성경

 

Micha 1

공부

1 Het woord des HEEREN, dat geschied is tot Micha, den Morastiet, in de dagen van Jotham, Achaz en Jehizkia, koningen van Juda; dat hij gezien heeft over Samaria en Jeruzalem.

2 Hoort, gij volken altemaal! merk op, gij aarde, mitsgaders derzelver volheid! de Heere Heere nu zal tot een getuige zijn tegen ulieden, de Heere uit den tempel Zijner heiligheid.

3 Want ziet, de HEERE gaat uit van Zijn plaats, en Hij zal nederdalen en treden op de hoogten der aarde.

4 En de bergen zullen onder Hem versmelten, en de dalen gekloofd worden, gelijk was voor het vuur, gelijk wateren, die uitgestort worden in de laagte.

5 Dit alles, om de overtreding van Jakob, en om de zonden van het huis Israels; wie is het begin van de overtreding van Jakob? Is het niet Samaria? En wie van de hoogten van Juda? Is het niet Jeruzalem?

6 Daarom zal Ik Samaria stellen tot een steenhoop des velds, tot plantingen eens wijngaards; en Ik zal haar stenen in de vallei storten, en haar fundamenten ontdekken.

7 En al haar gesneden beelden zullen vermorzeld worden, en al haar hoerenbeloningen zullen met vuur verbrand worden, en al haar afgoden zal Ik stellen tot een woestheid; want zij heeft ze van hoerenloon vergaderd, en zij zullen tot hoerenloon wederkeren.

8 Hierom zal ik misbaar bedrijven en huilen; ik zal beroofd en naakt gaan; ik zal misbaar maken als de draken, en treuren als de jonge struisen.

9 Want haar plagen zijn dodelijk; want zij zijn gekomen tot aan Juda; hij is geraakt tot aan de poort mijns volks, tot aan Jeruzalem.

10 Verkondigt het niet te Gath, weent zo jammerlijk niet; wentelt u in het stof in het huis van Afra.

11 Ga door, gij inwoneres van Safir! met blote schaamte; de inwoneres van Zaanan gaat niet uit; rouwklage is te Beth-haezel; hij zal zijn stand van ulieden nemen.

12 Want de inwoneres van Maroth is krank om des goeds wil; want een kwaad is van den HEERE afgedaald, tot aan de poort van Jeruzalem.

13 Span de snelle dieren aan den wagen, gij inwoners van Lachis! (deze is der dochter Sions het beginsel der zonde) want in u zijn Israels overtredingen gevonden.

14 Daarom geef geschenken aan Morescheth-Gaths; de huizen van Achzib zullen den koningen van Israel tot een leugen zijn.

15 Ik zal u nog een erfgenaam toebrengen, gij inwoneres van Maresa! Hij zal komen tot aan Adullam, tot aan de heerlijkheid Israels.

16 Maak u kaal en scheer u, om uw troetelkinderen; verwijd uw kaalheid, als de arend, omdat zij gevankelijk van u zijn weggevoerd.

주석

 

Jacob or Israel (the man)

  

Jacob is told twice that his name will now be Israel. The first time is when he wrestles with an angel on his journey to meet Esau, and the angel tells him that his name will be changed. After he is reconciled with Esau, they go their separate ways. Jacob moves to Shechem and then on to Bethel, where he builds an altar to the Lord. The Lord appears to him there, renews the covenant He first made with Abraham and again tells him that his name will be Israel (Genesis 35). The story goes on to tell of Benjamin's birth and Rachel's death in bearing him, and then of Jacob's return to Isaac and Isaac's death and burial. But at that point the main thread of the story leaves Israel and turns to Joseph, and Israel is hardly mentioned until after Joseph has risen to power in Egypt, has revealed himself to his brothers and tells them to bring all of their father's household down to Egypt. There, before Israel dies, he blesses Joseph's sons, plus all his own sons. After his death he is returned to the land of Canaan for burial in Abraham's tomb. In the story of Jacob and Esau, Jacob represents truth, and Esau good. Jacob's stay in Padan-Aram, and the wealth he acquired there, represent learning the truths of scripture, just as we learn when we read the Ten Commandments or the Sermon on the Mount. The change of name from Jacob to Israel represents the realization that what we learn should not simply be knowledge, but should be the rules of our life, to be followed by action. This action is the good that Esau has represented in the story up to that time, but after the reconciliation between Jacob and Esau, Jacob as Israel now represents the truth and the good, together. It is interesting that even after his name change Jacob is rarely called Israel. Sometimes he is called one and sometimes the other, and sometimes he is called both Jacob and Israel in the same verse (Genesis 46:2, 5, & 8 also Psalm 14:7). This is because Jacob represents the external person and Israel the internal person, and even after the internal person comes into being, we spend much of our lives living on the external level.

(참조: Arcana Coelestia 4274, 4292, 4570, 5595, 6225, 6256, Genesis 2:5, 46:8)

스웨덴보그의 저서에서

 

Arcana Coelestia #4731

해당 구절 연구하기

  
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4731. 'And Reuben heard it' means the Church's confession of faith in general. This is clear from the representation of 'Reuben' as faith in the understanding, or doctrine, which is the first stage of regeneration - the truth of doctrine in its entirety by means of which one is able to arrive at the good of life, dealt with in 3861, 3866, here therefore the Church's confession of faith in general. The reason for Reuben's intervention here is that the Church which begins with faith would cease to be a Church if this Divine truth did not remain within it, namely the truth that the Lord's Human is Divine, this being the highest or inmost truth of the Church. This is the reason for Reuben's wishing to rescue Joseph, who represents that truth here, from the hands of his brothers to return him to his father - actions meaning that he wished to claim that truth for the Church. And further on, when Reuben went back to the pit and saw no Joseph there, it is said that he rent his clothes and said to his brothers, 'The lad is no more; and I, where do I go?' verses 29-30, meaning that no faith in the Lord existed any longer and so no Church.

[2] This supreme or inmost truth that the Lord's Human is Divine is denied by those within the Church who adhere to faith alone. Nevertheless because they know from the Word that there is a Divine side to the Lord and yet they do not grasp how the Human can be Divine, they therefore say He is both, by making a distinction between His Divine nature and His Human nature. But those who lead the life of faith - that is, those who have charity - worship the Lord as their God and Saviour; and while engaged in worship they think of the Lord's Divine without separating it from His Human. In so doing they acknowledge in their hearts everything in the Lord to be Divine. But because, when thinking from doctrine, they cannot grasp how the Human can be Divine, they speak purely from what doctrine teaches.

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