Библија

 

Obadiah 1

Студија

1 The vision of Obadiah. Thus says the Lord Jehovih* as·​·to Edom; We have heard a report from Jehovah, and an ambassador is sent among the nations, Rise· ye ·up, and let us Rise·​·up against her into battle.

2 Behold, I have made thee small among the nations; thou art exceedingly despised.

3 The presumptuousness of thy heart has beguiled thee, thou who inhabitest the fissures of the rock, on·​·high is his dwelling; saying in his heart, Who shall bring· me ·down to the earth?

4 If thou make· thyself ·lofty as the eagle, and if thou set thy nest between the stars, thence will I bring· thee ·down, says Jehovah.

5 If thieves came to thee, if devastators by night—oh, how thou wilt be cut·​·off—would they not steal until they had enough? If the grapegatherers came to thee, would they not leave a cluster for the gleaning?

6 How are the things of Esau searched out!—his secret things discovered!

7 All the men of thy covenant have sent· thee ·away even·​·to the border; the men of thy peace have beguiled thee, and prevailed against thee; thy bread they have set as a wound under thee. There is no understanding in him.

8 Shall I not in that day, says Jehovah, even make· the wise men out·​·of Edom ·perish, and understanding out·​·of the mountain of Esau?

9 And thy mighty men, O Teman, shall be·​·dismayed, so·​·that a man from the mountain of Esau may be cut·​·off by killing.

10 For thy violence against thy brother Jacob, shame shall cover thee, and thou shalt be cut·​·off for eternity.

11 In the day that thou stoodest on the other side, in the day that the strangers took· his forces ·captive, and foreigners came into his gates, and cast lots upon Jerusalem, even thou wast as one of them.

12 But thou shouldest not have looked on in the day of thy brother, in the day that he became a foreigner; and thou shouldest not have·​·been·​·glad over the sons of Judah in the day they perished; and thou shouldest not have magnified thy mouth in the day of adversity.

13 Thou shouldest not have come into the gate of My people in the day of their downfall; even thou shouldest not have looked on their evil in the day of his downfall, and thou shouldest not have put·​·forth hands on his belongings in the day of his downfall;

14 neither shouldest thou have stood in the crossway, to cut·​·off those of his who escaped; neither shouldest thou have closed·​·in those his survivors in the day of adversity.

15 For the day of Jehovah is near upon all the nations; as thou hast done, it shall be done unto thee; thy recompense shall return upon thine own head.

16 For as you have drunk upon the mountain of My holiness, so shall all the nations drink continually, and they shall drink, and they shall swallow·​·down, and they shall be as though they had not been.

17 But upon Mount Zion shall be escape, and there shall be holiness; and the house of Jacob shall possess their possessions.

18 And the house of Jacob shall be a fire, and the house of Joseph a flame, and the house of Esau for stubble, and they shall inflame them, and devour them; and there shall not be a survivor for the house of Esau; for Jehovah has spoken.

19 And they of the south shall possess the mountain of Esau, and they of the lowland the Philistines; and they shall possess the fields of Ephraim, and the fields of Samaria; and Benjamin shall possess Gilead.

20 And the exile of this host of the sons of Israel shall possess that of the Canaanites, even·​·to Zarephath; and the exile of Jerusalem, which is in Sepharad, shall possess the cities of the south.

21 And saviours shall come·​·up on Mount Zion to judge the mountain of Esau; and the kingdom shall be Jehovah’s.


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

Коментар

 

Jerusalem

  

Jerusalem, on Mount Zion, signifies the doctrine of love to the Lord, and how it governs your life. Jerusalem first comes to our attention in 2 Samuel 5, when King David takes the city from the Jebusites and makes it his capital. In the next chapter he brings the Ark of the Covenant there, and later it is where Solomon builds the temple, and his own palace. From then on Jerusalem is the center of worship of the Israelitish church. It is the place where the Lord was presented in the temple as a baby, where He tarried to talk to the priests at age twelve, where He cleansed the temple, had the last supper, was crucified and then rose. It is a central place in both the old and new Testaments. The city was built on Mount Zion, the highest point of the mountains of Judea. A city, in the Word, represents doctrine, the organized knowledge of the truths of the church. Mountains represent love of the Lord and the consequent worship. If you put those things together, Jerusalem on Mount Zion signifies the doctrine of love to the Lord, and how it governs your life. This is why David was led to make Jerusalem the most important city of the land, and why all worship was conducted there. And this is also why Jeroboam was condemned for introducing idol worship in Samaria. In the Book of Revelation, John's vision of the city New Jerusalem descending from God is a prophecy of a new dispensation of doctrine coming from the Lord.

(Референце: Arcana Coelestia 4539, 8938; The Apocalypse Explained 365 [35-38])

Из Сведенборгових дела

 

Arcana Coelestia # 1453

Проучите овај одломак

  
/ 10837  
  

1453. As regards 'Bethel being towards the sea and Ai towards the east, 1 ' meaning that His state was still obscure, that is to say, so far as cognitions of celestial and spiritual things were concerned, it is one thing to be governed by celestial things, another to be governed by the cognitions of celestial things. Infants and children are governed, more so than adults, by celestial things because of the presence in them of love towards their parents and of love for one another, as well as of innocence. But adults are governed, more so than infants and children, by the cognitions of those celestial things, very many adults not being governed at all by the celestial things of love. Until a person is taught the things of love and faith, he dwells in an obscure state, that is, so far as cognitions are concerned. That state is described here by the statement 'Bethel' was 'towards the sea', that is, 'towards the west', and 'Ai towards the east' 'Bethel', as stated already, means cognitions of celestial things, but 'Ai' the cognitions of worldly things. The former are said to be 'towards the west' when they are in obscurity, for in the Word 'the west' means that which is obscure, while the latter are said to be 'towards the east' when they are in brightness; for in comparison with the west the east is brightness. There is no need to confirm that west and east have these meanings, as they may be evident to anyone without confirmation.

[2] That 'Bethel' means the cognitions of celestial things however may become clear from other places where Bethel is mentioned in the Word, as in the next chapter,

Abram went according to his journeys from the south even to Bethel, to the place where his tent had been at the start, between Bethel and Ai, to the place of the altar that he had made there. Genesis 13:3-4.

Here 'according to his journeys from the south towards Bethel' means advancing into the light of cognitions, and this is why no reference is made in this case to 'Bethel towards the west and Ai towards the east'. When Jacob saw the stairway he said,

This is none other than the house of God, and this is the gate of heaven. And he called the name of this place Bethel. Genesis 28:17, 19.

Here similarly 'Bethel' means knowledge of celestial things, for a person is a 'Bethel', that is, a 'House of God', and a 'Gate of heaven', when he is governed by the celestial things that have been present as cognitions. While a person is being regenerated he is undergoing introduction, which is effected by means of cognitions of spiritual and celestial things; but once he has been regenerated that introduction has been completed, and he is now governed by the celestial and spiritual things that have been present as cognitions. Further on it is said,

God said to Jacob, Arise, go up to Bethel, and dwell there; make there an altar to the God who appeared to you. Genesis 35:1, 6-7.

[3] Here similarly 'Bethel' means cognitions.

The presence of the Ark of Jehovah in Bethel, and the visits to that place by the children of Israel to inquire of Jehovah, Judges 20:18, 26-27; 1 Samuel 7:16, 10:3, have similar meanings. So also has the reference to the king of Assyria sending one of the priests whom he had deported from Samaria, who resided in Bethel and was teaching them how to fear Jehovah, 2 Kings 17:27-28.

In Amos,

Amaziah said to Amos, O seer, go, flee to the land of Judah, and eat bread there, and prophesy there. And do not prophesy any more in Bethel, for this is the king's sanctuary and this is a house of the kingdom. Amos 7:12-13.

[4] After Jeroboam had profaned Bethel, 1 Kings 12:32; 13:1-8; 2 Kings 23:15, Bethel had a contrary representation, as in Hosea 10:15; Amos 3:14-15; 5:5-7. As regards 'Ai' meaning cognitions of worldly things however this too may be confirmed from historical and prophetical parts of the Word, in Joshua 7:2; 8:1-28; Jeremiah 49:3-4.

Фусноте:

1. literally, Bethel from the sea (an idiom for from the west) and Ai from the east

  
/ 10837  
  

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