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约拿书 1

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1 耶和华的临到亚米太的儿子约拿,说:

2 起来尼尼微城去,向其中的居民呼喊,因为他们的恶达到我面前。

3 约拿起来,逃往他施去躲避耶和华到约帕,遇见一只,要往他施去。他就价,上了,要与上的人同往他施去躲避耶和华

4 然而耶和华使中起就狂作,甚至几乎坏。

5 水手便惧,各哀求自己的。他们将上的货物抛在中,为要使轻些。约拿到底舱,躺卧沉睡。

6 船主到他那里对他:你这沉睡的人哪,为何这样呢?起来,求告你的,或者顾念我们,使我们不致灭亡。

7 船上的彼此:来吧,我们掣签,看看这灾临到我们是因谁的缘故。於是他们掣签,掣出约拿来。

8 众人对他:请你告诉我们,这灾临到我们是因谁的缘故?你以何事为业?你从哪里?你是哪一国?属哪一族的人?

9 :我是希伯来人。我敬畏耶和华─那创造沧旱地之上的

10 他们就,对他:你做的是甚麽事呢?他们已经知道他躲避耶和华,因为他告诉了他们。

11 他们问他我们当向你怎样行,使浪平静呢?这话是因浪越发翻腾。

12 他对他们:你们将我抬起来,抛在中,就平静了;我知道你们遭这风是因我的缘故。

13 然而那些人竭力荡桨,要把船拢岸,却是不能,因为浪越发向他们翻腾。

14 他们便求告耶和华耶和华啊,我们恳求你,不要因这的性命使我们死亡,不要使流无辜血的罪归与我们;因为你─耶和华是随自己的意旨行事。

15 他们遂将约拿抬起,抛在中,的狂浪就平息了。

16 那些人便敬畏耶和华,向耶和华献祭,并且许愿。

17 耶和华安排一条约拿,他在鱼腹中夜。

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Arcana Coelestia # 2607

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2607. As regards the historical narratives, with the exception of those in the initial chapters of Genesis, which are made-up history, and have been dealt with in Volume One, they are all historically true. But although historically true they nevertheless possess an internal sense; and in that sense the one subject, as with the prophetical sections, is the Lord. They do, it is true, have reference as well to heaven and the Church, and to what belongs to heaven and the Church; but as these are the Lord's, historical descriptions, even when they have reference to heaven and the Church, ultimately have regard to the Lord, and on that account are the Word. All the historical events recorded there are representative, and each word used to describe them carries a spiritual meaning. The fact that the historical events are representative is clear from what has been explained up to this point regarding Abraham, and will be clear from the explanations that must be given, in the Lord's Divine mercy, regarding Isaac, Jacob, his twelve sons, Egypt, the people's wandering in the wilderness, their entry into the land of Canaan, and everything else.

[2] That individual words used to describe them carry a spiritual meaning is also evident from what has been shown, for example, about names meaning real things, such as that Egypt means knowledge, Asshur the rational part of the mind, Ephraim the intellectual part, Tyre cognitions, Zion the celestial Church, Jerusalem the spiritual Church, and so on with everything else. The same has been shown to be so with particular expressions, such as that 'a king' means truth, 'a priest' good, and that all other words - such as kingdom, city, house, nation, people, garden, vineyard, olive-grove, gold, silver, bronze, iron, birds, beasts, bread, wine, oil, morning, day, light - each have their specific internal meaning. This is consistently so in the historical books as well as the prophetical, even though they were written by various authors and in different periods. This consistency would never have been possible if the Word had not come down out of heaven. From all this one may know that there is an internal sense in the Word, as well as from the fact that the Divine Word cannot possibly be about mere human beings such as Abraham, Isaac, Jacob, and their descendants who formed the worst of the nations; or about their kings, wives, sons, daughters, prostitutes, plunderings, and like matters, all of which regarded in themselves are not worthy of mention in the Word unless by means of them such things as exist in the Lord's kingdom are represented and meant. It is these that are worthy of the Word.

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