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以西结书 26

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1 第十一年十一初一日,耶和华的临到我说:

2 人子啊,因推罗向耶路撒冷:阿哈,那作众民之的已经坏,向我开放;他既变为荒场,我必丰盛。

3 所以,耶和华如此:推罗啊,我必与你为敌,使许多国民上来攻击你,如同使波浪涌上来一样。

4 他们必破坏推罗的墙垣,拆毁他的城楼。我也要刮净尘土,使他成为净光的磐石。

5 他必在中作晒网的地方,也必成为列国的掳物。这是耶和华的。

6 属推罗城邑的居民(原文是田间的众女;八节同)必被刀杀灭,他们就知道我是耶和华

7 耶和华如此:我必使诸的巴比伦尼布甲尼撒率领马匹车辆、兵、军队,和许多人民从北方来攻击你推罗。

8 他必用刀杀灭属你城邑的居民,也必造台、筑垒、举盾牌攻击你。

9 他必安设撞城锤攻破你的墙垣,用铁器拆毁你的城楼。

10 因他的马匹众多,尘土扬起遮蔽你。他进入你的城,好像人进入已有破口之城。那时,你的墙垣必因骑的和战车、辎重车的响声震动。

11 他的必践踏你一切的街道,他必用刀杀戮你的居民;你坚固的柱子(或译:柱像)必倒在上。

12 人必以你的财宝为掳物,以你的货财为掠物,破坏你的墙垣,拆毁你华美的房屋,将你的石头头、尘土都抛在中。

13 我必使你唱歌声音止息,人也不再见你弹琴的声音

14 我必使你成为净光的磐石,作晒网的地方;你不得再被建造,因为这是耶和华的。

15 耶和华对推罗如此:在你中间行杀戮,受伤之人唉哼的时候,因你倾倒的响声,海岂不都震动麽?

16 那时靠的君王必都位,除去朝服,脱花衣,披上战兢,上,时刻发抖,为你惊骇。

17 他们必为你作起哀歌:你这有名之城,素为航之人居住,在上为最坚固的;平日你和居民使一切在那里的人无不惊恐;现在何竟毁灭了?

18 如今在你这倾覆的日子,都必战兢;中的群见你归於无有就都惊惶。

19 耶和华如此:推罗啊,我使你变为荒凉,如无人居住的城邑;又使深水漫过你,大水淹没你。

20 那时,我要叫你入阴府,与古时的人一同在的深处、久已荒凉之居住,使你不再有居民。我也要在活人之显荣耀(我也……荣耀:或译在活人之不再有荣耀)。

21 我必叫你令人惊恐,不再存留於世;人虽寻你,却永寻不见。这是耶和华的。

   

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Arcana Coelestia # 3728

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3728. 'And poured oil on the top of it' means holy good [in which it originated]. This is clear from the meaning of 'oil' as the celestial element of love, which is good, dealt with in 886, 3009, and from the meaning of 'the top' as that which is higher, or what amounts to the same, that which is interior - good being that which is higher or interior, and truth that which is lower or exterior, as has been shown in many places. From this one may see what was meant by the ancient practice when people poured oil on the top of a pillar, namely that truth should not be devoid of good but should be grounded in good, thus that good should rule, like the head on top of the body. For truth devoid of good is not truth but is a meaningless sound and the kind of thing that is reduced to nothing. In the next life it is so reduced even with those whose knowledge of truth or matters of doctrine concerning faith, and with those whose knowledge of matters of doctrine concerning love, has been superior to anybody else's, if they have not led a good life and so have not out of a desire for good held on to truth.

[2] Consequently the Church is not the Church by virtue of truth separated from good, nor therefore by virtue of faith separated from charity, but by virtue of truth that is grounded in good, or faith that is grounded in charity. The same is also meant by what the Lord said to Jacob,

I am the God of Bethel, where you anointed a pillar, where you made a vow to Me. Genesis 31:13

Also,

Jacob again set up a pillar, a stone pillar, and poured out a drink-offering over it, and poured oil over it. Genesis 35:14.

'Pouring out a drink-offering over the pillar' means the Divine good of faith, and 'pouring oil over it' the Divine good of love. Anyone may see that unless it meant something celestial and spiritual, pouring oil over a stone would be a ridiculous and idolatrous action.

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

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Arcana Coelestia # 2089

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2089. 'Twelve princes will he beget' means the first and foremost commandments [of faith] inhering in charity. This is clear from the meaning of 'twelve' as all things belonging to faith, and from the meaning of 'princes' as first and foremost features. King and princes are mentioned in various places in the Word, but in the internal sense they nowhere mean king or princes but the first and foremost features of the subject under discussion. That 'kings' means truths taken as a whole has been shown already in 2015, and that 'princes' means the first and foremost aspects of truth, which are commandments, in 1482. For this reason angels, especially spiritual angels, are called principalities, because they are governed by truths. Princes have reference to truths which go with charity because, as stated above in 2088, spiritual people receive charity from the Lord through truths which to them look like truths, and through charity they receive conscience.

[2] Up to now the world has not known that 'twelve' means all things of faith. Yet every time the number twelve occurs in the Word, in historical or in prophetical sections, it has no other meaning. The twelve sons of Jacob, and therefore the twelve tribes named after them, have no other meaning. And the same applies to the Lord's twelve disciples. Each one of Jacob's sons and each of the disciples represented some essential and primary aspect of faith. What each son of Jacob represented, and therefore what each tribe of Israel represented, will in the Lord's Divine mercy be discussed later on at Genesis 29, 30, where the sons of Jacob are the subject.

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