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Hesekiel 5

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1 Ja sina, inimesepoeg, võta enesele terav mõõk; tarvita seda kui habemenuga ja lase see käia üle oma pea ning habeme; siis võta enesele vaekausid ja jaota karvad:

2 kolmandik põleta tules keset linna, siis kui piiramispäevad on lõppenud; kolmandik võta ja raiu mõõgaga ümber linna; kolmandik puista tuulde, ja mina tõmban mõõga välja nende taga;

3 võta neid vähesel määral ja seo oma kuuehõlma;

4 võta neist veel osa ja viska tulle ning põleta tules; siit läheb tuli kogu Iisraeli soo kallale.

5 Nõnda ütleb Issand Jumal: See on Jeruusalemm; ma olen pannud selle paganate keskele ja selle ümber on maad.

6 Aga see on vastu pannud mu seadustele õelamalt kui paganad ja mu määrustele rohkem kui maad, mis on selle ümber; sest nad on põlanud mu seadusi ega ole käinud mu määruste järgi.

7 Seepärast ütleb Issand Jumal nõnda: Et te olete rohkem vastu pannud kui teie ümberkaudsed paganad ega ole käinud mu määruste järgi, ei ole teinud mu seaduste järgi ega ole teinud ka oma ümberkaudsete paganate seaduste järgi,

8 seepärast ütleb Issand Jumal nõnda: Vaata, ka mina olen sinu vastu ja mõistan kohut su keskel paganate silme all

9 ja ma talitan sinuga kõigi su jäleduste pärast, nagu ma enne ei ole talitanud ja milletaoliselt ma enam ei talitagi.

10 Sellepärast peavad sinu keskel isad sööma oma lapsi ja lapsed sööma oma isasid; ja ma mõistan kohut sinu üle ning puistan kogu su jäägi kõigi tuulte poole.

11 Sellepärast, nii tõesti kui ma elan, ütleb Issand Jumal, tõesti, sellepärast et sa oled rüvetanud mu pühamu kõigi oma põlastusväärsustega ja kõigi oma jäledustega, siis lõikan minagi: mu silm ei kurvasta ja ma ei anna armu.

12 Kolmandik sinust sureb katku ja lõpeb su keskel nälga, kolmandik langeb su ümber mõõga läbi ja kolmandiku puistan ma kõigi tuulte poole ning tõmban mõõga välja nende taga.

13 Mu viha mõõt saab täis ja ma vaigistan oma raevu nende kallal ning maksan kätte. Ja nad saavad tunda, et mina, Issand, olen rääkinud oma pühas vihas, kui ma olen tühjendanud oma raevu nende peale.

14 Ja ma teen sind varemeks ning teotuseks su ümberkaudsete paganate seas, iga möödamineja silma ees.

15 Ja sa saad teotuseks ja sõimuks, hoiatuseks ja ehmatuseks su ümberkaudseile paganaile, kui ma mõistan kohut su üle vihas ja raevus ning vihaste manitsustega - mina, Issand, olen rääkinud -,

16 kui ma läkitan nende kallale nälja kurjad nooled, mis ma läkitan teid hävitama ja mis saavad hukatuseks; ja ma suurendan veelgi teie nälga ning murran katki teie leivatoe.

17 Ja ma läkitan teie kallale nälja ja kurjad metsloomad, kes jätavad sind lasteta; katk ja veri käivad sinust üle ja ma toon mõõga su kallale. Mina, Issand, olen rääkinud.'

   

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Apocalypse Explained # 66

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66. Verse 14. And His head and hairs white, signifies the Divine in firsts and in ultimates. This is evident from the signification of "head," when it refers to the Lord, of whom these things are said, as being the Divine in firsts (of which presently); and from the signification of "hairs," as being the Divine in ultimates (of which also presently); and from the signification of "white," as being what is pure. (That "white" [album] and "bright white" [candidum] mean what is pure, see Arcana Coelestia 3301, 3993, 4007, 5319.) "Head," in reference to the Lord, is the Divine in firsts, because the head is the highest part of man, and in it are his firsts, which are called the beginnings, from which are derived all things that have place in the body; for in the head are the understanding and the will, from which, as from their firsts or beginnings, flow the remaining things that relate to man's outer life, such as speech and all actions. But "hairs," in reference to the Lord, mean the Divine in ultimates, because hairs are ultimate things, for they grow out of the outmost parts of man, and first things terminate in them; when, therefore, "head" and "hairs" are mentioned firsts and ultimates are meant.

[2] Anyone who knows that in spiritual things also "head" signifies first things and "hairs" ultimates, and that first things and ultimates signify all things (as shown in n. 41), can know many arcana of the internal sense where "head" and "hairs" are mentioned; as that:

A Nazarite should not shave the hair of his head, for this, as it is said, was the Nazariteship of God upon his head, and when the days were accomplished, he was to shave it off and consecrate it (Numbers 6:1-21);

also that:

The strength of Samson was in his locks, and when they were shaven off he became weak, and when they grew again he came into his strength (Judges 16:13-31 tothe end);

also that:

Forty-two children were torn in pieces by bears because they mocked Elisha, calling him bald-head (2 Kings 2:23-24);

as also that:

Elijah was clothed with a garment of hair (2 Kings 1:8);

And John the Baptist with camel's hair (Mark 1:6);

furthermore, what "head," "hairs," "beard," and "baldness" signify wherever they are mentioned in the Word.

[3] That a Nazarite should not shave his hair, because this, as is said, was the Nazariteship of God upon his head; and that when the days were accomplished he should shave it off and consecrate it, was for the reason that the Nazarite represented the Lord in firsts and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are ultimates. That He made it Divine even to the flesh and bones is evident from the fact that He left nothing in the sepulcher, and that:

He said to the disciples that He had flesh and bones, which a spirit hath not (Luke 24:39-40).

And when the Divine Itself is Divine even in ultimates, then it governs all things from firsts by means of ultimates (as can be seen from what was shown above, n. 41; especially from what was cited from the Arcana Coelestia, namely, that interior things flow in successively into exterior things, even into what is extreme or outmost, and there have existence and subsistence, n. 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate, in what order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection from the first by means of the ultimate, n. 9828, and in the work on Heaven and Hell 297; that from this the ultimate is more holy than the interiors, n. 9824; and therefore in ultimates there is strength and power, n. 9836). These then are the reasons why the Nazariteship was instituted. The Nazarite was finally to consecrate his hair by putting it into the fire of the altar, because it represented the Divine holiness, and the "fire of the altar" signified that holiness (n. 934, 6314, 6832).

[4] From this it can be seen, moreover, why the strength of Samson was in his hair (Judges 16:13-31 to the end), for it is said that:

He was a Nazarite from his mother's womb (Judges 13:7; 16:17).

Moreover, for the same reason:

It was not lawful for the high priest and his sons, nor for the Levites, to shave the head and make themselves bald (Leviticus 10:6; 21:5, 10; Ezekiel 44:20).

Likewise:

With the Israelitish people to cut off the beard (which had a like signification) was disgraceful (2 Samuel 10:4, 5).

The forty-two children were torn in pieces by the bears because they mocked Elisha, calling him bald-head, for the reason that Elijah and Elisha represented the Lord in respect to the Word, which is Divine truth, the sanctity and strength of which are in ultimates from firsts, as was said just above. Because "baldness" thus signified the deprivation of these, this took place. "Bears," moreover, signify truth in ultimates. (That Elijah and Elisha represented the Lord in respect to the Word, see Arcana Coelestia 2762, 5247.) From this it is clear also why Elijah had a hairy garment and John one of camel's hair; for John the Baptist, like Elijah, represented the Lord in respect to the Word; for this reason also he was called Elijah (See Arcana Coelestia 7643, 9372).

[5] When these things are understood, it can be known what is signified in the Word by "head," "hairs," "beard," and "baldness," as in Isaiah:

In that time shall the Lord shave by the king of Assyria, the head, and the hairs of the feet, He shall also consume the beard (Isaiah 7:20).

In the same prophet:

On all heads baldness, every beard cut off (Isaiah 15:2).

In Jeremiah:

Truth is perished, and is cut off from their mouth. Cut off thine hair and cast it away (Jeremiah 7:28-29).

In Ezekiel:

Take a razor and pass it over the head and beard (Ezekiel 5:1).

Shame shall be upon every face, and baldness upon all heads (Ezekiel 7:18).

Every head was made bald (Ezekiel 29:18).

In Amos:

I will bring up baldness upon every head (Amos 8:10).

In David:

God shall bruise the head of His enemies, the hairy scalp of him that goeth on in his guilt (Psalms 68:21).

In these passages and in others, by "cutting off the hair of the head," "shaving the beard," and inducing baldness, is signified to deprive of all truth and good; since he that is deprived of ultimates is also deprived of things prior, for prior things have existence and subsistence in ultimates, as was said above. Moreover, in the world of spirits there are seen some that are bald, and I have been told that they are such as have abused the Word, and have applied the sense of the letter, which is Divine truth in ultimates, to wicked purposes, and therefore have been deprived of all truth. These are most malignant. Many of them are of the Babylonish body. Angels, on the contrary, appear with becoming hair.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Luke 24

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1 But on the first day of the week, at early dawn, they and some others came to the tomb, bringing the spices which they had prepared.

2 They found the stone rolled away from the tomb.

3 They entered in, and didn't find the Lord Jesus' body.

4 It happened, while they were greatly perplexed about this, behold, two men stood by them in dazzling clothing.

5 Becoming terrified, they bowed their faces down to the earth. They said to them, "Why do you seek the living among the dead?

6 He isn't here, but is risen. Remember what he told you when he was still in Galilee,

7 saying that the Son of Man must be delivered up into the hands of sinful men, and be crucified, and the third day rise again?"

8 They remembered his words,

9 returned from the tomb, and told all these things to the eleven, and to all the rest.

10 Now they were Mary Magdalene, Joanna, and Mary the mother of James. The other women with them told these things to the apostles.

11 These words seemed to them to be nonsense, and they didn't believe them.

12 But Peter got up and ran to the tomb. Stooping and looking in, he saw the strips of linen lying by themselves, and he departed to his home, wondering what had happened.

13 Behold, two of them were going that very day to a village named Emmaus, which was sixty stadia from Jerusalem.

14 They talked with each other about all of these things which had happened.

15 It happened, while they talked and questioned together, that Jesus himself came near, and went with them.

16 But their eyes were kept from recognizing him.

17 He said to them, "What are you talking about as you walk, and are sad?"

18 One of them, named Cleopas, answered him, "Are you the only stranger in Jerusalem who doesn't know the things which have happened there in these days?"

19 He said to them, "What things?" They said to him, "The things concerning Jesus, the Nazarene, who was a prophet mighty in deed and word before God and all the people;

20 and how the chief priests and our rulers delivered him up to be condemned to death, and crucified him.

21 But we were hoping that it was he who would redeem Israel. Yes, and besides all this, it is now the third day since these things happened.

22 Also, certain women of our company amazed us, having arrived early at the tomb;

23 and when they didn't find his body, they came saying that they had also seen a vision of angels, who said that he was alive.

24 Some of us went to the tomb, and found it just like the women had said, but they didn't see him."

25 He said to them, "Foolish men, and slow of heart to believe in all that the prophets have spoken!

26 Didn't the Christ have to suffer these things and to enter into his glory?"

27 Beginning from Moses and from all the prophets, he explained to them in all the Scriptures the things concerning himself.

28 They drew near to the village, where they were going, and he acted like he would go further.

29 They urged him, saying, "Stay with us, for it is almost evening, and the day is almost over." He went in to stay with them.

30 It happened, that when he had sat down at the table with them, he took the bread and gave thanks. Breaking it, he gave to them.

31 Their eyes were opened, and they recognized him, and he vanished out of their sight.

32 They said one to another, "Weren't our hearts burning within us, while he spoke to us along the way, and while he opened the Scriptures to us?"

33 They rose up that very hour, returned to Jerusalem, and found the eleven gathered together, and those who were with them,

34 saying, "The Lord is risen indeed, and has appeared to Simon!"

35 They related the things that happened along the way, and how he was recognized by them in the breaking of the bread.

36 As they said these things, Jesus himself stood among them, and said to them, "Peace be to you."

37 But they were terrified and filled with fear, and supposed that they had seen a spirit.

38 He said to them, "Why are you troubled? Why do doubts arise in your hearts?

39 See my hands and my feet, that it is truly me. Touch me and see, for a spirit doesn't have flesh and bones, as you see that I have."

40 When he had said this, he showed them his hands and his feet.

41 While they still didn't believe for joy, and wondered, he said to them, "Do you have anything here to eat?"

42 They gave him a piece of a broiled fish and some honeycomb.

43 He took them, and ate in front of them.

44 He said to them, "This is what I told you, while I was still with you, that all things which are written in the law of Moses, the prophets, and the psalms, concerning me must be fulfilled."

45 Then he opened their minds, that they might understand the Scriptures.

46 He said to them, "Thus it is written, and thus it was necessary for the Christ to suffer and to rise from the dead the third day,

47 and that repentance and remission of sins should be preached in his name to all the nations, beginning at Jerusalem.

48 You are witnesses of these things.

49 Behold, I send forth the promise of my Father on you. But wait in the city of Jerusalem until you are clothed with power from on high."

50 He led them out as far as Bethany, and he lifted up his hands, and blessed them.

51 It happened, while he blessed them, that he withdrew from them, and was carried up into heaven.

52 They worshiped him, and returned to Jerusalem with great joy,

53 and were continually in the temple, praising and blessing God. Amen.