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以西結書 16

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1 耶和華的又臨到我說:

2 人子啊,你要使耶路撒冷知道他那些可憎的事,

3 耶和華耶路撒冷如此:你根本,你出世,是在迦南地;你父親是亞摩利人,你母親是赫人。

4 論到你出世的景況,在你初生的日子沒有為你斷臍帶,也沒有用你,使你潔淨,絲毫沒有撒鹽在你身上,也沒有用布裹你。

5 誰的眼也不可憐你,為你做件這樣的事憐恤你;但你初生的日子扔在田野,是因你被厭惡。

6 我從你旁邊經過,見你滾在血中,就對你:你雖在血中,仍可存活;你雖在血中,仍可存活。

7 我使你生好像田間所的,你就漸漸大,以致極其俊美,兩乳成形,頭髮成,你卻仍然赤身露體。

8 我從你旁邊經過,見你的時候正動愛情,便用衣襟搭在你身上,遮蓋你的赤體;又向你起誓,與你結盟,你就歸於我。這是耶和華的。

9 那時我用你,洗淨你身上的血,又用抹你。

10 我也使你身穿繡花衣服,腳穿海狗皮鞋,並用細麻布給你束腰,用綢為衣披在你身上,

11 又用妝飾打扮你,將鐲子戴在你上,將金鍊戴在你項上。

12 我也將環子戴在你鼻子上,將耳環戴在你耳朵上,將華冠戴在你上。

13 這樣,你就有的妝飾,穿的是細麻衣和綢,並繡花衣;的是細麵、蜂蜜,並。你也極其美貌,發達到王后的尊榮。

14 你美貌的名聲傳在列邦中,你十分美貌,是因我加在你身上的威榮。這是耶和華的。

15 只是你仗著自己的美貌,又因你的名聲就行邪淫。你縱情淫亂,使過路的任意而行。

16 你用衣服為自己在處結彩,在其上行邪淫。這樣的事將必沒有,也必不再行了。

17 你又將我所你那華美的、寶器為自己製造人像,與他行邪淫;

18 又用你的繡花衣服他披上,並將我的膏和香料擺在他跟前;

19 又將我賜你的食物,就是我賜的細麵、,和蜂蜜,都擺在他跟前為馨香的供物。這是耶和華的。

20 並且你將給我所生的兒女焚獻給他。

21 你行淫亂豈是小事,竟將我的兒女殺了,使他們經火歸與他麼?

22 你行這一切可憎和淫亂的事,並未追念你幼年赤身露體滾在血中的日子。

23 你行這一切惡事之耶和華:你有禍了!有禍了!)

24 又為自己建造圓頂花樓,在各街上做了臺。

25 你在一切市口上建造臺,使你的美貌變為可憎的,又與一切過的多行淫亂。

26 你也和你鄰邦放縱情慾的埃及人行淫,加增你的淫亂,惹我發怒。

27 因此我伸攻擊你,減少你應用的糧食,又將你交恨你的非利士眾女(眾女是城邑的意思;本章下同),使他們任意待你。他們見你的淫行,為你羞恥。

28 你因貪色無厭,又與亞述人行淫,與他們行淫之後,仍不滿意

29 並且多行淫亂,直到那貿易之地,就是迦勒底,你仍不滿意

30 耶和華:你行這一切事,都是不知羞恥妓女所行的,可見你的心是何等懦弱!

31 因你在一切市口上建造圓頂花樓,在各街上做了臺,你卻藐視賞賜,不像妓女

32 哎!你這行淫的妻啊,寧肯接外人,不接丈夫

33 妓女是得人贈送,你反倒贈送你所的人,賄賂他們從四圍與你行淫。

34 你行淫與別的婦女相反,因為不是人從你行淫;你既贈送人,人並不贈送你;所以你與別的婦女相反。

35 你這妓女啊,要耶和華的

36 耶和華如此:因你的污穢傾洩了,你與你所的行淫露出下體,又因你拜一切可憎的偶像,流兒女的血獻他,

37 我就要將你一切相歡相的和你一切所恨的都聚集來,從四圍攻擊你;又將你的下體露出,使他們盡了。

38 我也要審判你,好像官長審判淫婦和流人血的婦女一樣。我因忿怒忌恨,使流血的罪歸到你身上。

39 我又要將你交在他們中;他們必拆毀你的圓頂花樓,毀壞你的臺,剝去你的衣服,奪取你的華美寶器,留下你赤身露體。

40 他們也必帶多人來攻擊你,用石頭打死你,用刀刺透你,

41 焚燒你的房屋,在許多婦人眼前向你施行審判。我必使你不再行淫,也不再贈送與人。

42 這樣,我就止息向你發的忿怒,我的忌恨也要離開你,我要安靜不再惱怒。

43 因你不追念你幼年的日子,在這一切的事上向我發烈怒,所以我必照你所行的報應在你上,你就不再貪淫,行那一切可憎的事。這是耶和華的。

44 俗語的必用俗語攻擊你,母親怎樣,女兒也怎樣。

45 你正是你母親的女兒,厭棄丈夫和兒女;你正是你姊妹的姊妹,厭棄丈夫和兒女。你母親是赫人,你父親是亞摩利人。

46 你的姊姊是撒瑪利亞,他和他的眾女在你左邊;你的妹妹所多瑪,他和他的眾女在你右邊。

47 你沒有效法他們的行為,也沒有照他們可憎的事去做,你以那為小事,你一切所行的倒比他們更壞。

48 耶和華:我指著我的永生起誓,你妹妹所多瑪與他的眾女尚未行你和你眾女所行的事。

49 看哪,你妹妹所多瑪的罪孽是這樣:他和他的眾女都心驕氣傲,糧食飽足,大享安逸,並沒有扶助困苦和窮乏人的

50 他們狂傲,在我面前行可憎的事,我見便將他們除掉。

51 撒瑪利亞沒有犯你一,你行可憎的事比他更多,使你的姊妹因你所行一切可憎的事,倒顯為義。

52 你既斷定你姊妹為(為:或譯當受羞辱),就要擔當自己的羞辱;因你所犯的比他們更為可憎,他們就比你更顯為;你既使你的姊妹顯為,你就要抱愧擔當自己的羞辱

53 我必叫他們被擄的歸回,就是叫所多瑪和他的眾女,撒瑪利亞和他的眾女,並你們中間被擄的,都要歸回,

54 好使你擔當自己的羞辱,並因你一切所行的使他們得安慰,你就抱愧。

55 你的妹妹所多瑪和他的眾女必歸回原位;撒瑪利亞和他的眾女,你和你的眾女,也必歸回原位。

56 在你驕傲的日子,你的惡行沒有顯露以先,你的就不提你的妹妹所多瑪。那受了凌辱的亞蘭眾女和亞蘭四圍非利士的眾女都恨惡你,藐視你。

57 a

58 耶和華:你貪淫和可憎的事,你已經擔當了。

59 耶和華如此:你這輕看誓言、背棄盟約的,我必照你所行的待你。

60 然而我要追念在你幼年時與你所立的約,也要與你立定永約。

61 你接待你姊姊和你妹妹的時候,你要追念你所行的,自覺慚愧;並且我要將他們賜你為女兒,卻不是按著前約。

62 我要堅定與你所立的約(你就知道我是耶和華),

63 好使你在我赦免你一切所行的時候,心裡追念,自覺抱愧,又因你的羞辱就不再開。這是耶和華的。

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Apocalypse Explained 1029

Apocalypse Revealed 350, 880

A Brief Exposition of New Church Doctrine 100

The Lord 64

The Inner Meaning of the Prophets and Psalms 139


Další odkazy Swedenborga k této kapitole:

天堂的奥秘 93, 213, 289, 297, 374, 622, 666, ...

Apocalypse Revealed 134, 166, 189, 209, 213, 216, 245, ...

婚姻之爱 119

The Lord 28

Doctrine of Life 79

天国与地狱 180

真實的基督徒信仰 306, 314, 583, 782


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 126, 141, 195, 238, 240, 242, 272, ...

Spiritual Experiences 246, 5160

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詩篇 147:14

Chinese: Union (Traditional)         

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14 他使你境內平安,用上好的麥子使你滿足

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

The Inner Meaning of the Prophets and Psalms 397


Další odkazy Swedenborga k tomuto verši:

天堂的奥秘 3941, 5943

Apocalypse Revealed 306, 315


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 365, 374

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利未記 26:6

以西結書 16:13

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滿足
'What satisfies' is what nourishes the soul.

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 Memory Verse: Praise the Lord
Activity | Ages 4 - 14

Bible

 

以賽亞書 10:11

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11 我怎樣待撒瑪利亞和其中的偶像,豈不照樣待耶路撒冷和其中的偶像嗎?

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Explanation of Isaiah 10      

Napsal(a) Rev. John H. Smithson

THE EXPLANATION of Isaiah Chapter 10

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation)

1. WOE unto them that decree decrees of iniquity; unto the scribes that prescribe oppression:

VERSE 1. That "woe" signifies lamentation over aversion from Goodness and Truth, and consequent damnation, see above, Chapter 1:4, the Exposition.

Decrees of iniquity, etc. - Crimes by injustice are here exposed, for they placed justice in the external observance of the works of the law, omitting at the same time altogether interior justice. But these things are also to be taken in a spiritual or internal sense, which is the genuine sense of the Prophets. These words are against those who in the spiritual sense are iniquitous, and whose laws are called "decrees or statutes of iniquity, which they cherish, and according to which they perpetrate their crimes, (Swedenborg's Notes on Isaiah, p. 22.)

2. To turn aside the poor from judgment: to rob of their right the miserable of My people: that widows may become their prey, and that they may plunder the orphans!

Verse 2. By "the poor, the miserable, the widows, and the orphans", none are signified but they who are spiritually such. For in the Jewish church, as in the ancient, all things were representative, so also was the doing of good to widows, to orphans, to the poor and needy, to sojourners, or strangers, to the lame, blind, sick, etc., for on such occasions was represented in heaven charity towards those who in a spiritual sense were such. That such are meant in a spiritual sense, is evident from the Lord's words "Blessed are the poor in spirit", etc. (Matthew 5:3)

Again,

"I was hungered, and you gave Me to eat; sick, and you visited Me, etc. (Matthew 25:35, 36)

There is frequent mention made of "widows" and of "orphans" in the Word, and he who is not acquainted with the internal sense, cannot believe otherwise than that by a "widow" is signified a widow; but by a "widow", in the internal sense, is signified the truth of the church without good, that is, they who are in truth without good, and yet desire to be in good, consequently who love to be led by good.

"Husband" is the good which should lead; such in the ancient church were understood in the good sense by "widows", whether they were women or men [viri].

For the ancient church distinguished the neighbour, towards whom they were to exercise charity, into several classes; some they called poor, some miserable and afflicted, some bound and in prison, some blind and lame, some sojourners, orphans, and widows, and according to their qualities they dispensed works of charity; their doctrinals instructed them in this respect, being the only doctrinals with which that church was acquainted.

Wherefore they who lived at that time, both taught and wrote according to their doctrinals, consequently when they spake of "widows", they meant no other than such as were in truth without good, and still desired to be led by good. Hence also it is evident that the doctrinals of the ancient church taught those things which related to charity and the neighbour, and their knowledges and scientifics were for the purpose of knowing what external things signified, for the church was representative of things spiritual and celestial; therefore the spiritual and celestial things which were represented and signified, were what they learnt by doctrinals and sciences.

But these doctrinals and these scientifics at this day are altogether obliterated, and indeed to such a degree that it is not known that they ever existed; for in the place thereof succeeded the doctrinals of faith, which, if they be widowed and separated from the doctrinals of charity, teach almost nothing, for the doctrinals of charity teach what Good is, and the doctrinals of faith what Truth is, and to teach Truth without Good is to walk as one who is blind, for Good is what teaches and leads, and Truth is what is taught and led; between those two doctrinals the difference is as great as between light and darkness; unless the darkness be illustrated by light, that is, unless Truth be illustrated by Good, or Faith by Charity, there is nothing else but darkness.

Hence it is, that no one knows from intuition, consequently neither from perception, whether Truth be Truth, but only from doctrine imbibed in childhood and confirmed in adult age; hence also it is that churches so much disagree, and one calls that true which another calls false, and they in no wise accord with each other.

That by "widows", in a good sense, are signified those who are in Truth without Good, but who are still desirous to be led by Good, may appear from the passages in the Word where "widows" are mentioned, as in David-

"Jehovah who does judgment to the oppressed, who giveth bread to the hungry; Jehovah who looseth the bound; Jehovah who opens the blind; Jehovah who raiseth up the bowed down; Jehovah who loves the just; Jehovah who guards the sojourners, supports the orphan and the widow." (Psalm 146:7-9)

The subject here treated of, in the internal sense, is concerning those who are instructed by the Lord in truths and are led to the bowed down; Jehovah who loves the just; Jehovah who guards the sojourners, supports the orphan and the widow." (Psalm 146:7-9)

The subject here treated of, in the internal sense, is concerning those who are instructed by the Lord in truths and are led to good; but some of these are called "oppressed", some " hungry", some "bound", "blind", "bowed down", "sojourners", "orphans", "widows", and this according to their quality; but their quality no one can know but from the internal sense; the doctrines of the ancient church taught that quality.

In this, as in several other passages, "the sojourner, the orphan, and the widow" are named jointly, because by the "sojourner" are signified they who are willing to be instructed in the Truths of faith, Arcana Coelestia 1463, 4444; by the "fatherless or orphan", they who are in Good without Truth, and are desirous by Truth to be led to Good; and by the "widow", they who are in Truth without Good, and are desirous by Good to be led to Truth. Those three are named jointly in this and other passages in the Word, because in the internal sense they constitute one class, for by them together are signified they who are willing to be instructed and to be led to Good and Truth.

Again,

"The Father of the fatherless, and Judge of the widows, God in the habitation of His holiness"; (Psalm 68:5),

where the "fatherless" denote those who as infants are in the good of innocence, but not as yet in truth, whose Father is said to be the Lord, because as a Father He leads them, and this by truth into goods, that is, into the good of life or wisdom.

"Widows" denote those who as adults are in truth but not yet in good, whose Judge is said to be the Lord, because He leads them, and this by good into truth, that is, into the truth of intelligence; for by a "judge" is here signified a leader.

Good without truth, which is the "fatherless", becomes the good of wisdom by the doctrine of Truth; and truth without good, which is the "widow", becomes the truth of intelligence by the life of Good.

So in Isaiah:

"Woe unto them who decree decrees of iniquity, to turn away the poor from judgment", etc. (Isaiah 10:1, 2)

So in Jeremiah,

"Do judgment and justice, and snatch what is spoiled out of the hand of the oppressor; and defraud not the sojourner, the Fatherless, and widow, neither do violence, neither shed you innocent blood"; (Jeremiah 22:3),

where also by "the sojourner, the fatherless, and the widow", are signified they who are spiritually such; for in the spiritual world or heaven it is not known who is a sojourner, who fatherless, and who a widow, for they are not such in that world as had been such in the natural world, therefore when these words are read by man, they are perceived by the angels according to their spiritual or internal sense.

In like manner in Moses, "You shalt not distress the sojourner, nor oppress him: you shalt not afflict any widow, or orphan. If in afflicting you afflictest him, and if in crying he cries to Me, hearing I will hear his cry; and My anger shall be hot, and I will slay you with the sword, that your wives may become widows, and your sons orphans." (Exodus 22:21-24)

This, like all the rest of the precepts, judgments, and statutes in the Jewish church, was representative, and also in that church they were held in externals so to do, and by such things to represent the internal things of charity, although they had nothing of charity, or did them not from internal affection; the internal thing was, from affection to instruct in truths, and lead by truths to good, those who were in ignorance, and by good to truths, those who were in science, whereby they would have done good in the spiritual sense to "the sojourner, the fatherless, and the widow."

Thus still the external might remain for the sake of representation, it was amongst the curses pronounced on Mount Ebal, to "turn aside the judgment of the sojourner, the orphan, and the widow" (Deuteronomy 27:19), to "turn aside their judgment" denotes to do the contrary, that is, by instruction and life to lead to what is false and evil.

Whereas also to deprive others of goods and truths, and to appropriate those things to self for the sake of self-honour and gain, was amongst the curses; therefore the Lord said

"Woe unto you, Scribes and Pharisees, because you devour widows' houses, and this under the pretext of making long prayers: therefore you shall receive greater condemnation" (Matthew 23:14; Luke 20:47),

To "devour widows' houses" denotes to deprive those of truths who desire truths, and to teach falsities. Arcana Coelestia 4844.

3. And what will you do in the day of visitation, and in the devastation which shall come from afar? to whom will you flee for help? and where will you leave your glory?

Verse 3. The last time of the church, prior to its judgment, is called in the Word the "day of visitation." This "visitation" is predicated both of the church in general, when it comes to its end, and of those who are within the church in particular, and of the New Church which is then to arise, and also of the Old Church which then expires; in particular, concerning the man of the church who is saved, and of the man who is condemned, That these things are understood in the Word by "visitation", and by the "day of visitation", is evident from many passages, as in Luke,

"Blessed be the Lord God of Israel, for He has visited and redeemed His people; through the tender mercy of our God, whereby the Day-spring from on high has visited us, to give light to them that sit in darkness and in the shadow of death.'" (Luke 1:68, 78, 79)

This prophecy of Zechariah is concerning the Lord, who was then born. To "visit." here, means to raise up a New Church, and to enlighten those who were in the ignorance of Truth, and of the Good of Truth, and to deliver them from their enemies, or from everything evil and false. Arcana Coelestia 6588.

Natural men explain the "day of visitation" by the "day of captivity and of the desolation of Jerusalem", but that it means the day of the Last Judgment, is not only evident from these words but from many other passages. (Swedenborg's Notes on Isaiah, p. 23)

The last time of the church in general, and of each individual in particular, is in the Word called "visitation", and precedes judgment, and thus visitation is nothing else than an examination as to nature and quality, that is, the nature and quality of the church in general, or of man in particular, which examination is expressed in the sense of the letter by Jehovah "going down and seeing"; (Genesis 18:21) hence it may appear what is the nature of tile sense of the letter, for Jehovah does not go down, inasmuch as "going down" cannot be predicated of the Lord, who is always in the supreme [or highest principles of things].

Nor does Jehovah see whether a thing be so or not, for neither can such "seeing" be predicated of the Lord, inasmuch as He knows all and every thing from eternity; but still it is so expressed in the Word, because with man it appears as if it was so. For man is in inferior [or lower principles], and when anything there exists, he does not consider, nor even know, how the case is with superior [or higher principles].

Consequently how they flow into the inferior, for his thought reaches no further than to those things which are nearest to him, and hence he cannot perceive otherwise than that "going down and seeing", when applied to the Lord, signify somewhat similar to what is implied in the expressions; and he is the more confirmed in this 'way of thinking, when he imagines that no one is acquainted with what he thinks; besides, that he has no other idea of heaven than of a place on high, and of God, than as dwelling in the highest, when yet He is not in the highest, but the inmost, Hence it may appear what is the nature of the letter of the Word, that is, that it is written according to appearances, and that if it was not so written, no one, would understand and acknowledge it, consequently no one would receive it.

But the angels are not thus in appearances as man is, wherefore the Word, whilst as to the letter it is for man, as to the internal sense is for the angels, and also for those men to whom, by the Divine Mercy of the Lord, it is given to be as angels during their life in the world. "Visitation" is spoken of in the Word throughout, and thereby is signified either devastation in reference to the church and to individuals, or deliverance, consequently examination as to nature and quality; it denotes devastation in the following passages:

"What will you do in the day of visitation?", etc. (Isaiah 10:3; 13:10, 11) Arcana Coelestia 2242.

Verses 3, 22, 23. In the devastation, the consummation. and decision. - The "devastation and consummation " of the Israelitish church is described both in the historical and in the prophetical parts of the Word, The passages in which this "devastation" of the church is described are too numerous to be quoted here. In Isaiah 10:3, 22, 23, and in very many other passages throughout the Prophets, we read of these "devastations." But we will here describe the difference between devastation and consummation.

Devastation and consummation differ from each other Just as the shade of evening differs from the thick darkness of night, for devastation is a recession from the church, as consummation is full separation therefrom. Devastation, therefore, is like the case of a person descending from heaven, but not yet arrived at hell, and who tarries in the mid-way, standing sideways between both; but consummation is like the case of the same person, who, after so standing, turns his face and breast to hell, and, his back and hinder part of his head to heaven, in like manner as the dragon and his angels did when they were cast out of heaven; on which subject see Apocalypse 12. While they were fighting with Michael, they were in the mid-way; but when they were overcome, they were in hell.

Devastation takes place while man views the holy things of the church from falsities and falsified truths; but consummation takes place when he lives in evils or in adulterated goods. But that the difference and distinction between a state of devastation and a state of consummation may be still more clearly comprehended, it shall be illustrated by comparisons.

A state of devastation may be compared with a garden or grove surrounding a temple, which garden, by reason of the divine worship performed in the temple, is considered as sanctified, and which contains places for drinking, feasting, dancing, and for the exhibition of plays and buffoonery, with spectators in the courts and windows of the temple; but a state of consummation may be compared to the same garden or grove, in which are satyrs and priapuses, with harlots and witches, who altogether enter the temple dancing, and there celebrating their profane sports, as the Pythons did on the sabbaths.

A state of devastation may also be compared with an hostile army, when it enters the suburbs of a besieged city, and rules therein; but a state of consummation may be compared with the same army, when it demolishes the wall, rushes into the city, and destroys the inhabitants.

A state of devastation may further be compared with a ship upon quicksands, or a sandy bottom, when it is violently shaken, and alternately raised and depressed, so that the master, pilot, and sailors utter cries of lamentation on account of the danger they are in; but a state of consummation may be compared to the same ship, when its keel is fretted away by the gravel beneath, and when the planks, being broken and perforated, the ship sinks, and in consequence thereof the people on board, together with the cargo, are lost.

A state of devastation may be compared with every disease which invades the members, viscera, and organs of the body, by which the patient, being apprehensive of death, consults a physician, takes medicines and all the while keeps his bed in hopes of recovery; but a state of consummation may be compared to the same disease, when it invades the breast, wherein the heart and lungs reside, as in their tabernacle, in which case the disease soon puts an end to the life of the body. Coronis 57.

4. He who will not bow himself down, shall fall under the prisoners, and under the slain. For all this His anger is not turned back, but His hand is stretched, out still.

Verse 4: To "fall under [or below] the prisoners, or the bound", means to fall into hell, which is under the places of vastation [where the prisoners or the bound are]. The "slain" [occisi] are those who by false principles have extinguished in themselves the truths of faith, but in a less degree than those who are signified by the "stabbed, or thrust through", [confossi] as described in Arcana Coelestia 4503. Arcana Coelestia 5037.

As to the meaning of "anger, " when said of Jehovah, see above, Chapter 9:12, 17, 21, the Exposition.

His hand is stretched out still. - In this passage, and frequently above, we read of the Lord's "hand being stretched out." That to "stretch out the hand" signifies the dominion of power, is because the hand or the arm has power when it is stretched out. Wherefore, when it is said of Jehovah that "He stretches out His hand or His arm", is signified His unlimited or infinite power in act. "Hence it was that Jehovah so often said to Moses, when miracles were to be performed, that "he should stretch out his hand or his staff." Arcana Coelestia 7673

5. Woe to the Assyrian, the rod of Mine anger·; he is the staff in whose hand is Mine indignation!

Verses 5, 24, 26. By "Ashur", or the Assyrian, here are signified, as above, (Chapter 8:7) ratiocinations from self-derived intelligence, by which truths are perverted and falsified; the falsities thence derived, and the perversion of truth, are signified by "the rod of Mine anger", and by "the staff of Mine indignation which is in their hand."

That truths shall not be perverted with those of the church who are in celestial love, and in truths thence derived, is signified by "Fear not, O My people, that dwellest in Zion"; that the false urges and excites and attempts to pervert by such things as appertain to the rational man, is signified by "he shall smite you with a rod, and lift up a staff upon you in the way of Egypt"; the "way of Egypt" denoting the scientifics of the natural mall, from which come ratiocinations. Apocalypse Explained 727.

6. Against a hypocritical nation will I send him; and against the people of My wrath will I give him a charge: to take the spoil, and to bear away the prey; and to trample them down like the mire of the streets.

Verse 6. To trample them down like the mire of the streets. - As to the spiritual meaning of "street", and of "the mud, the mire, and the dung of the streets", see above, Chapter 5:25, the Exposition.

7. But he doth not think rightly, and his heart doth not meditate rightly; but to destroy is in his heart, and to cut off nations not a few.

8. For he says, Are not my princes altogether kings?

9. Is not Calno as Carchemish? is not Hamath as Arphad? is not Samaria as Damascus?

Verses 7, 8: He [Ashur] doth not think rightly, etc. - "Ashur" stands for ratiocination concerning divine truths, whence falsities arise, thus he stands for a perverse reason; (see Arcana Coelestia 1186) the truths thence falsified, or false principles themselves, which by reasonings are made to appear as though they were the veriest truths, are signified by his saying "Are not my princes kings?" , That "Ashur" is ratiocination, _and that "his princes who are kings" are the primary false principles which are believed to be the veriest truths, cannot be seen, and hence believed, so long as the mind is kept in the historical sense of the letter, and still less if it is in the negative, or denies that there is anything more holy or universal in the Divine Word than what appears in the letter. Whereas in the internal sense, by "Ashur", nothing else is understood in the Word than reason and ratiocination, and by "kings" truths themselves, and by "princes" primary truths. It is not known in heaven what "Ashur" is, and also the angels reject from themselves the idea of a "king" and a "prince"; and when they perceive that idea with a man, they transfer it to the Lord, and perceive that which proceeds from the Lord, and which is of the Lord in heaven, namely, the Divine Truth from the Divine Good. Arcana Coelestia 5044.

10. As my hand has found the kingdoms of the idols, whose graven images were more than those of Samaria and Jerusalem;

11. As I have done unto Samaria and her idols, shall I not likewise do unto Jerusalem and her images?

12. But it shall be, when the Lord has accomplished His whole work upon Mount Zion and upon Jerusalem, I will punish the fruit of the proud heart of the king of Assyria, and the glory of his lofty eyes.

Verses 10, 11. As my hand has found the kingdoms of the idols, whose graven images, etc. - For the meaning of "idols" and ''"images, '' see Chapter 2:20, the Exposition.

13. For he says, By the strength of my hand have I done it, and by my wisdom; for I am intelligent: I have removed the boundaries of the peoples; and I have plundered their treasures; and I have brought down, like a valiant man, the inhabitants:

14. And my hand has found, as a nest, the riches of the peoples: and as one gathers eggs deserted, so have I gathered all the earth; and there was no one that moved the wing, that opened the mouth, or that chirped.

Verses 13, 14. The Assyrian [or Ashur] has said, By the strength of my hand have I done it; I have removed the boundaries of the people, I have plundered their treasures, etc. - By "Ashur" is signified the rational mind; in this instance denoting that it perverts the goods and truths of the church, which are "the treasures and riches of the people" he would take away. Apocalypse Revealed 200.

In respect to the true process of reasoning concerning spiritual and divine things, as signified by "Ashur" and "Assyria" in a good sense, see below, Chapter 19:23-25, the Exposition:

15. Shall the axe boast itself against him that hews therewith? shall the saw magnify itself against him that moveth it? as if the rod should shake him that lifts it; as if the staff should raise him who is not wood.

16. Wherefore the Lord, the Lord of Hosts, shall send upon his fat ones leanness; and under his glory shall He kindle a burning, like the burning of a fire.

Verse 15. [These words are said respecting "Assyria" and the perverse use of the rational mind, of which it is here a type. Man has a spiritual-rational mind which is from heaven, or from the Lord, by regeneration; (Arcana Coelestia 3030) and he has also a natural-rational from the world. In the former he has "wisdom from above", but in the latter, if he is not regenerated, he is wise only for the world. (See James 3:15-17)

The natural-rational is by creation intended to be the instrument of the spiritual-rational, as "the axe or the saw in the hand of him that should use them"; but if a man does not by regeneration become spiritually rational, or, as the apostle says, "spiritually minded", it is as though these implements "moved and magnified themselves against those who should rightly use them. The perverse and rebellious action of man when he does not become spiritually rational, is thus, we apprehend, depicted in the above words. It does not appear that Swedenborg has quoted this passage.]

17. And the Light of Israel shall be for a fire, and His Holy One for a flame: and He shall burn, and consume his thorn and his brier in one day,

18. And the glory of his forest, and of his Carmel, from the soul to the flesh, shall He consume; and it shall be as when a standard-bearer fainteth,

19. And the remnant of the trees of his forest, shall be few, so that a boy may describe them.

Verses 17, 18. The Light of Israel, etc. - By "the LIght of Israel", and by "His Holy One which shall be for a fire and a flame, is understood the Lord as to the Last Judgment; by the "fire and flame" is signified the destruction of those who are in falsities of evil; by the "glory of the forest, and Carmel [or the fruitful field], which the fire and flame shall devour and consume, is signified the truth and the good of truth appertaining to the church, which, being turned into falsities and evils of the false, will be destroyed; "from the soul even to the flesh", signifies even from the understanding thereof to the will thereof"; the "soul" denoting the understanding of truth, and "flesh" the will of good. Apocalypse Explained 750.

And consume his thorn and his brier in one day. - For the signification of "thorns and briers", see above, Chapter 7:23-25; also Isaiah 5:6, the Exposition.

Verses 17, 18, 19, 34. The Light of Israel shall be for a fire, and He shall burn up the glory of his forest and of his Carmel, etc.The "forest" here stands for the church as to the knowledges of Truth, and "Carmel " [or a fruitful field] for the church as to the knowledges of Good; in like manner "Lebanon and Hermon"; to be "a number that a boy can describe them, means a few; and the "thicket of the forest" signifies scientifics; see Arcana Coelestia 2831. Arcana Coelestia 9011.

20. And it shall come to pass in that day, that the remnant of Israel, and the escaped of the house of Jacob, shall no more lean upon him that smote them; but shall lean upon Jehovah, the Holy One of Israel, in truth.

21. A remnant shall return, a remnant of Jacob, unto the Mighty God.

Verses 20-22. The remnant of Israel, and the escaped of the house of Jacob, etc. - As to "remains", and the "escaped which shall return", see Chapter 1:9; 6:13, the Exposition.

22. For though your people, O Israel, shall be as the sand of the sea, a remnant of them only shall return: the consummation is decreed, overflowing with justice.

23. For a consummation and decision shall the Lord Jehovih of Hosts accomplish in the midst of all the land.

Verses 22, 23. The consummation is decreed, etc. - By "consummation and decision", in this passage, is signified the last state of the church which is when there is no truth remaining, because no good, or when there is no faith, in consequence of there being no charity; and when this is the state of the church, then the Last Judgment takes place. The reason why the Last Judgment then comes or takes place, is also because the human race is the basis or foundation of the angelic heaven, for the conjunction of the angelic heaven with the human race is perpetual, and one subsists by the other; wherefore when the basis does not correspond, the angelic heaven as it were totters, therefore a judgment is then accomplished upon those who are in the spiritual world, that all things, as well in the heavens as in the hells, may be reduced into order. That the human race is the basis and foundation of the angelic heaven, and that there is a perpetual conjunction between them, may be seen in the work concerning Heaven and Hell 291-302.

Hence it may be known that by "consummation" is understood the last state of the church, when there is no faith remaining, in consequence of there being no charity; this state of the church is also called in the Word "vastation and desolation", and by the Lord, "the consummation of the age." (Matthew 13:39, 40, 49; 24:3; 28:20) Apocalypse Explained 397. See verse 3; also Arcana Coelestia 4535.

24. Wherefore thus says the Lord Jehovih of Hosts, Fear not, O My people, that dwellest in Zion, because of the Assyrian: with his staff shall he smite you, and his rod shall he lift up against you, in the way of Egypt.

25. For yet a little time, and Mine indignation shall cease, and Mine anger in their destruction:

26. And Jehovah of Hosts shall raise up against him a scourge, like the stroke upon Midian at the rock of Oreb, and like the rod which He lifted up over the sea; yea, He will lift it up, in the way of Egypt.

27. And it shall be in that day, that his burden shall be removed from off your shoulder, and his yoke from off your neck: and the yoke shall be destroyed because of the anointing.

Verses 24, 26. Thus says the Lord Jehovih of Hosts, Fear not, O My people, that dwellest in Zion, because of the Assyrian: with his staff shall he smite you, and his rod shall he lift up against you, in the way of Egypt, etc. - Where "staff" denotes power derived from reasoning and science, such as is the power of those who reason from scientifics against the truths of faith, and pervert them, or make light of them, - these things are signified by "the staff with which the Assyrian will smite", and by "the rod which he will lift up in the way of Egypt"; that the "Assyrian" denotes reasoning" may be seen in Arcana Coelestia 1186, and that "Egypt" denotes science, Arcana Coelestia 1164, 1165. Arcana Coelestia 4876.

That dwellest in Zion. - See above, Chapter 1:8, the Exposition.

Verses 24-34. Thus says the Lord Jehovih of Hosts, etc. - That the names of kingdoms, of countries, of cities, and of men, signify things, may appear from the above words; for in this passage there is little but mere names, from which there could result no sense or meaning, unless they all signified things; and if the mind should abide in those names, without looking for an internal signification, it could never acknowledge this passage to be the Word of the Lord. But who will believe that all those names, in the internal sense, contain arcana of heaven, and that by them are described the states of those who, by reasonings grounded. in scientifics, endeavour to enter into the mysteries of faith, each name describing some particular of that state, - and that the conclusion is, that those reasonings are overturned and dispersed by the celestial things of love, and the spiritual things of faith, from the Lord? That by "Ashur", or Assyria, is signified reasoning or ratiocination, which is the subject here treated of, may appear plain from what has been shown above concerning "Ashur", Arcana Coelestia 119, 1186; and that by "Egypt" are signified scientifics, may also appear from what has been said above, Arcana Coelestia 1164, 1165, which the reader may consult and examine, and then determine for himself whether it be not so. The case is the same in respect to all other names which occur in the Word; and likewise in respect to every particular expression. Arcana Coelestia 1888.

Lord [Adonai] Jehovih. - See above, as to the specific meaning of "Jehovih", Isaiah chapter 3:15, the Exposition and note.

28. He will come to Aiath; he will pass to Migron; at Michmash he will deposit his arms.

29. They will pass the strait; Geba will be their lodging for the night: Ramah is frightened; Gibeah of Saul flees.

30. Cry aloud with your voice, O daughter of Gallim: hearken, O Laish; O miserable Anathoth!

31. Madmena is gone away; the inhabitants of Gelim do flee.

32. Yet this day shall he abide in Nob: he shall shake his hand against the mountain of the daughter of Zion; against the hill of Jerusalem.

33. Behold, the Lord, Jehovah of Hosts, shall lop off the flourishing branch with a terrible crash; and the high of stature shall be cut down, and the lofty shall be brought low.

Verses 28-34. He will come to Aiath, to Migron, Michmash, Geba, Ramah, etc. - In this passage there occur only mere names from which no meaning can be drawn, except by the help of the spiritual sense; in which sense all names throughout the Word signify things appertaining to heaven and the church. By virtue of this sense is discovered the signification of the contents of the above passage, as denoting that the whole church was brought into devastation by means of scientifics perverting all truth and confirming all falsity. Doctrine of the Sacred Scripture 15.

34. And He shall hew down the thickets of the forest with iron, and by a mighty one shall Lebanon fall.

Verse 34. He shall hew down the thickets of the forest, etc. - The "thickets of the forest" signify scientifics [or the knowledges of the natural mind], and "Lebanon" rational things, [in this case reasonings from mere fallacies and from false doctrines. ] Arcana Coelestia 2831.

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Isaiah Chapter 10

1. WOE unto them that decree decrees of iniquity; unto the scribes that prescribe oppression:

2. To turn aside the poor from judgment: to rob of their right the miserable of My people: that widows may become their prey, and that they may plunder the orphans!

3. And what will you do in the day of visitation, and in the devastation which shall come from afar? to whom will you flee for help? and where will you leave your glory?

4. He who will not bow himself down, shall fall under the prisoners, and under the slain.

For all this His anger is not turned back, but His hand is stretched, out still.

5. Woe to the Assyrian, the rod of Mine anger·; he is the staff in whose hand is Mine indignation!

6. Against a hypocritical nation will I send him; and against the people of My wrath will I give him a charge: to take the spoil, and to bear away the prey; and to trample them down like the mire of the streets.

7. But he doth not think rightly, and his heart doth not meditate rightly; but to destroy is in his heart, and to cut off nations not a few.

8. For he says, Are not my princes altogether kings?

9. Is not Calno as Carchemish? is not Hamath as Arphad? is not Samaria as Damascus?

10. As my hand has found the kingdoms of the idols, whose graven images were more than those of Samaria and Jerusalem;

11. As I have done unto Samaria and her idols, shall I not likewise do unto Jerusalem and her images?

12. But it shall be, when the Lord has accomplished His whole work upon Mount Zion and upon Jerusalem, I will punish the fruit of the proud heart of the king of Assyria, and the glory of his lofty eyes.

13. For he says, By the strength of my hand have I done it, and by my wisdom; for I am intelligent: I have removed the boundaries of the peoples; and I have plundered their treasures; and I have brought down, like a valiant man, the inhabitants:

14. And my hand has found, as a nest, the riches of the peoples: and as one gathers eggs deserted, so have I gathered all the earth; and there was no one that moved the wing, that opened the mouth, or that chirped.

15. Shall the axe boast itself against him that hews therewith? shall the saw magnify itself against him that moveth it? as if the rod should shake him that lifts it; as if the staff should raise him who is not wood.

16. Wherefore the Lord, the Lord of Hosts, shall send upon his fat ones leanness; and under his glory shall He kindle a burning, like the burning of a fire.

17. And the Light of Israel shall be for a fire, and His Holy One for a flame: and He shall burn, and consume his thorn and his brier in one day.,

18. And the glory of his forest, and of his Carmel, from the soul to the flesh, shall He consume; and it shall be as when a standard-bearer fainteth.

19. And the remnant of the trees of his forest, shall be few, so that a boy may describe them.

20. And it shall come to pass in that day, that the remnant of Israel, and the escaped of the house of Jacob, shall no more lean upon him that smote them; but shall lean upon Jehovah, the Holy One of Israel, in truth.

21. A remnant shall return, a remnant of Jacob, unto the Mighty God.

22. For though your people, O Israel, shall be as the sand of the sea, a remnant of them only shall return: the consummation is decreed, overflowing with justice.

23. For a consummation and decision shall the Lord Jehovih of Hosts accomplish in the midst of all the land.

24. Wherefore thus says the Lord Jehovih of Hosts, Fear not, O My people, that dwellest in Zion, because of the Assyrian: with his staff shall he smite you, and his rod shall he lift up against you, in the way of Egypt.

25. For yet a little time, and Mine indignation shall cease, and Mine anger in their destruction:

26. And Jehovah of Hosts shall raise up against him a scourge, like the stroke upon Midian at the rock of Oreb, and like the rod which He lifted up over the sea; yea, He will lift it up, in the way of Egypt.

27. And it shall be in that day, that his burden shall be removed from off your shoulder, and his yoke from off your neck: and the yoke shall be destroyed because of the anointing.

28. He will come to Aiath; he will pass to Migron; at Michmash he will deposit his arms.

29. They will pass the strait; Geba will be their lodging for the night: Ramah is frightened; Gibeah of Saul flees.

30. Cry aloud with your voice, O daughter of Gallim: hearken, O Laish; O miserable Anathoth!

31. Madmena is gone away; the inhabitants of Gelim do flee.

32. Yet this day shall he abide in Nob: he shall shake his hand against the mountain of the daughter of Zion; against the hill of Jerusalem.

33. Behold, the Lord, Jehovah of Hosts, shall lop off the flourishing branch with a terrible crash; and the high of stature shall be cut down, and the lofty shall be brought low.

34. And He shall hew down the thickets of the forest with iron, and by a mighty one shall Lebanon fall.

Swedenborg

Hlavní výklad ze Swedenborgových prací:

The Inner Meaning of the Prophets and Psalms 10


Další odkazy Swedenborga k tomuto verši:

Apocalypse Revealed 459


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 587

Scriptural Confirmations 4, 39

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