16
واطلب الضال واسترد المطرود واجبر الكسير واعصب الجريح وابيد السمين والقوي وارعاها بعدل.
16
واطلب الضال واسترد المطرود واجبر الكسير واعصب الجريح وابيد السمين والقوي وارعاها بعدل.
1
ا ـ طوبى للكاملين طريقا السالكين في شريعة الرب.
2
طوبى لحافظي شهاداته. من كل قلوبهم يطلبونه.
3
ايضا لا يرتكبون اثما. في طرقه يسلكون.
4
انت اوصيت بوصاياك ان تحفظ تماما
5
ليت طرقي تثبت في حفظ فرائضك.
6
حينئذ لا اخزى اذا نظرت الى كل وصاياك.
7
احمدك باستقامة قلب عند تعلمي احكام عدلك.
8
وصاياك احفظ. لا تتركني الى الغاية
9
ب ـ بم يزكي الشاب طريقه. بحفظه اياه حسب كلامك.
10
بكل قلبي طلبتك. لا تضلني عن وصاياك.
11
خبأت كلامك في قلبي لكيلا اخطئ اليك.
12
مبارك انت يا رب. علمني فرائضك.
13
بشفتيّ حسبت كل احكام فمك.
14
بطريق شهاداتك فرحت كما على كل الغنى.
15
بوصاياك الهج والاحظ سبلك.
16
بفرائضك اتلذذ. لا انسى كلامك
17
ج ـ احسن الى عبدك فاحيا واحفظ امرك.
18
اكشف عن عينيّ فارى عجائب من شريعتك.
19
غريب انا في الارض. لا تخف عني وصاياك.
20
انسحقت نفسي شوقا الى احكامك في كل حين.
21
انتهرت المتكبرين الملاعين الضالين عن وصاياك.
22
دحرج عني العار والاهانة لاني حفظت شهاداتك.
23
جلس ايضا رؤساء تقاولوا عليّ. اما عبدك فيناجي بفرائضك.
24
ايضا شهاداتك هي لذّتي اهل مشورتي
25
د ـ لصقت بالتراب نفسي فاحيني حسب كلمتك.
26
قد صرّحت بطرقي فاستجبت لي. علمني فرائضك.
27
طريق وصاياك فهمني فاناجي بعجائبك.
28
قطرت نفسي من الحزن. اقمني حسب كلامك.
29
طريق الكذب ابعد عني وبشريعتك ارحمني.
30
اخترت طريق الحق. جعلت احكامك قدامي.
31
لصقت بشهاداتك. يا رب لا تخزني.
32
في طريق وصاياك اجري لانك ترحب قلبي
33
ه ـ علّمني يا رب طريق فرائضك فاحفظها الى النهاية.
34
فهمني فالاحظ شريعتك واحفظها بكل قلبي.
35
دربني في سبيل وصاياك لاني به سررت.
36
أمل قلبي الى شهاداتك لا الى المكسب.
37
حول عينيّ عن النظر الى الباطل. في طريقك احيني.
38
أقم لعبدك قولك الذي لمتقيك.
39
أزل عاري الذي حذرت منه لان احكامك طيبة.
40
هانذا قد اشتهيت وصاياك. بعدلك احيني
41
و ـ لتأتني رحمتك يا رب خلاصك حسب قولك
42
فأجاوب معيّري كلمة. لاني اتكلت على كلامك.
43
ولا تنزع من فمي كلام الحق كل النزع لاني انتظرت احكامك.
44
فاحفظ شريعتك دائما الى الدهر والابد.
45
واتمشى في رحب لاني طلبت وصاياك.
46
واتكلم بشهاداتك قدام ملوك ولا اخزى
47
واتلذذ بوصاياك التي احببت.
48
وارفع يديّ الى وصاياك التي وددت واناجي بفرائضك
49
ز ـ اذكر لعبدك القول الذي جعلتني انتظره.
50
هذه هي تعزيتي في مذلتي. لان قولك احياني.
51
المتكبرون استهزأوا بي الى الغاية. عن شريعتك لم امل.
52
تذكرت احكامك منذ الدهر يا رب فتعزيت.
53
الحمية اخذتني بسبب الاشرار تاركي شريعتك.
54
ترنيمات صارت لي فرائضك في بيت غربتي.
55
ذكرت في الليل اسمك يا رب وحفظت شريعتك.
56
هذا صار لي لاني حفظت وصاياك
57
ح ـ نصيبي الرب قلت لحفظ كلامك.
58
ترضيت وجهك بكل قلبي. ارحمني حسب قولك.
59
تفكرت في طرقي ورددت قدمي الى شهاداتك.
60
اسرعت ولم اتوان لحفظ وصاياك.
61
حبال الاشرار التفت عليّ. اما شريعتك فلم انسها.
62
في منتصف الليل اقوم لاحمدك على احكام برك.
63
رفيق انا لكل الذين يتقونك ولحافظي وصاياك.
64
رحمتك يا رب قد ملأت الارض. علّمني فرائضك
65
ط ـ خيرا صنعت مع عبدك يا رب حسب كلامك.
66
ذوقا صالحا ومعرفة علمني لاني بوصاياك آمنت.
67
قبل ان أذلل انا ضللت. اما الآن فحفظت قولك.
68
صالح انت ومحسن علمني فرائضك.
69
المتكبرون قد لفقوا عليّ كذبا. اما انا فبكل قلبي احفظ وصاياك.
70
سمن مثل الشحم قلبهم. اما انا فبشريعتك اتلذذ.
71
خير لي اني تذللت لكي اتعلم فرائضك.
72
شريعة فمك خير لي من الوف ذهب وفضة
73
ي ـ يداك صنعتاني وانشأتاني. فهمني فاتعلّم وصاياك.
74
متقوك يرونني فيفرحون لاني انتظرت كلامك.
75
قد علمت يا رب ان احكامك عدل وبالحق اذللتني.
76
فلتصر رحمتك لتعزيتي حسب قولك لعبدك.
77
لتأتني مراحمك فاحيا لان شريعتك هي لذّتي.
78
ليخز المتكبرون لانهم زورا افتروا عليّ. اما انا فاناجي بوصاياك.
79
ليرجع اليّ متقوك وعارفو شهاداتك.
80
ليكن قلبي كاملا في فرائضك لكيلا اخزى
81
ك ـ تاقت نفسي الى خلاصك. كلامك انتظرت.
82
كلّت عيناي من النظر الى قولك فاقول متى تعزيني.
83
لاني قد صرت كزق في الدخان. اما فرائضك فلم انسها.
84
كم هي ايام عبدك. متى تجري حكما على مضطهديّ.
85
المتكبرون قد كروا لي حفائر. ذلك ليس حسب شريعتك.
86
كل وصاياك امانة. زورا يضطهدونني. أعنّي.
87
لولا قليل لافنوني من الارض. اما انا فلم اترك وصاياك.
88
حسب رحمتك احيني فاحفظ شهادات فمك
89
ل ـ الى الابد يا رب كلمتك مثبتة في السموات.
90
الى دور فدور امانتك. اسست الارض فثبتت.
91
على احكامك ثبتت اليوم لان الكل عبيدك.
92
لو لم تكن شريعتك لذّتي لهلكت حينئذ في مذلتي.
93
الى الدهر لا انسى وصاياك لانك بها احييتني.
94
لك انا فخلّصني لاني طلبت وصاياك.
95
اياي انتظر الاشرار ليهلكوني. بشهاداتك افطن.
96
لكل كمال رأيت حدا. اما وصيتك فواسعة جدا
97
م ـ كم احببت شريعتك. اليوم كله هي لهجي.
98
وصيتك جعلتني احكم من اعدائي لانها الى الدهر هي لي.
99
اكثر من كل معلّميّ تعقلت لان شهاداتك هي لهجي.
100
اكثر من الشيوخ فطنت لاني حفظت وصاياك.
101
من كل طريق شر منعت رجلي لكي احفظ كلامك.
102
عن احكامك لم امل لانك انت علّمتني.
103
ما احلى قولك لحنكي احلى من العسل لفمي.
104
من وصاياك اتفطن. لذلك ابغضت كل طريق كذب
105
ن ـ سراج لرجلي كلامك ونور لسبيلي.
106
حلفت فأبره ان احفظ احكام برك.
107
تذللت الى الغاية. يا رب احيني حسب كلامك.
108
ارتض بمندوبات فمي يا رب واحكامك علمني.
109
نفسي دائما في كفي. اما شريعتك فلم انسها.
110
الاشرار وضعوا لي فخا. اما وصاياك فلم اضل عنها.
111
ورثت شهاداتك الى الدهر لانها هي بهجة قلبي.
112
عطفت قلبي لاصنع فرائضك الى الدهر الى النهاية
113
س ـ المتقلبين ابغضت وشريعتك احببت.
114
ستري ومجني انت. كلامك انتظرت.
115
انصرفوا عني ايها الاشرار فاحفظ وصايا الهي.
116
اعضدني حسب قولك فاحيا ولا تخزني من رجائي.
117
اسندني فاخلص واراعي فرائضك دائما.
118
احتقرت كل الضالين عن فرائضك لان مكرهم باطل.
119
كزغل عزلت كل اشرار الارض. لذلك احببت شهاداتك.
120
قد اقشعر لحمي من رعبك ومن احكامك جزعت
121
ع ـ اجريت حكما وعدلا. لا تسلمني الى ظالميّ.
122
كن ضامن عبدك للخير لكيلا يظلمني المستكبرون.
123
كلت عيناي اشتياقا الى خلاصك والى كلمة برك.
124
اصنع مع عبدك حسب رحمتك وفرائضك علمني.
125
عبدك انا. فهمني فاعرف شهاداتك.
126
انه وقت عمل للرب. قد نقضوا شريعتك.
127
لاجل ذلك احببت وصاياك اكثر من الذهب والابريز.
128
لاجل ذلك حسبت كل وصاياك في كل شيء مستقيمة. كل طريق كذب ابغضت
129
ف ـ عجيبة هي شهاداتك لذلك حفظتها نفسي.
130
فتح كلامك ينير يعقل الجهال.
131
فغرت فمي ولهثت لاني الى وصاياك اشتقت.
132
التفت اليّ وارحمني كحق محبي اسمك.
133
ثبت خطواتي في كلمتك ولا يتسلط عليّ اثم.
134
افدني من ظلم الانسان فاحفظ وصاياك.
135
اضئ بوجهك على عبدك وعلمني فرائضك.
136
جداول مياه جرت من عيني لانهم لم يحفظوا شريعتك
137
ص ـ بار انت يا رب واحكامك مستقيمة.
138
عدلا امرت بشهاداتك وحقا الى الغاية.
139
اهلكتني غيرتي لان اعدائي نسوا كلامك.
140
كلمتك ممحصة جدا وعبدك احبها.
141
صغير انا وحقير. اما وصاياك فلم انسها.
142
عدلك عدل الى الدهر وشريعتك حق.
143
ضيق وشدة اصاباني اما وصاياك فهي لذّاتي.
144
عادلة شهاداتك الى الدهر فهمني فاحيا
145
ق ـ صرخت من كل قلبي. استجب لي يا رب. فرائضك احفظ.
146
دعوتك. خلّصني فاحفظ شهاداتك.
147
تقدمت في الصبح وصرخت. كلامك انتظرت.
148
تقدمت عيناي الهزع لكي الهج باقوالك.
149
صوتي استمع حسب رحمتك. يا رب حسب احكامك احيني.
150
اقترب التابعون الرذيلة. عن شريعتك بعدوا.
151
قريب انت يا رب وكل وصاياك حق.
152
منذ زمان عرفت من شهاداتك انك الى الدهر اسستها
153
ر ـ انظر الى ذلي وانقذني لاني لم انسى شريعتك.
154
احسن دعواي وفكني. حسب كلمتك احيني.
155
الخلاص بعيد عن الاشرار لانهم لم يلتمسوا فرائضك.
156
كثيرة هي مراحمك يا رب. حسب احكامك احيني.
157
كثيرون مضطهديّ ومضايقيّ. اما شهاداتك فلم امل عنها.
158
رأيت الغادرين ومقت لانهم لم يحفظوا كلمتك.
159
انظر اني احببت وصاياك. يا رب حسب رحمتك احيني.
160
راس كلامك حق والى الدهر كل احكام عدلك
161
ش ـ رؤساء اضطهدوني بلا سبب. ومن كلامك جزع قلبي.
162
ابتهج انا بكلامك كمن وجد غنيمة وافرة.
163
ابغضت الكذب وكرهته. اما شريعتك فاحببتها.
164
سبع مرات في النهار سبحتك على احكام عدلك.
165
سلامة جزيلة لمحبي شريعتك وليس لهم معثرة.
166
رجوت خلاصك يا رب ووصاياك عملت.
167
حفظت نفسي شهاداتك واحبها جدا.
168
حفظت وصاياك وشهاداتك لان كل طرقي امامك
169
ت ـ ليبلغ صراخي اليك يا رب. حسب كلامك فهمني.
170
لتدخل طلبتي الى حضرتك . ككلمتك نجني.
171
تنبع شفتاي تسبيحا اذا علمتني فرائضك.
172
يغني لساني باقوالك لان كل وصاياك عدل.
173
لتكن يدك لمعونتي لانني اخترت وصاياك.
174
اشتقت الى خلاصك يا رب وشريعتك هي لذّتي.
175
لتحي نفسي وتسبحك واحكامك لتعنّي.
176
ضللت كشاة ضالة. اطلب عبدك لاني لم انس وصاياك
6435. 'Even as far as the desire of the everlasting hills' means as far as celestial mutual love. This is clear from the meaning of 'the everlasting hills' as aspects of mutual love, dealt with below; for the vision that the spiritual Church may arrive at that love is meant by 'even as far as the desire of the everlasting hills'. Before other places in the Word are introduced to show that mutual love is meant by 'the everlasting hills' something must be said first about what one means by mutual love, a goal which the member of the spiritual Church represented by 'Joseph' has more than enough to do to reach. What has often been stated and shown already shows that there are two kingdoms constituting heaven - the celestial kingdom and the spiritual kingdom. The difference between those two kingdoms is that the internal good of the celestial kingdom is the good of love to the Lord, while its external good is the good of mutual love. Members of that kingdom are governed by the good of love, not by truth that is called the truth of faith; for such truth is so integrated into the good of that kingdom that it cannot be seen in isolation from good. This being so, members of that kingdom cannot even utter the word faith, 202, 103, 4448; for with them the good of mutual love stands in place of the truth of faith. But in the spiritual kingdom the good of charity towards the neighbour constitutes the internal aspect of it and the truth of faith the external aspect.
[2] From all this one may see what the difference is between the two kingdoms, and also that they meet each other, in that the external aspect of the celestial kingdom coincides with the internal of the spiritual kingdom through an intermediary called the celestial of the spiritual. For as stated above, the external of the celestial kingdom is the good of mutual love, and the internal of the spiritual kingdom is the good of charity towards the neighbour. But the good of mutual love is more internal than the good of charity towards the neighbour, because the former springs from the rational, the latter from the natural. But although the good of mutual love, which is the external of the celestial Church, is more internal, while the good of charity towards the neighbour is more external, the Lord nevertheless joins the two kinds of good together through, as has just been stated, an intermediary, and in that way joins the two kingdoms together.
[3] To distinguish between the external good of the celestial Church and the internal good of the spiritual Church, let the former kind of good be called in what follows below the good of mutual love and let the latter kind be called the good of charity towards the neighbour - a difference that has not been observed in previous sections. Once these things are known, what is meant by 'even as far as the desire of the everlasting hills', one of Israel's blessings regarding this spiritual Church, can be stated, which is the vision that the spiritual kingdom may rise above the good of charity and reach even as far as the good of mutual love which belongs to the celestial kingdom, and thus the two kingdoms may be joined together at a very deep level. These are the things that are meant by those words.
[4] Very many places in the prophetical part of the Word mention mountains and hills, by which forms of the good of love are meant in the internal sense. 'Mountains' means the good of love to the Lord, which is the internal of the celestial kingdom, while 'hills' means the good of mutual love, which is the external of the same kingdom. But when the spiritual kingdom is the subject 'mountains' means the good of charity towards the neighbour, which is the internal of that kingdom, while 'hills' means the truth of faith, which is its external. It should be recognized that every one of the Lord's Churches is internal and external; and so too are both His kingdoms.
[5] This meaning of 'hills' becomes clear from the following places: In Isaiah,
In the latter days it will be, that the mountain of Jehovah will be on the top of the mountains, and raised above the hills. Isaiah 2:2; Micah 4:1.
'The mountain of Jehovah', which is Zion, stands for the Lord's celestial kingdom, thus for the good of that kingdom, which is the good of love to the Lord, and so in the highest sense is the Lord Himself since all love and all good in the celestial kingdom are the Lord's.
[6] 'Mount Zion' has the same meaning in other places in the Word; and by 'its hill' is meant the good of mutual love, as in Isaiah,
Jehovah Zebaoth will come down to fight on Mount Zion and on its hill. Isaiah 31:4.
Here 'hill' stands for the good of mutual love; and since 'hill' means the good of mutual love, and 'mountain' the good of celestial love, which is that of love to the Lord, it says 'Jehovah will come down to fight on that mountain'. Jehovah does not fight actually on Mount Zion and its hill; rather, where the good of love exists, that is what the Lord, meant here by Jehovah, fights for, that is, He fights for those with whom that good exists. If He ever did fight for Zion and Jerusalem, it was because they represented the celestial Church. This also explains why Mount Zion was called holy, and so also why Jerusalem was termed holy, when in fact it was unclean, as is evident in the Prophets where its abominations are referred to.
[7] In David,
The mountains will bring peace, and the hills, in righteousness. Psalms 72:3.
In the same author,
Praise Jehovah, mountains and all hills. Psalms 148:9.
In the same author,
The mountains skipped like rams, the hills like lambs. 1 Psalms 104:4, 6.
In the same author,
A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why do you leap up, O mountains, hills of mountains? God desires to inhabit it; yes, Jehovah will inhabit it perpetually. Psalms 68:15-16.
In these places 'mountains' stands for celestial love, and 'hills' for spiritual love. Mountains are obviously not what is meant, nor hills, nor even those who were on mountains and hills.
[8] In Isaiah,
It will be that on every high mountain, and on every lofty hill, there will be brooks, streams of water. Isaiah 30:25.
'Streams of water' stands for cognitions of good and truth, which are said to be 'on every high mountain, and on every lofty hill', for those cognitions flow from forms of the good of celestial and spiritual love.
[9] In Habakkuk,
Jehovah stood and measured the earth; He looked and scattered the nations, because the eternal mountains were dissolved, the everlasting hills sank down. Habakkuk 3:6.
'The eternal mountains' stands for the good of love that existed with the Most Ancient Church, which was celestial, and 'the everlasting hills' for the good of mutual love that existed with that Church - the former good being its internal, the latter its external. When that Church is what is meant in the Word, there is frequently added, because it was the Most Ancient Church, the word 'eternal', as in the expression 'the eternal mountains' used here, and in the expression 'eternal days' or 'days of eternity' used elsewhere, 6239. Also added was the word 'everlasting', as in the expression 'the everlasting hills' used here, as well as 'as far as the desire of the everlasting hills' appearing in Israel's prophetic utterances. From this one may see that 'the everlasting hills' means forms of the good of mutual love belonging to the celestial Church or the Lord's celestial kingdom.
[10] Something similar occurs in Moses' prophetic utterance concerning Joseph,
. . . in regard to the first fruits of the mountains of the east, and to the precious things of the eternal hills . . . Let them come upon the head of Joseph. Deuteronomy 33:15-16.
In Isaiah,
The mountains and the hills will resound with song, and all the trees of the field will clap their hands. Isaiah 55:12.
In Joel,
On that day the mountains will drip new wine, and the hills will flow with milk, and all the streams of Judah will flow with water. Joel 3:18; Amos 9:13.
In Ezekiel,
My sheep wander in all the mountains and on every high hill, and over all the face of the earth they were dispersed. I will give them and the places around My hill a blessing, and I will send down the rain in its season. Ezekiel 34:6, 26.
In Jeremiah,
On all the hills in the wilderness those who cause devastation have come, for the sword of Jehovah is devouring. Jeremiah 11:12.
In these places forms of the good of celestial love are meant by 'the mountains', and much the same, but in a lower degree, by 'the hills'.
[11] Because mountains and hills were signs that meant things such as these, Divine worship as well took place in the Ancient Church on mountains and hills. And later still the Hebrew nation set up altars on mountains and hills, offering sacrifice and incense there; or where there were no hills they built high places. But that worship became idolatrous, owing to the fact that they considered the actual mountains and hills to be holy and gave no thought at all to the holy things that they were signs of; and because that worship had become idolatrous the Israelite and Jewish people were forbidden to practise it, for those people were extremely prone, more than all others, to engage in idolatrous worship. But so as to retain that representative feature of mountains and hills which had existed in ancient times, Mount Zion was selected, which in the highest sense represented the Divine Good of the Lord's Divine Love, and in the relative sense the Divine Celestial and Divine Spiritual in His kingdom.
[12] Since mountains and hills were signs meaning such things, Abraham was commanded to sacrifice his son on one of the mountains in the land of Moriah. it was also on a mountain that the Lord appeared to Moses, and from upon a mountain that the Law was proclaimed; for He appeared to Moses on Mount Horeb, and the Law was proclaimed on Mount Sinai. And in addition the temple in Jerusalem was built on a mountain.
[13] The fact that it was an age-old religious practice that led those people to celebrate sacred worship on mountains and hills, and that subsequently led the gentiles, also idolatrous Israelites and Jews, to offer sacrifice and incense on them, is evident in Jeremiah,
Your adulterous acts and your neighings, the wickedness of your whoredom committed on the hills, in the field - I have seen your abominations. Jeremiah 13:27.
This refers to Jerusalem. In Ezekiel,
When their slain will be in the midst of their idols, around their altars on every high hill, on all the mountain tops, and under every green tree, and under every entangled oak. Ezekiel 6:13.
In Jeremiah,
On every high hill, and under every green tree, you are a sinful prostitute. Jeremiah 2:20; 3:6.
And there are other places besides these - 1 Kings 14:23; 2 Kings 16:4; 17:10.
[14] Because idolatrous worship was performed on mountains and hills, the evils of self-love are meant by them in the contrary sense, as in Jeremiah,
[I saw] the mountains; and behold, they are shaken, and all the hills are overturned. I looked, and behold, there was no man, and every bird of the air had flown away. Jeremiah 4:24-25.
In Isaiah,
Every valley will be lifted up, and every mountain and hill made low. Isaiah 40:4.
In the same prophet,
Behold, I have made you into a new threshing-sledge 2 provided with sharp points. You are to thresh the mountains and crush them, and you are to make the hills like chaff. Isaiah 41:15.
In the same prophet,
I will lay waste mountains and hills, and dry up every plant on them. Isaiah 42:15.
In Micah,
Hear now what Jehovah is saying, Arise, contend with the mountains, and let the hills hear your voice. Micah 6:1.
In Jeremiah,
Lost sheep have My people been, their shepherds have led them astray, O rebellious mountains. They have gone from mountain onto hill, they have forgotten their resting-place. 3 Jeremiah 50:6.
And there are other places besides these, such as Jeremiah 16:16; Nahum 1:5-6.
[15] The reason why 'mountains and hills meant forms of the good of celestial and spiritual love was that they were places that rose up above the earth, and places that rose up high meant things belonging to heaven, and in the highest sense those belonging to the Lord. For 'the land of Canaan' meant the Lord's heavenly kingdom, 1607, 3038, 3481, 3705, 4240, 4447; consequently everything in that land had a spiritual meaning, its mountains and hills meaning the kinds of things that are 'high'. For when the most ancient people, who belonged to the celestial Church, went up a mountain, the idea of height came to mind, and from height the idea of what was holy, for the reason that Jehovah or the Lord was said to live in the most high places, and also for the reason that 'height' in the spiritual sense was the good of love, 650.
Note a piè di pagina:
1. literally, sons of the flock
2. literally, threshing-sledge of a recent threshing-sledge
3. literally, bed