聖書

 

Zeechaarja 8

勉強

   

1 Kaj aperis vorto de la Eternulo, dirante:

2 Tiele diras la Eternulo Cebaot:Mi ekfervoris pri Cion per granda fervoro, kaj kun granda kolero Mi ekfervoris pri gxi.

3 Tiele diras la Eternulo:Mi revenos al Cion, Mi eklogxos meze de Jerusalem, kaj Jerusalem estos nomata urbo de la vero, kaj la monto de la Eternulo Cebaot, monto sankta.

4 Tiele diras la Eternulo Cebaot:Denove sidos maljunuloj kaj maljunulinoj sur la placoj de Jerusalem, cxiu kun bastono en la mano, pro profundeco de la agxo.

5 Kaj la stratoj de la urbo plenigxos de infanoj kaj infaninoj, ludantaj sur gxiaj stratoj.

6 Tiele diras la Eternulo Cebaot:Se en la okuloj de la restintoj de la popolo en cxi tiu tempo tio sxajnas ne ebla, cxu tio estas ne ebla ankaux en Miaj okuloj? diras la Eternulo Cebaot.

7 Tiele diras la Eternulo Cebaot:Jen Mi savos Mian popolon el la lando orienta kaj el la lando okcidenta;

8 Mi venigos ilin, kaj ili eklogxos interne de Jerusalem; kaj ili estos Mia popolo, kaj Mi estos ilia Dio, en vero kaj justo.

9 Tiele diras la Eternulo Cebaot:Fortigu viajn manojn, vi, kiuj auxdas en cxi tiuj tagoj cxi tiujn vortojn el la busxo de la profetoj, en la tago, kiam estas farata fondo por la konstruado de la domo de la Eternulo Cebaot, la templo.

10 CXar antaux cxi tiuj tagoj ne ekzistis rekompenco por la laboro de homo, nek por la laboro de bruto; nek la eliranto nek la eniranto povis esti trankvila antaux la malamiko; kaj Mi permesis al cxiuj homoj ataki unu la alian.

11 Sed nun Mi estas por la restintoj de tiu popolo ne tia, kia Mi estis antauxe, diras la Eternulo Cebaot;

12 cxar estos semo de paco:la vinberbrancxo donos siajn fruktojn, la tero donos siajn produktajxojn, la cxielo donos sian roson, kaj cxion cxi tion Mi posedigos al la restintoj de cxi tiu popolo.

13 Kaj kiel vi, ho domo de Jehuda kaj domo de Izrael, estis malbeno inter la nacioj, tiel Mi savos vin, kaj vi farigxos beno; ne timu do, kaj viaj manoj fortigxu.

14 CXar tiele diras la Eternulo Cebaot:Tiel same, kiel Mi intencis plagi vin, kiam viaj patroj Min kolerigis, diras la Eternulo Cebaot, kaj Mi ne fordecidis tion,

15 tiel Mi returnis Min kaj intencas nun fari bonon al Jerusalem kaj al la domo de Jehuda:ne timu.

16 Jen estas la aferoj, kiujn vi devas fari:parolu veron unu al la alia, veran kaj pacan jugxon faru en viaj pordegoj;

17 ne intencu en via koro malbonon unu kontraux la alia, kaj ne amu mensogan jxuron; cxar cxion cxi tion Mi malamas, diras la Eternulo.

18 Kaj aperis al mi vorto de la Eternulo Cebaot, dirante:

19 Tiele diras la Eternulo Cebaot:La fastotago de la kvara monato kaj la fastotago de la kvina kaj la fastotago de la sepa kaj la fastotago de la deka estos por la domo de Jehuda gxojo kaj gajeco kaj agrablaj festoj; tial amu la veron kaj la pacon.

20 Tiele diras la Eternulo Cebaot:Venados ankoraux popoloj kaj logxantoj de multaj urboj;

21 kaj la logxantoj de unu urbo venos al la logxantoj de alia urbo, kaj diros:Ni iru rapide, por pregxi antaux la Eternulo kaj por turni nin al la Eternulo Cebaot; mi ankaux iros.

22 Kaj venos multaj popoloj kaj potencaj nacioj, por sercxi la Eternulon Cebaot en Jerusalem kaj por pregxi antaux la Eternulo.

23 Tiele diras la Eternulo Cebaot:En tiu tempo forte kaptos dek homoj el cxialingvaj nacioj la baskon de Judo, kaj diros:Ni iros kun vi, cxar ni auxdis, ke Dio estas kun vi.

   

スウェーデンボルグの著作から

 

Arcana Coelestia#3605

この節の研究

  
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3605. 'Esau hated Jacob because of the blessing with which his father had blessed him' means that natural good found the conjunction with truth - inverted as regards order - repugnant. This is clear from the meaning of 'hating' here in the internal sense as repugnance, dealt with below; from the representation of 'Esau' as natural good, and of 'Jacob' as natural truth, dealt with above; and from the meaning of 'a blessing' as conjunction, dealt with above in 3504, 3514, 3530, 3565, 3584. As regards its being a conjunction with truth - inverted as regards order - that is represented by Jacob, this is clear from what has been stated and shown above in 3539, 3548, 3556, 3563, 3570, 3576, 3603.

[2] The reason why 'hating' in the internal sense means repugnance is that it has reference to good, represented by 'Esau', and good does not even know what hatred is, since it is the complete opposite of it. Things that are opposites cannot possibly coexist in the same subject. But instead of hatred, good - or the person in whom good is present - feels a certain kind of repugnance, and this is why hatred here in the internal sense means repugnance. Actually the internal sense is intended primarily for those who are in heaven, and therefore when it comes down from there and passes into the literal sense, the feeling of repugnance enters into words that denote hatred when historical narratives refer to hatred. Yet at the same time no idea of hatred is present in the minds of those in heaven. This is similar to what has been told from experience in Volume One, in 1875, about the words in the Lord's Prayer, Do not lead us into temptation, but deliver us from evil. The idea of temptation and evil is rejected until something purely angelic, that is to say, good, devoid of any idea of temptation or evil remains. And coupled with this purely angelic idea there is a kind of indignation and a repugnance to any thought of evil when thinking about the Lord.

[3] It is similar with those places in the Word where one reads about Jehovah or the Lord hating, as in Zechariah,

Let none of you in your hearts think evil of his companion, nor love any lying oath, for all these things I hate, says Jehovah. Zechariah 8:17.

In Moses,

You shall not erect for yourself a pillar, which Jehovah your God hates. Deuteronomy 16:22.

In Jeremiah,

My heritage has become to Me like a lion in the forest It has lifted up its voice against Me, therefore I hate it. Jeremiah 12:8.

In Hosea,

In Gilgal I hate them. Because of the wickedness of their deeds I will drive them out of My house; I will love them no more. Hosea 9:15.

Here 'the hatred' that is attributed to Jehovah or the Lord is not in the internal sense hatred but mercy, for the Divine is mercy. But when that mercy flows down to someone who is under the influence of evil he is exposed to the punishment that goes with evil, in which case mercy looks like hatred. And because it looks like hatred it is also called such in the sense of the letter.

[4] The same applies when in the Word anger, wrath, or fury are attributed to Jehovah or the Lord, dealt with in 245, 592, 696, 1093, 1683, 1874, 2335, 2395, 2447. The Jewish and Israelitish people more than all others were such that as soon as they detected any enmity present even with allies they believed that they were entitled to treat them cruelly, not only killing them but also exposing their bodies to wild animals and birds. And because the Lord's inflowing mercy was converted in this way into such hatred with them, a hatred directed, as has been stated, not only against enemies but also against allies, they inevitably believed that Jehovah too was capable of hating, being angry, wrathful, and furious. This is the reason why the Word has spoken in this way according to the appearance. For what a person is in himself determines how he sees the Lord, 1838, 1861, 2706. But the nature of hatred in the case of these in whom love and charity, that is, good, are present, is clear from the Lord's words in Matthew,

You have heard that it was said, You shall love your neighbour and hate your enemy. But I say to you, Love your enemies, bless those who curse you, do good to those who hate you, and pray for those who hurt and persecute you, so that you may be sons of your Father who is in heaven. Matthew 5:43-45.

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

スウェーデンボルグの著作から

 

Arcana Coelestia#2447

この節の研究

  
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2447. 'From Jehovah out of heaven' means from the laws of order in regard to truth, because they separate themselves from good. This does not become clear except from the internal sense, by means of which the truth of the matter regarding forms of punishment and condemnation is disclosed, namely that the author of these is in no sense Jehovah or the Lord, but man, evil spirit, or devil himself; and this is so from the laws of order in regard to truth because they separate themselves from good.

[2] All order begins in Jehovah, that is, in the Lord, and it is in accordance with that order that He rules over every single thing. But there is much variation to His rule; that is to say, it may be His Will, or His Good Pleasure, or His Consent, or His Permission from which He rules. Things that have their origin in His will or in His good pleasure are products of laws of order which have regard to what is good, as also do many things that exist by His consent, and even some that do so by His permission. But when a person separates himself from good he subjects himself to the laws of order which are those of truth separated from good and which are such as condemn. For all truth condemns a person and casts him down into hell; but out of good, that is, out of mercy, the Lord rescues him and raises him up into heaven. From this it is clear that it is a person himself who condemns himself.

[3] Things that are the result of permission are for the most part of this nature - for example, besides countless others, the fact that one devil punishes and torments another. These things are from the laws of order in regard to truth separated from good, for there is no other way in which such devils could be kept under control and prevented from rushing on all the good and upright and destroying them eternally. The prevention of their doing this is the good which the Lord has in view. This is similar to what happens on earth where a benign and compassionate ruler exists who intends and does nothing but good. If he did not allow his laws to punish evil and criminal persons - though he himself punishes nobody but instead grieves that those people are such that their evils must punish them - he would leave his kingdom itself open to plunder by such people; and this would be a manifestation of a complete lack of benignity and compassion.

[4] From these considerations it is evident that Jehovah in no way rained down brimstone and fire, that is, condemned to hell, but that those subject to evil and to falsity which arises out of this did so, the reason being that they separated themselves from good and in so doing put themselves under the laws of order deriving from truth alone. From all this it follows that such is the internal sense of these words.

[5] In the Word, evil, punishment, cursing, condemnation, and many other things are attributed to Jehovah or the Lord, similar to the attribution here that He rained brimstone and fire: in Ezekiel,

I will dispute with him with pestilence and blood; fire and brimstone will I rain on him. Ezekiel 38:22.

In Isaiah,

The breath of Jehovah is like a stream of burning brimstone. Isaiah 30:33.

In David,

Jehovah will rain on the wicked snares, fire and brimstone. Psalms 11:6.

In the same author,

Smoke went up out of His nose, and fire out of His mouth devoured; glowing coals flamed forth from Him. Psalms 18:8-9.

In Jeremiah,

Lest My wrath go forth like fire, and burn with none to quench it. Jeremiah 21:12.

In Moses,

Fire has flared up in My anger, and will burn right down to the lowest hell. Deuteronomy 32:22.

Similar attributions occur in many other places besides these. Why in the Word such things are attributed, as has been stated, to Jehovah or the Lord has been explained in Volume One, in 223, 245, 589, 592, 696, 735, 1093, 1683, 1874. The idea that such things come from the Lord is as remote from the truth as good is from evil, or heaven from hell, or what is Divine from what is of the devil. Evil, hell, and the devil do those things, and in no way the Lord who is mercy itself and good itself. But because those things do seem to come from Him, for reasons presented in the paragraphs just quoted, they are attributed to Him.

[6] From the wording of this verse, 'Jehovah rained from Jehovah out of heaven', it seems in the sense of the letter as though there were two of Them - one on earth, and one in heaven. But the internal sense teaches how this matter is to be understood, namely as follows: The Jehovah mentioned first means the Lord's Divine Human and His Holy proceeding, which in this chapter are meant by 'the two men', while the Jehovah mentioned second means the Divine itself, called the Father, who is referred to in the previous chapter. The internal sense also teaches that this Trinity exists within the Lord, as He Himself says in John,

He who has seen Me has seen the Father. Believe Me that I am in the Father, and the Father in Me. John 14:9-11.

And referring to the Holy proceeding He says in the same gospel,

The Paraclete will not speak from Himself. He will receive it from what is Mine and declare it to you. John 16:13-15.

Thus there is but one Jehovah even though two are mentioned here. Two are mentioned because all laws of order spring from the Lord's Divine itself, Divine Human, and Holy proceeding.

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