列王纪下 3
1
猶大王約沙法十八年,亞哈的兒子約蘭在撒瑪利亞登基作了以色列王十二年。
2
他行耶和華眼中看為惡的事,但不至像他父母所行的,因為除掉他父所造巴力的柱像。
3
然而,他貼近尼八的兒子耶羅波安使以色列人陷在罪裡的那罪,總不離開。
4
摩押王米沙牧養許多羊,每年將十萬羊羔的毛和十萬公綿羊的毛給以色列王進貢。
7
前行的時候,差人去見猶大王約沙法,說:摩押王背叛我,你肯同我去攻打摩押麼?他說:我肯上去,你我不分彼此,我的民與你的民一樣,我的馬與你的馬一樣。
8
約蘭說:我們從哪條路上去呢?回答說:從以東曠野的路上去。
9
於是,以色列王和猶大王,並以東王,都一同去繞行七日的路程;軍隊和所帶的牲畜沒有水喝。
10
以色列王說:哀哉!耶和華招聚我們這三王,乃要交在摩押人的手裡。
11
約沙法說:這裡不是有耶和華的先知麼?我們可以託他求問耶和華。以色列王的一個臣子回答說:這裡有沙法的兒子以利沙,就是從前服事以利亞的(原文作倒水在以利亞手上的)。
12
約沙法說:他必有耶和華的話。於是以色列王和約沙法,並以東王都下去見他。
13
以利沙對以色列王說:我與你何干?去問你父親的先知和你母親的先知罷!以色列王對他說:不要這樣說,耶和華招聚我們這三王,乃要交在摩押人的手裡。
14
以利沙說:我指著所事奉永生的萬軍耶和華起誓,我若不看猶大王約沙法的情面,必不理你,不顧你。
15
現在你們給我找一個彈琴的來。彈琴的時候,耶和華的靈(原文作手)就降在以利沙身上。
17
因為耶和華如此說:你們雖不見風,不見雨,這谷必滿了水,使你們和牲畜有水喝。
18
在耶和華眼中這還算為小事,他也必將摩押人交在你們手中。
19
你們必攻破一切堅城美邑,砍伐各種佳樹,塞住一切水泉,用石頭糟踏一切美田。
20
次日早晨,約在獻祭的時候,有水從以東而來,遍地就滿了水。
21
摩押眾人聽見這三王上來要與他們爭戰,凡能頂盔貫甲的,無論老少,盡都聚集站在邊界上。
22
次日早晨,日光照在水上,摩押人起來,看見對面水紅如血,
23
就說:這是血啊!必是三王互相擊殺,俱都滅亡。摩押人哪,我們現在去搶奪財物罷!
24
摩押人到了以色列營,以色列人就起來攻打他們,以致他們在以色列人面前逃跑。以色列人往前追殺摩押人,直殺入摩押的境內,
25
拆毀摩押的城邑,各人拋石填滿一切美田,塞住一切水泉,砍伐各種佳樹,只剩下吉珥哈列設的石牆;甩石的兵在四圍攻打那城。
26
摩押王見陣勢甚大,難以對敵,就率領七百拿刀的兵,要衝過陣去到以東王那裡,卻是不能;
27
便將那應當接續他作王的長子,在城上獻為燔祭。以色列人遭遇耶和華的大怒(或作招人痛恨),於是三王離開摩押王,各回本國去了。
Arcana Coelestia # 9055
9055. 'Burning for burning' means if anything of love and affection present in the inward part of the will [is injured]. This is clear from the meaning of 'burning' as injuring or wiping out the good of love. The reason for saying 'in the will' is that the good of love belongs to the will, whereas the truth of faith belongs to the understanding, 9050, 9051. And the reason for saying 'the inward part' of the will is that 'wound', dealt with below, means an injuring or the wiping out of an aspect of love present in the outward part of the will. Here, as in the previous paragraphs, injuries done both in the internal man and in the external man are dealt with. For injuring the inner part of the understanding is meant by 'eye' and injuring the outer part by 'tooth', and injuring the power of truth in the internal man is meant by 'hand' and injuring the power in the external man by 'foot', as has been shown; thus injuring the will in the internal man is meant by 'burning' and injuring the will in the external man by 'wound'.
[2] A person has inward and outward parts of his will, just as he has inward and outward parts of his understanding, which are dealt with in 9050, 9051. The inward part of his will resides where the inward part of his understanding resides, and the outward part of his will resides where the outward part of his understanding resides. They must be joined together; for where truth resides, so does good, and where good resides, so does truth. Truth without good is not truth, and good without truth is not good. For good is the essential being (esse) of truth, and truth is the manifestation (existere) of good; and the situation with a person's understanding and his will is the same, in that the understanding is dedicated to receiving truth and the will to receiving good. From this it is evident that when a person is being regenerated the Lord gives him a new understanding through the truths of faith, and a new will through the good of charity, and that both must be present and also joined together if the person is to be regenerate.
[3] The reason why 'burning' means injuring the good of love is that love is meant by 'fire', 934, 2446, 4906, 5071, 5215, 6314, 6832, 6834, 6849, 7324 (end), 7575, 7852; and what injures the good of love is evil desire blazing up from self-love. For this desire is called 'burning', 1297, 5215. Evil desire is also meant by 'branding' in Isaiah,
Instead of fragrance there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hair, baldness, and instead of a robe, a girding of sackcloth, branding instead of beauty. Isaiah 3:24.
This refers to 'the daughter of Zion', by which the celestial Church, that is, the Church governed by love to the Lord, is meant, 2362, 6729. 'Branding' here is evil desire stemming from self-love.
[4] Anyone who does not know that there is an internal sense in the Word thinks that the proud adornments worn by the daughters of Zion as described in verses 16-24 of that chapter mean such adornments, and that because of such things among the daughters of Zion the Jewish and Israelite people were to be punished and - as said in verses 25, 26 - to fall by the sword. But the reality is altogether different from this. The spiritual and celestial beauties of the Church are what are meant by those adornments. It becomes clear to anyone who reads the Word that 'the daughter of Zion' is not used in the Word to mean the daughter of Zion, provided that he turns to and considers those places in the Prophets where Zion and the daughter of Zion are mentioned. From these he will see that the daughter of Zion is the Church.