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Hesekiel 37

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1 Herran käsi tuli minun päälleni ja vei minut pois Herran hengessä ja laski minut keskelle laaksoa. Ja se oli täynnä luita.

2 Ja hän kuljetti minua ympäri niitten ohitse; ja katso, niitä oli hyvin paljon laakson kamaralla, ja katso, ne olivat hyvin kuivia.

3 Niin hän sanoi minulle: "Ihmislapsi, voivatkohan nämä luut tulla eläviksi?" Mutta minä sanoin: "Herra, Herra, sinä sen tiedät".

4 Niin hän sanoi minulle: "Ennusta näistä luista ja sano niille: Kuivat luut, kuulkaa Herran sana.

5 Näin sanoo Herra, Herra näille luille: Katso, minä annan tulla teihin hengen, ja te tulette eläviksi.

6 Minä panen teihin jänteet, kasvatan teihin lihan, vedän yllenne nahan ja annan teihin hengen, ja te tulette eläviksi. Ja te tulette tietämään, että minä olen Herra."

7 Minä ennustin, niinkuin minua oli käsketty. Ja kävi humahdus, kun minä ennustin; ja katso, kuului kolina, ja luut lähenivät toisiaan, luu luutansa.

8 Minä näin, ja katso: niihin tulivat jänteet ja kasvoi liha, ja päälle vetäytyi niihin nahka; mutta henkeä niissä ei ollut.

9 Niin hän sanoi minulle: "Ennusta hengestä, ennusta, ihmislapsi, ja sano hengelle: Näin sanoo Herra, Herra: Tule, henki, neljästä tuulesta ja puhalla näihin surmattuihin, että ne tulisivat eläviksi."

10 Minä ennustin, niinkuin hän oli minua käskenyt, ja niihin tuli henki, ja ne tulivat eläviksi ja nousivat ylös jaloillensa: ylenmäärin suuri joukko.

11 Ja hän sanoi minulle: "Ihmislapsi, nämä luut ovat koko Israelin heimo. Katso, he sanovat: 'Meidän luumme ovat kuivettuneet, toivomme on mennyttä, me olemme hukassa'.

12 Sentähden ennusta ja sano heille: Näin sanoo Herra, Herra: Katso, minä avaan teidän hautanne ja nostan teidät, minun kansani, ylös haudoistanne ja vien teidät Israelin maahan.

13 Ja siitä te tulette tietämään, että minä olen Herra, kun minä avaan teidän hautanne ja nostan teidät, minun kansani, ylös haudoistanne.

14 Ja minä annan teihin henkeni, niin että te tulette eläviksi, ja sijoitan teidät omaan maahanne. Ja te tulette tietämään, että minä olen Herra: minä olen puhunut, ja minä sen teen, sanoo Herra."

15 Ja minulle tuli tämä Herran sana:

16 "Sinä, ihmislapsi, ota puusauva ja kirjoita siihen: 'Juudalle ja häneen liittyneille israelilaisille'. Ota sitten toinen puusauva ja kirjoita siihen: 'Joosefille; Efraimin ja kaiken häneen liittyneen Israelin heimon sauva'.

17 Ja pane ne lähekkäin, pääksytysten, niin että ne tulevat yhdeksi sinun kädessäsi.

18 Kun sitten kansasi lapset sanovat sinulle näin: 'Etkö selitä meille, mitä sinä tällä tarkoitat?'

19 niin puhu heille: Näin sanoo Herra, Herra: Katso, minä otan Joosefin sauvan, joka on Efraimin kädessä, ja häneen liittyneet Israelin sukukunnat, ja minä asetan ne yhteen Juudan sauvan kanssa ja teen niistä yhden sauvan, niin että ne tulevat yhdeksi minun kädessäni.

20 Ja kun sauvat, joihin olet kirjoittanut, ovat sinun kädessäsi, heidän silmäinsä edessä,

21 niin puhu heille: Näin sanoo Herra, Herra: Katso, minä otan israelilaiset pois pakanakansojen keskuudesta, minne vain he ovat kulkeutuneet, kokoan heidät joka taholta ja tuon heidät omaan maahansa.

22 Minä teen heidät yhdeksi kansaksi siinä maassa, Israelin vuorilla, ja yksi kuningas on oleva kuninkaana heillä kaikilla. Eivätkä he enää ole kahtena kansana eivätkä enää jakaantuneina kahdeksi valtakunnaksi.

23 Eivät myöskään he enää saastuta itseänsä kivijumalillaan, iljetyksillään eivätkä millään rikkomuksillansa, vaan minä vapautan heidät kaikista asuinpaikoistaan, joissa ovat syntiä tehneet, ja puhdistan heidät. Ja he ovat minun kansani, ja minä olen heidän Jumalansa.

24 Minun palvelijani Daavid on oleva heidän kuninkaansa, ja heillä kaikilla on oleva yksi paimen. Ja he vaeltavat minun oikeuksieni mukaan ja noudattavat minun käskyjäni ja pitävät ne.

25 He saavat asua maassa, jonka minä annoin palvelijalleni Jaakobille ja jossa teidän isänne ovat asuneet. Siinä saavat asua he, heidän lapsensa ja lastensa lapset iankaikkisesti, ja minun palvelijani Daavid on oleva heidän ruhtinaansa iankaikkisesti.

26 Minä teen heidän kanssansa rauhan liiton-se on oleva iankaikkinen liitto heidän kanssansa-istutan ja runsaasti kartutan heidät ja asetan pyhäkköni olemaan heidän keskellänsä iankaikkisesti.

27 Minun asumukseni on oleva heidän yllänsä, ja minä olen heidän Jumalansa, ja he ovat minun kansani.

28 Ja pakanakansat tulevat tietämään, että minä olen Herra, joka pyhitän Israelin, kun minun pyhäkköni on heidän keskellänsä iankaikkisesti."

   

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Apocalypse Explained # 593

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593. Verse 1. And I saw another strong angel coming down out of heaven, signifies the Lord as to the Word, here as to its ultimate sense, which is called the sense of the letter. This is evident from the signification of a "strong angel," as being the Lord as to the Word (of which presently); it means as to the Word in its ultimate sense, which is called the sense of the letter, because it is from that sense that the Lord is called "strong," for all the strength and all the power of Divine truth exist and consist in its ultimate, consequently in the sense of the letter of the Word (of which also presently).

[2] Because it is the sense of the letter of the Word that is meant, therefore it is said that the angel was seen "coming down out of heaven." The like is said of the Word, which is the Divine truth; this comes down from the Lord through the heavens into the world, consequently it is adapted to the wisdom of the angels who are in the three heavens, and is also adapted to men who are in the natural world. For this reason the Word in its first origin of all is wholly Divine, afterward celestial, then spiritual, and lastly natural; it is celestial for the angels of the inmost or third heaven, who are called celestial angels, it is spiritual for the angels of the second or middle heaven who are called spiritual angels, and it is celestial-natural and spiritual-natural for the angels of the ultimate or first heaven who are called celestial-natural and spiritual-natural angels, and it is natural for men in the world; for so long as men live in a material body they think and speak naturally. This then is why the Word is with the angels of each heaven, but with a difference according to the degrees of their wisdom, intelligence, and knowledge [scientia]; and although it differs in its sense in each heaven, still it is the same Word, because it is the Divine itself, which is in the Word from the Lord that becomes Divine celestial when it comes down to the inmost or third heaven, and becomes Divine spiritual when it comes down therefrom to the middle or second heaven, and becomes Divine celestial-natural or spiritual-natural when it comes down from that heaven to the ultimate or first heaven, and when it comes down therefrom into the world becomes a Divine natural Word, such as it is with us in the letter. These successive derivations of Divine truth proceeding from the Lord Himself exist by virtue of correspondences, established from creation itself, between things higher and lower, respecting which, the Lord willing, more will be said hereafter.

[3] All strength and all power are in the ultimates of Divine truth, thus in the natural sense of the Word, which is the sense of the letter, because this sense is the containant of all the interior senses, that is, of the spiritual and celestial (spoken of above); and as it is the containant it is also the base, and in the base lies strength itself. For if higher things do not rest upon their base they fall and are scattered. So would it be if the spiritual and celestial things of the Word did not rest upon its natural or literal sense, for this not only sustains the interior senses, but also contains them, consequently the Word or Divine truth is not only in its power, but also in its fullness in this sense. (But on this subject more may be seen above; namely, that strength is in the ultimate, because the Divine is there in its fullness, n. 346, 567. That interior things flow in successively into exteriors, even into the most external or ultimate, and that they coexist there, see Arcana Coelestia 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form in their ultimate what is simultaneous, in what order, n. 5897, 6451, 8603, 10099. That therefore there is strength and power in ultimates, n. 9836; that therefore responses and revelations were given in ultimates, n. 9905, 10548; that therefore the ultimate is more holy than the interiors, n. 9824.) From this, too, it follows that everything of doctrine of the church ought to be formed and confirmed from the literal sense of the Word, and that also doctrine has its power from that (See above, n. 356). This is why the "angel coming down out of heaven" is said to be "strong." That "angel" in the Word means in the highest sense the Lord, in a relative sense every recipient of Divine truth from the Lord, and in an abstract sense Divine truth itself, may be seen above (n. 130, 302); here, therefore, "angel" means the Lord as to the Word, because the Word is Divine truth itself. That the Lord Himself is here meant by "angel" can be seen from a like representation of the Lord Himself as to face and feet in the first chapter of this book, where it is said of the Son of man, who is the Lord:

That His face shone as the sun in his power, and that His feet were like unto burnished brass glowing in a furnace (verses Revelation 1:15, 16).

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

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Arcana Coelestia # 6465

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6465. 'And was gathered to his peoples' means that [spiritual good] was within the forms of good and the truths of the natural which sprang from itself. This is clear from what is said above in 6451, where similar words occur; see what has been brought forward there about the rise and the life of spiritual good, which is 'Israel', within the forms of good and the truths of the lower natural, which are 'his sons' and 'the twelve tribes'. To take further the idea of the rise of interior things within exterior ones, it should be recognized that all things, not only those with the human being but also those in the entire natural order, come into existence through a series of formations, so that posterior things are brought into existence by means of formations from prior things. Consequently each formation comes into existence as that which is separate from any other; yet the posterior is dependent on what is prior to it, so dependent that it cannot remain in existence without what is prior. For what is posterior is held in connection with and has its form preserved by what is prior. From this it may also be seen that what is posterior contains within itself all things that are prior to it in their proper order. It is like modes 1 and the forces proceeding from those modes as underlying substances. This is how it is with a person's interiors and exteriors, and also how it is with the things that make up the life he has.

[2] Unless one conceives interior things and exterior things in a person as entities formed in the way just described, one cannot begin to have any idea of the external man and the internal man or of the flowing of the one into the other, let alone of the rise and the life of the interior man or the spirit, and of what that man is like when the external, the bodily part, is separated through death. If a person conceives exterior things and interior ones as a continuous progression into what is purer and purer, so that through that continuity they are inseparable, and are not therefore made distinct through a series of formations of posterior things from prior ones, that person cannot help supposing that when the external dies the internal dies too. For he thinks that they are inseparable, and because they are inseparable, continuing one into the other, that when one dies, so does the other; for one takes the other with it. These matters have been mentioned so that people may know that the internal and the external are distinct and separate from each other, and that interior things and exterior ones follow one another in consecutive order, also that all interior things exist together within exterior ones, or what amounts to the same, that all prior things exist within posterior ones, which is the subject in the internal sense of the verses under consideration here.

Poznámky pod čarou:

1. A philosophical term meaning the particular way in which an underlying substance manifests itself.

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