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Ezekiel 16

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1 HE ENs Ord kom til mig således:

2 Menneskesøn, forehold Jerusalem dets Vederstyggeligheder

3 og sig: Så siger den Herre HE EN til Jerusalem: Dit Udspring og din Oprindelse var i Kanaanæernes Land; din Fader var Amorit, din Moder Hetiterinde.

4 Og ved din Fødsel gik det således til: Da du fødtes, blev din Navlestreng ikke skåret over, ej heller blev du tvættet ren med Vand eller gnedet med Salt eller lagt i Svøb.

5 Ingen så på dig med så megen Medynk, at han af Medlidenhed gjorde nogen af disse Ting for dig, men du henslængtes på Marken, den Dag du fødtes; således væmmedes man ved din Sjæl.

6 Men jeg kom forbi, og da jeg så dig sprælle i Blod, sagde jeg til dig, som du lå der i Blodet: "Du skal leve

7 og vokse som en Urt på Marken!" Og du voksede, blev stor og trådte ind i din Skønheds Fylde; dine Bryster blev faste, og dit Hår voksede; men du var nøgen og bar.

8 kom jeg forbi og så dig, og se, din Tid var inde, din Elskovstid; og jeg bredte min Kappeflig over dig og tilhyllede din Blusel; så tilsvor jeg dig Troskab og indgik Pagt med dig, lyder det fra den Herre HE EN, og du blev min.

9 Så tvættede jeg dig med Vand, skyllede Blodet af dig og salvede dig med Olie;

10 jeg klædte dig i broget vævede Klæder, gav dig Sko af Tahasjskind på, bandt Byssusklæde om dit Hoved og hyllede dig i Silke;

11 jeg smykkede dig, lagde Spange om dine Arme og Kæde om din Hals,

12 fæstede en ing i din Næse, kugler i dine Ører og en herlig krone på dit Hoved;

13 du smykkedes med Guld og - Sølv, din Klædning var Byssus, Silke og broget vævede Klæder; fint Hvedemel, Honning og Olie var din Mad, og du blev såre dejlig og drev det til at blive Dronning.

14 Dit y kom ud blandt Folkene for din Dejligheds Skyld; thi den var fuldendt ved de Smykker, jeg udstyrede dig med, lyder det fra den Herre HE EN.

15 Men du stolede på din Dejlighed og bolede i Kraft af dit y; du udøste din bolerske Attrå over enhver, som kom forbi; du blev hans.

16 Af dine Klæder tog du og gjorde dig spraglede Offerhøje og bolede på dem.

17 Du tog dine Smykker af mit Guld og Sølv, som jeg havde givet dig, og gjorde dig Mandsbilleder og bolede med dem.

18 Du tog dine broget vævede Klæder og hyllede dem deri, og min Olie og øgelse satte du for dem.

19 Brødet, som jeg havde givet dig - fint Hedemel, Olie og Honning gav jeg dig at spise - satte du for dem til en liflig Duft, lyder det fra den Herre HE EN.

20 Og du tog dine Sønner og Døtre, som du havde født mig, og slagtede dem til Føde for dem. Var det ikke nok med din Bolen,

21 siden du slagtede mine Sønner og gav dem hen, idet du indviede dem til dem?

22 Og under alle dine Vederstyggeligheder og din Bolen kom du ikke din Ungdoms dage i Hu, da du var nøgen og bar og lå og sprællede i Blod.

23 Og efter al denne din Ondskab - ve dig, ve! lyder det fra den Herre HE EN -

24 byggede du dig en Alterfod og gjorde dig en Offerhøj på alle Torve.

25 Ved hvert Gadehjørne byggede du dig en Offerhøj og vanærede din Dejlighed; du spredte Benene for enhver, som kom forbi, og drev din Bolen vidt.

26 Du bolede med Ægypterne, dine sværlemmede Naboer, og drev din Bolen vidt og krænkede mig.

27 Men se, jeg udrakte min Hånd imod dig og unddrog dig, hvad der tilkom dig, og jeg gav dig dine Fjender Filisterindernes Gridskhed i Vold, de, som skammede sig over din utugtige Færd.

28 Siden bolede du med Assyrerne, umættelig som du var; du bolede med dem, men blev endda ikke mæt.

29 Så udstrakte du din Bolen til Kræmmerlandet, Kaldæernes Land, men blev endda ikke mæt.

30 Hvor vansmægtede dog dit Hjerte, lyder det fra den Herre HE EN, da du gjorde alt dette, som kun en arg Skøge kan gøre,

31 da du byggede dig en Alterfod ved hvert Gadehjørne og gjorde dig en Offerhøj på hvert Torv. Men du lignede ikke Skøgen i at samle Skøgeløn;

32 hvilken Horkvinde, der tager fremmede i sin Mands Sted! -

33 ellers giver man Skøgen en Gave, men du gav alle dine Elskere Gaver og købte dem til at komme til dig rundt om fra og bole med dig.

34 Hos dig var det modsat af, hvad Tilfældet ellers er med Kvinder; ingen løb efter dig for at bole, men du gav Skøgeløn og fik selv ingen; det var det modsatte.

35 Derfor, du Skøge, hør HE ENs Ord!

36 siger den Herre HE EN: Fordi din Skam ødtes bort og din Blusel blottedes for dine Elskere ved din Boler, derfor og for alle dine vederstyggelige Afgudsbilleders Skyld og for dine Sønners Blods Skyld, som du gav dem,

37 se, derfor vil jeg samle alle dine Elskere, hvem du var til Glæde, både alle dem, du elskede, og alle dem, du hadede; jeg vil samle dem imod dig trindt om fra og blotte din Blusel for dem, så de ser den helt.

38 Jeg vil dømme dig efter Horkvinders og Morderskers et og lade Vrede og Nidkærhed ramme dig.

39 Jeg giver dig i deres Hånd, og de skal nedbryde din Alterfod, ødelægge dine Offerhøje, rive Klæderne af dig, tage dine Smykker og lade dig stå nøgen og bar.

40 De skal sammenkalde en Forsamling imod dig, stene dig og med deres Sværd hugge dig sønder og sammen;

41 de skal sætte Ild på dine Huse og fuldbyrde Dommen over dig i mange Kvinders Påsyn. Jeg gør Ende på din Bolen, og du skal ikke mere komme til at give Skøgeløn.

42 Jeg stiller min Vrede på dig, til min Nidkærhed viger fra dig, så jeg får o og ikke mere er krænket.

43 Fordi du ikke kom dine Ungdoms Dage i Hu, men vakte min Vrede ved alt dette, se, derfor vil jeg gøre Gengæld og lade din Færd komme over dit Hoved, lyder det fra den Herre HE EN. Du skal ikke vedblive at føje Skændsel til alle dine Vederstyggeligheder.

44 Se, enhver, som ynder Ordsprog, skal bruge det Ordsprog om dig: "Som Moder så datter!"

45 Du er din Moders Datter, hun lededes ved sin Mand og sine Børn; og du er dine Søstres Søster, de lededes ved deres Mænd og Børn. Eders Moder var Hetiterinde, eders Fader Amorit.

46 Din store søster var samaria og hendes Døtre norden for dig, og din lille søster sønden for dig var Sodoma og hendes Døtre.

47 På deres Veje vandrede du ikke, og Vederstyggeligheder som deres øvede du ikke; kun en liden Stund, så handlede du endnu værre end de på alle dine Veje.

48 Så sandt jeg lever, lyder det fra den Herre HE E, din Søster Sodoma og hendes Døtre handlede ikke som du og dine Døtre!

49 Se, din Søster Sodomas Brøde var Overmod; Brød i Overflod og sorgløs Tryghed blev hende og hendes Døtre til Del, men de rakte ikke den arme og fattige en hjælpende Hånd;

50 de blev hovmodige og øvede Vederstyggelighed for mine Øjne; derfor stødte jeg dem bort, så snart jeg så det.

51 Heller ikke Samaria syndede halvt så meget som du! Du har øvet flere Vederstyggeligheder end de og retfærdiggjort dine Søstre ved alle de Vederstyggeligheder, du øvede.

52 Så bær da også du din Skændsel, du, som har skaffet dine Søstre Oprejsning; da dine Synder er vederstyggeligere end deres, står de retfærdigere end du; så skam da også du dig og bær din Skændsel, fordi du har retfærdiggjort dine Søstre.

53 Og jeg vil vende deres Skæbne, Sodomas og hendes Døtres og Samarias og hendes Døtres, og jeg vil vende din Skæbne midt iblandt dem,

54 for at du kan bære din Skændsel og blues ved alt, hvad du har gjort, idet du derved skaffede demen Trøst.

55 Dine Søstre Sodoma og hendes Døtre og Samaria og hendes Døtre skal blive, hvad de fordum var, og du og dine Døtre, hvad I fordum var.

56 Din Søster Sodomas Navn tog du ikke i din Mund i dit Overmods Dage,

57 da din Blusel endnu ikke var blottet som nu, du Spot for Edoms Kvinder, og alle kvinder deromkring og for Filisternes Kvinder, som hånede dig fra alle Sider!

58 Du må bære din Skændsel og dine Vederstyggeligheder, lyder det fra HE EN.

59 Ja, så siger den Herre HE EN: Jeg gør med dig, som du har gjort, du, som lod hånt om Eden og brød Pagten.

60 Men jeg vil ihukomme min Pagt med dig i din Ungdoms Dage og oprette en evig Pagt med dig.

61 Og du skal komme dine Veje i Hu og blues, når jeg tager dine Søstre, både dem, der er større, og dem, der er mindre end du, og giver dig dem til Døtre, men ikke fordi du var tro i Pagten.

62 Jeg opretter min Pagt med dig, og du skal kende, at jeg er HE EN,

63 for at du skal komme det i Hu med Skam og ikke mere kunne åbne din Mund, fordi du blues, når jeg tilgiver dig alt, hvad du har gjort, lyder det fra den Herre HE EN.

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia # 10177

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10177. 'And you shall make an altar for burning incense' means that which is representative of the Lord, of His hearing and receiving with pleasure everything of worship that springs from love and charity. This is clear from the meaning of 'an altar for burning incense' as that which is representative of such things of worship as are raised up to the Lord. The fact that they are things springing from love and charity will be evident from what follows below. 'An altar' has the same meaning as whatever is placed on it; and this is so because the altar is that which contains and whatever is placed on it is the contents, and container and contents make a single unit, like a table and the bread that is on it or a cup and the wine that is in it.

[2] The reason why an altar and not a table was made for burning incense was that among the Israelite nation altars were the chief representative signs of worship springing from love. For fire burned on them, and 'fire' means the love and charity from which worship springs. Regarding altars, that they were the chief representative signs of worship, see 4192, 4541, 8623, 8935, 8940, 9714.

[3] The reason why the altar of incense represented the hearing and receiving of everything of worship that springs from love and charity was that the creation of the cloud of smoke was a sign of that which is raised up on high, and the odour of the smoke was a sign of that which is pleasing, consequently of that which is heard and received by the Lord. And what springs from love and charity, this alone is pleasing to and received by the Lord. This also explains why that altar was overlaid with gold and was called the golden altar; for 'gold' means the good of love and charity, see the places referred to in 9874, and what has been stated in 9874, 9881.

[4] The reason why that alone which springs from love and charity is pleasing to the Lord, and is therefore heard and received by Him, is that love constitutes all that a person is; for a person is such as his love is. This explains why angels in heaven live as embodiments of love and charity. To them the form of love and charity is the human form, because the Lord, who is within them and gives them form, is - as to His Divine Human - Divine Love itself. From their faces therefore, from their speech, from their gestures, and especially from the spheres of their affections which flow out of them to a long way off, one can perceive clearly what kinds of love reign in them.

[5] And since love to the Lord and charity towards the neighbour originate in the Lord, and since love is a spiritual bonding, whatever emanates from these is heard and received by the Lord. Any holy and religious respect paid to Him that does not spring from them is indeed heard but it is not received with pleasure. It is a hypocritical holiness and respect, something merely outward, devoid of anything inward. Outward holiness devoid of anything inward reaches no further than the outskirts of heaven and dwindles away there. But outward holiness springing from inward reaches right on into heaven, according to the essential nature of that inward holiness, thus reaches towards the Lord. For outward holiness devoid of that inward holiness is a product solely of the lips and movements of the body, whereas outward holiness springing from inward comes at the same time from the heart. Regarding these two kinds of holiness, see what has been stated and shown in 8252-8257.

[6] In the tent of meeting outside the veil there was the table on which the loaves of the presence were laid, also the lampstand with its lamps, and the altar of incense. The loaves of the presence represented love to the Lord, the lamps of the lampstand represented charity and faith, and the incense on the altar represented worship springing from them, which is why it was burned every morning and every evening, when the lamps were 'adorned'. From this as well it is evident that the burning of incense represented worship of the Lord which springs from love and charity. The actual tent in which those objects resided represented heaven, where all worship is such. The loaves represented celestial good, which is the good of love to the Lord, see 9545; the lampstand represented spiritual good, which is the good of charity towards the neighbour and the good of faith, 9548-9561; and the tent represented heaven, 9457, 9481, 9485, 9784, 9963.

[7] When the word 'worship' is used the holiness which is expressed by means of prayers, adorations, thanksgivings, and similar acts of devotion that emanate from inward feelings of love and charity should be understood. These constituents of worship are what should be understood by 'the burning of incense', as may be recognized from the following places: In David,

My prayers are acceptable, [as] incense before You. Psalms 141:2.

In John,

The four living creatures and the twenty-four elders fell down before the Lamb, each holding a harp, and golden bowls full of incense, which are the prayers of the saints. Revelation 5:8.

In the same book,

An angel holding a golden censer ... And much incense was given to him, that he should offer it with the prayers of all the saints on the golden altar which was before the throne. The smoke of the incense went up from the prayers of the saints. Revelation 8:3-4.

[8] Since incense was a sign of worship and of its being raised up, thus of its being heard and received by the Lord, Moses commanded [those who rebelled against him] to take censers with incense in them, and to burn it before Jehovah, in order that they might consequently know whom Jehovah would choose, thus whom He would hear, Numbers 16:1ff. And when the people grumbled Aaron ran with incense, into the midst of the congregation, when a plague began, and in so doing stopped it, Numbers 16:46-48. In Malachi,

From the rising of the sun even to its setting Jehovah's name will be great among the nations, and in every place incense has been offered to My name, and a pure minchah. Malachi 1:11.

'A pure minchah' is added because the good of love is meant by it, 10137. In Moses,

The sons of Levi will teach Jacob [Your] judgements and Israel Your law. They will put incense in Your nose, and burnt offering on Your altar. Deuteronomy 33:10.

The expression 'putting incense in the nose' is used because perception is meant by 'the nostrils', 4624-4634. 'Burnt offering' is added here because by this too that which springs from the good of love is meant.

[9] But in the contrary sense 'burning incense' means worship springing from contrary loves, namely self-love and love of the world, for example burning incense to other gods, Jeremiah 1:16; 44:3, 5; burning incense to idols, Ezekiel 8:11; 16:18; and burning incense to the baalim, Hosea 2:13.

[10] Because the burning of incense served to mean such things as rise upwards to and are accepted with pleasure by the Divine it was also one of the religious practices among gentiles. The use of frankincense, censers, and incense-boxes by the Romans and other nations is well known from historical evidence. That kind of religious practice was derived from the Ancient Church, which was spread through many regions of Asia, such as Syria, Arabia, Babylon, Egypt, and Canaan. That Church had been a representative Church, thus a Church consisting in outward forms that represented inner realities, that is, celestial and spiritual things. A large number of religious practices, one of which was the burning of incense, were passed on from that Church to surrounding nations, and from these through Greece into Italy. Another practice like this was the care of the perpetual fire entrusted to chaste virgins whom they called the Vestal Virgins.

[11] The incense that was burned in the Ancient Church, and consequently in the Israelite Church, was prepared from fragrant substances, such as stacte, onycha, galbanum, and frankincense, because perception was meant by an odour, and delightful perception by a fragrant odour, see 925, 1514, 1517-1519, 3577, 4624-4634, 4748, 10054. But 'frankincense' in particular means the truth of faith, and therefore when frankincense is mentioned in the Word oil, bread, minchah, or else gold, by which the good of love is meant, is linked with it, as in Isaiah,

All those from Sheba will come. They will bring gold and frankincense, and will proclaim the praises of Jehovah. Isaiah 60:6.

Similarly those who came from the east, in Matthew,

Wise men from the east came, seeking the Lord who had then been born ... opening their treasures; and they presented gold, frankincense, and myrrh. Matthew 2:1-2, 11.

In the Word those who were from the east and were called 'sons of the east' mean people who possessed the cognitions or knowledge of goodness and truth, see 3249, 3762. 'Sheba' has the same meaning, 1171, 3240. And for the meaning of 'gold' as the good of love, see the places referred to in 9874 or 9881.

[12] In Jeremiah,

They will bring burnt offering and sacrifice, and minchah, and frankincense. Jeremiah 17:26.

'Minchah' in like manner means the good of love, 9992, 10137. From all this it is evident that in the Word 'frankincense' means truth that composes faith; for where good is spoken of in the Word, so too is truth, on account of the heavenly marriage, which is that of goodness and truth, in every single part of it, see the places referred to in 9263[end], 9314. For the same reason also oil as well as frankincense was placed on a minchah, Leviticus 2:1-2, 15, though not on a minchah required for a sin offering, Leviticus 5:11, nor on a minchah for jealousy, Numbers 5:15. The reason why they were not placed on these minchahs was that such minchahs were presented for expiation from evils, and as long as a person is at the stage of expiation he cannot receive the good of love or truth of faith, because evils stand in the way. It is different after they have been expiated or removed.

[13] The good of love cannot be imparted to anyone unless at the same time the truth of faith is as well. For good brings truth into being, and in that truth it acquires a particular quality and receives an outward form. This was why every minchah had frankincense on it, as did the loaves of the presence which were laid on the table in the tent of meeting, Leviticus 24:7, the good of love being meant by 'loaves', 3478, 3813, 4211, 4217, 4735, 4976, 8410, 9323, 9545, 10040, 10137.

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

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Arcana Coelestia # 4402

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4402. 'And he called it El Elohe Israel' means that it, that is to say, interior worship, originated in the Divine Spiritual. This is clear from the meaning of 'El Elohe', dealt with below, and from the meaning of 'Israel' as the spiritual, dealt with in 4286, 4292. The things stated so far in this chapter from verse 17 onwards appear there because the subject in the highest sense of the chapter is how the Lord made His Natural Divine. But since things in the highest sense which are concerned with the Lord are beyond the range of ideas present in a person's thought because such things are Divine, let them be illustrated by means of the kind of things that do fall more immediately within the range of a person's ideas. That is to say, let those things that are Divine be illustrated by means of the way in which the Lord regenerates man's natural. Indeed the regeneration of man, that is, of his natural, is also the subject here in the internal sense; for the regeneration of man is a model of the glorification of the Lord, 3138, 3212, 3296, 3490. In fact the Lord glorified Himself, that is, made Himself Divine, according to Divine order, according to which same order He also regenerates man, that is, makes him celestial and spiritual. Here the way in which He makes him spiritual is dealt with, for 'Israel' means that spiritual man.

[2] The spiritual man is not the interior rational man but the interior natural. The interior rational man is that which is called celestial. How the spiritual man and the celestial differ from each other has often been stated already. A person becomes spiritual through the joining of the truths residing with him to good, that is, through the joining of matters of faith to those of charity, a joining together which takes place within his natural. There exterior truths first are joined to good, and after that interior truths. The joining of exterior truths within the natural has been dealt with in verses 1-16 of this chapter, the joining of interior truths to good in verses 17-end. Interior truths are not joined to good except by means of an enlightenment entering through the internal man into the external. That enlightenment makes Divine truths visible in a purely general way, as when, to use a comparison, countless objects are seen by the eye as an obscure single whole devoid of any distinguishable features. This enlightenment making truths visible in a purely general way was meant by Esau's words to Jacob, 'Let me now place with you some of the people who are with me', and by Jacob's reply, 'Why so? Let me find favour in your eyes', dealt with in 4385, 4386.

[3] On the point that the spiritual man, compared with the celestial, dwells in obscurity, see 2708, 2715, 2716, 2718, 2831, 2849, 2935, 2937, 3241, 3246, 3833. It is this spiritual man that is represented by 'Israel', 4286. The expression spiritual man is used because the light of heaven, which holds intelligence and wisdom within it, flows into those things with man which belong to the light of the world and causes those which belong to the light of heaven to be represented in those belonging to the light of the world, and in this way causes them to correspond. For regarded in itself the spiritual is the Divine Light itself which comes from the Lord, and therefore consists in intelligence which essentially is truth and as a consequence is wisdom. With the spiritual man however that light falls on things which are matters of faith with him and which he believes to be true, whereas with the celestial man it falls on the good of love. But although these considerations are clear to those who dwell in the light of heaven they are nevertheless obscure to those who dwell in the light of the world, and so to the majority at the present day. They are perhaps so obscure as to be barely intelligible. All the same, since they constitute the subject in the internal sense and are by nature as described, the exposition of them must not be left out. The time will come when people will be enlightened

[4] The reason why the altar was called El Elohe Israel and why interior worship originating in the Divine Spiritual was meant by it is that in the highest sense El Elohe is identical with the Divine Spiritual; as also is Israel. For 'Israel' means the Lord's Divine Spiritual, and in the representative sense the Lord's spiritual Church, or what amounts to the same, a person like that, see 4286, 4292. In the original language El Elohe means 'God God', and also, to be strictly literal, 'God of gods'. 1 In the Word Jehovah, or the Lord, is referred to in very many places by the singular name 'El', or else 'Eloah', as well as by the plural name 'Elohim'. Both names are sometimes used within the same verse or in the same section. A person who is not acquainted with the internal sense of the Word cannot know the reason why. Anyone may conclude that 'El' implies one thing, 'Eloah' another, and 'Elohim' another, from the consideration that the Word is Divine, that is, has its origin in the Divine, and that it is for that reason inspired as to every word, indeed as to the smallest part of every letter.

[5] What the name 'El' implies when it is used, or the name 'Elohim', may be seen from what has been shown in various places above, namely that El or Elohim - that is, God - is used when truth is the subject, see 709, 2586, 2769, 2807, 2822, 3921 (end), 4287. This is why in the highest sense El and Elohim mean the Divine Spiritual, this being the same as Divine Truth. The two names differ however in that 'El' means truth in will and action, which is the same as the good of truth, 4337, 4353, 4390. The plural form Elohim exists for the reason that by Divine truth is meant all the truths which come from the Lord. This is also the reason why in the Word angels are sometimes called elohim or gods, 4295, as will be further evident from places in the Word that are quoted below. Now because El and Elohim in the highest sense mean the Lord as regards truth, they also mean Him as regards power; for truth is the entity to which power is attributed. Indeed when exercising power good acts by means of truth, 3091, 4015. Therefore when in the Word reference is made to the power received from truth, the Lord is called El and Elohim, that is, God. Hence also it is that El in the original language means one who is powerful.

[6] The fact that the names El and Elohim, or God, are used in the Word where the Divine Spiritual is the subject, or what amounts to the same, Divine Truth, and Divine Power received from this, may be seen in addition from the following places,

God spoke to Israel in visions in the night. I am the God of gods (El Elohe) of your father, do not be afraid of going down into Egypt, for I will make you into a great nation there. Genesis 46:2-3.

Since these words are addressed to Israel, whom He is going 'to make into a great nation', and so the subject is truth and the power this possesses, El Elohe is used, which in the proximate sense means the God of gods. The fact that in the proximate sense Elohim means gods because it has reference to truths and to the power received from them, is also evident in the same author,

There Jacob built an altar, and called the place El Beth El, for there the Elohim were revealed to him, when he was fleeing from before his brother. Genesis 35:7.

And elsewhere in the same author,

Jehovah your God, He is God of gods, and Lord of lords, the God (El) who is great, powerful, and fearful. Deuteronomy 10:17.

Here 'God of gods' is expressed by Elohe Elohim, and after that 'God' by El, to whom greatness and power are attributed

[7] In David,

A great God (El) is Jehovah, and a great King above all gods (elohim), in whose hand are the deep places 2 of the earth; and the strength 3 of the mountains are His. Psalms 95:3-4.

The name 'God' or El is used here because reference is made to Divine Truth and the Power received from this, and also 'gods' because reference is made to subordinate truths. For in the internal sense 'a king' means truth, 1672, 2015, 2069, 3009, 3670. From this it is clear what 'a great King above all gods' implies. 'The deep places of the earth' too means the truths of the Church, which are called 'the strength of the mountains' from power rooted in good. In the same author,

Who in heaven will compare himself to Jehovah? Who will be likened to Jehovah among the sons of gods (elim)? God (El) mighty in the secret place of the holy ones, O Jehovah God Zebaoth, who is strong as You are, O Jah? Psalms 89:6-8.

Here 'sons of gods (or of elim)' stands for Divine truths, to which, it is evident, power is attributed, since it is said 'God (El) mighty, Jehovah God of hosts, who is strong as You are?'

[8] Similarly elsewhere in the same author,

Give to Jehovah, O sons of gods, give to Jehovah glory and strength. Psalms 29:1.

In Moses,

They fell on their faces, and said, O God of gods (El elohe) of the spirits of all flesh. Numbers 16:22.

In David,

I said, You are gods (elohim), and sons of the Most High, all of you. Psalms 82:6; John 10:34.

Here they are called 'gods' from truths, for 'sons' means truths, 489, 491, 533, 1147, 2628, 3373, 3704. In the same author,

Confess the God of gods (Elohe elohim), confess the Lord of lords. Psalms 136:2-3.

In Daniel,

The king will act according to his own pleasure, and will uplift himself, and exalt himself above every god (el), and will speak astonishing things above the God of gods (El elohim). Daniel 11:36.

These quotations show that in the proximate sense El elohe means God of gods, and that in the internal sense 'gods' is used in reference to truths which come from the Lord.

[9] The fact that the singular name El or God is used where the power which comes from Divine Truth is the subject, or what amounts to the same, from the Lord's Divine Spiritual, becomes clear from the following places: In Moses,

Let my hand be for God (El) to do you evil! Genesis 31:29.

And elsewhere,

Nor is there a hand for God (El). Deuteronomy 28:32.

And in Micah,

Let there be a hand for God (El). Micah 2:1.

'Let there be a hand for God' means, let there be power. For 'hand' means power, see 878, 3387, and 'hand' is used in reference to truth, 3091. In David,

I will set His hand in the sea, and His right hand in the rivers. He will cry to Me, You are My Father, My God (El), the Rock of My Salvation. Psalms 89:25-26.

This refers to power from truths. In the same author,

The wicked says in his heart, God (El) has forgotten; He has hidden His face; He never sees. Arise, O Jehovah God (El); lift up Your hand. For what reason does the wicked despise God (Elohim)? Psalms 10:11-13.

Here the meaning is similar.

[10] In the same author,

Jehovah is my rock (petra) and my fortress, and my deliverer, my God (El), my rock (rupes). Psalms 18:2.

This refers to power. In Isaiah, A residue will return, the residue of Jacob, to the God (El) of power. Isaiah 10:21.

In the same prophet,

To us a Boy is born, to us a Son is given, the government upon His shoulder; He will call His name, Wonderful, Counsellor, God (El), the Powerful One, Father of Eternity, Prince of Peace. Isaiah 9:6.

In the same prophet,

Behold the God (El) of my salvation; I will trust, and will not be afraid, for He is my strength. Isaiah 12:2.

In the same prophet,

I am God (El) even from today; I am He, and nobody delivers from My hand; I work, and who will reverse it? Isaiah 43:12-13.

This refers to power. In Jeremiah, Great and powerful God (El), whose name is Jehovah of hosts. Jeremiah 32:18.

In the second Book of Samuel,

With my God (El) I will leap over the wall. God (El) is perfect in His way; the word of Jehovah is pure. Who is God (El) besides Jehovah? Who is a rock besides our God (Elohim)? God (El) is the strength of my refuge. 2 Samuel 22:30-33.

In Moses,

God (El) is not a man, that He should lie, or a son of man, that He should repent. Has He said, and will He not act? Or has He spoken, and will He not carry it out? He brought them out of Egypt; He has so to speak the strength of a unicorn. At that time it will be said to Jacob and to Israel, What has God (El) been doing? Numbers 23:19, 22-23.

This in the internal sense refers to power and to truth.

[11] And in the same author,

God (El) who brought him out of Egypt has as it were the strength of a unicorn. He will consume the nations, his enemies, and will break their bones, and smash their weapons. Numbers 24:8.

'Horns' and 'the strength of a unicorn' mean the power of truth that springs from good, see 2832. And there are many other places besides all these. Since most things in the Word also have a contrary sense, no less do 'god' and 'gods', names which are used when the subject is falsity and power from falsity, as in Ezekiel,

The gods (elim) of the mighty will speak to him in the midst of hell. Ezekiel 32:21.

In Isaiah,

You inflamed yourselves among the gods (elim) under every green tree. Isaiah 57:5.

Here the name 'gods' is used on account of falsities. Similar examples exist in other places.

Poznámky pod čarou:

1. 'El Elohe Israel may be understood in two different ways - 'God, the God of Israel' or 'Israel's God of gods'. Most English versions of the Bible prefer the first of these (e.g. in Genesis 46:3; Deuteronomy 10:17).

2. literally, the searchings

3. literally, the strengths

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