Bagong Kristiyanong Pag-aaral ng Bibliya

Ang Bibliya

 

Ζαχαρίας 12

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1 Το φορτιον του λογου του Κυριου περι του Ισραηλ. Ουτω λεγει Κυριος, ο εκτεινων τους ουρανους και θεμελιων την γην και μορφονων το πνευμα του ανθρωπου εντος αυτου·

2 Ιδου, εγω καθιστω την Ιερουσαλημ ποτηριον ζαλης εις παντας τους λαους κυκλω, και επι τον Ιουδαν ετι θελει εισθαι τουτο εν τη πολιορκια τη κατα της Ιερουσαλημ.

3 Και εν τη ημερα εκεινη θελω καταστησει την Ιερουσαλημ προς παντας τους λαους λιθον καταβαρυνοντα· παντες οσοι επιφορτισθωσιν αυτον θελουσι κατασυντριφθη, οταν παντα τα εθνη της γης συναχθωσιν εναντιον αυτης.

4 Εν τη ημερα εκεινη, λεγει Κυριος, θελω παταξει παντα ιππον εν εκστασει και τον αναβατην αυτου εν παραφροσυνη, και θελω ανοιξει τους οφθαλμους μου επι τον οικον Ιουδα και θελω παταξει εν αποτυφλωσει παντα ιππον των λαων.

5 Και οι αρχοντες του Ιουδα θελουσιν ειπει εν τη καρδια αυτων, Στηριγμα ειναι εις εμε οι κατοικοι της Ιερουσαλημ δια του Κυριου των δυναμεων του Θεου αυτων.

6 Εν τη ημερα εκεινη θελω καταστησει τους αρχοντας του Ιουδα ως εστιαν πυρος εις ξυλα και ως λαμπαδα πυρος εις χειροβολον, και θελουσι καταφαγει παντας τους λαους κυκλω, εκ δεξιων και εξ αριστερων· και η Ιερουσαλημ θελει κατοικηθη παλιν εν τω τοπω αυτης, εν Ιερουσαλημ.

7 Και ο Κυριος θελει σωσει πρωτον τας σκηνας του Ιουδα, δια να μη μεγαλυνηται η δοξα του οικου του Δαβιδ και η δοξα των κατοικων της Ιερουσαλημ κατα του Ιουδα.

8 Εν τη ημερα εκεινη ο Κυριος θελει υπερασπισθη τους κατοικους της Ιερουσαλημ· και ο αδυνατος μεταξυ αυτων εν τη ημερα εκεινη θελει εισθαι ως ο Δαβιδ και ο οικος του Δαβιδ ως Θεος, ως αγγελος Κυριου, ενωπιον αυτων.

9 Και εν τη ημερα εκεινη θελω ζητησει να εξολοθρευσω παντα τα εθνη τα ερχομενα κατα της Ιερουσαλημ.

10 Και θελω εκχεει επι τον οικον Δαβιδ και επι τους κατοικους της Ιερουσαλημ πνευμα χαριτος και ικεσιων· και θελουσιν επιβλεψει προς εμε, τον οποιον εξεκεντησαν, και θελουσι πενθησει δι' αυτον ως πενθει τις δια τον μονογενη αυτου, και θελουσι λυπηθη δι' αυτον, ως ο λυπουμενος δια τον πρωτοτοκον αυτου.

11 Εν τη ημερα εκεινη θελει εισθαι πενθος μεγα εν Ιερουσαλημ ως το πενθος της Αδαδριμμων εν τη πεδιαδι Μεγιδδων.

12 Και θελει πενθησει η γη, πασα οικογενεια καθ' εαυτην· η οικογενεια του οικου Δαβιδ καθ' εαυτην και αι γυναικες αυτων καθ' εαυτας, η οικογενεια του οικου Ναθαν καθ' εαυτην και αι γυναικες αυτων καθ' εαυτας,

13 η οικογενεια του οικου Λευι καθ' εαυτην και αι γυναικες αυτων καθ' εαυτας, η οικογενεια Σιμει καθ' εαυτην και αι γυναικες αυτων καθ' εαυτας,

14 πασαι αι εναπολειφθεισαι οικογενειαι, εκαστη οικογενεια καθ' εαυτην και αι γυναικες αυτων καθ' εαυτας.

   

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Apocalypse Explained # 432

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432. Verse 5. Of the tribe of Judah twelve thousand sealed; of the tribe of Reuben twelve thousand sealed; of the tribe of Gad twelve thousand sealed.

5. "Of the tribe of Judah twelve thousand sealed," signifies love to the Lord, and that all who are in that love are in heaven, and come into heaven n. 433; "of the tribe of Reuben twelve thousand sealed," signifies the light of truth from that good, and that all who are in that light are in heaven and come into heaven n. 434; "of the tribe of Gad twelve thousand sealed," signifies the consequent good of life (n. 435, 436).

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia # 665

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665. That establishing a covenant' means that he would be regenerated becomes quite clear from the fact that the only kind of covenant that can exist between the Lord and man is conjunction by virtue of love and faith. And so a covenant means conjunction; indeed it is the heavenly marriage that is the supreme covenant of all. The heavenly marriage or conjunction does not show itself however except with people who are being regenerated. Regeneration itself therefore in the broadest sense is meant by a covenant. The Lord enters into a covenant with man when He regenerates him, and consequently among men of old a covenant had no other representation. From the sense of the letter no other impression is gained than that the covenant made with Abraham, Isaac, and Jacob, and so often with their descendants, concerned just those personages. But those people were by nature such as to be incapable of being regenerated, for they focused worship exclusively on things that were external, and imagined external things to be sacred without things that are internal allied to them. Consequently the covenants made with them were no more than representations of regeneration, as were all their religious ceremonies, and as were Abraham, Isaac, and Jacob themselves who represented the things of love and faith. In a similar way priests or high priests, whatever their character, including infamous ones, could represent the heavenly and most holy priesthood. In representations no attention is paid to the person who represents but to that which is represented by him. Thus all the kings of Israel and Judah, including the worst of them, represented the Lord's kingship, and so indeed did the Pharaoh who promoted Joseph over the land of Egypt. These and many other considerations which in the Lord's Divine mercy will be dealt with later on show that the covenants made so often with the sons of Jacob were nothing more than religious ceremonies which were representative.

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

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