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Esekiel 26

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1 I det ellevte år, på den første dag i måneden, kom Herrens ord til mig, og det lød så:

2 Menneskesønn! Fordi Tyrus sier om Jerusalem: Ha, ha! Sønderbrutt er den, denne folkenes port; den er flyttet til mig, jeg blir fylt - den er ødelagt,

3 derfor sier Herren, Israels Gud, så: Se, jeg kommer over dig, Tyrus, og fører mange folk frem mot dig, likesom havet fører sine bølger frem.

4 Og de skal ødelegge Tyrus' murer og rive ned dets tårner, og jeg vil feie bort dets grus av det og gjøre det til nakent berg;

5 det skal bli til en tørkeplass for fiskegarn ute i havet. For jeg har talt, sier Herren, Israels Gud, og det skal bli til hærfang for folkene,

6 og dets døtre på fastlandet* skal slåes ihjel med sverd, og de skal kjenne at jeg er Herren. / {* d.e. de til Tyrus hørende mindre byer.}

7 For så sier Herren, Israels Gud: Se, jeg lar Nebukadnesar, Babels konge, kongenes konge, komme mot Tyrus fra Norden med hester og vogner og ryttere og med en hær og meget folk.

8 Dine døtre på fastlandet skal han slå ihjel med sverd, og han skal bygge skanser mot dig og kaste en voll op mot dig og reise skjoldtak mot dig.

9 Og sin murbrekker skal han sette mot dine murer, og dine tårn skal han bryte ned med sine jern.

10 Hans hester er så mange at støvet av dem skal dekke dig; for larmen av ryttere og hjul og vogner skal dine murer beve, når han drar inn gjennem dine porter, som en drar inn i en hærtatt by.

11 Med sine hesters hover skal han trampe ned alle dine gater; ditt folk skal han slå ihjel med sverd, og dine sterke søiler skal synke til jorden.

12 De skal røve ditt gods og rane dine varer og bryte ned dine murer og rive ned dine herlige hus og kaste dine stener og ditt treverk og ditt støv ut i vannet.

13 Jeg lar dine larmende sanger høre op, og lyden av dine citarer skal ikke høres mere.

14 Jeg vil gjøre dig til nakent berg; du skal bli til en tørkeplass for fiskegarn; du skal aldri bygges op igjen; for jeg, Herren, har talt, sier Herren, Israels Gud.

15 sier Herren, Israels Gud, til Tyrus: Se, kystene skal beve ved braket av ditt fall, ved de såredes stønn og ved de mange mord midt i dig.

16 Alle havets fyrster skal stige ned fra sine troner og legge av sine kapper og ta av sig sine utsydde klær; de skal klæ sig i redsel, sitte på jorden og reddes hvert øieblikk og forferdes over dig.

17 De skal stemme i en klagesang over dig og si til dig: Hvorledes er du gått til grunne, du som hadde dine innbyggere fra havene, du den lovpriste stad, som var så mektig på havet, både du og dine innbyggere, som utbredte redsel for dig blandt alle som bodde der?

18 Nu gripes øene av redsel på den dag du faller - øene i havet forferdes over den ende du fikk.

19 For så sier Herren, Israels Gud: Når jeg gjør dig til en ødelagt by, lik de byer som det ikke lenger bor folk i, når jeg lar dypets vann stige op over dig, så vannmassene skjuler dig,

20 da lar jeg dig fare ned likesom de som farer ned i graven, til fortidens folk, og lar dig bo i dødsrikets land, i ruiner fra eldgammel tid, likesom de som farer ned i graven, forat ingen mere skal bo i dig; men jeg vil gjøre herlige ting* i de levendes land. / {* forherlige Israel.}

21 Til en forferdelse vil jeg gjøre dig, og du skal ikke være til mere; de skal søke efter dig, men aldri i evighet finne dig, sier Herren, Israels Gud.

   

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Arcana Coelestia # 9825

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9825. 'And a robe' means Divine Truth there in its inward form. This is clear from the meaning of 'a robe' as the middle of the spiritual kingdom, thus the actual truth that is there. For Aaron's garments represented the Lord's spiritual kingdom, 9814, and so represented the forms of truth present in their proper order there, 9822; and since that kingdom was divided into three degrees - the inmost, the middle, and the outermost - 'the robe' was a sign of what belongs in the middle of that kingdom. That kingdom was divided into three degrees because the inmost part there is in touch with the celestial [heaven], and the outermost with the natural; and the middle part thereby draws equally on both. Indeed for anything to be perfect it must be divided into three degrees. This is so with heaven, and it is so with the forms of good and truth there. As is well known, there are three heavens; consequently there are three degrees of good and truth there. Each heaven too is divided into three degrees. The inmost part of it must be in direct touch with what lies above, and the outermost with what lies below, and so the middle through them with what lies both above and below, all of which brings perfection to that heaven. The situation is just the same with a person's interiors. These in general have been divided into three degrees - into celestial, spiritual, and natural. And each of these has in like manner been divided into its own three degrees. For a person who has the good of faith and love to the Lord within him is heaven in the smallest form it takes, corresponding to the largest, 9279. The situation is also the same in everything belonging to the natural order. The natural level of a person too has been divided into three degrees, see 4570, as generally have all things present in him on interior and exterior levels, 4154. The reason why this should be so is that end, cause, and effect must be present everywhere. The end must be that which is inmost, the cause that which comes in the middle, and the effect that which is last, if a thing is to be perfect. This is why 'three' in the Word means what is complete from beginning to end, 2788, 4495, 7715, 9198, 9488, 9489. From all this people may know why Aaron's holy garments consisted of an ephod, a robe, and a tunic, and that the ephod represented the outermost part there, the robe the middle, and the tunic the inmost.

[2] Since the robe represented the middle in the spiritual kingdom, and the middle draws on both the other parts, this robe stood in a representative sense for that very kingdom, as in the first Book of Samuel,

Samuel turned to go away, but Saul took hold of the skirt of his robe, and it was torn away. Consequently Samuel said to him, Jehovah will tear away the kingdom of Israel from upon you this day, and He has given it to your companion, who is better than you. 1 Samuel 15:27-28.

From these words it is evident that the tearing off of the skirt of Samuel's robe was a sign of the tearing away of the kingdom of Israel from Saul; for 'the kingdom of Israel' means the Lord's spiritual kingdom, see 4286, 4598, 6426, 6637, 6862, 6868, 7035, 7062, 7198, 7201, 7215, 7223, 8805. Something similar occurs again in the same book,

David secretly cut off the skirt of Saul's robe. And when he showed it to Saul, Saul said, Now I know that you will indeed reign, and the kingdom of Israel will be firmly established in your hand. 1 Samuel 24:4-5, 11, 20.

Also, when Jonathan made a covenant with David he took off the robe from upon himself and gave it to David, [with his armour,] even to his sword, bow, and belt, 1 Samuel 18:3-4. All this represented the renunciation of the kingdom of Israel by Jonathan, who was the heir, and his passing it over to David.

[3] Since the robe represented the spiritual kingdom, it also represented the truths of that kingdom generally, the truths of that kingdom being what are called the spiritual truths that are present in the understanding part of a person's mind. These truths are meant by 'robes' in Ezekiel, All the princes of the sea will step down from upon their thrones, and will cast away their robes and will strip off their embroidered garments. Ezekiel 26:16.

This refers to Tyre, by which cognitions or knowledge of good and truth are meant, 1201; the ruination of them in the Church is described here. 'The robes' which they will cast away are truths of faith present in the understanding part of the mind; but 'the embroidered garments' are truths on the level of factual knowledge that are present in the natural, 9688. The reason why those truths are meant is that in the Lord's spiritual kingdom truth, which belongs to the understanding, holds sway, whereas in His celestial kingdom good, which belongs to the will, holds sway. In Matthew,

The scribes and Pharisees do all their works to be seen by people, and they enlarge the hems of their robes. Matthew 23:5, 6.

'Enlarging the hems of robes' stands for speaking about truths in a majestic way solely in order that they may be heard and regarded by other people. The fact that such things are meant by 'a robe' will become clearer still from the description of it further on, in verses 31-35 of this chapter.

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