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#3570

この節の研究

  
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3570. 'And he brought it to him, and he ate' means first of all a conjunction of good, 'and he brought him wine, and he drank' means followed by a conjunction of truth. This is clear from the meaning of 'eating' as being joined and being made one's own as regards good, dealt with just above in 3568; from the meaning of 'wine' as truth deriving from good, dealt with in 1071, 1798; and from the meaning of 'drinking' as being joined and being made one's own as regards truth, 3168. The implications of this - that the good of the rational, represented by Isaac, first of all joins good to itself, then it joins truth to itself, which it does through the natural, represented by Jacob - are as follows: While the natural dwells in that state when good occupies the external position and truth the internal one, dealt with above in 3539, 3548, 3556, 3563, many things are allowed to come in which are not good but which are nevertheless useful - such things as serve as means towards good in their own order. But the good of the rational does not join to itself and make its own anything from that source apart from that which is suited to its own good, for it receives no other kind of good. Whatever is unsuited it rejects. All else in the natural it leaves behind to serve as the means for allowing in and introducing further things suited to itself.

[2] It is the rational that exists within the internal man. What goes on there is unknown to the natural since it is above its range of discernment. Consequently anyone who leads a merely natural life cannot know anything whatever about those things that are going on with him in his internal man, that is, in his rational. The Lord re-arranges those things without a person's being at all conscious of it. Consequently he knows nothing at all about how he is regenerated; indeed he is scarcely aware of his being regenerated. If he does wish to know however let him merely pay attention to his ultimate intentions, which are rarely disclosed to anyone. If those intentions are directed towards good, that is to say, if he considers the neighbour and the Lord more than he does himself he is in a state of regeneration. But if his intentions are directed towards evil, that is to say, if he considers himself more than he does the neighbour and the Lord, let him realize that he is not in any state of regeneration.

[3] A person's ultimate aims and intentions in life determine where he is in the next life, aims which look towards what is good placing him among angels in heaven, aims which look towards what is evil placing him among devils in hell. A person's ultimate intentions are nothing else than his loves; for what a person loves he has as his end in view. And being his loves, his ultimate aims and intentions constitute his inmost life, see 1317, 1568, 1571, 1645, 1909, 3425, 3562, 3565. Aims present in a person which look towards what is good reside in his rational, and are called the rational as regards good or the good of the rational. Through those aims residing there, that is, by means of the good there, the Lord re-arranges all things that are in the natural; for the end in view is like the soul, and the natural like the body belonging to that soul. The nature of the soul determines that of the body which surrounds it, as does the nature of the rational as regards good determine that of the natural clothing it.

[4] It is well known that a person's soul begins in the mother's ovum, and is after that developed in her womb, and is there surrounded with a tiny body, which indeed is such that by means of it the soul is able to function properly in the world into which it is born. A similar situation exists when a person is born again, that is, when he is regenerated. The new soul which he acquires at that time is an end which has good in view. This end in view has its beginnings in the rational, where first of all it is so to speak in the ovum, and is after that developed so to speak in the womb. The tiny body with which that soul is surrounded is the natural, and the good there comes to be of such a nature that it acts in obedience to the soul's ends in view. The truths there are like fibres in the body, for it is from good that truths take shape, 3470. From this it is clear that a person's reformation is imaged by the formation of him in the womb. And if you are willing to believe it, it is also celestial good and spiritual truth from the Lord that are shaping him and at that time endowing him with power that enables him to receive that good and that truth gradually - and indeed in the manner and to the extent that he looks as a human being towards ends that are of heaven and not as an animal towards those that are of the world.

[5] The matter of the rational as regards good first of all joining the good, then the truth, to itself by means of the natural - meant by Jacob's bringing savoury food and bread to Isaac and his eating it, and bringing him wine and his drinking it - may also be illustrated by means of the duties the body performs for its soul. It is the soul that enables the body to desire food and it is also the soul that enables the body to savour it. Different kinds of food are introduced through the delight that goes with appetite and the delight that goes with taste, thus through external good; but not all of these pass into the life of the body. Rather, some kinds of food serve as solvents to digest food, some as neutralizers, some as openers of and others as introducers into vessels. But good types of food are selected and introduced into the bloodstream, and then become blood. And from the latter the soul joins to itself such things as are of use to it.

[6] A similar situation exists with the rational and the natural. Corresponding to the desire for food and to taste are the desire and the affection for knowing truth; and corresponding to different kinds of food are facts and cognitions, 1480. And because they so correspond a similar situation exists with them. The soul which is the good of the rational provides the desire for those things and is moved by them, so that the things which belong to knowledge and doctrine are introduced through the delight that belongs to desire, and through the good that belongs to affection. But not everything that is introduced is such that it becomes the good which nourishes life; instead some things serve as the means so to speak to digest and neutralize, some to open up and introduce. But goods which nourish life are applied by the soul, and so joined by the soul, to itself, and from these it forms truths for itself. From this it is evident how the rational re-arranges the natural so that the rational as the soul may be served by it, or what amounts to the same, so that the natural may serve the end in view, which is the soul, in developing itself so that it may be of use in the Lord's kingdom.

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