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Ezekiel 7

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1 Moreover the word of the LORD came to me, saying,

2 Also, thou son of man, thus saith the Lord GOD to the land of Israel; An end, the end is come upon the four corners of the land.

3 Now is the end come upon thee, and I will send my anger upon thee, and will judge thee according to thy ways, and will recompense upon thee all thy abominations.

4 And my eye shall not spare thee, neither will I have pity: but I will recompense thy ways upon thee, and thy abominations shall be in the midst of thee: and ye shall know that I am the LORD.

5 Thus saith the Lord GOD; An evil, an only evil, behold, is come.

6 An end is come, the end is come: it watcheth for thee; behold, it is come.

7 The morning is come upon thee, O thou that dwellest in the land: the time is come, the day of trouble is near, and not the sounding again of the mountains.

8 Now will I shortly pour out my fury upon thee, and accomplish my anger upon thee: and I will judge thee according to thy ways, and will recompense thee for all thy abominations.

9 And my eye shall not spare, neither will I have pity: I will recompense thee according to thy ways and thy abominations that are in the midst of thee; and ye shall know that I am the LORD that smiteth.

10 Behold the day, behold, it is come; the morning is gone forth; the rod hath blossomed, pride hath budded.

11 Violence hath risen into a rod of wickedness: none of them shall remain, nor of their multitude, nor of any of theirs: neither shall there be wailing for them.

12 The time is come, the day draweth near: let not the buyer rejoice, nor the seller mourn: for wrath is upon all the multitude thereof.

13 For the seller shall not return to that which is sold, although they were yet alive: for the vision is concerning the whole multitude thereof, which shall not return; neither shall any strengthen himself in the iniquity of his life.

14 They have blown the trumpet, even to make all ready; but none goeth to the battle: for my wrath is upon all the multitude thereof:

15 The sword is without, and the pestilence and the famine within: he that is in the field shall die with the sword; and he that is in the city, famine and pestilence shall devour him.

16 But they that escape of them shall escape, and shall be on the mountains like doves of the valleys, all of them mourning, every one for his iniquity.

17 All hands shall be feeble, and all knees shall be weak as water.

18 They shall also gird themselves with sackcloth, and horror shall cover them; and shame shall be upon all faces, and baldness upon all their heads.

19 They shall cast their silver in the streets, and their gold shall be removed: their silver and their gold shall not be able to deliver them in the day of the wrath of the LORD: they shall not satisfy their souls, neither fill their bowels because it is the stumbling-block of their iniquity.

20 As for the beauty of his ornament, he set it in majesty: but they made the images of their abominations and of their detestable things therein: therefore have I set it far from them.

21 And I will give it into the hands of the strangers for a prey, and to the wicked of the earth for a spoil; and they shall pollute it.

22 My face will I turn also from them, and they shall pollute my secret place: for the robbers shall enter into it, and defile it.

23 Make a chain: for the land is full of bloody crimes, and the city is full of violence.

24 Wherefore I will bring the worst of the heathen, and they shall possess their houses: I will also make the pomp of the strong to cease, and their holy places shall be defiled.

25 Destruction cometh; and they shall seek peace, and there shall be none.

26 Mischief shall come upon mischief, and rumor shall be upon rumor; then shall they seek a vision of the prophet; but the law shall perish from the priest, and counsel from the elders.

27 The king shall mourn, and the prince shall be clothed with desolation, and the hands of the people of the land shall be troubled: I will do to them after their way, and according to their deserts will I judge them, and they shall know that I am the LORD.

   

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Ezekiel 9:9

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9 Then said he to me, The iniquity of the house of Israel and Judah is exceeding great, and the land is full of blood, and the city full of perverseness: for they say, The LORD hath forsaken the earth, and The LORD seeth not.

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The New Jerusalem and its Heavenly Teachings # 27

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27. Wisdom comes into being out of goodness by means of truth. How rationality is conceived and born in us: 2093, 2524, 2557, 3030, 5126. This is brought about by means of an inflow of the Lord through heaven into whatever spiritual and worldly knowledge 1 we have, lifting us up as a result: 1895, 1899, 1900, 1901. This lifting up depends on the useful things we do 2 and on our love of them: 3074, 3085, 3086. Our rationality is born by means of truths, so the nature of the truths determines the nature of our rationality: 2093, 2524, 2557. Our rationality is opened and given form by truths that arise from living a good life; it is closed and destroyed by falsities that arise from living an evil life: 3108, 5126. Our being able to argue that this or that is true does not mean we are rational; we are rational if we are able to see and perceive whether something is actually true or not: 1944. We are not born with any truth, because we are not born with any goodness; we need to learn and absorb everything: 3175. Because of the deceptiveness of our senses and the persuasiveness of falsity, which lead to rationalizations and doubts, we are barely able to accept genuine truths and then become wise: 3175. The beginning of our wisdom occurs when we start to turn our backs on rationalizations that deny what is true, and to cast aside our doubts: 3175. When our rational ability is not enlightened it scoffs at inner truths: 2654 (which includes examples). Our truths can properly be called inner truths only when they have been rooted in our lives, and not merely because we know about them, even though some truths that we know about might be said to be of a deeper kind: 10199.

[2] Within goodness there lies a capacity to grow in wisdom; if our lives have been devoted to doing what is good, we attain angelic wisdom after our departure from this world: 5527, 5859, 8321. Within every type of goodness countless other types of goodness lie hidden: 4005. From goodness countless things can be learned: 3612. How truth multiplies as a result of goodness: 5345, 5355, 5912. By means of truths and by means of living according to them, the goodness we have in early childhood becomes the goodness that belongs to wisdom: 3504.

[3] We can be moved by a desire for truth and we can be moved by a desire for goodness: 1904, 1997. What we are like when we are moved by a desire for truth and what we are like when we are moved by a desire for goodness: 2422, 2429. Which people can come to desire truth and which people cannot: 2689. All truths are arranged under some emotion that they have in common: 9094. In earthly-minded people a desire for truth and a desire for goodness are like brother and sister, while in spiritually minded people they are like husband and wife: 3160.

[4] Pure truths are not to be found in us or even in angels-only in the Lord: 3207, 7902. Any truths that we have are only apparently true: 2053, 2519. The first truths we have are things that seem to be true according to our deceptive senses; we gradually shed these as we increase in wisdom: 3131. If we are devoted to what is good, the things we think are true are accepted as real truths by the Lord: 2053, 3207. The substance and nature of things that seem to be truths: 3207, 3357-3362, 3368, 3404, 3405, 3417. Much of the literal meaning of the Word is adapted to suit the way things seem to people: 1838. The same truths can be more true for one individual, less true for another, and false for yet another because they have been distorted: 2439. By coordinating the impressions of our earthly self with those of our spiritual self, we can see whether the things we hold as true are actually true or not: 3128, 3138. How true our truths are varies depending on our ideas and concepts of them: 3470, 3804, 6917.

[5] When a truth has been joined to goodness it vanishes from our memory because it has become part of our life: 3108. Truths can be joined to goodness only in a state of freedom: 3158. Truths are joined to goodness by means of the crises of the spirit we go through: 3318, 4572, 7122. All goodness makes a constant effort to put truths in their place and to be restored by means of an inversion of its state: 3610. Truths become unpleasant when their connection with goodness is cut off: 8352. It is hard for us to tell the difference between truth and goodness because it is hard for us to tell the difference between thinking and willing: 9995. In the Word, what is good is called the brother 3 of what is true: 4267. From one point of view, whatever is good is called a lord and whatever is true is called a servant: 3409, 4267.

Poznámky pod čarou:

1. The Latin words here translated "spiritual and worldly knowledge" are cognitiones and scientiae. Swedenborg uses both of these terms to refer to types of knowledge, or to concepts, and generally to two different types of knowledge or concepts, though he does not always distinguish between them, or distinguish between them in the same way. Cognitiones, however, tends to be used of "deeper" knowledge, the concepts of the inner self ( Secrets of Heaven 24), while scientiae tends to refer to facts learned by the outer self. Given these tendencies of use, the contrast between the two aligns with the contrast between knowledge about religious matters, the province of cognitiones, and knowledge about worldly matters, the province of scientia. See Secrets of Heaven 9945, where Swedenborg notes that by cognitiones he means "relatively deep facts, such as facts about faith and love that are known to the church"; and also Secrets of Heaven 1458, where he calls cognitiones "heavenly and spiritual truths. " (Compare also Secrets of Heaven 1171[4], where he says that without cognitiones "no one can become part of the church. ") In Heaven and Hell 353, he defines scientiae as "the various experimental disciplines such as physics, astronomy, chemistry, mechanics, geometry, anatomy, psychology, philosophy, and political history, as well as the realms of literature and criticism and language study. " And thus scientifica (compare note 1 in New Jerusalem 26), a word related to scientia, tends to mean facts about nonspiritual matters known to the earthly self ( Secrets of Heaven 3309, 9394:1; New Jerusalem 51:2) that are merely stored in the memory of the outer self; compare Secrets of Heaven 24, 27, 7689 ("the kind of truth the earthly mind contains is facts"); and contrast §§4749, 5934. Swedenborg does not dismiss outer knowledge, scientiae, as worthless; he notes several times that initially such knowledge forms the basis of the inner knowledge, cognitiones ( Secrets of Heaven 1472, 9918). He also observes, however, that for many people knowledge about religion stops short at merely factual knowledge that is not applied or brought to bear on life, and so remains a matter of shallow, rote faith ( Secrets of Heaven 200, 1162-1163, 1197:1, 1198, 3412, 3762:2, 9230:2). "In the absence of any deeper content," even cognitiones may be merely "superficial knowledge" and "just a collection of facts" ( Secrets of Heaven 1201[2]; compare 2973). [SS, LHC]

2. The Latin word here translated "the useful things we do" is usus, which is sometimes also translated "functions," "service," "useful purposes," or "uses. " When "use" is synonymous with "action" (as in the notion of "performing a use") it refers to an action that is helpful to-does good for-someone. When indicating an aspect of an activity or the person who performs it, it refers to the help that the activity or person provides; for instance, if one were to refer to "the use of a wise person" (compare Marriage Love 18[1-2]). For an extended treatment of use or service from a philosophical perspective, see Divine Love and Wisdom 296-348. For a more practical treatment of a life of useful service, see the small work Sketch on Goodwill (= Swedenborg 1995). For briefer statements on use or service, see, for example, Secrets of Heaven 997, 7038; Heaven and Hell 387-394, 402-403. Swedenborg's notion of "use" is also explored in Van Dusen 1981. [RHK, GFD, LSW]

3. The Latin word here translated "brother" is frater. This term can be used of not only male but female siblings under certain grammatical circumstances, but the Secrets of Heaven context suggests that masculine imagery is intended. Specifically, Secrets of Heaven 4267, the passage referenced here, concerns Genesis 32:17-18, in which Jacob sends a message to his brother Esau. [GFD]

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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