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Amos 5

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1 Dinggin ninyo ang salitang ito na aking itinataghoy sa inyo, Oh sangbahayan ni Israel.

2 Ang dalaga ng Israel ay nabuwal; siya'y hindi na magbabangon pa, siya'y nahagis sa kaniyang lupain; walang magbangon sa kaniya.

3 Sapagka't ganito ang sabi ng Panginoong Dios: Ang bayan na lalabas na isang libo, maiiwang isang daan, at ang lalabas na isang daan ay maiiwang sangpu, sa sangbahayan ni Israel.

4 Sapagka't ganito ang sabi ng Panginoon sa sangbahayan ni Israel; Hanapin ninyo ako, at kayo'y mangabubuhay;

5 Nguni't huwag ninyong hanapin ang Beth-el, ni magsipasok man sa Gilgal, at huwag kayong magsidaan sa Beer-seba: sapagka't walang pagsala ang Gilgal ay papasok sa pagkabihag, at ang Beth-el ay mauuwi sa wala.

6 Inyong hanapin ang Panginoon, at kayo'y mangabubuhay; baka siya'y sumigalbong parang apoy sa sangbahayan ni Jose, at supukin yaon, at sa Beth-el ay walang makapapatay niyaon:

7 Kayong nagpapaging ajenjo sa kahatulan, at nagwawaksi ng katuwiran sa lupa.

8 Inyong hanapin ang lumikha ng mga Pleyades at ng Orion, at ang lilim ng kamatayan ay pinapaging umaga, pinapagdilim ang araw sa pamamagitan ng gabi; yaong tumatawag sa tubig sa dagat, at nagbubugso ng mga yaon sa ibabaw ng lupa (Panginoon ang siya niyang pangalan);

9 Yaong nagdadala ng biglang kabuwalan sa malakas, na anopa't ang pagkasira ay dumarating sa katibayan.

10 Kanilang kinapopootan ang nananaway sa pintuang-bayan, at kanilang kinasusuklaman ang nagsasalita ng matuwid.

11 Palibhasa nga't inyong niyayapakan ang dukha, at inyong hinihingan siya ng trigo: kayo'y nangagtayo ng mga bahay na batong tinabas, nguni't hindi ninyo tatahanan; kayo'y nangagtanim ng mga maligayang ubasan, nguni't hindi kayo magsisiinom ng alak niyaon.

12 Sapagka't talastas ko kung gaano karami ang inyong mga pagsalangsang, at kung gaano kalaki ang inyong mga kasalanan: kayong nagsisidalamhati sa ganap, na kinukunan ninyo ng suhol, at inyong inililigaw sa kanilang matuwid ang mapagkailangan sa pintuang-bayan.

13 Kaya't siya na mabait ay tatahimik sa panahong yaon; sapagka't masamang panahon.

14 Magsihanap kayo ng kabutihan, at huwag kasamaan, upang kayo'y mangabuhay; at sa gayo'y ang Panginoon, ang Dios ng mga hukbo, ay sasa inyo, gaya ng inyong sinasabi.

15 Inyong kapootan ang masama, at ibigin ang mabuti, at kayo'y mangagtatatag ng kahatulan sa pintuang-bayan: marahil ang Panginoon, ang Dios ng mga hukbo ay magiging mapagbiyaya sa nalabi sa Jose.

16 Kaya't ganito ang sabi ng Panginoon, ng Dios ng mga hukbo, ng Panginoon: Panaghoy ay sa lahat na daan; at sila'y mangagsasabi sa lahat na lansangan, Sa aba! sa aba! at kanilang tatawagin ang mangbubukid sa pananambitan, at ang lahat na bihasa sa pananaghoy sa pagtaghoy.

17 At sa lahat ng ubasan ay magkakaroon ng panaghoy; sapagka't ako'y daraan sa gitna mo, sabi ng Panginoon.

18 Sa aba ninyo na nangagnanasa ng kaarawan ng Panginoon! bakit ninyo ninanasa ang kaarawan ng Panginoon? kadiliman nga, at hindi kaliwanagan.

19 Gaya ng kung ang tao ay tumatakas sa leon, at isang oso ang sumasalubong sa kaniya; o pumapasok sa bahay at ikinakapit ang kaniyang kamay sa pinid, at isang ahas ang tumutuka sa kaniya.

20 Hindi baga magiging kadiliman ang kaarawan ng Panginoon, at hindi kaliwanagan? na totoong madilim, at walang ningning?

21 Aking kinapopootan, aking hinahamak ang inyong mga kapistahan, at hindi ako malulugod sa inyong mga takdang kapulungan.

22 Oo, bagaman inyong ihandog sa akin ang inyong mga handog na susunugin at mga handog na harina, hindi ko tatanggapin; ni akin mang kalulugdan ang mga handog tungkol sa kapayapaan na inyong mga matabang hayop.

23 Ihiwalay mo sa akin ang ingay ng iyong mga awit; sapagka't hindi ko didinggin ang tinig ng iyong mga biola.

24 Kundi bumugso ang katarungan na parang tubig, at ang katuwiran na parang malakas na agos.

25 Nagdala baga kayo sa akin ng mga hain, at ng mga handog sa ilang na apat na pung taon, Oh sangbahayan ni Israel?

26 Oo, inyong pinasan ang tabernakulo ng inyong hari at ang dambana ng inyong mga larawan, ang bituin ng inyong dios, na inyong ginawa para sa inyong sarili.

27 Kaya't kayo'y aking papapasukin sa pagkabihag sa dako roon ng Damasco, sabi ng Panginoon, na ang pangala'y Dios ng mga hukbo.

   

Kommentar

 

Exploring the Meaning of Amos 5

Durch New Christian Bible Study Staff

In this fifth chapter of the Book of Amos, the first three verses (Amos 5:1-3) state the Lord's sorrow that the church - the truth from the Divine flowing into the world - has successively been devastated. (That was seen in Amos 4). When, in verse 3, it says, “The city that goes out by a thousand shall have a hundred left,” it means that very little truth is left to nourish the people. This bad state is their own doing.

In Amos 5:4-9, amid this dying out, the Lord entreats, almost anxiously, “Seek Me and live,” and then names traps, or spiritual states, that will turn people away from Him: Bethel, Gilgal, and Beersheba.

- The first, Bethel, here stands for falsifying knowledges.

- The second, Gilgal, signifies sensuous or external pleasures.

- The third, Beersheba, symbolized the last negative attitudes towards everything that constitutes faith and its doctrine. (See Arcana Coelestia 3923).

The next warning is to those “who turn justice into wormwood,” in Amos 5:7, i.e. they turn good into evil. (Arcana Coelestia 1488)

The Lord wants the people to return to Him, and explains clearly that He is the source of power, the one who, “made the Pleiades and Orion,” and the one who “rains ruin upon the strong”.

In Amos 5:10-13, in their love of their own intelligence, people continue to reject the Lord, to “tread down the poor,” rejecting even the little bits of truth coming to them. The people are warned, “Though you have built houses of hewn stone, yet you shall not dwell in them."

Stone meaning truths in our natural minds. (Apocalypse Explained 745). The dictionary meaning of “hewn” means a workman making something, so it can be seen as coming from ourselves, or our own intelligence. Anything like that is “devoid of life from the Divine” (Arcana Coelestia 9852).

In Amos 5:14-15, the path is shown for the way the Lord can be with us: “Seek good and not evil, that you may live.” It can’t be any plainer. In that way the Lord can reach out with His mercy, and “be gracious to the remnant of Joseph”. That remnant is a small amount of truth, and Joseph is the spiritual part of us. (Arcana Coelestia 3921).

In Amos 5:16-20, people are warned of how bad it will be for them when the day of the Lord comes. “Is not the day of the Lord darkness?”, for those who are in evil, “with no brightness in it?” A person’s suffering will be painful, “as though he went into the house, leaned his hand on the wall, and a serpent bit him,” and terrorizing, “As though a man fled from a lion and a bear met him.”

In Amos 5:21-22, God warns that people's fear-spurred worship won’t be accepted. He says, “I hate, I despise your feast days”. The strong language of the Lord is the mirror opposite of the depth of the evil the people are in.

In verses 23-25, "Take away your noisy songs and melodies," the Lord says, i.e. take away what sounds beautiful to you but is hurtful to the Divine because it lacks internal goodness and truth. In its place, in one of the Bible's memorable images, Jehovah says, "Let justice run down like water, and righteousness like a mightly stream”.

Then, at the end, in verses 26-27, the warning is clear: if the people don’t return to the Lord, everything good will be taken from them, as shown in verse 27:

“Therefore I will send you into captivity beyond Damascus”.

Damascus was the furthest boundary of Canaan, or beyond where spiritual things reside. The “boundary of Damascus” is also referred to in Ezekiel 47:16-18. See also Apocalypse Explained 1088.

Aus Swedenborgs Werken

 

Arcana Coelestia #3921

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3921. 'Rachel said, God has judged me, and also has heard my voice' in the highest sense means righteousness and mercy, in the internal sense the holiness of faith, in the external sense the good of life. This is clear from the meaning of 'God's judging me', and from the meaning of 'hearing my voice'. 'God's judging me' means the Lord's righteousness, as may be seen without explanation, while 'hearing my voice' means mercy, as may likewise be seen; for the Lord judges everyone from righteousness, and hears everyone from mercy. He judges from righteousness in that He does so from Divine Truth, and hears from mercy in that He does so from Divine Good. He judges from righteousness those who do not receive Divine Good, and hears from mercy those who do. Yet when He judges from righteousness He does so at the same time from mercy since all Divine righteousness includes mercy within itself, even as Divine Truth includes Divine Good within it. But as these arcana are too deep for brief comment, they will in the Lord's Divine mercy be explained more fully elsewhere.

[2] The reason why 'God has judged me, and also has heard my voice' in the internal sense means the holiness of faith is that faith, which is associated with truth, corresponds to Divine righteousness, and holiness, which is goodness, corresponds to the Lord's Divine mercy; and in addition to this, judging or judgement is associated with the truth of faith, 2235. And since it is God who is said to have judged, that which is good or holy is meant. From this it is evident that the holiness of faith, at the same time as righteousness and mercy, is meant by these two expressions - 'God has judged me' and 'has heard my voice'. And because the two together mean a single entity they are joined by the words 'and also'. The reason the good of life is meant in the external sense is also rooted in correspondence, for the good of life corresponds to the holiness of faith. Without the internal sense no one can know what 'God has judged me, and also has heard me' means, and this is evident from the consideration that in the sense of the letter the two phrases do not fit together very easily to present one complete and intelligible idea.

[3] The reason why in this verse and in those that follow as far as 'Joseph' the name God is used and why in the verses immediately before these Jehovah is used is that in this and the following verses the regeneration of the spiritual man is the subject, whereas in those before them the regeneration of the celestial man was the subject. For God is used when the good of faith which is an attribute of the spiritual man is the subject, but Jehovah when the good of love which is an attribute of the celestial man is the subject, see 2586, 2769, 2807, 2822. For Judah, down to whom the births of sons went in the previous chapter, represented the celestial man, see 3881, whereas Joseph, down to whom those births go in the present chapter, represents the spiritual man, dealt with below in verses 23-24. The name Jehovah is used down to Judah, see Genesis 29:32-33, 35, but God down to Joseph, see verses 6, 8, 17-18, 20, 22-23 of the present chapter, after which Jehovah occurs again because the subject moves on from the spiritual man to the celestial. This is the arcanum which lies concealed in these words and which no one can know except from the internal sense, and also unless he knows what the celestial man is and what the spiritual.

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