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Ezekiel 18

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1 HE ENs Ord kom til mig således:

2 Hvor tør I bruge det Mundheld i Israels Land: Fædre åd sure Druer, og Børnenes Tænder blev ømme.

3 Så sandt jeg lever, lyder det fra den Herre HE EN: Ingen skal mere bruge dette Mundheld i Israel.

4 Se, alle Sjæle er mine; både Faderens Sjæl og Sønnens Sjæl er mine; den Sjæl der synder skal .

5 Når en Mand er retfærdig og gør et og Skel,

6 ikke spiser på Bjergene eller løfter sit Blik til Israels Huses Afgudsbilleder eller skænder sin Næstes Hustru eller nærmer sig en Kvinde, så længe hun er uren,

7 eller volder noget Menneske Men, men giver sit Håndpant tilbage, ikke raner, men giver den sultne sit Brød og klæder den nøgne,

8 ikke låner ud mod Åger eller tager Opgæld, men holder sin Hånd fra Uret, fælder redelig Dom Mand og Mand imellem,

9 vandrer efter mine Anordninger og tager Vare på at udføre mine Lovbud, han er retfærdig, han skal visselig leve, lyder det fra den Herre HE EN.

10 Men avler han en Voldsmand til Søn, som udøser Blod og gør en eneste af disse Ting

11 medens han selv ikke gjorde nogen af disse Ting - spiser på Bjergene, skænder sin Næstes Hustru

12 volder de arme og fattige Men raner, ikke giver Håndpant tilbage, men løfter sit Blik til Afgudsbillederne, gør, hvad vederstyggeligt er,

13 låner ud mod Åger og tager Opgæld, så skal han ingenlunde leve; han har øvet alle disse Vederstyggeligheder, han skal visselig lide Døden, hans Blod skal komme over ham.

14 Men sæt, at Sønnen avler en Søn, som ser alle de Synder, Faderen gjorde, og at han bliver angst og ikke bærer sig således ad,

15 ikke spiser på Bjergene eller løfter sit Blik til Israels Huses Afgudsbilleder eller skænder sin Næstes Hustru

16 eller volder noget Menneske Men eller tager Håndpant eller raner, men giver den sultne sit Brød og klæder den nøgne,

17 holder sin Hånd fra Uret, ikke tager Åger eller Opgæld, men holder mine Lovbud og vandrer efter mine Anordninger, så skal han ikke for sin Faders Misgerning, men visselig leve.

18 Hans Fader derimod døde for sin Misgerning, fordi han øvede Vold, ranede og gjorde i sit Folk hvad ikke var godt.

19 Og I siger: "Hvorfor skulde Sønnen ikke bære Faderens Misgerning?" Nej, thi Sønnen gjorde et og Skel, holdt alle mine Lovbud og levede efter dem. Visselig skal han leve.

20 Den Sjæl, der synder, den skal ; Søn skal ikke bære Faders Misgeming, ej heller Fader Søns. Over den retfærdige skal hans etfærdighed komme, over den gudløse hans Gudløshed.

21 Men når den gudløse omvender sig fra alle de Synder, han har gjort, og holder alle mine Anordninger og gør et og Skel, da skal han visselig leve og ikke .

22 Ingen af alle de Overtrædelser, han har øvet, skal tilregnes ham; i Kraft af den etfærdighed, han øver, skal han leve.

23 Mon jeg har Lyst til den gudløses Død, lyder det fra den Herre HE EN, mon ikke til, at han omvender sig fra sin Vej, så han må leve?

24 Men når den retfærdige vender sig fra sin etfærdighed og gør Uret, lignende Vederstyggeligheder, som den gudløse øver, så skal ingen af de retfærdige Gerninger, han har gjort tilregnes ham; for den Troløshed, han øvede, og den Synd, han gjorde, skal han .

25 Og I siger: "HE ENs Vej er ikke ret!" Hør dog, Israels Hus! Er det min Vej, der ikke er ret? Er det ikke snarere eders Vej, der ikke er ret?

26 Når den retfærdige vender sig fra sin etfærdighed og gør Uret, skal han ; for den Uret, han gør, skal han .

27 Men når en gudløs vender sig fra den Gudløshed, han har øvet, og gør et og Skel, skal han holde sin Sjæl i Live.

28 Han vendte sig fra alle de Overtrædelser, han havde øvet; han skal visselig leve og ikke .

29 Og Israels Hus siger: "H ENs Vej er ikke ret!" Er det min Vej, Israels Hus, der ikke er ret? Er det ikke snarere eders Vej, der ikke er ret?

30 Derfor dømmer jeg enhver af eder efter hans Veje, Israels Hus, lyder det fra den Herre HE EN. Vend om og omvend eder fra alle eders Overtrædelser, at de ikke skal blive eder Årsag til Skyld.

31 Gør eder fri for alle de Overtrædelser, I har øvet imod mig, og skab eder et nyt Hjerte og en ny Ånd; thi hvorfor vil I , Israels Hus?

32 Thi jeg har ikke Lyst til nogens Død, lyder det fra den Herre HE EN. Omvend eder derfor, så skal I leve!

   


The Project Gutenberg Association at Carnegie Mellon University

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Arcana Coelestia # 10199

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10199. 'Incense of spices' means a hearing and receiving with pleasure. This is clear from the meaning of 'incense' as the Lord's hearing and receiving with pleasure everything of worship that springs from love and charity, dealt with in 10177; and from the meaning of 'spices' as things that bring pleasure. Things bringing pleasure are meant by 'spices' on account of their odour; for 'odour' means perception, and therefore a sweet odour means a perception of that which brings pleasure, while an offensive odour means that which brings no pleasure. All things perceived by a person with the sensory organs of smell, taste, sight, hearing, and touch mean spiritual realities connected with the good of love and the truths of faith. Consequently smell means the perception of interior truth springing from the good of love; taste means perception and the desire to know and become wise; sight means an understanding of the truths of faith; hearing means perception resulting from the good of faith and from obedience; and touch in general means imparting, conveying, and being received.

[2] The reason why they have these meanings is that every reception of impressions by the outward senses begins in reception by the inward senses, which belong to the understanding and will, and so begins within the person, in the truths of faith and the good of love since these constitute the understanding and will within the human mind. Yet inward sensations, which belong properly to a person's understanding and will, do not feel the same as the outward ones, though they are turned into outward sensations when they flow in. For all the perceptions that a person receives by means of his outward sensory organs flow from inward powers of mind. The path all influx takes is from inward things to outward ones, not from outward to inward, since there is no such thing as physical influx - that is, influx from the natural world into the spiritual world - only influx from the spiritual world into the natural. A person's inner powers, which belong properly to understanding and will, exist in the spiritual world, and his outward ones, which belong properly to the bodily senses, exist in the natural world. From all this too it becomes clear what correspondence is and what the nature of it is.

[3] In general, smell corresponds to perception of some reality, as determined by the essential nature of the matter that is being perceived, see 1514, 1517-1519, 3577, 4624-4634, 10054.

Taste corresponds to perception and the desire to know and become wise, 3502, 4791-4805.

Sight corresponds to an understanding of the truths of faith, 3863, 4403-4421, 4567, 5114, 5400, 6805.

Hearing corresponds to perception of the good of faith and to obedience, 3869, 4652-4660, 7216, 8361, 9311, 9926.

Touch means imparting, conveying, and being received, 10130.

[4] 1 The fact that such things as are perceived with pleasure are meant by 'spices' - the kinds that spring from love and charity, in particular interior truths since they spring from these - is clear from the following places in the Word: In Isaiah,

Instead of spice 2 there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hair 3 , baldness. Isaiah 3:24.

This refers to the daughters of Zion, by whom the celestial Church is meant, a Church in possession of interior truths springing from the good of love to the Lord. 'Spice' here means interior truth, 'rottenness' deprivation of it; 'a girdle' means a joining together, and 'a falling apart' the dissolution of connection and order; 'well-set hair' means factual knowledge of truth, which is exterior truth or truth as the external man knows it, and 'baldness' deprivation of that truth.

'A girdle' means a joining together and a bond to ensure that everything is held in connection and has the same end in view, see 9828.

'Well-set hair' means factual knowledge of truth, 2831 4 .

'Baldness' means deprivation of that truth, 9960.

[5] In Ezekiel,

A great eagle with [great] wings came on Lebanon, and from it took a twig of the cedar away into the land of Canaan 5 ; in the city of spicers he put the top of it 6 . Ezekiel 17:3-4.

This refers in the internal sense to the beginnings and growth of the spiritual Church, and then its corruption and end. 'A great eagle with [great] wings' means the interior truth which that Church possessed, 3901, 8764, 'wings' its exterior truths, 8764, 9514. 'Lebanon' is that Church, 'the cedar' there being the spiritual Church's truth. 'The city of spicers' is a place where teachings composed of interior truth are presented, 'cities' in the Word meaning religious teachings, see 402, 2449, 3216, 4492, 4493. It is called 'the city of spicers' by virtue of its interior truths.

[6] In the same prophet,

The traders of Sheba and Raamah with the best of [every] spice, and with every precious stone and gold, carried out 7 their dealings. Ezekiel 27:22.

This refers to Tyre, which means the Church in respect of cognitions or knowledge of goodness and truth. 'The traders' are those who possess these and pass them on; 'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist; 'the best of spice' is that which by virtue of interior truths brings pleasure; 'precious stone' is those very truths; and 'gold' is the good that goes with them.

Tyre means the Church in respect of interior cognitions of goodness and truth, and in the abstract sense those cognitions themselves, see 1201.

'The traders' are those who possess these and pass them on, 2967, 4453.

'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist, 1171, 3240.

'Precious stone' is interior truth, 9863, 9865, 9873, 9874.

'Gold' is the good that goes with it, see the places referred to in 9874, 9881.

[7] From all this one may see what was represented by the queen of Sheba's coming to Solomon in Jerusalem with camels carrying spices, gold, and precious stones, 1 Kings 10:1-2, and by the offering of gold, frankincense, and myrrh which the wise men from the east made to the new-born Jesus, Matthew 2:11. Because 'spices' meant interior truths, thus those which bring pleasure, the incense and also the anointing oil, dealt with further on in this chapter, were scented with spices.

[8] By interior truths those truths which have become part of a person's life and affection, thus those inwardly present in him, should be understood, but not truths which are present solely in the memory and have not become part of that person's life. These truths in relation to the others are called external ones, since they have not been inscribed on the person's life, only on his memory. They reside in the external man and not in the internal. Truths of faith which have been inscribed on a person's life are present in the will, and what is in the will is present in the internal man. For by means of the truths of faith the internal man is opened up and contact with heaven is brought about. From this it is evident that the interior truths present with a person are ones that spring from the good of love and charity. Whether you say will or love it amounts to the same thing, for what composes a person's will composes his love. Therefore the truths inscribed on the person's life, called interior truths, are ones that have been inscribed on his love, and so on the will, from which they afterwards go forth when they pass into speech and action.

[9] For heaven, in which the internal man that has been opened up is present, does not enter truths directly but indirectly, through the good of love. But heaven cannot come in when a person's internal man is closed, because there is no good of love there to receive it. In the case therefore of those with whom the internal man has not been opened by means of truths springing from the good of love and charity hell enters with falsities arising from evil, no matter how many truths of faith, even interior ones, are residing in the external man alone, that is, in the memory.

From all this one may now see what should be understood by interior truths that bring pleasure, which are meant by 'spices', namely those which spring from the good of love and charity.

Poznámky pod čarou:

1. To judge both from the first Latin edition and his rough draft Swedenborg may have intended to add words that would have concluded what goes before and introduced what comes next.

2. i.e. fragrance

3. literally, instead of the work of plaited [hair]

4. The word rendered well-set, more literally plaited, may otherwise mean entangled.

5. Here the Hebrew may be taken to mean either the land of Canaan or the land of the merchant. See 3901:2, 8764:6, where Swedenborg adopts the latter meaning.

6. literally, its head i.e. the twig from the top of the cedar

7. literally, gave

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

Bible

 

Exodus 30

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1 "You shall make an altar to burn incense on. You shall make it of acacia wood.

2 Its length shall be a cubit, and its breadth a cubit. It shall be square, and its height shall be two cubits. Its horns shall be of one piece with it.

3 You shall overlay it with pure gold, its top, its sides around it, and its horns; and you shall make a gold molding around it.

4 You shall make two golden rings for it under its molding; on its two ribs, on its two sides you shall make them; and they shall be for places for poles with which to bear it.

5 You shall make the poles of acacia wood, and overlay them with gold.

6 You shall put it before the veil that is by the ark of the testimony, before the mercy seat that is over the testimony, where I will meet with you.

7 Aaron shall burn incense of sweet spices on it every morning. When he tends the lamps, he shall burn it.

8 When Aaron lights the lamps at evening, he shall burn it, a perpetual incense before Yahweh throughout your generations.

9 You shall offer no strange incense on it, nor burnt offering, nor meal offering; and you shall pour no drink offering on it.

10 Aaron shall make atonement on its horns once in the year; with the blood of the sin offering of atonement once in the year he shall make atonement for it throughout your generations. It is most holy to Yahweh."

11 Yahweh spoke to Moses, saying,

12 "When you take a census of the children of Israel, according to those who are numbered among them, then each man shall give a ransom for his soul to Yahweh, when you number them; that there be no plague among them when you number them.

13 They shall give this, everyone who passes over to those who are numbered, half a shekel after the shekel of the sanctuary; (the shekel is twenty gerahs;) half a shekel for an offering to Yahweh.

14 Everyone who passes over to those who are numbered, from twenty years old and upward, shall give the offering to Yahweh.

15 The rich shall not give more, and the poor shall not give less, than the half shekel, when they give the offering of Yahweh, to make atonement for your souls.

16 You shall take the atonement money from the children of Israel, and shall appoint it for the service of the Tent of Meeting; that it may be a memorial for the children of Israel before Yahweh, to make atonement for your souls."

17 Yahweh spoke to Moses, saying,

18 "You shall also make a basin of brass, and its base of brass, in which to wash. You shall put it between the Tent of Meeting and the altar, and you shall put water in it.

19 Aaron and his sons shall wash their hands and their feet in it.

20 When they go into the Tent of Meeting, they shall wash with water, that they not die; or when they come near to the altar to minister, to burn an offering made by fire to Yahweh.

21 So they shall wash their hands and their feet, that they not die: and it shall be a statute forever to them, even to him and to his descendants throughout their generations."

22 Moreover Yahweh spoke to Moses, saying,

23 "Also take fine spices: of liquid myrrh, five hundred shekels; and of fragrant cinnamon half as much, even two hundred and fifty; and of fragrant cane, two hundred and fifty;

24 and of cassia five hundred, after the shekel of the sanctuary; and a hin of olive oil.

25 You shall make it a holy anointing oil, a perfume compounded after the art of the perfumer: it shall be a holy anointing oil.

26 You shall use it to anoint the Tent of Meeting, the ark of the testimony,

27 the table and all its articles, the lampstand and its accessories, the altar of incense,

28 the altar of burnt offering with all its utensils, and the basin with its base.

29 You shall sanctify them, that they may be most holy. Whatever touches them shall be holy.

30 You shall anoint Aaron and his sons, and sanctify them, that they may minister to me in the priest's office.

31 You shall speak to the children of Israel, saying, 'This shall be a holy anointing oil to me throughout your generations.

32 It shall not be poured on man's flesh, neither shall you make any like it, according to its composition: it is holy. It shall be holy to you.

33 Whoever compounds any like it, or whoever puts any of it on a stranger, he shall be cut off from his people.'"

34 Yahweh said to Moses, "Take to yourself sweet spices, gum resin, and onycha, and galbanum; sweet spices with pure frankincense: of each shall there be an equal weight;

35 and you shall make incense of it, a perfume after the art of the perfumer, seasoned with salt, pure and holy:

36 and you shall beat some of it very small, and put some of it before the testimony in the Tent of Meeting, where I will meet with you. It shall be to you most holy.

37 The incense which you shall make, according to its composition you shall not make for yourselves: it shall be to you holy for Yahweh.

38 Whoever shall make any like that, to smell of it, he shall be cut off from his people."