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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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Luke 13

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1 Now there were some present at the same time who told him about the Galileans, whose blood Pilate had mixed with their sacrifices.

2 Jesus answered them, "Do you think that these Galileans were worse sinners than all the other Galileans, because they suffered such things?

3 I tell you, no, but unless you repent, you will all perish in the same way.

4 Or those eighteen, on whom the tower in Siloam fell, and killed them; do you think that they were worse offenders than all the men who dwell in Jerusalem?

5 I tell you, no, but, unless you repent, you will all perish in the same way."

6 He spoke this parable. "A certain man had a fig tree planted in his vineyard, and he came seeking fruit on it, and found none.

7 He said to the vine dresser, 'Behold, these three years I have come looking for fruit on this fig tree, and found none. Cut it down. Why does it waste the soil?'

8 He answered, 'Lord, leave it alone this year also, until I dig around it, and fertilize it.

9 If it bears fruit, fine; but if not, after that, you can cut it down.'"

10 He was teaching in one of the synagogues on the Sabbath day.

11 Behold, there was a woman who had a spirit of infirmity eighteen years, and she was bent over, and could in no way straighten herself up.

12 When Jesus saw her, he called her, and said to her, "Woman, you are freed from your infirmity."

13 He laid his hands on her, and immediately she stood up straight, and glorified God.

14 The ruler of the synagogue, being indignant because Jesus had healed on the Sabbath, said to the multitude, "There are six days in which men ought to work. Therefore come on those days and be healed, and not on the Sabbath day!"

15 Therefore the Lord answered him, "You hypocrites! Doesn't each one of you free his ox or his donkey from the stall on the Sabbath, and lead him away to water?

16 Ought not this woman, being a daughter of Abraham, whom Satan had bound eighteen long years, be freed from this bondage on the Sabbath day?"

17 As he said these things, all his adversaries were disappointed, and all the multitude rejoiced for all the glorious things that were done by him.

18 He said, "What is the Kingdom of God like? To what shall I compare it?

19 It is like a grain of mustard seed, which a man took, and put in his own garden. It grew, and became a large tree, and the birds of the sky lodged in its branches."

20 Again he said, "To what shall I compare the Kingdom of God?

21 It is like yeast, which a woman took and hid in three measures of flour, until it was all leavened."

22 He went on his way through cities and villages, teaching, and traveling on to Jerusalem.

23 One said to him, "Lord, are they few who are saved?" He said to them,

24 "Strive to enter in by the narrow door, for many, I tell you, will seek to enter in, and will not be able.

25 When once the master of the house has risen up, and has shut the door, and you begin to stand outside, and to knock at the door, saying, 'Lord, Lord, open to us!' then he will answer and tell you, 'I don't know you or where you come from.'

26 Then you will begin to say, 'We ate and drank in your presence, and you taught in our streets.'

27 He will say, 'I tell you, I don't know where you come from. Depart from me, all you workers of iniquity.'

28 There will be weeping and gnashing of teeth, when you see Abraham, Isaac, Jacob, and all the prophets, in the Kingdom of God, and yourselves being thrown outside.

29 They will come from the east, west, north, and south, and will sit down in the Kingdom of God.

30 Behold, there are some who are last who will be first, and there are some who are first who will be last."

31 On that same day, some Pharisees came, saying to him, "Get out of here, and go away, for Herod wants to kill you."

32 He said to them, "Go and tell that fox, 'Behold, I cast out demons and perform cures today and tomorrow, and the third day I complete my mission.

33 Nevertheless I must go on my way today and tomorrow and the next day, for it can't be that a prophet perish outside of Jerusalem.'

34 "Jerusalem, Jerusalem, that kills the prophets, and stones those who are sent to her! How often I wanted to gather your children together, like a hen gathers her own brood under her wings, and you refused!

35 Behold, your house is left to you desolate. I tell you, you will not see me, until you say, 'Blessed is he who comes in the name of the Lord!'"