Die Bibel

 

Ozeáš 4

Lernen

   

1 Slyšte slovo Hospodinovo, ó synové Izraelští, neboť má rozepři Hospodin s obyvateli země této, proto že není žádné věrnosti, ani žádného milosrdenství, ani žádné známosti Boží v této zemi.

2 Proklínání a lži a vraždy, a zlodějství i cizoložství na vrch zrostlo, a vražda vraždu postihá.

3 Protož kvíliti bude tato země, a umdlí všecko, což v ní přebývá, živočichové polní i ptactvo nebeské, ano i ryby mořské zhynou.

4 A však žádný jim nedomlouvej, aniž jich kdo tresci; nebo lid tvůj podobni jsou těm, kteříž se vadí s knězem.

5 Protož ve dne padneš, padne také i prorok s tebou v noci, zahladím i matku tvou.

6 Vyhlazen bude lid můj pro neumění. Poněvadž jsi ty pohrdl uměním, i tebou pohrdnu, abys mi kněžství nekonal; a že jsi zapomněl na zákon Boha svého, já také zapomenu se na syny tvé.

7 Čím se více rozmohli, tím více hřešili proti mně; slávu jejich v pohanění směním.

8 Oběti za hřích lidu mého jedí, protož k nepravosti jejich duše své pozdvihují.

9 Pročež stane se jakž lidu tak knězi. Nebo vyhledávati budu na něm cest jeho, a skutky jeho jemu vrátím.

10 I budou jísti, a však se nenasytí, smilniti budou, ale nerozmnoží se; nebo nechtějí pozoru míti na Hospodina.

11 Smilství a víno a mest odjímá srdce.

12 Lid můj dřeva svého se dotazuje, a hůl jeho oznamuje jemu; nebo je duch smilství v blud uvodí, aby smilnili, odcházejíce od Boha svého.

13 Na vrších hor obětují, a na pahrbcích kadí, pod doubím a topolím a jilmovím, nebo jest příhodný stín jejich; protož smilní dcery vaše, a nevěsty vaše cizoloží.

14 Nevyhledával-liž bych na dcerách vašich, že smilní, a na nevěstách vašich, že cizoloží, že tito s nevěstkami se oddělují, a s ženkami obětují? Anobrž lid, kterýž sobě nesrozumívá, padne.

15 Jestliže smilníš ty Izraeli, nechažť nehřeší Juda. Protož nechoďtež do Galgala, aniž vstupujte do Betaven, aniž přisahejte: Živť jest Hospodin.

16 Nebo jako jalovice tvrdošijná tvrdošijný jest Izrael, jižť je pásti bude Hospodin jako beránka na prostranně.

17 Efraim stovaryšil se s modlami, nechej ho.

18 Zpurné je činí nápoj jejich, velice smilní, milují: Dejte. Ochráncové jeho jsou ohyzda.

19 Zachvátí je vítr křídly svými, i budou zahanbeni pro své oběti.

   

Aus Swedenborgs Werken

 

Apocalypse Revealed #722

studieren Sie diesen Abschnitt

  
/ 962  
  

722. 17:3 So he carried me away in the spirit into the wilderness. This symbolizes John's being carried away in a spiritual state to people in whom everything of the church had been destroyed.

A wilderness symbolizes a church in which there is no longer any truth, thus where everything in it has been destroyed (no. 546). And to be in the spirit means, symbolically, to be in a spiritual state as a result of Divine influx, as said in no. 36 above. Consequently, John's being carried away in the spirit into the wilderness means symbolically that he was carried away in a spiritual state to people in whom everything having to do with the church was destroyed.

  
/ 962  
  

Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

Aus Swedenborgs Werken

 

Apocalypse Revealed #36

studieren Sie diesen Abschnitt

  
/ 962  
  

36. I became in the spirit on the Lord's day. (1:10) This symbolizes a spiritual state then owing to Divine influx.

"I became in the spirit" means, symbolically, a spiritual state, the state in which John was while he was experiencing the visions, and which we will take up in the following exposition. "On the Lord's day" symbolizes influx from the Lord then, for that day brings the Lord's presence, as it is a holy day.

Concerning the prophets we read that they were in the spirit or in vision, and that the Word came to them from Jehovah.

When they were in the spirit or in vision, they were not in the body, but in their spirit, a state in which they saw phenomena such as are found in heaven. But when the Word came to them, they were then in the body and heard Jehovah speaking.

These two states of the prophets must be properly distinguished. In the state of vision the eyes of their spirit were open and the eyes of their body closed; and they heard then what angels said, and what Jehovah said through angels, and also saw representations produced for them in heaven. Moreover, they sometimes seemed to themselves to be taken then from place to place, their body remaining where it was.

[2] This was the state in which John was when he wrote the book of Revelation, and the state sometimes experienced by Ezekiel, Zechariah, and Daniel. They also said that they were then in vision or in the spirit. For Ezekiel says,

The Spirit lifted me up... and brought me back into Chaldea, to those in captivity, in a vision (of God), in the spirit of God. (Thus) went up from me the vision that I had seen. (Ezekiel 11:1, 24)

He also says that the Spirit lifted him up, and he heard behind him an earthquake, and more (Ezekiel 3:12, 24). So, too, that the Spirit lifted him up between earth and heaven, that it brought him in visions of God to Jerusalem, and that he saw abominations (Ezekiel 8:3f.). He was likewise in a vision of God or in the spirit when he saw the four living creatures, which were cherubim (Ezekiel 1; 10), as also when he saw a new earth and a new temple, and an angel measuring them (Ezekiel 40; 41; 42; 43; 44; 45; 46; 47; 48). That he was then in the visions of God, he himself says (Ezekiel 40:2), and that the spirit lifted him up (Ezekiel 43:5).

[3] The same was the case with Zechariah, who had an angel with him at the time, when he saw a man riding a horse among the myrtle trees (Zechariah 1:8ff.); when he saw the four horns, and then a man with a measuring line in his hand (Zechariah 1:18; 2:1ff.); when he saw Joshua the high priest (Zechariah 3:1ff.); when he saw the lampstand and two olive trees (Zechariah 4:1ff.); when he saw the flying scroll and the ephah (Zechariah 5:1, 6); when he saw the four chariots coming from between two mountains, and the horses (Zechariah 6:1ff.).

Daniel was in a like state when he saw the four beasts coming up from the sea (Daniel 7:1ff.), and when he saw the combat between the ram and the male goat (Daniel 8:1ff.). He himself says that he saw these things in visions (Daniel 7:1-2, 7, 13; 8:2; 10:1, 7-8), and that the angel Gabriel appeared to him in a vision (Daniel 9:21).

[4] The same was the case with John, as when he saw the Son of Man in the midst of the seven lampstands (Revelation 1), and finally, the new heaven and the new earth, and then the New Jerusalem coming down out of heaven (Revelation 21, 22. John himself says that he saw these things in the spirit and in vision (1:10; 4:2; 9:17; 21:10). This, too, is meant by the statement, "I saw," everywhere it occurs in this book.

[5] It is clearly apparent from this that to be in the spirit is to be in a state of vision, which is brought about by an opening of the sight of a person's spirit; and when this is opened, phenomena found in the spiritual world are as clearly visible as those in the natural world are to the sight of the body.

The reality of this is something I can attest to from many years' experience.

The disciples were in this state when they saw the Lord after His resurrection, which is why are told that their eyes were opened (Luke 24:30-31).

Abraham was in a like state when he saw the three angels and spoke with them. 1

So, too, Hagar, Gideon, Joshua and others, when they saw angels of Jehovah. Likewise when Elisha's lad saw the mountain full of fiery chariots and horses all around Elisha, for Elisha prayed and said,

"Jehovah, open, I pray, his eyes that he may see." And Jehovah opened the eyes of the lad, and he saw. (2 Kings 6:17)

As regards the Word, however, it was not revealed in a state of the spirit or of vision, but the Lord dictated it to the prophets in an audible voice. Consequently we are nowhere told that the prophets spoke it from the Holy Spirit, but from Jehovah. See The Doctrine of the New Jerusalem Regarding the Lord, no. 53.

Fußnoten:

  
/ 962  
  

Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.