बाइबल

 

1 Samuel 2

पढाई करना

   

1 Y Ana oró y dijo: Mi corazón se regocija en el SEÑOR, mi cuerno es ensalzado en el SEÑOR; mi boca se ensanchó sobre mis enemigos, por cuanto me alegré en tu salud.

2 No hay santo como el SEÑOR; porque no hay ninguno fuera de ti; y no hay Fuerte como el Dios nuestro.

3 No multipliquéis hablando grandezas, altanerías; cesen las palabras arrogantes de vuestra boca, porque el Dios de todo saber es el SEÑOR, y las obras magníficas a él le son prestas.

4 Los arcos de los fuertes fueron quebrados, y los flacos se ciñeron de fortaleza.

5 Los saciados se alquilaron por pan, y cesaron los hambrientos; hasta dar a luz siete la estéril, y la que tenía muchos hijos enfermó.

6 El SEÑOR mata, y él da vida; él hace descender al sepulcro, y hace subir.

7 El SEÑOR empobrece, y él enriquece; abate, y ensalza.

8 El levanta del polvo al pobre, y al menesteroso ensalza del estiércol, para asentarlo con los príncipes; y hace que tengan por heredad asiento de honra. Porque del SEÑOR son las columnas de la tierra, y él asentó sobre ellas el mundo.

9 El guarda los pies de sus santos, mas los impíos perecen en tinieblas; porque nadie será valiente por su propia fuerza.

10 SEÑOR, serán quebrantados sus adversarios; y sobre ellos tronará desde los cielos. El SEÑOR juzgará los términos de la tierra, y dará fortaleza a su Rey, y ensalzará el cuerno de su Mesías.

11 Y Elcana se volvió a su casa en Ramá; y el niño ministraba al SEÑOR delante del sacerdote Elí.

12 Mas los hijos de Elí eran hijos de Belial, y no tenían conocimiento del SEÑOR.

13 Era la costumbre de los sacerdotes con el pueblo que , cuando alguno ofrecía sacrificio, venía el criado del sacerdote mientras la carne estaba a cocer, trayendo en su mano un garfio de tres ganchos;

14 y hería con él en la caldera, o en la olla, o en el caldero, o en el pote; y todo lo que sacaba el garfio, el sacerdote lo tomaba para sí. De esta manera hacían a todo israelita que venía a Silo.

15 Asimismo, antes de quemar el sebo, venía el criado del sacerdote, y decía al que sacrificaba: Da carne que ase para el sacerdote; porque no tomará de ti carne cocida, sino cruda.

16 Y si le respondía el varón: Quemen luego el sebo hoy, y después tome tanta como quisieres; él respondía: No, sino ahora la has de dar; de otra manera yo la tomaré por fuerza.

17 Era, pues , el pecado de los jóvenes muy grande delante del SEÑOR; porque los hombres menospreciaban el presente del SEÑOR.

18 Y el joven Samuel ministraba delante del SEÑOR, vestido de un efod de lino.

19 Y le hacía su madre una túnica pequeña, y se la traía cada año, cuando subía con su marido a ofrecer el sacrificio acostumbrado.

20 Y Elí bendijo a Elcana y a su mujer, diciendo: El SEÑOR te dé simiente de esta mujer en lugar de esta petición que hizo al SEÑOR. Y se volvieron a su casa.

21 Y visitó el SEÑOR a Ana, y concibió, y dio a luz tres hijos, y dos hijas. Y el joven Samuel crecía delante del SEÑOR.

22 Elí empero era muy viejo, y oía todo lo que sus hijos hacían a todo Israel, y cómo dormían con las mujeres que velaban a la puerta del tabernáculo del testimonio.

23 Y les dijo: ¿Por qué hacéis cosas semejantes? Porque yo oigo de todo este pueblo vuestros malos procederes.

24 No, hijos míos; porque no es buena fama la que yo oigo; que hacéis pecar al pueblo del SEÑOR.

25 Si pecare el hombre contra el hombre, los jueces le juzgarán; mas si alguno pecare contra el SEÑOR, ¿quién rogará por él? Mas ellos no oyeron la voz de su padre, porque el SEÑOR ya había decidido matarlos.

26 Y el joven Samuel iba creciendo, y hallando gracia delante de Dios y delante de los hombres.

27 Y vino un varón de Dios a Elí, y le dijo: Así dijo el SEÑOR: ¿No me manifesté yo claramente a la casa de tu padre, cuando estaban en Egipto en casa de Faraón?

28 Y yo le escogí por mi sacerdote entre todas las tribus de Israel, para que ofreciese sobre mi altar, y quemase incienso, y llevase efod delante de mí; y di a la casa de tu padre todos los sacrificios de los hijos de Israel.

29 ¿Por qué habéis hollado mis sacrificios y mis presentes, que yo mandé ofrecer en el tabernáculo; y has honrado a tus hijos más que a mí, engordándoos de lo principal de todas las ofrendas de mi pueblo Israel?

30 Por tanto, el SEÑOR el Dios de Israel dijo: Yo había dicho que tu casa y la casa de tu padre andarían delante de mí perpetuamente; mas ahora dijo el SEÑOR: Nunca yo tal haga, porque yo honraré a los que me honran, y los que me tuvieren en poco, serán viles.

31 He aquí, vienen días, en que cortaré tu brazo, y el brazo de la casa de tu padre, que no haya viejo en tu casa.

32 Y verás competidor en el tabernáculo, en todas las cosas en que hiciere bien a Israel; y en ningún tiempo habrá viejo en tu casa.

33 Y no te cortaré del todo varón de mi altar, para hacerte marchitar tus ojos, y llenar tu ánimo de dolor; mas toda la cría de tu casa morirá en la edad varonil.

34 Y te será por señal esto que acontecerá a tus dos hijos, Ofni y Finees: ambos morirán en un día.

35 Y yo me despertaré un sacerdote fiel, que haga conforme a mi corazón y a mi alma; y yo le edificaré casa firme, y él andará delante de mi Ungido todo los días.

36 Y será que el que hubiere quedado en tu casa, vendrá a postrársele por un dinero de plata y un bocado de pan, diciéndole: Te ruego que me constituyas en algún ministerio, para que coma un bocado de pan.

   

स्वीडनबॉर्ग के कार्यों से

 

Apocalypse Explained #742

इस मार्ग का अध्ययन करें

  
/ 1232  
  

742. He was cast out into the earth, and his angels were cast out with him, signifies that those evils and the falsities thence were condemned to hell. This is evident from the signification of "cast out into the earth," as being to be separated from heaven and to be condemned to hell (of which presently); also from the signification of the dragon's "angels," as being falsities from the evil that is signified by "the dragon;" for "the angels of heaven" signify in the Word Divine truths because they are recipients of them (See above, n. 130, 302); therefore the dragon's "angels" signify the infernal falsities that proceed from the evil that is signified by "the dragon." The falsities signified by the dragon's "angels" are for the most part truths falsified, which in themselves are falsities, as has been said above.

[2] "To be cast out into the earth" means to be condemned to hell, because this is signified by the expression "to be cast out of heaven." In the spiritual world there are lands as in the natural world, full of mountains and hills, likewise of valleys and rivers; when these taken together are called the earth, then the "earth" signifies the church; but when the lowest parts of the earth are meant, as is meant in the expression "to be cast out of heaven into the earth," then the "earth" signifies what is condemned, because under those lowest parts are the hells, and in the hells also there are lands, but such as are condemned. For this reason no angel goes about ordinarily with his head bent forward or bowed down or looking to the earth, still less lying upon it in its lowest parts, or taking up any of its dust. From this it comes that those who condemned others to hell in the world are wont to take the dust of that earth and to cast it upon another, because this corresponds to such condemnation. Furthermore, no one is permitted to walk with naked feet upon those lands. The earths (or lands) there that are condemned are easily distinguished from those that are not condemned, because the condemned land is utterly barren and mere dust, and is here and there covered with thorns and briars, while the land not condemned is fertile and full of herbs, shrubs, trees, and also fields.

[3] From this came the established rite in the Jewish representative church to cast themselves to the earth, to roll themselves upon it, and to sprinkle dust from it upon their heads, when they were in great grief on account of defeat by enemies or violence offered to their sanctuaries; and by this they represented that they acknowledged themselves to be of themselves condemned; thus by this most humble gesture they begged that their sins might be forgiven. That those meant by "the dragon and his angels" were separated from heaven and condemned to hell while the Last Judgment was executed and afterwards, it was granted me to see as an eyewitness, about which more will be told at the end of this work. From this it can be seen that "to be cast out of heaven into the earth" signifies to be condemned to hell.

  
/ 1232  
  

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

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #2235

इस मार्ग का अध्ययन करें

  
/ 10837  
  

2235. That 'righteousness' means in regard to good, and 'judgement' to truth, becomes clear from the meaning of 'righteousness' and from the meaning of 'judgement'. Righteousness and judgement are mentioned together many times in the Word, but what they mean in the internal sense has not yet been known. In the proximate sense 'righteousness' has reference to that which is righteous, and 'judgement' to that which is upright. That which is righteous occurs when something is judged from good, and according to conscience, but that which is upright when it is judged from law, and so from the righteous demands of the law, thus also according to conscience since the law gives conscience its standards. In the internal sense however, 'righteousness' is that which stems from good, and 'judgement' that which stems from truth. Good is everything that belongs to love and charity, truth everything that belongs to faith derived from love and charity. Truth derives its essence from good, and is called truth derived from good, just as faith is derived from love, and so also judgement from righteousness.

[2] That such is the meaning of 'righteousness and judgement' is clear from the following places in the Word: In Jeremiah,

Thus said Jehovah, Do judgement and righteousness, and deliver the plundered out of the hand of the oppressor. Woe to him who builds his house in unrighteousness, and his upper rooms not in judgement! Did not your father eat and drink, and do judgement and righteousness? Then it was well with him. Jeremiah 22:3, 13, 15.

'Judgement' stands for the things connected with truth, 'righteousness' for those connected with good. In Ezekiel,

If the wicked man turns away from his sin and does judgement and righteousness, all his sins which he has committed will not be remembered; he has done judgement and righteousness; he will surely live. When the wicked turns away from his wickedness and does judgement and righteousness he will live because of these. Ezekiel 33:14, 16, 19.

Here similarly 'judgement' stands for the truth of faith, and 'righteousness' for the good of charity.

[3] In Amos,

Let judgement flow like waters, and righteousness like a mighty stream. Amos 5:24.

Here the meaning is similar. In Isaiah,

Thus said Jehovah, Keep judgement and do righteousness, for My salvation is near to come, and My righteousness to reveal itself. Isaiah 56:1.

In the same prophet,

To peace there will be no end, upon the throne of David and over his kingdom, to establish it and to uphold it in judgement and righteousness, from now and even for evermore. Isaiah 9:7.

Here 'judgement and righteousness' stands for the existence with them of the truths of faith, and of the goods of charity. In the same prophet,

Jehovah is exalted, for He dwells on high. He has filled Zion with judgement and righteousness. Isaiah 33:5.

'Judgement' stands for faith, 'righteousness' for love, 'Zion' for the Church. 'Judgement' is mentioned first because love comes through faith; but when 'righteousness' is mentioned first it is for the reason that faith is derived from love, as in Hosea,

I will betroth you to Me for ever, and I will betroth you to Me in righteousness and judgement, and in mercy and in compassion, 1 and I will betroth you to Me in faith, and you will know Jehovah. Hosea 2:19-20.

Here 'righteousness' is mentioned first, as also is 'mercy', which are the attributes of love, while 'judgement' is mentioned second, as also is 'compassion', which are the attributes of faith that is derived from love. And both are called 'faith' or faithfulness.

[4] In David,

O Jehovah, Your mercy is in the heavens; Your truth reaches up to the skies. Your righteousness is like the mountains of God, Your judgements like the great deep. Psalms 36:5-6.

Here both 'mercy' and 'righteousness' are in a similar way the attributes of love, while 'truth' and 'judgements' are those of faith. In the same author,

Let truth spring out of the ground, and let righteousness look down from heaven. Jehovah will indeed give what is good, and our land will give its increase. Psalms 85:11-12.

Here 'truth', which constitutes faith, stands for judgement, and 'righteousness' for love or mercy. In Zechariah,

I will lead them and they will dwell in the midst of Jerusalem, and they will be My people, and I will be their God in truth and in righteousness. Zechariah 8:8.

From this place also it is evident that 'judgement' is truth and 'righteousness' good, since 'truth' is mentioned here in place of judgement. Similarly in David,

He who walks blameless and performs righteousness and speaks the truth. Psalms 15:2.

[5] Because faith is grounded in charity, that is, because truth is grounded in good, truths rooted in good are in various places called 'the judgements of righteousness', so that 'judgements' has virtually the same meaning as commandments, as in Isaiah,

Let them seek Me day by day and desire the knowledge of My ways, as though a nation that does righteousness and does not forsake the judgement of their God. Let them ask of Me the judgements of righteousness, let them desire the approach of God. Isaiah 58:2.

That 'commandments' means virtually the same may be seen in David,

Seven times in the day I have praised You for Your judgements of righteousness. All Your commandments are righteousness. Psalms 119:164, 172.

It is said in particular of the Lord that He performs 'judgement and righteousness' when He creates man anew, as in Jeremiah,

Let him who glories glory in this, that he understands and knows Me, that I am Jehovah who performs mercy, judgement and righteousness in the earth; for in these things I am well pleased. Jeremiah 9:24.

Here mercy, which is an attribute of love, is described as 'judgement and righteousness'. In the same prophet,

I will raise up for David a righteous branch, and he will rule as king, and act intelligently, and execute judgement and righteousness in the land. Jeremiah 23:5; 33:15.

[6] Hence the following in John,

If I go away I will send the Paraclete to you. And when He comes He will convince the world in regard to sin and righteousness and judgement: in regard to sin, because they do not believe in Me; in regard to righteousness, because I go away to the Father, and you will see Me no more; in regard to judgement, because the prince of this world is judged. John 16:7-11.

'Sin' here stands for all faithlessness. 'He will convince in regard to righteousness' means in regard to everything that is contrary to good, when yet the Lord united the Human to the Divine to save the world, meant by 'I go away to the Father and you will see Me no more'. 'In regard to judgement' means in regard to everything that is contrary to the truth, when yet evils were cast down into their own hells so that they could not do harm any more, meant by 'the prince of this world is judged'. In general 'He will convince in regard to sin, righteousness, and judgement' means in regard to all faithlessness contrary to good and truth, and so means that no charity and faith exist. For in ancient times righteousness and judgement were used, in reference to the Lord, to mean all mercy and grace, but in reference to man all charity and faith.

फुटनोट:

1. literally, compassions

  
/ 10837  
  

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