Bible

 

以西结书 30

Studie

   

1 耶和华的又临到我说:

2 人子啊,你要发预言耶和华如此:哀哉这日!你们应当哭号。

3 因为耶和华的日子临近,就是密之日,列国受罚之期。

4 必有刀临到埃及;在埃及被杀之人仆倒的时候,古实人就有痛苦,人民必被掳掠,基址必被拆毁。

5 古实人、弗人(或译:吕彼亚)、路德人、杂族的人民,并古巴人,以及同盟之的人都要与埃及人一同倒在刀下。

6 耶和华如此:扶助埃及的也必倾倒。埃及因势力而有的骄傲必降低微;其中的人民,从色弗尼塔起(见二十九章十节)必倒在刀。这是耶和华的。

7 埃及地在荒凉的国中必成为荒凉;埃及城在荒废的城中也变为荒废。

8 我在埃及中使着起;帮助埃及的,都被灭绝。那时,他们就知道我是耶和华

9 到那日,必有使者坐船,从我面前出去,使安逸无虑的古实人惊惧;必有痛苦临到他们,好像埃及遭灾的日子一样。看哪,这事临近了!

10 耶和华如此:我必藉巴比伦王尼布甲尼撒的,除灭埃及众人。

11 他和随从他的人,就是列国中强暴的,必进来毁灭这。他们必拔刀攻击埃及,使遍被杀的人。

12 我必使江河乾涸,将在恶人的中;我必藉外邦人的,使这和其中所有的变为凄凉。这是我─耶和华的。

13 耶和华如此:我必毁灭偶像,从挪弗除灭像;必不再有君王出自埃及。我要使埃及的人惧怕。

14 我必使巴忒罗荒凉,在琐安中使着起,向挪施行审判。

15 我必将我的忿怒倒在埃及的保障上,就是训上,并要剪除挪的众人。

16 我必在埃及中使着起;训必大大痛苦;挪必被攻破;挪弗白日(或译:终日)见仇敌。

17 亚文和比伯实的少年人必倒在刀下;这些城的人必被掳掠。

18 我在答比匿折断埃及的诸轭,使他因势力而有的骄傲在其中止息。那时,日光必退去;至於这城,必有密遮蔽,其中的女子必被掳掠。

19 我必这样向埃及施行审判,他们就知道我是耶和华

20 十一年正日,耶和华的临到我说:

21 人子啊,我已打折埃及法老的;没有敷药,也没有用布缠好,使他有力持刀。

22 所以耶和华如此:看哪,我与埃及法老为敌,必将他有力的膀和已打折的膀全行打断,使刀从他中坠落。

23 我必将埃及人分散在列国,四散在列邦。

24 我必使巴比伦王的膀有力,将我的刀交在他中;却要打断法老的,他就在巴比伦王面前唉哼,如同受伤的人一样。

25 我必扶持巴比伦王的膀法老的却要下垂;我将我的刀交在巴比伦王中,他必举刀攻击埃及,他们就知道我是耶和华

26 我必将埃及人分散在列国,四散在列邦;他们就知道我是耶和华

   

Komentář

 

Arms and legs

  

In Daniel 10:6, this signifies the exteriors of the Word, or its literal sense. (Arcana Coelestia 2162[4])

In Deuteronomy 33:27, this signifies divine truths with man: The truths of the literal sense in which is the very strength of divine truth. (Apocalypse Explained 594[5])

Ze Swedenborgových děl

 

Arcana Coelestia # 4149

Prostudujte si tuto pasáž

  
/ 10837  
  

4149. 'Anyone with whom you find your gods shall not live in the presence of our brothers' means that that truth was not 'Laban's', and that what was 'Laban's' truth could not reside in his - 'Jacob's' - good. This is clear from the meaning of 'gods' which in this case are the teraphim, as truths, dealt with in 4111, not however the truths belonging to the good meant by 'Laban' but to the affection which 'Rachel' represents. It is because those truths are meant by 'gods' here that the reference to Rachel's having stolen them is added. And more concerning them appears further on which would not have been recorded if that deed of hers had not entailed arcana which are evident solely in the internal sense. And because the truths under discussion here were not truths belonging to the good meant by 'Laban' but those belonging to the affection for truth which 'Rachel' represents, the words 'Anyone with whom you find your gods shall not live in the presence of our brothers' therefore mean that that truth was not 'Laban's', and that what was 'Laban's' truth could not reside in his - 'Jacob's' - good.

[2] The implication of this arcanum is that all spiritual good has its own truths, for wherever that good exists truths are present also. Regarded in itself good is a single whole, but it is made various by means of truths. Indeed truths may be compared to the fibres which compose some organ of the body. It is the form which these fibres take that determines the nature of the organ and therefore of its function. And this - that is to say, its function - is dependent on the life which flows in through the soul, a life that comes from good which originates in the Lord. So although good is a single whole it nevertheless varies with each individual; it is so varying that it is never exactly the same with one person as with another. This also is why one person's truth cannot possibly abide in another person's good. For all the truths residing with someone in whom good is present intercommunicate and produce some form or other. For this reason one person's truth cannot be transferred to another, for when it is transferred it passes into the form that is peculiar to the recipient and takes on a different appearance. But this arcanum demands exploration which is too deep to enable it to be revealed in just a few words. This explains why the mind of one person is never exactly like another's, but that the differences in people's affections and ways of thinking are as numerous as the people themselves. It also explains why the whole of heaven consists of angelic forms which are endlessly varying. Arranged by the Lord into the form heaven takes, those forms act as a single whole. For no single whole is ever composed of parts that are identical but of those that are various existing in a single form and which make one in keeping with that form. This now shows what is meant by the statement that what was 'Laban's' truth could not reside in his own - 'Jacob's' - good.

  
/ 10837  
  

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