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Jezekilj 39

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1 Ti dakle, sine čovečji, prorokuj protiv Goga, i reci: Ovako veli Gospod Gospod: Evo me na te, Gože, kneže i glavo Mesehu i Tuvalu.

2 I vratiću te natrag i vodiću te, i izvešću te iz severnih krajeva i dovešću te na gore Izrailjeve.

3 I izbiću ti luk tvoj iz leve ruke, i prosuću ti iz desne ruke strele.

4 Na gorama ćeš Izrailjevim pasti ti i sve čete tvoje i narodi koji budu s tobom; pticama, svakojakim pticama krilatim i zverima poljskim daću te da te izjedu.

5 Na polju ćeš pasti, jer ja rekoh, govori Gospod Gospod.

6 I pustiću oganj na Magoga i na one koji žive na ostrvima bez straha; i poznaće da sam ja Gospod.

7 I sveto ime svoje obznaniću usred naroda svog Izrailja, i neću više dati da se skvrni sveto ime moje, nego će poznati narodi da sam ja Gospod, Svetac u Izrailju.

8 Evo, doći će, i zbiće se, govori Gospod Gospod; to je dan za koji govorih.

9 Tada će izaći stanovnici gradova Izrailjevih, i naložiće na oganj i spaliće oružje i štitove i štitiće, lukove i strele, sulice i koplja, i ložiće ih na oganj sedam godina.

10 I neće nositi drva iz polja, niti će seći u šumi, nego će oružje ložiti na oganj, i opleniće one koji ih pleniše, i pootimaće od onih koji od njih otimaše, govori Gospod Gospod.

11 I u to ću vreme dati Gogu mesto za grob onde u Izrailju, dolinu kojom se ide na istok k moru, i ona će stisnuti usta putnicima; onde će biti pogreben Gog i sve mnoštvo njegovo, i prozvaće se dolina mnoštva Gogovog.

12 I ukopavaće ih dom Izrailjev sedam meseci, da bi očistili zemlju.

13 I ukopavaće ih sav narod, i biće im na slavu u onaj dan kad se proslavim, govori Gospod Gospod.

14 I odvojiće ljude koji će jednako ići po zemlji i s onima koji prolaze ukopavati one koji bi ostali po zemlji da je očiste; posle sedam meseca tražiće.

15 I prohodiće zemlju i ići po njoj, i ko vidi kosti ljudske, načiniće kod njih znak, dokle ih ne ukopaju grobari u dolini mnoštva Gogovog.

16 A i gradu će biti ime Amona; i tako će očistiti zemlju.

17 Ti, dakle, sine čovečji, ovako govori Gospod Gospod, reci pticama, svakojakim pticama i svim zverima poljskim: Skupite se i hodite, saberite se sa svih strana na žrtvu moju, koju koljem za vas, na veliku žrtvu na gorama Izrailjevim, i ješćete mesa i pićete krvi;

18 Ješćete mesa junačkog i pićete krvi knezova zemaljskih, ovnova, jaganjaca i jaraca i telaca, sve ugojene stoke vasanske.

19 I ješćete pretiline da ćete se nasititi, i pićete krvi da ćete se opiti od žrtava mojih što ću vam naklati.

20 I nasitićete se za mojim stolom konja i konjika, junaka i svakojakih vojnika, govori Gospod Gospod.

21 I pustiću slavu svoju među narode, i svi će narodi videti sud moj koji ću učiniti i moju ruku koju ću dignuti na njih.

22 I poznaće dom Izrailjev da sam ja Gospod Bog njihov, od onog dana i posle.

23 I narodi će poznati da se za svoje bezakonje zarobi dom Izrailjev, što meni zgrešiše, te sakrih lice svoje od njih, i dadoh ih u ruke neprijateljima njihovim, i svi padoše od mača.

24 Po nečistoti njihovoj i po prestupu njihovu učinih im i sakrih lice svoje od njih.

25 Toga radi ovako govori Gospod Gospod: Povratiću roblje Jakovljevo i smilovaću se svemu domu Izrailjevom i revnovaću za sveto ime svoje,

26 Pošto podnesu sramotu svoju i sve prestupe svoje, kojima mi prestupiše dok seđahu u svojoj zemlji bez straha i nikoga ne beše da ih plaši,

27 Kad ih dovedem natrag iz naroda i saberem ih iz zemalja neprijatelja njihovih, i posvetim se u njima pred mnogim narodima.

28 I poznaće da sam ja Gospod Bog njihov kad odvedavši ih u ropstvo među narode opet ih saberem u zemlju njihovu ne ostavivši ih nijednoga onde.

29 I neću više kriti lice svoje od njih kad izlijem Duh svoj na dom Izrailjev, govori Gospod Gospod.

   

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Arcana Coelestia # 728

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728. That 'seven days' time' here means the onset of temptation is clear from the internal sense of all the details in this verse, where the subject is the temptation of the man called Noah. In general the subject concerns not only the temptation of that man but also the utter vastation of those who belonged to the Most Ancient Church and who had become such as described. Consequently 'seven days' time' means not only the onset of temptation but also the finish of vastation. The reason 'seven days' time' means those things is that seven Is a holy number, as stated and shown at verse 2 of this chapter, at Genesis 4:15, 24, and in 84-87. It means the Lord's Coming into the world, and also His coming into glory. In particular it means every coming He makes. Every one of His comings involves a beginning for those who are being regenerated and the end of those who are being vastated. And so for the member of this Church His coming marked the onset of temptation, for when someone is being tempted he starts to become a new man and be regenerated. At the same time it was the end of those from the Most Ancient Church who had become of such a character that inevitably they perished. It was similar when the Lord came into the world; at that time the Church had entered the final stages of its vastation, and a new one came into being.

[2] That 'seven days' time' means these things is clear in Daniel,

Seventy weeks have been decreed concerning your people and your holy city to bring transgression to a close and to seal up sins and to atone for iniquity and to bring in everlasting righteousness, and to seal up vision and prophet, and to anoint the Most Holy Place. And you will know and perceive that from the going forth of the Word to restore and to build Jerusalem until the Messiah, the Prince, there will be SEVEN WEEKS. Daniel 9:24-25.

Here 'seventy weeks' and 'seven weeks' are similar in meaning to seven days, namely the Coming of the Lord. But because it is plain prophecy here, periods of time are presented in an even more holy and decided fashion by numbers involving seven. From this quotation it is clear that, when applied in this way to periods of time, 'seven' means not only the Coming of the Lord, but also - in the words stating that He was to anoint the Most Holy Place and that He was to restore and build Jerusalem - the beginning of a new Church at that time, and simultaneously - in the words stating that [seventy] weeks were decreed concerning the holy city to bring transgression to a close and to seal up sin - final vastation.

[3] Similar usages occur elsewhere in the Word, as in Ezekiel where he describes a personal experience,

I came to those in captivity at Tel-abib, who were sitting by the river Chebar, and I sat there seven days, astonished among them And at the end of seven days the Word of Jehovah came to me. Ezekiel 3:15-16.

Here also 'seven days' stands for the onset of visitation, for when he had sat seven days among those in captivity, the Word of Jehovah came to him. In the same prophet,

They will bury Gog, that they may cleanse the land in seven months. At the end of seven months they will make their search. Ezekiel 39:12, 14.

This similarly stands for the final phase of vastation and the first of visitation. In Daniel,

The heart of Nebuchadnezzar will be changed from a man and the heart of a beast given to him, and seven times will pass over him. Daniel 4:16, 25, 31.

This likewise stands for the finish of vastation and the beginning of a new man.

[4] The seventy years of captivity in Babylon represented the same. Whether the number is seventy or seven what is embodied is the same. The same applies whether it is seven days, or seven years, or seven decades which make seventy years. Vastation was represented by the years of captivity, the beginning of a new Church by the liberation and by the rebuilding of the Temple. Jacob's serving in the house of Laban also represented things of a similar nature - where the following is stated,

I will serve you for seven years for Rachel. And he served for seven years. Laban said, Complete the week of this one, and we will give you also the other one for the service you render with me for another seven years. And Jacob did so, and completed the week of this one. Genesis 29:18, 20, 27-28.

Here 'the service of seven years' embodies something similar. And after the period of seven years marriage and freedom followed. The period of these seven years was called a week, as also in Daniel.

[5] Something similar was also represented by the command to go around the city of Jericho seven times, and the wall would collapse. It is also said that they rose at dawn on the seventh day and went around the city, as they were accustomed to do, seven times. And after the seventh time round, the seven priests blew on their seven trumpets and the wall collapsed, Joshua 6:10-20. Unless these events had also had this meaning the command would never have been given to go round seven times, or that there were to be seven priests and seven trumpets. From these and many other places, for example in Job 2:13; Revelation 15:1, 6-7; 21:9, it becomes clear that 'seven days' time' means the beginning of a new Church and the end of the old. Since the subject here is not only the member of the Church called Noah and his temptation, but also the final descendants of the Most Ancient Church who destroyed themselves, 'seven days' time' can mean nothing other than the onset of the temptation of Noah and the finish of the Most Ancient Church, which was the final destruction and extinction of it.

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