Neu-christliche Bibelstudien

Die Bibel

 

synty 2

Lernen

   

1 Ja niin taivas ja maa päätettiin, ja kaikki heidän joukkonsa.

2 Ja Jumala oli päättänyt seitsemänteen päivään (asti) työnsä, kuin hän tehnyt oli, ja lepäsi seitsemäntenä päivänä kaikista teoistansa, kuin hän tehnyt oli.

3 Ja Jumala siunasi seitsemännen päivän ja pyhitti sen; että hän lepäsi hänessä kaikista teoistansa, jotka Jumala loi ja (täydellisesti) teki.

4 Ja näin on taivas ja maa tullut, koska he luotiin, sillä ajalla jolla Herra Jumala teki maan ja taivaan.

5 Ja kaikkinaiset pensaat kedolla, jotka ei ennen olleet maan päällä, ja kaikkinaiset ruohot kedolla, jotka ei ennen kasvaneet. Sillä ei Herra Jumala antanut vielä sataa maan päälle, eikä ollut ihmistä, joka maata viljeli;

6 Vaan sumu nousi maasta, ja kasti kaiken maan.

7 Ja Herra Jumala teki ihmisen, tomun maasta, ja puhalsi hänen sieraimiinsa elävän hengen: ja tuli ihminen niin eläväksi sieluksi.

8 Ja Herra Jumala istutti Paradisin Edenissä itään päin, ja pani siihen ihmisen, jonka hän tehnyt oli.

9 Ja Herra Jumala kasvatti maasta kaikkinaiset puut, ihanaiset nähdä ja hyvät syödä, ja elämän puun keskelle Paradisia, niin myös hyvän ja pahan tiedon puun.

10 Ja Edenistä kävi virta kastamaan Paradisia, ja jakoi sieltä itsensä neljäksi päävirraksi.

11 Ensimäinen kutsutaan Pison: se juoksee koko Hevilan maan ympärinsä, ja siellä on kultaa.

12 Ja sen maan kulta on kallis, ja siellä myös löytään Bedellion, ja kallis kivi Oniks.

13 Toinen virta kutsutaan Gihon: se juoksee koko Etiopian ympärinsä.

14 Kolmas virta kutsutaan Hiddekel, ja juoksee Assyrian editse. Ja neljäs virta on Phrat.

15 Ja Herra Jumala otti ihmisen, ja pani Edenissä Paradisiin, viljelemään ja varjelemaan sitä.

16 Ja Herra Jumala käski ihmistä, ja sanoi: syö vapaasti kaikkinaisista puista Paradisissa;

17 Mutta hyvän ja pahan tiedon puusta älä syö: sillä jona päivänä sinä siitä syöt, pitää sinun kuolemalla kuoleman.

18 Ja Herra Jumala sanoi: ei ole hyvä ihmisen yksinänsä olla, minä teen hänelle avun, joka hänen tykönänsä oleman pitää.

19 Koska Herra Jumala oli tehnyt maasta kaikkinaiset eläimet kedolle, ja kaikkinaiset taivaan linnut, toi hän ne Adamin eteen, että hän näkis, kuinka hän ne nimittäis: sillä niinkuin Adam kaikkinaiset eläimet nimitti, niin ne kutsutaan.

20 Ja Adam antoi kullekin karjalle, ja taivaan linnuille, ja eläimille maan päällä heidän nimensä. Mutta Adamille ei löytty apua, joka hänen tykönänsä olisi.

21 Ja Herra jumala pani raskaan unen Adamiin, ja kuin hän nukkui, otti hän yhden hänen kylkiluistansa, ja täytti sen paikan lihalla.

22 Ja Herra Jumala rakensi vaimon siitä kylkiluusta, jonka hän Adamista otti, ja toi sen hänen eteensä.

23 Niin sanoi Adam: tämä on nyt luu minun luistani, ja liha minun lihastani: se pitää kutsuttaman miehiseksi, sillä hän on otettu miehestä.

24 Sentähden pitää miehen luopuman isästänsä ja äidistänsä, ja vaimoonsa sidottu oleman, ja tulevat yhdeksi lihaksi.

25 Ja he olivat molemmat alasti, Adam ja hänen emäntänsä, ja ei hävenneet.

   

SWORD version by Tero Favorin (tero at favorin dot com)

Aus Swedenborgs Werken

 

Apocalypse Explained #183

studieren Sie diesen Abschnitt

  
/ 1232  
  

183. These things saith he that hath the seven spirits of God. That this signifies the Lord from whom come all the truths of heaven and of the church is evident from the fact that it is the Son of man who says these things, and also those which are addressed to the angels of the other churches; and the Son of man is the Lord as to the Divine Human (as may be seen above, n. 63, 151). By the seven spirits of God are meant all the truths of heaven and of the church, because the Spirit of God in the Word signifies the Divine truth proceeding from the Lord. In many passages in the Word mention is made of spirit, and this, when said of man, signifies Divine truth received in his life, thus his spiritual life; but when said of the Lord it signifies the Divine which proceeds from Him, which in general terms is called Divine truth. But because few at this day know what is meant by spirit in the Word, I desire first to show from quotations, that spirit, when said of man, signifies Divine truth received in the life, thus his spiritual life. Now as these two things, the good of love and the truth of faith, constitute the spiritual life of man, therefore, in several passages in the Word, mention is made of heart and spirit, and also of heart and soul; by heart is signified the good of love, and by spirit the truth of faith; the latter is also signified by soul, for by this term in the Word is meant man's spirit.

That by spirit, when said of man, is signified truth received in the life, is evident from the following passages.

[2] In Ezekiel:

"Make you a new heart and a new spirit; why will ye die, O house of Israel?" (18:31).

In the same:

"A new heart will I give you, and a new spirit will I give in the midst of you" (36:26).

In David:

"Create in me a clean heart, O God, and renew a firm spirit within me. The sacrifices of God are a broken spirit: a broken and contrite heart God does not despise" (Psalms 51:10, 17).

In these passages heart signifies the good of love, and spirit the truth of faith, from which man has spiritual life; for there are two things that constitute man's life, good and truth; these two when united in man constitute his spiritual life.

[3] Because heart signifies good, and spirit truth, when both are received in the life, therefore heart, in the opposite sense, signifies evil, and spirit falsity; for most expressions in the Word have also an opposite sense. Heart and spirit are used in this sense in the following passages in David:

"A generation that sets not their heart aright, and whose spirit is not steadfast with God" (Psalms 78:8).

In Ezekiel:

"Every heart shall melt, and every spirit shall faint" (21:7).

In Moses:

"Jehovah hath made heavy the spirit of the king of Heshbon, and hath hardened his heart" (Deuteronomy 2:30).

In Isaiah:

"Conceive chaff, bring forth stubble; fire shall devour your spirit" (33:11).

In Ezekiel:

"Woe unto the foolish prophets, who go away after their own spirit" (13:3).

In the same:

"That which ascendeth upon your spirit shall never come to pass" (20:32).

[4] From these considerations it is evident, that the whole of man's life is meant by heart and spirit; and because his whole life has reference to these two, namely, to good and truth, and, in the spiritual sense, to love and faith, therefore, by heart and spirit those two lives are meant. This is also why heart and spirit signify man's will and understanding, because these two faculties constitute his life; for a man has no life but in those faculties; the reason is, that the will is the receptacle of good and its love, or of evil and its love, and the understanding is the receptacle of truth and its faith, or of falsity and its faith, and, as has been said, all things in man have reference to good and truth or to evil and falsity, and, in the spiritual sense, to love and faith (see The Doctrine of the New Jerusalem 28-35). The reason why by spirit, when said of man, is signified truth or falsity, and hence his life from the one or the other is, that by spirit is properly meant the spirit which is in man, and which thinks, and this it does either from truths or from falsities. But, as said above, the two things that constitute man's life are understanding and will. The life of the understanding is to think from either truths or falsities, and the life of the will is to affect, or inflame with love, those things which the understanding thinks. These two lives of a man's spirit correspond to the two lives of his body, which are the life of the respiration of the lungs and the life of the pulse of the heart; man's spirit is united to the body by this correspondence (as may be seen above, n. 167, and in the work, Heaven and Hell 446, 447).

[5] Because of this correspondence, the spirit is so named from a term which, in the original, and in several other languages, signifies wind; therefore to expire is frequently expressed in the Word by giving up the spirit. Thus in David:

"I have taken away their spirit, he has expired" (Psalms 104:29).

In Ezekiel:

The Lord Jehovih said to the dry bones, "Behold, I bring spirit into you, that ye may live: and the Lord Jehovih said, Come from the four winds, O spirit, and breathe into these slain; and the spirit came into them, and they lived again" (37:5, 9, 10).

In the Apocalypse:

"The two witnesses were slain by the beast that came up out of the abyss, but after three days and a half the spirit of life from God entered into them, and they stood upon their feet" (11:7, 11).

In Luke:

Jesus, taking the hand of the dead maid, "cried, saying, Maid, arise; and her spirit came again, and she arose straightway" (8:54, 55).

[6] When these passages are understood it will be evident what is signified by spirit when said of man, in numerous places in the Word, from which the following only shall be adduced; as in John:

"Except anyone be born of water and of the spirit, he cannot enter into the kingdom of God. The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh and whither it goeth; so is every one that is born of the spirit" (3:5, 8).

In the same:

The Lord breathed on the disciples, and said, "Receive ye the Holy Spirit" (20:21, 22).

In the Book of Genesis:

"Jehovah breathed into man's nostrils the breath of lives" (2:7);

besides other places.

[7] That spirit, in the spiritual sense, signifies truth, and man's life thence derived, which is intelligence, is quite clear from the following passages. In John:

"The hour cometh, and now is, when the true worshippers shall worship the Father in spirit and in truth" (4:23).

In Daniel:

"In him was an excellent spirit of knowledge and understanding. I have heard concerning thee that the spirit of God is in thee, and that light and understanding and excellent wisdom are found in thee" (5:12, 14).

In Moses:

"Thou shalt speak unto all the wise in heart, whom I have filled with the spirit of wisdom" (Exodus 28:3).

In Luke:

John "grew, and waxed strong in spirit" (1:80).

And concerning the Lord,

Jesus "the child grew, and waxed strong in spirit, and was filled with wisdom" (2:40).

[8] When it is known what is signified by the term spirit when used in reference to man, its meaning may be known when said of Jehovah, or the Lord, to whom are attributed all the things which a man has, face, eyes, ears, arms, hands, as also heart and soul, thus also spirit, which in the Word is called the spirit of God, the spirit of Jehovah, the spirit of His nostrils, the spirit of His mouth, the spirit of truth, the spirit of holiness, and the Holy Spirit, by which is meant Divine truth proceeding from the Lord, as is evident from many passages in the Word.

The reason why Divine truth proceeding from the Lord is the spirit of God is, that all the life which men possess is therefrom, as also the heavenly life of those who receive that Divine truth in faith and life. That this is the spirit of God, the Lord himself teaches in John:

"The words that I speak unto you, they are spirit, and they are life" (6:63).

In Isaiah:

"There shall go forth a rod out of the stem of Jesse: the spirit of Jehovah shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might" (11:1, 2).

Again:

"I have put my spirit upon him: he shall bring forth judgment to the nations" (42:1).

Again:

"When [the enemy] shall come like a river, the spirit of Jehovah shall lift up a standard against him" (59:19).

Again:

"The spirit of the Lord Jehovih is upon me, therefore Jehovah hath anointed me to preach the gospel to the poor" (61:1).

And in John:

"He whom the Father hath sent, speaketh the words of God; for God hath not given the spirit by measure" (3:34);

this is said of the Lord. That the Holy Spirit is Divine truth proceeding from the Lord, is evident in John:

"I tell you the truth: it is expedient for you that I go away; for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. When he, the Spirit of Truth, is come, he will guide you into all truth; for he shall not speak of himself, he shall receive of mine and shall show it unto you" (16:7, 13, 14).

[9] That the Comforter, here mentioned, is Divine truth proceeding from the Lord is quite clear; for it is said the Lord himself spoke "the truth" to them, and declared that, when He should go away, He would send the Comforter, the Spirit of Truth, who should guide them into all truth, and that He would not speak from himself but from the Lord. It is here said, he shall receive of mine, because Divine truths proceed from the Lord; and mine is said of what proceeds; for the Lord himself is Divine love, and that which proceeds from Him is Divine truth, thus is His own (see what is said in the work, Heaven and Hell 139, 140, and the preceding numbers, and in The Doctrine of the New Jerusalem 307). That to go forth and to proceed is meant by being sent and sending, may be seen in Arcana Coelestia 2397, 4710, 6831, 10561; in like manner here by I will send Him unto you.

[10] That the Comforter is the Holy Spirit is evident in John:

"The Comforter, the Holy Spirit, he shall teach you all things" (14:26).

In the same:

Jesus stood and cried with a loud voice: "Saying, If anyone thirst, let him come unto me and drink. He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. This spake he of the Spirit which they that believe on him should receive; for the Holy Spirit was not yet, because Jesus was not yet glorified" (7:37-39).

That the Holy Spirit is Divine truth proceeding from the Lord, which flows into man, both immediately from the Lord Himself and mediately by angels and spirits, is clear also from the above words. For the Lord declares that he who believes on Him, out of his belly shall flow rivers of living water; and then it is added that He spake this concerning the Spirit which they should receive; for water, in the spiritual sense, signifies truth, and rivers of living water, Divine truth from the Lord in abundance; the same is therefore meant by the Spirit which they should receive. (That water signifies truth, and living water Divine truth, may be seen above, n. 71.) And because Divine truth proceeds from the Lord's Human glorified, and not immediately from His Divine itself, because this was glorified in itself from eternity, it is therefore here said,

"The Holy Spirit was not yet, because Jesus was not yet glorified."

(That to glorify is to make Divine, and that the Lord fully glorified His Human, that is, made it Divine by his last temptation and victory on the cross, may be seen in The Doctrine of the New Jerusalem 293-295, 300-306.)

[11] In heaven they greatly wonder that those who form the church do not know that the Holy Spirit, which is Divine truth, proceeds from the Lord's Human, and not immediately from His Divine, when, notwithstanding, the doctrine received in the whole Christian world teaches that, - "As is the Father, so also is the Son, uncreate, infinite, eternal, omnipotent, God, Lord; neither of them is first or last, nor greatest or least. Christ is God and man: God from the nature of the Father, and man from the nature of the mother; but although He is God and man, yet nevertheless there are not two, but one Christ; He is one, not by changing the Divinity into the humanity, but by the Divinity receiving to itself the humanity. He is altogether one, not by a commixing of two natures, but one person alone, because as the body and soul are one man, so God and man is one Christ." This is from the creed of Athanasius.

Now because the Lord's Divine and Human are not two, but one Person alone, and are united as the soul and body, it can be known that the Divine which is called the Holy Spirit goes forth and proceeds from His Divine by means of the Human, thus from the Divine Human; for nothing whatever can proceed from the body except out of the soul by means of the body, because all the life of the body is from its soul. And because, as is the Father so is the Son, uncreate, infinite, eternal, omnipotent, God and Lord, and neither of them is first or last, nor greatest or least, it follows that the proceeding Divine, which is called the Holy Spirit, proceeds from the Divine itself of the Lord by means of His Human, and not from another Divine which is called the Father; for the Lord teaches that He and the Father are one, and that the Father is in Him and He in the Father (concerning which, see below, n. 200). But the reason why most of those in the Christian world think otherwise in their hearts, and consequently believe otherwise, the angels have said is from the fact that they think of the Human of the Lord as separate from His Divine; which nevertheless is contrary to the doctrine that teaches that the Divine and Human of the Lord are not two persons, but one Person alone, and united as soul and body.

That this is in the doctrine of the whole Christian world was provided by the Lord, because it is the essential of the church, and the essential of the salvation of all. But that they have divided the Divine and Human of the Lord into two natures, and have said that the Lord is God from the nature of the Father, and man from the nature of the mother, was because they did not know that when the Lord fully glorified His Human He put off the Human taken from the mother, and put on that from the Father (according to what is shown in The Doctrine of the New Jerusalem 295). That this distinction was also made in a certain council, on account of the Pope, by those who were then present, in order that he might be acknowledged as the Lord's vicar, may be seen in Arcana Coelestia 4738.

[12] That the Spirit of God is Divine truth, and hence spiritual life to the man who receives it, is further evident from the following passages. In Micah:

"I am full of power with the Spirit of Jehovah, and of judgment" (3:8).

In Isaiah:

"I will pour out waters upon him that is thirsty, and rivulets upon the dry ground, and my spirit upon thy seed" (44:3).

Again:

"In that day shall Jehovah of hosts be for a spirit of judgment to him that sitteth in judgment, and for strength to them" (28:5, 6).

In Ezekiel:

"That ye may know that I will put my spirit in you that ye may live" (37:14).

In Joel:

"I will pour out my spirit upon all flesh; and also upon the men-servants, and upon the handmaids" (2:28).

In the Apocalypse:

"The testimony of Jesus is the spirit of prophecy" (19:10).

Because the Spirit of God signifies Divine truth, it is therefore called

the Spirit of the mouth of Jehovah (Psalms 33:6)

"the spirit of his lips" (Isaiah 11:4);

"the breath of God," and "the spirit of his nostrils" (Lamentations 4:20; Psalms 18:15; Job. 4:9).

In Matthew:

John said, "I indeed baptize you with water unto repentance; but he that cometh after me shall baptize you with the Holy Spirit and with fire" (3:11).

To baptize, in the spiritual sense, signifies to regenerate; the Holy Spirit is Divine truth, and fire is Divine good. (That to baptize signifies to regenerate, may be see above, n. 71; and that fire is the good of love, n. 68.)

[13] From these considerations it is now evident what is meant by the words of the Lord to His disciples:

"Going . . . baptize into the name of the Father, and of the Son, and of the Holy Spirit" (28:19).

Here by the Father is meant the Divine itself, by the Son, the Divine Human, and by the Holy Spirit, the proceeding Divine which is Divine truth: thus one Divine, and yet a trinity. That this is the case, the Lord teaches in John:

"From these things ye know" the Father, "and have seen him. He that seeth me seeth the Father. I am in the Father, and the Father in me" (14:7, 9, 10).

[14] Because the proceeding Divine, which is Divine truth, flows into man both immediately and mediately by angels and spirits, it is therefore believed that the Holy Spirit is a third person, distinct from the two called Father and Son; but I can assert that no one in heaven knows any other Holy Divine Spirit but the Divine truth proceeding from the Lord. And because the Divine truth is communicated to men also mediately by means of angels, it is therefore said of Jehovah in David,

"Jehovah God maketh his angels spirits" (Psalms 104:1, 4).

These things are now adduced to show that by the seven spirits are signified all the truths of heaven and the church from the Lord. That the seven spirits denote all the truths of heaven and the church, becomes more evident from these passages in the Apocalypse:

"The seven lamps of fire burning before the throne are the seven spirits of God" (4:5).

And moreover,

"In the midst of the elders stood a lamb, having seven horns, and seven eyes, which are the seven spirits of God sent forth into all the earth" (5:6).

That the spirits there mentioned do not mean spirits, is clear from the fact that the lamps, and the eyes of the Lamb are called spirits; for lamps signify Divine truths and eyes the understanding of truth; and when these are said of the Lord, His Divine wisdom and intelligence are meant (concerning which see above, n. 152).

  
/ 1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

Die Bibel

 

Mark 9

Lernen

   

1 He said to them, "Most certainly I tell you, there are some standing here who will in no way taste death until they see the Kingdom of God come with power."

2 After six days Jesus took with him Peter, James, and John, and brought them up onto a high mountain privately by themselves, and he was changed into another form in front of them.

3 His clothing became glistening, exceedingly white, like snow, such as no launderer on earth can whiten them.

4 Elijah and Moses appeared to them, and they were talking with Jesus.

5 Peter answered Jesus, "Rabbi, it is good for us to be here. Let's make three tents: one for you, one for Moses, and one for Elijah."

6 For he didn't know what to say, for they were very afraid.

7 A cloud came, overshadowing them, and a voice came out of the cloud, "This is my beloved Son. Listen to him."

8 Suddenly looking around, they saw no one with them any more, except Jesus only.

9 As they were coming down from the mountain, he commanded them that they should tell no one what things they had seen, until after the Son of Man had risen from the dead.

10 They kept this saying to themselves, questioning what the "rising from the dead" meant.

11 They asked him, saying, "Why do the scribes say that Elijah must come first?"

12 He said to them, "Elijah indeed comes first, and restores all things. How is it written about the Son of Man, that he should suffer many things and be despised?

13 But I tell you that Elijah has come, and they have also done to him whatever they wanted to, even as it is written about him."

14 Coming to the disciples, he saw a great multitude around them, and scribes questioning them.

15 Immediately all the multitude, when they saw him, were greatly amazed, and running to him greeted him.

16 He asked the scribes, "What are you asking them?"

17 One of the multitude answered, "Teacher, I brought to you my son, who has a mute spirit;

18 and wherever it seizes him, it throws him down, and he foams at the mouth, and grinds his teeth, and wastes away. I asked your disciples to cast it out, and they weren't able."

19 He answered him, "Unbelieving generation, how long shall I be with you? How long shall I bear with you? Bring him to me."

20 They brought him to him, and when he saw him, immediately the spirit convulsed him, and he fell on the ground, wallowing and foaming at the mouth.

21 He asked his father, "How long has it been since this has come to him?" He said, "From childhood.

22 Often it has cast him both into the fire and into the water, to destroy him. But if you can do anything, have compassion on us, and help us."

23 Jesus said to him, "If you can believe, all things are possible to him who believes."

24 Immediately the father of the child cried out with tears, "I believe. Help my unbelief!"

25 When Jesus saw that a multitude came running together, he rebuked the unclean spirit, saying to him, "You mute and deaf spirit, I command you, come out of him, and never enter him again!"

26 Having cried out, and convulsed greatly, it came out of him. The boy became like one dead; so much that most of them said, "He is dead."

27 But Jesus took him by the hand, and raised him up; and he arose.

28 When he had come into the house, his disciples asked him privately, "Why couldn't we cast it out?"

29 He said to them, "This kind can come out by nothing, except by prayer and fasting."

30 They went out from there, and passed through Galilee. He didn't want anyone to know it.

31 For he was teaching his disciples, and said to them, "The Son of Man is being handed over to the hands of men, and they will kill him; and when he is killed, on the third day he will rise again."

32 But they didn't understand the saying, and were afraid to ask him.

33 He came to Capernaum, and when he was in the house he asked them, "What were you arguing among yourselves on the way?"

34 But they were silent, for they had disputed one with another on the way about who was the greatest.

35 He sat down, and called the twelve; and he said to them, "If any man wants to be first, he shall be last of all, and servant of all."

36 He took a little child, and set him in the midst of them. Taking him in his arms, he said to them,

37 "Whoever receives one such little child in my name, receives me, and whoever receives me, doesn't receive me, but him who sent me."

38 John said to him, "Teacher, we saw someone who doesn't follow us casting out demons in your name; and we forbade him, because he doesn't follow us."

39 But Jesus said, "Don't forbid him, for there is no one who will do a mighty work in my name, and be able quickly to speak evil of me.

40 For whoever is not against us is on our side.

41 For whoever will give you a cup of water to drink in my name, because you are Christ's, most certainly I tell you, he will in no way lose his reward.

42 Whoever will cause one of these little ones who believe in me to stumble, it would be better for him if he was thrown into the sea with a millstone hung around his neck.

43 If your hand causes you to stumble, cut it off. It is better for you to enter into life maimed, rather than having your two hands to go into Gehenna, into the unquenchable fire,

44 'where their worm doesn't die, and the fire is not quenched.'

45 If your foot causes you to stumble, cut it off. It is better for you to enter into life lame, rather than having your two feet to be cast into Gehenna, into the fire that will never be quenched--

46 'where their worm doesn't die, and the fire is not quenched.'

47 If your eye causes you to stumble, cast it out. It is better for you to enter into the Kingdom of God with one eye, rather than having two eyes to be cast into the Gehenna of fire,

48 'where their worm doesn't die, and the fire is not quenched.'

49 For everyone will be salted with fire, and every sacrifice will be seasoned with salt.

50 Salt is good, but if the salt has lost its saltiness, with what will you season it? Have salt in yourselves, and be at peace with one another."

   

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org