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Hesekiel 47

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1 Sitten hän vei minut takaisin temppelin ovelle. Ja katso, vettä kumpusi temppelin kynnyksen alta itään päin, sillä temppelin etusivu oli itää kohti. Ja vesi juoksi alas temppelin oikeanpuolisen sivuseinämän alitse, alttarin eteläpuolitse.

2 Sitten hän toi minut ulos pohjoisportin kautta ja kierrätti minut ulkopuolitse ulkoportille, joka antoi itää kohden; ja katso, vesi virtasi oikeanpuoliselta sivuseinämältä päin.

3 Mennessänsä itää kohti mies, mittanuora kädessään, mittasi tuhat kyynärää ja antoi minun käydä veden poikki: vettä oli nilkkoihin asti.

4 Sitten hän mittasi tuhat ja antoi minun käydä veden poikki: vettä oli polviin asti. Sitten hän mittasi tuhat ja antoi minun käydä poikki: vettä oli lanteisiin asti.

5 Sitten hän mittasi tuhat: tuli virta, jonka poikki minä en voinut käydä, sillä vesi nousi uimavedeksi, virraksi, josta ei voinut käydä poikki.

6 Niin hän kysyi minulta: "Oletko nähnyt, ihmislapsi?" ja kuljetti minua ja toi takaisin pitkin virran rantaa.

7 Mutta kun minä tulin takaisin, niin katso: virran rannalla kasvoi hyvin paljon puita molemmilla puolin.

8 Ja hän sanoi minulle: "Nämä vedet juoksevat itäiselle alueelle, virtaavat alas Aromaahan ja tulevat mereen; niiden jouduttua mereen vesi siinä paranee.

9 Ja kaikki elolliset, kaikki, jotka liikkuvat, virkoavat elämään kaikkialla, mihin tämä kaksoisvirta tulee. Ja kaloja on oleva hyvin paljon; sillä kun nämä vedet sinne tulevat ja vesi paranee, niin kaikki virkoaa elämään, minne vain virta tulee.

10 Ja kalastajia seisoo sen rannalla. Een-Gedistä Een-Eglaimiin asti se on oleva yhtä verkkoapajaa. Siinä on kaikenlaisia kaloja, aivan kuin suuren meren kaloja, hyvin paljon.

11 Sen rämeet ja lätäköt eivät parane: ne jätetään suolan valtaan.

12 Mutta virran varrella, sen molemmilla rannoilla, kasvaa kaikkinaisia hedelmäpuita. Niistä eivät lakastu lehdet eivätkä lopu hedelmät: joka kuukausi ne kantavat tuoreet hedelmät, sillä niitten vedet juoksevat pyhäköstä, ja niitten hedelmät ovat ravitsevaiset ja niitten lehdet parantavaiset.

13 Näin sanoo Herra, Herra: Tämä on raja, jonka mukaan teidän on jaettava maa perintöosiksi kahdelletoista Israelin sukukunnalle-Joosef saakoon kaksi osaa-.

14 Ja te saatte siitä perintöosan jokainen kohdaltansa; sillä minä olen kättä kohottaen luvannut antaa sen teidän isillenne, ja niin tämä maa tulee teille perintöosaksi.

15 Tämä on maan pohjoispuolinen raja: Suuresta merestä Hetlonin tietä siihen asti, mistä mennään Sedadiin.

16 Hamat, Beerota, Sibraim, joka on Damaskon alueen ja Hamatin alueen välissä, keskimmäinen Haaser, joka on Hauranin rajalla;

17 ja näin menee raja merestä Hasar-Eenoniin-Damaskon alue jää pohjoiseen ja pohjoiseen myös Hamatin alue. Tämä on pohjoispuoli.

18 Sitten itäpuoli: Hauranin ja Damaskon välistä sekä Gileadin ja Israelin maan välistä, Jordania pitkin. Mitatkaa se rajasta Idänmereen. Tämä on itäpuoli.

19 Sitten eteläpuoli, päivään päin: Taamarista Meriban veteen, joka on Kaadeksessa, Puroon ja Suureen mereen. Tämä on päivänpuoli, etelään päin.

20 Sitten länsipuoli: Suuri meri rajasta sen paikan kohdalle, mistä mennään Hamatiin. Tämä on länsipuoli.

21 Jakakaa tämä maa keskenänne Israelin sukukuntien mukaan.

22 Ja arpokaa se perintöosiksi itsellenne ja muukalaisille, jotka asuvat teidän keskuudessanne ja ovat synnyttäneet lapsia teidän keskuudessanne. Olkoot he teille saman arvoisia kuin maassa syntyneet israelilaiset: he saakoot arvalla perintöosan Israelin sukukuntain keskuudessa teidän kanssanne.

23 Missä sukukunnassa muukalainen asuu, siinä antakaa hänelle perintöosa, sanoo Herra, Herra."

   

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Arcana Coelestia # 9207

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9207. 'And your sons orphans' means that at the same time truths will do so, that is to say, will perish. This is clear from the meaning of 'orphans' as those who possess truth but not as yet good, and still have a desire for good, dealt with in 9199, at this point those who have truth but no desire for good, thus those with whom truths perish; for it is speaking about evil people whose sons will become orphans. The fact that truths perish with those who have no desire for good is evident from what has been stated immediately above in 9206 regarding goodness and truth when joined together. But something further must be stated regarding that joining together. Truths that have been joined to good always hold within them a desire to do good, and at the same time to be joined more closely to good by doing it. Or what amounts to the same thing, those who possess truths always have a desire to do good and to join it thereby to their truths. People therefore who think that they are in possession of truths but who have no desire to do good do not in fact possess truths; that is, they have no belief in them, however much they imagine they do have.

[2] Their condition is portrayed by the Lord when He speaks of 'salt', in Matthew,

You are the salt of the earth; but if the salt is tasteless, by what will it be made salty? It no longer has any use, except to be thrown outdoors and trodden down by people. Matthew 5:13-14.

The Lord says these things to the disciples and to the people. By 'the salt of the earth' He means the Church's truth that has a desire for good, and by 'tasteless salt' He means truth devoid of any desire for good. The fact that such truth is worthless is portrayed by the idea of salt which has become tasteless and no longer has any use, except to be thrown outdoors and trodden down by people. Having a desire for good means having a desire to do good and thereby be joined to good.

[3] In Mark,

Everyone will be salted with fire, and every sacrifice will be salted with salt. Salt is good; but if the salt becomes tasteless, how will you season it? Have salt in yourselves, and seek 1 peace with one another. Mark 9:49-50.

'Being salted with fire' means good that has a desire for truth, and 'being salted with salt' truth that has a desire for good. 'Tasteless salt' is truth devoid of any desire for good; 'having salt in oneself' means possessing that desire.

[4] In Luke,

Any of you who does not renounce all his possessions cannot be My disciple. Salt is good; but if the salt is made tasteless, by what will it be seasoned? It is fit neither for the land nor for the dunghill; people throw it outdoors. Luke 14:33-35.

Here 'salt' in a similar way stands for truth that has a desire for good, and 'tasteless salt' for truth that is devoid of any desire for good, 'unfit for the land or for the dunghill' standing for its total inability to serve any use, good or bad. People possessing such truth are called the lukewarm, as is evident from the words immediately before, stating that a person cannot be the Lord's disciple if he does not renounce all his possessions, that is, if he does not love the Lord above all things. For those loving the Lord and also themselves equally are the ones who are called the lukewarm and who are unfit to serve any use, good or bad.

[5] In Moses,

Every offering of your minchah shall be salted with salt; you shall not leave the salt of the covenant of your God off your minchah. 2 On all your offerings you shall offer salt. Leviticus 2:13.

Salt in every offering was a sign that truth's desire for good and good's desire for truth should be present in all worship. This also explains why this salt is called 'the salt of God's covenant'; for 'a covenant' is a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 2037, 6804, 8767, 8778, and 'salt' is the desire for the joining together.

[6] When each desires to be joined to the other, that is, good to truth and truth to good, they look towards each other. But when truth tears itself away from good, they turn away from each other and look backwards or behind themselves. This is what is meant in Luke by Lot's wife who had become a pillar of salt,

Whoever will be on the housetop with his vessels in the house, let him not come down to take them away; and whoever is in the field likewise, let him not return to the things behind him. Remember Lot's wife. Luke 17:31-32.

This means looking behind oneself or backwards, see 3652, 5895 (end), 5897, 7857, 7923, 8505, 8506, 8510, 8516.

[7] One reason why 'salt' means the desire truth possesses is that salt renders land fertile and makes food tasteful, and another reason is that salt contains a fiery property and at the same time a conjunctive power, even as truth contains a burning desire for good and at the same time a conjunctive power. 'A pillar of salt' is a separation from truth, for 'salt' in the contrary sense means truth that has been destroyed and laid waste, as in Zephaniah 2:9; Ezekiel 47:11; Jeremiah 17:6; Psalms 107:33-34; Deuteronomy 29:23; Judges 9:45; 2 Kings 2:19-22.

These matters have been introduced so that people may know what truth's desire for good is, and what good's desire for truth is, meant by 'orphan' and 'widow'.

Poznámky pod čarou:

1. literally, cultivate

2. literally, you shall not cause to cease the salt of the covenant of your God upon your minchah

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

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Exodus 2

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1 A man of the house of Levi went and took a daughter of Levi as his wife.

2 The woman conceived, and bore a son. When she saw that he was a fine child, she hid him three months.

3 When she could no longer hide him, she took a papyrus basket for him, and coated it with tar and with pitch. She put the child in it, and laid it in the reeds by the river's bank.

4 His sister stood far off, to see what would be done to him.

5 Pharaoh's daughter came down to bathe at the river. Her maidens walked along by the riverside. She saw the basket among the reeds, and sent her handmaid to get it.

6 She opened it, and saw the child, and behold, the baby cried. She had compassion on him, and said, "This is one of the Hebrews' children."

7 Then his sister said to Pharaoh's daughter, "Should I go and call a nurse for you from the Hebrew women, that she may nurse the child for you?"

8 Pharaoh's daughter said to her, "Go." The maiden went and called the child's mother.

9 Pharaoh's daughter said to her, "Take this child away, and nurse him for me, and I will give you your wages." The woman took the child, and nursed it.

10 The child grew, and she brought him to Pharaoh's daughter, and he became her son. She named him Moses, and said, "Because I drew him out of the water."

11 It happened in those days, when Moses had grown up, that he went out to his brothers, and looked at their burdens. He saw an Egyptian striking a Hebrew, one of his brothers.

12 He looked this way and that way, and when he saw that there was no one, he killed the Egyptian, and hid him in the sand.

13 He went out the second day, and behold, two men of the Hebrews were fighting with each other. He said to him who did the wrong, "Why do you strike your fellow?"

14 He said, "Who made you a prince and a judge over us? Do you plan to kill me, as you killed the Egyptian?" Moses was afraid, and said, "Surely this thing is known."

15 Now when Pharaoh heard this thing, he sought to kill Moses. But Moses fled from the face of Pharaoh, and lived in the land of Midian, and he sat down by a well.

16 Now the priest of Midian had seven daughters. They came and drew water, and filled the troughs to water their father's flock.

17 The shepherds came and drove them away; but Moses stood up and helped them, and watered their flock.

18 When they came to Reuel, their father, he said, "How is it that you have returned so early today?"

19 They said, "An Egyptian delivered us out of the hand of the shepherds, and moreover he drew water for us, and watered the flock."

20 He said to his daughters, "Where is he? Why is it that you have left the man? Call him, that he may eat bread."

21 Moses was content to dwell with the man. He gave Moses Zipporah, his daughter.

22 She bore a son, and he named him Gershom, for he said, "I have lived as a foreigner in a foreign land."

23 It happened in the course of those many days, that the king of Egypt died, and the children of Israel sighed because of the bondage, and they cried, and their cry came up to God because of the bondage.

24 God heard their groaning, and God remembered his covenant with Abraham, with Isaac, and with Jacob.

25 God saw the children of Israel, and God was concerned about them.