IBhayibheli

 

Zechariah 4

Funda

   

1 And the messenger who is speaking with me doth turn back, and stir me up as one who is stirred up out of his sleep,

2 and he saith unto me, `What art thou seeing?' And I say, `I have looked, and lo, a candlestick of gold -- all of it, and its bowl [is] on its top, and its seven lamps [are] upon it, and twice seven pipes [are] to the lights that [are] on its top,

3 and two olive-trees [are] by it, one on the right of the bowl, and one on its left.'

4 And I answer and speak unto the messenger who is speaking with me, saying, `What [are] these, my lord?'

5 And the messenger who is speaking with me answereth and saith unto me, `Hast thou not known what these [are]?' And I say, `No, my lord.'

6 And he answereth and speaketh unto me, saying: `This [is] a word of Jehovah unto Zerubbabel, saying: Not by a force, nor by power, But -- by My Spirit, said Jehovah of Hosts.

7 Who [art] thou, O great mountain Before Zerubbabel -- for a plain! And he hath brought forth the top-stone, Cries of Grace, grace -- [are] to it.'

8 And there is a word of Jehovah to me, saying,

9 Hands of Zerubbabel did found this house, And his Hands do finish it, And thou hast known that Jehovah of Hosts Hath sent me unto you.

10 For who trampled on the day of small things, They have rejoiced, And seen the tin weight in the hand of Zerubbabel, These seven [are] the eyes of Jehovah, They are going to and fro in all the land.'

11 And I answer and say unto him, `What [are] these two olive-trees, on the right of the candlestick, and on its left?'

12 And I answer a second time, and say unto him, `What [are] the two branches of the olive trees that, by means of the two golden pipes, are emptying out of themselves the oil?'

13 And he speaketh unto me, saying, `Hast thou not known what these [are]?' And I say, `No, my lord.'

14 And he saith, `These [are] the two sons of the oil, who are standing by the Lord of the whole earth.'

   

Amazwana

 

Lord (as in ruler or master)

  
The Collapse of the Earl of Chatham in the House of Lords, by John Singleton Copley

Characters in the Bible will often address others using the term “my lord,” and it seems to be no more than an expression of respect. The name “the Lord” refers to the Divine Good, and that when the term “lord” is applied to men or angels it also refers to the desire to be good.

(Izinkomba: Arcana Coelestia 2201, 2921, 4245, 4973)

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #4245

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

4245. 'And I am sending to tell my lord, so as to find favour in your eyes' means information concerning its state, and also deference and self-abasement on the part of truth in the presence of good. This is clear from the meaning of 'sending to tell' as providing information concerning one's state. The consequent deference and self-abasement on the part of truth in the presence of good is self-evident, for Jacob calls Esau his 'lord' and speaks of sending to him 'to find favour in your eyes', which are words of deference and self-abasement. Described at present is the nature of the state when truth and good are turned around, that is to say, when truth is becoming subordinate to good; or what amounts to the same, when people who have had an affection for truth begin to have an affection for good. But the incidence of that turning around and subordination is not recognized by any but the regenerate, yet not by any of the regenerate except those who reflect on the matter.

[2] At the present day those who are being regenerated are few, and those who reflect fewer still. For that reason these things which are stated about truth and good are bound to be obscure and are perhaps of such a nature as not to be acknowledged, especially among people who place the truths of faith in first position and the good which flows from charity in second and who as a result give much thought to matters of doctrine but not to the good deeds of charity, and who consider eternal salvation to be a product of the former, not of the latter. Those who think in this way cannot possibly know, let alone perceive, that the truth of faith is subordinate to the good that flows from charity. The things which are the substance and the basis of a person's thought have an affect on him. If he were to think from the goods of charity he would see plainly that the truths of faith occupied the second position, and he would also see truths themselves so to speak in light. For the good which flows from charity is like a flame which provides light and so illuminates every single thing which he had previously assumed to be true. He would also discern how falsities had intermingled themselves and had taken on the appearance of truths.

  
Yiya esigabeni / 10837  
  

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