8875.“是妒忌的神”表虚假和邪恶由此而来。这从以下事实清楚可知： “妒忌的神”在真正意义上表示神性良善的神性真理，因为“神”论及真理（2586，2769，2807，2822，3921e，4287，4402，7010，7268，8301节），以及对良善的“妒忌”，这一点可见于下文。不过，就那些不接受主的神性良善的神性真理之人而言，“妒忌的神”是指虚假和邪恶。因为那些反对祂的人视神性真理为虚假，视神性良善为邪恶；事实上，每个人看待这真理和良善的方式都取决于他自己的品质。正因如此，主的热情虽本为爱和怜悯，但在他们看来却像愤怒；因为当主出于爱和仁慈保护祂在天上的属自己的东西时，那些陷入邪恶的人就会气愤，并向善人发怒。他们冲进神性良善和神性真理所在的气场，努力毁灭在那里的人。不过，这时神性良善的神性真理会作用于他们，使他们感受到诸如地狱里的那种痛苦折磨。结果，他们把烈怒和怒气都归于神性，将一切邪恶也归地神性；而事实上，神性里面绝无一丝怒气，也绝无任何邪恶，只有纯粹的宽容和怜悯。
由此明显可知为何“妒忌”表示虚假和邪恶，而“热情或热心”表示愤怒。关于这些主题，可参看前面的说明，即：烈怒和怒气被归于主，而事实上，它们存在于那些陷入邪恶的人或那些对神性充满愤怒的人身上（5798，6997，8284，8483节）。祸事、惩罚和荒凉的时代同样被归于主，而事实上，主里面除了爱和怜悯之外什么也没有（参看2447，6071，6559，6991，6997，7533，7632，7643，7679，7710，7877，7926，8214，8223，8226-8228，8282，8632节）。恶人通过努力摧毁良善和真理而毁灭自己，把自己扔进诅咒和地狱中（7643，7679，7710，7926，7989节）。每个人看待主的方式皆取决于他的品质，或说主照各人的品质而向各人显现（1861e，6832，8197节）。
“主的热情或热心”表示爱和怜悯，当主保护善人，反对恶人时，这种热情就看似敌意，还看似愤怒；这一点从以下圣言经文明显看出来。“主的热情或热心”是爱和怜悯。以赛亚书：
求你从天上垂看，从你圣洁荣耀的居所观看。你的热心和你大能的作为在哪里呢？你爱慕的心肠和对我的怜悯止住了。（以赛亚书63:15）
此处“热心”表示怜悯，这怜悯就是“爱慕的心肠”，与良善有关。因为经上说“你的热心和你大能的作为”，“热心”一词论及良善，“大能的作为”一词论及真理；同样，“爱慕的心肠”论及良善，“怜悯”论及真理；照样，“圣洁的居所”表示属天国度的成员所住的天堂，“荣耀的居所”则表示属灵国度的成员所住的天堂。由此也明显要知，在圣言中，凡提及良善的地方，也会提及真理，这是因为天上的婚姻，也就是良善和真理的婚姻在对圣言的每一个细节中。主的两个名字，即“耶稣”和“基督”就是这种情形；它们表示主里面的神性良善（对此，可参看683，793，801，2516，4138e，5138，5502，6343，7945，8339e节）。
同一先知书：
因有一婴孩为我们而生，有一子赐给我们，政权必担在祂的肩头上。祂名称为奇妙、策士、神、勇士、永恒的父、和平的君！祂的政权与平安必加增无穷。耶和华的热心必成就这事。（以赛亚书9:6，7）
这论及主和主的降临；“耶和华的热心必成就这事”表示祂的行为出于对拯救人类的一种热烈的爱。又：
必有余剩的人从耶路撒冷而出；必有逃脱的人从锡安山而来。耶和华的热心必成就这事。（以赛亚书37:32）
“耶和华的热心必成就这事”表示祂的行为出于爱和怜悯。
以西结书：
主耶和华如此说：我要使雅各被掳的人归回，要怜悯以色列全家，又为我的圣名发热心。（以西结书39:25）
“发热心”表示有怜悯心。诗篇：
为你殿的热心把我吞灭。（诗篇69:9）
这论及主；“为耶和华殿的热心”表示祂对那些接受良善和真理之人的爱，因为这些人是“耶和华的殿”。
当主保护善人时，祂的热心或怜悯看似敌意，这一点明显可见于以赛亚书：
耶和华必像勇士出去，必像战士激动热心，要喊叫，大声呐喊，要战胜祂的仇敌。（以赛亚书42:13）
约珥书：
耶和华就为自己的地发热心，怜恤祂的百姓。（约珥书2:18）
主的热心或妒忌被称为“怒气”和“烈怒”，因为怜悯在恶人看来就是这样，这一点明显可见于这些经文：
不可随从别神，就是你们四围国民的神，因为在你们中间的耶和华你 神，是妒忌的神。惟恐耶和华你神的怒气向你发作，就把你从地面上除灭。（申命记6:14，15）
申命记：
他们用外邦神明祂妒忌，以可憎之物惹祂发怒。他们祭祀鬼魔。他们以那不算为神的触动我的妒忌；以虚无的偶像惹了我的怒气。（申命记32:16，17，21）
以西结书：
我的怒气发尽，我使我的烈怒在他们身上止息的时候，我要后悔；我交将我的烈怒在他们身上发尽的时候，他们就知道我耶和华怀着热心说话。（以西结书5:13）
撒迦利亚书：
在我里面说话的天使对我说，你要呼喊说：万军之耶和华如此说，我为耶路撒冷妒忌，为锡安大怀热心。我大大恼怒那安逸的列族。（撒迦利亚书1:14，15；8:2）
西番雅书：
我要将我的恼怒，就是我猛烈的怒气，都倾在他们身上；因为全地必在我妒忌的火中被烧灭。（西番雅书3:8）
申命记：
耶和华必不情愿饶恕他，耶和华的怒气与妒忌向那人如烟冒出，一切咒诅都停在他身上。（申命记29:20）
诗篇：
耶和华啊，这到几时呢？你要动怒到永远吗？你的妒忌要如火焚烧吗？愿你将你的怒气倒在那不认识你的列族身上。（诗篇79:5，6）
在相关经文（诗篇38:1；以西结书16:42；23:25；38:19）中，耶和华的热心或妒忌同样被描述为“怒气”。由此可见“耶和华的热心”或“妒忌的神”表示什么，即在纯正意义上表示爱和怜悯；但在不纯正的意义，就是那些沉浸于邪恶和虚假的人所理解的那种意义上，则表示愤怒和毁灭。
要知道，当应该在教会成员那里普遍掌权的东西，也就是说，必须被高于一切地热爱、铭记在心或敬畏的神性正遭到败坏时，耶和华，就是主，尤其被称为“妒忌者”或“复仇者”。当这一切已经遭到败坏或毁灭时，完全和纯粹的黑暗就取代天堂之光接踵而来；这光不再从神性流入，因为没有对它的接受。这就是为何经上说“我是耶和华你的神，是妒忌的神。我必追讨自父及子的罪，恨我的，直到第三和第四代”，如果他们敬拜别神，或为自己作雕像或形像，祂就会这样做；因为这些事败坏了应当普遍掌权的神性。
因此，经上同样在摩西五经的别处宣称：
你们要谨慎，免得你们为自己作任何形状的雕像，因为耶和华你的神乃是吞灭的火，是妒忌的神。（申命记4:23，24）
出埃及记：
不可敬拜别神，因为耶和华名为妒忌者，祂是妒忌的。（出埃及记34:14）
以色列民族之所以被如此严厉地禁止做这些做，是因为对别神、雕像和其它形像的崇拜会毁灭他们当中的教会的一切代表。因为在天堂，耶和华，也就是主普遍掌权；祂的神性或生命充满那里的一切事物，并构成所有人的生命。如果敬拜其它东西，而不是神性，一切代表，因而与天使的接触就会灭亡。
Potts(1905-1910) 8875
8875. Am a zealous God. That this signifies that falsity and evil are therefrom, is evident from the fact that in the genuine sense "a zealous God" denotes the Divine truth of the Divine good, for "God" is predicated of truth (n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 7268, 8301), and "zealous" of good (as will be seen below). But relatively to those who do not receive the Divine truth of the Lord's Divine good, "a zealous God" denotes falsity and evil; for they who are in the opposite perceive Divine truth as falsity, and Divine good as evil; because everyone sees these things from his own quality. Hence it is that the zeal of the Lord, which in itself is love and compassion, appears to them as anger; for when the Lord from love and mercy protects His own in heaven, they who are in evil are indignant and angry against the good, and rush into the sphere where the Divine truth and Divine good are, with the endeavor to destroy those who are there; and then the Divine truth of the Divine good works in them and makes them feel torments such as are in hell. Hence it is that they attribute wrath and anger to the Divine, and also all evil, when yet in the Divine there is absolutely nothing of anger, and absolutely nothing of evil; but pure clemency and mercy. [2] From all this it is evident why "zealous" signifies falsity and evil, and "zeal" signifies anger. See what has been shown above on these subjects, namely, that wrath and anger are attributed to the Lord, when yet they are with those who are in evil, or who are in anger against the Divine (n. 5798, 6997, 8284, 8483). (That in like manner evils, punishments, and vastations are attributed to the Lord, when yet in the Lord there is nothing but love and mercy, see n. 2447, 6071, 6559, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8214, 8223, 8226-8228, 8282, 8632; also that the evil devastate themselves, and cast themselves into damnation and hell by endeavoring to destroy what is good and true, n. 7643, 7679, 7710, 7926, 7989; as also that the Lord appears to everyone according to his quality, n. 1861, 6832, 8197.) That "the zeal of the Lord" denotes love and mercy, and that when the Lord protects the good against the evil, it appears as hostility and also as anger, is evident from the following passages in the Word. [3] That "the zeal of the Lord" denotes love and mercy, in Isaiah:
Look forth from the heavens, and behold from the habitation of Thy holiness and of Thy comeliness. And where is Thy zeal and Thy mighty deeds? The yearning of Thy bowels and Thy compassions toward me have restrained themselves (Isa. 63:15);
where "zeal" denotes mercy, which is the "yearning of the bowels," and is predicated of good; for it is said "Thy zeal and Thy mighty deeds," where "zeal" is said of good, and "mighty deeds" of truth; in like manner "the yearning of the bowels" is said of good, and "compassions" is said of truth; so likewise "the habitation of holiness" denotes the heaven where they are who are of the celestial kingdom, and "the habitation of comeliness," the heaven where they are who are of the spiritual kingdom. From this it is also evident that in the Word where mention is made of good, mention is also made of truth, on account of the heavenly marriage, which is that of good and truth, in every detail of the Word, as in the case of the two names of the Lord, "Jesus" and "Christ," which signify the Divine marriage that is in the Lord (on which see n. 683, 793, 801, 2516, 4138, 5138, 5502, 6343, 7945, 8339). [4] In the same:
Unto us a child is born, unto us a Son is given; and the government shall be upon His shoulder, and He called His name Wonderful, Counselor, God, Hero, Father of Eternity, Prince of Peace. To the multiplying of His government and peace there shall be no end. The zeal of Jehovah shall perform this (Isa. 9:6, 7). This is said of the Lord and of His coming; "the zeal of Jehovah shall perform this," denotes that He will do it from the ardent love of saving the human race. Again:
Out of Jerusalem shall go forth remains, and an escape from Mount Zion. The zeal of Jehovah shall perform this (Isa. 37:32). "The zeal of Jehovah shall perform this" denotes that He will do it from love and mercy. [5] In Ezekiel:
Thus said the Lord Jehovih, Now will I bring back the captivity of Jacob, and will have mercy upon the whole house of Israel; and I will be zealous for the name of My holiness (Ezek. 39:25);
where being "zealous" denotes to have compassion. In David:
The zeal of Thy house hath eaten me up (Ps. 69:9);
speaking of the Lord; "the zeal of the house of Jehovah" denotes His love toward those who receive good and truth, for these are "the house of Jehovah." [6] That when the zeal or mercy of the Lord protects the good it appears as hostility, is manifest in Isaiah:
Jehovah shall go forth as a Hero; He shall stir up zeal like a man of war; He shall shout and cry, He shall prevail over His enemies (Isa. 42:13). In Joel:
Jehovah shall be zealous for His land, and shall spare His people (Joel 2:18). [7] That the zeal of the Lord is called "anger" and "wrath" because mercy so appears to the evil, is manifest in these passages:
Ye shall not go after other gods, of the gods of the peoples which are around you, for Jehovah thy God in the midst of thee is a zealous God; lest the anger of Jehovah thy God be kindled against thee, and He destroy thee from off the faces of the earth (Deut. 6:14, 15). They provoked Him to zeal with strange ones, with abominations they rendered Him angry. They sacrificed to demons. They have moved My zeal with that which is not God; they have provoked Me to anger with their vanities (Deut. 32:16, 17, 21). When Mine anger shall be spent and I shall make My wrath to rest on them, it shall repent Me; and they shall know that I Jehovah have spoken in My zeal, when I shall have consummated My wrath upon them (Ezek. 5:13). The angel of Jehovah in me said unto me, Cry thou, saying, Thus said Jehovah Zebaoth, I have been zealous for Jerusalem and for Zion with great zeal. For with great indignation I am indignant against the careless nations (Zech. 1:14, 15; 8:2). I will pour upon them Mine indignation, all the wrath of Mine anger; for all the earth shall be devoured in the fire of My zeal (Zeph. 3:8). Jehovah will not please to pardon him, but then the anger of Jehovah shall smoke; and His zeal against that man, and all the curse shall rest upon him (Deut. 29:20). How long, O Jehovah! wilt Thou be angry forever? Shall Thy zeal burn like a fire? Pour out Thine anger upon the nations that have not known Thee (Ps. 79:5, 6). In like manner the zeal of Jehovah is described as "anger" in Ps. 38:1; Ezek. 16:42; 23:25; 38:19. From all this it can be seen what is meant by "the zeal of Jehovah," or what by "a zealous God;" namely, that in the genuine sense are meant love and mercy; but in a sense not genuine, such as appears to those who are in evils and falsities, anger and vastation are signified. [8] Be it known that Jehovah, that is, the Lord, is especially called "zealous," or "an avenger," when that is corrupted which ought to reign universally with the man of the church, namely, the Divine, which must be loved, or thought of, or feared, above all things. When this has been corrupted or destroyed, then instead of heavenly light mere thick darkness usurps its place, for there is no longer any influx of this light from the Divine, because there is no reception. For this reason it is said, "I am Jehovah thy God, a zealous God, visiting the iniquity of the fathers upon the sons, upon the thirds and upon the fourths of them that hate Me," and this in case they worshiped other gods or made unto themselves a graven image or likenesses; for these things corrupt the Divine which ought to reign universally. [9] Therefore it is declared in like manner elsewhere in Moses:
Take heed lest ye make you a graven image of any figure, for Jehovah God is a devouring fire, a zealous God (Deut. 4:23, 24). Thou shalt not adore another God; for Jehovah, whose name is Zealous, zealous is He (Exod. 34:14). This was so severely forbidden in the case of the Israelitish nation because the adoration of other gods, of graven things, and of images, was destructive of every representative of the church among them; for in heaven Jehovah, that is, the Lord, is the universal regnant; His Divine fills all things there, and makes the life of all. If anything had been worshiped instead of the Divine, every representative would have perished, and thus the communication with heaven.
Elliott(1983-1999) 8875
8875. 'A jealous God' means that as a result there is falsity and evil. This is clear from the consideration that in the genuine sense 'a jealous God' means the Divine Truth of Divine Good, since 'God' has reference to truth, 2586, 2769, 2807, 2822, 3921 (end), 4287, 4402, 7010, 7268, 8301, and 'jealous' to good, as will be seen below. But so far as those who do not receive the Divine Truth of the Lord's Divine Good are concerned, 'a jealous God' is falsity and evil. For those who are opposed to Him perceive Divine Truth as falsity, and Divine Good as evil; for the way in which everyone sees that Truth and Good is determined by what he really is in himself. So it is that the Lord's zeal,a which in itself is love and compassion, is seen by them as anger; for when the Lord in love and mercy protects His own in heaven those ruled by evil are indignant and angry with the good. They plunge into the sphere where Divine Good and Divine Truth are, endeavouring to destroy those who are there. But then the Divine Truth of Divine Good acts on them and causes them to experience torments like those suffered in hell. As a consequence of this they attribute wrath and anger, and also all evil, to the Divine, when in fact there is no anger whatever in the Divine, nor any evil whatever, only pure forbearance and mercy.
[2] From all this it is evident why 'jealous' means falsity and evil, and why 'zeal' means anger. See what has been shown already about them, that is to say, in the following places,
Wrath and anger are attributed to the Lord, when in fact they exist with those who are ruled by evil or who are full of anger against the Divine, 5798, 6997, 8284, 8483. Evil things, punishments, and times of vastation are in a similar way attributed to the Lord, when in fact nothing except love and mercy reside with the Lord, 2447, 6071, 6559, 6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8214, 8223, 8226-8228, 8282, 8632.
Through their endeavour to destroy goodness and truth the evil bring about their own devastation and cast themselves into damnation and hell, 7643, 7679, 7710, 7926, 7989.
The way in which everyone sees the Lord is determined by what he is within himself, 1861 (end), 6832, 8197.
[3] The places in the Word which are quoted below will show that 'the zeal of the Lord' is love and mercy, and that when the Lord protects the good against the evil it seems like hostility, and also like anger.
The zeal of the Lord is love and mercy. In Isaiah,
Look out from heaven, and see from the dwelling-place of Your holiness and of Your glory. And where are Your zeal and Your might? The yearning of Your loins,b and Your compassion,c towards me have held themselves back. Isa 63:15.
'Zeal' here stands for mercy, which is 'a yearning of the loins' and has reference to good. For where it says 'Your zeal and Your might' the word 'zeal' has reference to good, and the word 'might' to truth; and 'the yearning of the loins' likewise has reference to good, and 'compassion' to truth. In a like manner 'the dwelling-place of holiness' stands for the heaven where members of the celestial kingdom live, and 'the dwelling-place of glory' for the heaven where members of the spiritual kingdom live. From this too it is evident that where good is referred to in the Word, truth is referred to as well, on account of the heavenly marriage, which is the marriage of good and truth, in every individual part of the Word. This is so in the case of the Lord's two names Jesus and Christ; they are a sign of the Divine marriage within the Lord. Regarding these matters, see 683, 793, 801, 2516, 4138 (end), 5138, 5502, 6343, 7945, 8339 (end).
[4] In the same prophet,
To us a Boy is born, to us a Son is given, and the government will be upon His shoulder; and His name is called'd Wonderful, Counsellor, God, Hero, Father of Eternity, Prince of Peace. Of the increase of His government and of peace there will be no end. The zeal of Jehovah will do this. Isa 9:6, 7.
This refers to the Lord and His Coming. 'The zeal of Jehovah will do this' stands for His acting from a love that burns to save the human race. In the same prophet,
Out of Jerusalem will go a remnant, and those who escape from Mount Zion. The zeal of Jehovah will do this. Isa 37:32.
'The zeal of Jehovah will do this' stands for His acting out of love and mercy
[5] In Ezekiel,
Thus said the Lord Jehovih, Now I will bring back the captives of Jacob, and have mercy on the whole house of Israel; and I will be jealous for My holy name.e Ezek 39:25.
'Being jealous' stands for having mercy. In David, The zeal of Your house has devoured me. Ps 69:9.
This refers to the Lord. 'The zeal of Jehovah's house' stands for love towards those who receive goodness and truth; for they are Jehovah's house.
[6] The Lord's zeal or mercy when He protects the good seems like hostility. In Isaiah,
Jehovah will go forth as a mighty man, as a man of war He will arouse zeal; He will shout aloud and cry out, He will prevail over His enemies. Isa 42:13.
And in Joel, Jehovah will be jealous for His land, and spare His people. Joel 2:18.
[7] The Lord's zeal is called anger and wrath because mercy is seen as such by the evil.
In Moses,
You shall not go after other gods, of the gods of the peoples who are round about you (for Jehovah your God in the midst of you is a jealous God), lest perhaps the anger of Jehovah your God flare up against you and destroy you from the face of the earth. Deut 6:14, 15.
In the same author,
They provoked Him to jealousy through foreign [gods]; through abominations they made Him angry. They sacrifice to demons. They have moved Me to jealousy,f by what is not god, they have provoked Me to anger with their idols.g Deut 32:16, 17, 21.
In Ezekiel,
When My anger is accomplished and I make My wrath rest on them, I will repent, so that they may know that I Jehovah have spoken in My zeal, when I have accomplished My wrath on them. Ezek 5:13.
In Zechariah,
The angel of Jehovah [speaking] in me said to me, Cry out, saying, Thus said Jehovah Zebaoth, I have been jealous for Jerusalem and for Zion with great zeal. For I have become extremely indignant against the nations that feel secure. Zech 1:14, 15; 8:2.
In Zephaniah,
I will pour out onto them My indignation, all My fierce anger,h for in the fire of My zeal the whole earth will be devoured. Zeph 3:8.
In Moses,
Jehovah will not be pleased to pardon him; but then the anger of Jehovah, and His zeal, will smoke against that man, and every curse will rest on him Deut 29:20.
In David,
How long, O Jehovah; will you be angry forever? Will your jealousy burn line fire? Pour out Your anger on the nations that do not know You. Ps 79:5, 6.
Jehovah's zeal is in like manner referred to as 'anger' in Ps 38:1; Ezek 16:42; 23:25; 38:19.
All this shows what is meant by 'Jehovah's zeal' or 'a jealous God' - in the genuine sense love and mercy, but in the non-genuine sense, such as that understood by those immersed in evils and falsities, anger and ruination.
[8] It should be recognized that Jehovah, that is, the Lord, is called 'jealous' or 'an avenger' especially when what ought to reign universally with a member of the Church - that is to say, what is Divine and must be either loved, held in mind, or feared above all things - is being corrupted. When it has been corrupted or destroyed complete and utter darkness ensues in place of heavenly light; for that light no longer flows in from the Divine because there is no acceptance of it. This is why the commandment says, 'I am Jehovah your God, a jealous God, visiting the iniquity of the fathers on the sons, on the third and on the fourth [generations] of those who hate Me', which He would do if they worshipped other gods or made either a graven image or likenesses for themselves. For these corrupt what is Divine and ought to reign universally
[9] Therefore similar declarations occur elsewhere in Moses,
Take care, lest you make for yourselves a graven image of any figure; for Jehovah your God is a devouring fire, a jealous God Deut 4:23, 24
And in the same author,
You shall not worship any other god; for Jehovah, whose name is Jealous, He is a jealous [God]. Exod 34:14.
The reason why the Israelite nation was forbidden so strictly to do these things was that any adoration of other gods, graven images, and other images destroyed everything representative of the Church among them. For in heaven Jehovah, that is, the Lord, reigns universally; His Divine [Life] fills all things there and composes the life of all. If anything else had been worshipped instead of the Divine, everything representative, and so contact with heaven, would have perished.
Latin(1748-1756) 8875
8875. `Deus zelotes': quod significet quod inde falsum et malum, constat ex eo quod `Deus zelotes' in genuino sensu sit Divinum Verum Divini Boni, `Deus' enim praedicatur de vero, n. 2585, 2769, 2837, 2822, 3921 fin., 4287, 4402, 7010, 7268, 8301, et `zelotes' de bono, ut {1} videbitur infra; at `Deus zelotes' respective ad illos qui non recipiunt Divinum Verum Divini Boni Domini, est falsum et malum, nam qui in opposito sunt percipiunt Divinum Verum ut falsum, ac Divinum Bonum ut malum; quisque enim ex quali suo videt illa; inde est quod zelus Domini, qui in se est amor (c)et miseratio, appareat illis ut ira, nam cum Dominus ex amore ac misericordia tutatur Suos in caelo, illi qui in malo sunt indignantur et irascuntur contra bonos, (c)et irruunt [n] sphaeram {2} ubi Divinum Verum ac Divinum Bonum, conatu perdendi illos qui ibi, et tunc Divinum Verum Divini Boni {3} operatur apud {4}illos, ac facit ut sentiant cruciatus quales in inferno; inde est quod tribuant Divino excandescentiam et iram, et quoque omne malum, cum tamen in Divino prorsus nihil irae est et prorsus nihil mali {5}, sed (o)pura clementia et misericordia; ex quibus patet cur `zelotes' significat falsum et malum, et cur `zelus' iram; videantur quae de his prius ostensa sunt, nempe quod excandescentia et ira tribuantur Domino, cum tamen sunt {6} apud illos qui in malo sunt, seu qui in ira contra Divinum, n. 5798, 6997, 8284, 8483; quod mala, punitiones, et vastationes similiter tribuantur Domino, cum tamen apud Dominum non {7} nisi quam amor et misericordia est, n. 2447, (x)6071, 6559, (x)6991, 6997, 7533, 7632, 7643, 7679, 7710, 7877, 7926, 8214, 8223, 8226-8228, 8282, 8632; quod mali seipsos devastent, inque damnationem ac infernum conjiciant, per quod conantur destruere bonum et verum, n. (x)7643, 7679, 7710, 7926, 7989; quod Dominus appareat unicuique secundum quale ejus, n. 1861 fin., 6832, 8197. [3] Quod `zelus Domini' sit amor et misericordia, et quod cum Dominus tutatur bonos contra malos, appareat sicut hostilitas et quoque sicut ira, constat ex sequentibus locis in Verbo: quod zelus Domini sit amor et misericordia, apud Esaiam, Prospice e caelis, et vide ex habitaculo sanctitatis Tuae et (x)decoris Tui, et ubi zelus Tuus et virtutes Tuae; commotio viscerum Tuorum et miserationes Tuae erga me se continuerunt, lxiii 15;`zelus' ibi pro misericordia, quae est `commotio viscerum,' et praedicatur de bono, nam dicitur `zelus Tuus et virtutes Tuae,' ubi `zelus' dicitur de bono, et `virtutes' de vero, pariter `commotio viscerum' de bono, ac `miserationes' de vero; pariter `habitaculum sanctitatis' pro caelo {8} ubi illi qui e {9} regno caelesti, et `habitaculum decoris' pro caelo {10} ubi illi qui e regno spirituali; inde etiam patet quod in Verbo ubi dicitur de bono etiam dicatur de vero, ob conjugium caeleste, quod est {11} boni et veri, in singulis Verbi, ita Dominus quoad sua bina nomina, Jesus et Christus, quae significant conjugium Divinum quod in Domino {12}, de quibus videatur n. 683, 793, 802, 2516, {13} 4138 fin., 5138, 5502, 6343, 8339 fin., 7945, 8339: [4] apud eundem, Puer natus est nobis, Filius datus est nobis, super Cujus umero principatus; vocavit {14} nomen Ipsius Mirabilis, Consiliarius, Deus, Heros, Pater (x)aeternitatis, Princeps pacis: multiplicanti principatum et pacem non erit finis; zelus Jehovae faciet hoc, (x)ix 5, 6 [A.V. 6, 7];
ibi de Domino ac Ipsius Adventu; `zelus Jehovae faciet hoc' pro quod ex ardente amore salvandi genus humanum: apud eundem, Ex Hierosolyma exibunt reliquiae, et evasio e monte Zione; zelus Jehovae faciet hoc, xxxvii 32;
`zelus Jehovae faciet hoc' pro quod ex amore et misericordia: [5] apud Ezechielem, Sic dixit Dominus Jehovih, Nunc reducam captivitatem Jacobi, et miserebor totius domus Israelis; et zelabo pro nomine sanctitatis Meae, xxxix 25;
`zelare' pro misereri: apud Davidem, Zelus domus Tuae consumpsit me, Ps. lxix 10 [A. V. 9];
ibi de Domino; `zelus domus Jehovae' pro amore erga illos qui recipiunt bonum et verum, nam illi sunt domus Jehovae.' [6] Quod zelus seu misericordia Domini cum tutatur bonos, appareat sicut hostilitas, apud Esaiam, Jehovah sicut heros exibit, sicut vir belli excitabit zelum, vociferabitur et clamabit, super hostes Suos invalescet, xlii 13:
et apud Joelem, Zelabit Jehovah pro terra Sua, et parcet populo Suo, ii 18. [7] Quod zelus Domini dicatur ira et excandescentia quia misericordia ita apparet malis, apud Moschen {15}, Non ibitis post deos alios, de diis populorum qui circum vos, nam Deus zelotes Jehovah Deus tuus in medio tui; ne forte exardescat ira Jehovae Dei tui contra te, et perdet te desuper faciebus terrae, Deut. xvi 14, 15:
apud eundem, Ad zelum provocarunt Ipsum per alienos, per abominationes iratum reddiderunt Ipsum; sacrificant daemonibus, illi zelum Meum moverunt per non deum, ad iram provocarunt Me vanitatibus suis, Deut. xxxii 16, [17,] 21:
apud Ezechielem, Cum consummabitur ira Mea, et excandescentiam Meam quiescere faciam in illis, paenitebit Me, ut cognoscant quod Ego Jehovah locutus sim {16} in zelo Meo, cum consummaverim excandescentiam Meam in iis, v 13:
apud Sachariam, Dixit ad me angelus Jehovae in me, Clama dicendo, Sic dixit Jehovah Zebaoth, Zelavi pro Hierosolyma, et pro Zione zelo magno; indignatione enim magna Ego indignatus contra gentes securas, i 14, 15, viii 2:
apud Zephaniam, Effundam super illos indignationem Meam, omnem excandescentiam irae Meae, quia in igne zeli Mei comedetur tota terra, iii 8:
apud Moschen, Non placebit Jehovae condonare illi, sed tunc fumabit ira Jehovae; et zelus Ipsius contra virum istum, et requiescet omnis maledictio super illo, [Deut.] xxix 19 [A.V. 20]:
apud Davidem, Quousque, Jehovah, succensebis in perpetuum? ardebit sicut ignis zelus Tuus; effunde iram Tuam super gentes, quae non noverunt Te, Ps. lxxix 5, 6:
pariter zelus Jehovae ut ira, Ps. (x)xxxviii 2 [A.V. 1]; Ezech. xvi 42, xxiii 25, xxxviii 19. Ex his constare potest quid `zelus Jehovae,' seu quid `Deus zelotes,' quod nempe in sensu genuino sit amor et misericordia; in sensu autem non genuino, qualis apparet illis qui in malis et falsis, quod sit ira et vastatio. [8] Sciendum quod tunc imprimis Jehovah, hoc est, Dominus, dicatur zelotes aut vindex {17}, cum corrumpitur id quod universaliter apud hominem Ecclesiae {18} regnabit, nempe Divinum, quod super omnia amabitur, vel cogitabitur, vel timebitur; id cum `corruptum seu' deletum est, tunc pro luce caelesti mera caligo subit, nam non amplius est influxus ejus {19} a Divino, quia nulla receptio; inde est quod dicatur, Ego Jehovah Deus tuus, Deus zelotes, visitans iniquitatem patrum super filios, super tertios et quartos osoribus Meis;
et (o)hoc si deos alios colerent, aut sculptile aut similitudines sibi facerent; nam haec corrumpunt Divinum quod universaliter regnaturum est; [9] ideo similiter alibi apud Moschen, Cavebitis ne faciatis vobis sculptile (t)ullius figurae, nam Jehovah Deus [tuus] est ignis comedens, Deus zelotes, Deut. iv 23, 24:
et apud eundem, Non adorabis Deum alium, quia Jehovah nomen zelotes, zelotes Ille, Exod. xxxiv 14. Apud gentem Israeliticam id tam severe interdictum fuit quia adoratio aliorum deorum, sculptilium, et imaginum, delevit omne repraesentativum Ecclesiae apud illos; in caelo enim est Jehovah, hoc est, Dominus, universale {20} regnans; Divinum Ipsius implet omnia ibi {21}, et facit vitam omnium; {22} si aliud pro Divino coleretur, periisset omne repraesentativum, et sic communicatio caeli. @1 quod$ @2 i illorum$ @3 ac Divinum Bonum$ @4 in$ @5 i nec irae est$ @6 d cum tamen i sed quod sint$ @7 nihil$ @8 , per quod intelligitur coelum$ @9 in$ @10 quod est coelum$ @11 hoc est,$ @12 quae sunt Ipsius attributa, Jesus et Christus, et sic conjugium Divinum quod in Domino, in singulis Verbi$ @13 i 2712,$ @14 S usually has vocabitur in quotations of this text.$ @15 Apud Esajam, Apud Moschen$ @16 sum IT$ @17 vocatur Deus Zelotes, et quasi Vindex$ @18 o A, but apud hominem appears in deletions that precede.$ @19 Before receptio$ @20 universale possibly altered to universaliter$ @21 illi$ @22 i inde erat$