with you, as ye said.

15 Hate evil, and love good, And set up judgment in the gate, It may be Jehovah, God of Hosts, doth pity the remnant of Joseph.

16 Therefore, thus said Jehovah, God of Hosts, the Lord, In all broad places [is] lamentation, And in all out-places they say, `Alas, alas,' And called the husbandman to mourning, And to lamentation the skilful of wailing.

17 And in all vineyards [is] lamentation, For I pass into thy midst, said Jehovah.

18 Ho, ye who are desiring the day of Jehovah, Why [is] this to you -- the day of Jehovah? It is darkness, and not light,

19 As [when] one fleeth from the face of the lion, And the bear hath met him, And he hath come in to the house, And hath leant his hand on the wall, And the serpent hath bitten him.

20 Is not the day of Jehovah darkness and not light, Even thick darkness that hath no brightness?

21 I have hated -- I have loathed your festivals, And I am not refreshed by your restraints.

22 For though ye cause burnt-offerings and your presents to ascend to Me, I am not pleased, And the peace-offering of your fatlings I behold not.

23 Turn aside from Me the noise of thy songs, Yea, the praise of thy psaltery I hear not.

24 And roll on as waters doth judgment, And righteousness as a perennial stream.

25 Sacrifices and offering did ye bring nigh to Me, In a wilderness forty years, O house of Israel?

26 And ye bare Succoth your king, and Chiun your images, The star of your god, that ye made for yourselves.

27 And I removed you beyond Damascus, Said Jehovah, God of Hosts [is] His name.

   

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Vanity

  

'Vanity' signifies evil and the falsity of evil. 'Vanities of strangers' signify falsities of religion.

In Exodus 5:9, vain words signify truths when said by people who believe falsities. (Arcana Coelestia 7122)

(Odkazy: Apocalypse Explained 340)


Ze Swedenborgových děl

 

Arcana Coelestia # 3927

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3927. 'And Rachel said, With the wrestlings of God I have wrestled with my sister, and I have prevailed' in the highest sense means [the Lord's] own power, in the internal sense temptation in which a person overcomes, in the external sense resistance offered by the natural man. This is clear from the meaning of 'the wrestlings of God' and of 'wrestling' as temptations, since temptations are nothing else than the wrestlings of the internal man with the external, or of the spiritual man with the natural, for each desires to have dominion over the other. And when there is any to-do about that dominion, conflict takes place, which in this case is portrayed as 'wrestling'. As regards 'prevailing' meaning overcoming, this is clear without explanation.

[2] The reason these words in the highest sense mean His own power is that when in the world He was in the [infirm] Human the Lord suffered all temptations by His own power and overcame them by His own power, unlike any human being who never endures any spiritual temptation by his own power and overcomes in it; only the Lord residing with him does so. But see what has been stated and shown already concerning these matters:

The Lord suffered the severest temptations, much severer than those suffered by others, 1663, 1668, 1690, 1737, 1787, 1789, 1812, 1813, 1815, 1820, 2776, 2786, 2795, 2813, 2816, 3318.

The Lord fought and overcame by His own power, 1616, 1692, 1813, 3381.

And the Lord alone fights in man's conflicts, 1692.

[3] As regards 'the wrestlings of God' and 'prevailing' meaning, in the internal sense, temptations in which a person overcomes, this is clear from what has been stated immediately above. But the reason why in the external sense resistance from the natural man is meant is that no temptation is anything else. For as has been stated, in spiritual temptations there is a to-do over who is to have dominion, that is to say, who is going to have the power. Is the internal man to have it or the external - or what amounts to the same, the spiritual man or the natural? For they stand opposed to each other, 3913. Indeed when a person undergoes temptations his internal or spiritual man is governed by the Lord through angels, but his external or natural man by spirits from hell. And the conflict that takes place between these is experienced by that person as temptation. When a person both in faith and in life is such that he is able to be regenerated he overcomes in temptations, but when he is such that he is not able to be regenerated he goes under in temptations. The resistance offered by the natural man is meant by Rachel's statement that she had wrestled with her sister, for Leah, to whom 'sister' refers here, means the external man's affection, but 'Rachel' the internal man's, 3793, 3819.

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