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Ezechiel 30

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1 Et factum est verbum Domini ad me, dicens :

2 Fili hominis, propheta, et dic : Hæc dicit Dominus Deus : Ululate : væ, væ diei !

3 quia juxta est dies : et appropinquat dies Domini, dies nubis : tempus gentium erit.

4 Et veniet gladius in Ægyptum, et erit pavor in Æthiopia, cum ceciderint vulnerati in Ægypto, et ablata fuerit multitudo illius, et destructa fundamenta ejus.

5 Æthiopia, et Libya, et Lydi, et omne reliquum vulgus, et Chub, et filii terræ fœderis, cum eis gladio cadent.

6 Hæc dicit Dominus Deus : Et corruent fulcientes Ægyptum, et destruetur superbia imperii ejus : a turre Syenes gladio cadent in ea, ait Dominus Deus exercituum.

7 Et dissipabuntur in medio terrarum desolatarum, et urbes ejus in medio civitatum desertarum erunt :

8 et scient quia ego Dominus, cum dedero ignem in Ægypto, et attriti fuerint omnes auxiliatores ejus.

9 In die illa egredientur nuntii a facie mea in trieribus ad conterendam Æthiopiæ confidentiam : et erit pavor in eis in die Ægypti, quia absque dubio veniet.

10 Hæc dicit Dominus Deus : Cessare faciam multitudinem Ægypti in manu Nabuchodonosor regis Babylonis.

11 Ipse et populus ejus cum eo, fortissimi gentium, adducentur ad disperdendam terram : et evaginabunt gladios suos super Ægyptum, et implebunt terram interfectis.

12 Et faciam alveos fluminum aridos, et tradam terram in manus pessimorum : et dissipabo terram, et plenitudinem ejus manu alienorum : ego Dominus locutus sum.

13 Hæc dicit Dominus Deus : Et disperdam simulacra, et cessare faciam idola de Memphis : et dux de terra Ægypti non erit amplius, et dabo terrorem in terra Ægypti.

14 Et disperdam terram Phathures, et dabo ignem in Taphnis, et faciam judicia in Alexandria.

15 Et effundam indignationem meam super Pelusium, robur Ægypti : et interficiam multitudinem Alexandriæ.

16 Et dabo ignem in Ægypto : quasi parturiens dolebit Pelusium, et Alexandria erit dissipata, et in Memphis angustiæ quotidianæ.

17 Juvenes Heliopoleos et Bubasti gladio cadent, et ipsæ captivæ ducentur.

18 Et in Taphnis nigrescet dies, cum contrivero ibi sceptra Ægypti, et defecerit in ea superbia potentiæ ejus : ipsam nubes operiet, filiæ autem ejus in captivitatem ducentur.

19 Et judicia faciam in Ægypto : et scient quia ego Dominus Deus.

20 Et factum est in undecimo anno, in primo mense, in septima mensis : factum est verbum Domini ad me, dicens :

21 Fili hominis, brachium Pharaonis regis Ægypti confregi, et ecce non est obvolutum ut restitueretur ei sanitas, ut ligaretur pannis, et fasciaretur linteolis, ut recepto robore posset tenere gladium.

22 Propterea hæc dicit Dominus Deus : Ecce ego ad Pharaonem regem Ægypti, et comminuam brachium ejus forte, sed confractum : et dejiciam gladium de manu ejus,

23 et dispergam Ægyptum in gentibus, et ventilabo eos in terris.

24 Et confortabo brachia regis Babylonis, daboque gladium meum in manu ejus, et confringam brachia Pharaonis, et gement gemitibus interfecti coram facie ejus.

25 Et confortabo brachia regis Babylonis, et brachia Pharaonis concident : et scient quia ego Dominus, cum dedero gladium meum in manu regis Babylonis, et extenderit eum super terram Ægypti.

26 Et dispergam Ægyptum in nationes, et ventilabo eos in terras : et scient quia ego Dominus.

   

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Mouth

  

In most cases, "mouth" in the Bible represents thought and logic, especially the kind of active, concrete thought that is connected with speech. The reason for this is pretty obvious, but it also holds when people, for instance, remove a stone from the mouth of a well, which represents gaining access to spiritual ideas. The mouth is used for eating as well as speaking, of course. In those circumstances, it represents our first, most external perception of a new spiritual idea or desire. This also makes sense, mirroring the way tasting food in the mouth gives us an instant impression of the quality of the food.

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Face

  
Photo by Caleb Kerr

“The eyes are the windows of the soul.” That's a sentiment with roots somewhere in murky antiquity, but one that has become hopelessly cliché because it is both poetic and obviously true. We feel that if we can look in someone's eyes, we can truly know what they are inside. And it's not just the eyes; really it is the face as a whole that conveys this. As Swedenborg puts it, the face is “man's spiritual world presented in his natural world” (Heaven and Hell, No. 91). Our faces reveal our interior thoughts and feelings in myriad ways, which is why psychologists, poker players and criminal investigators spend so much time studying them. It makes sense, then, that people's faces in the Bible represent their interiors, the thoughts, loves and desires they hold most deeply. We turn our faces to the ground to show humility when we bow in worship; we turn them to the mountains when seeking inspiration; we turn them toward our enemies when we are ready to battle temptation. When things are hard, we need to “face facts,” or accept them internally. When the topic is the Lord's face, it represents the Lord's interiors, which are perfect love and perfect mercy. And when people turn away from the Lord and refuse his love, it is described as the Lord “hiding his face.”

(Odkazy: Heaven and Hell 91)


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