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Hesekiel 29

पढाई करना

   

1 Im zehnten Jahr, am zwölften Tage des zehnten Monats, geschah des HERRN Wort zu mir und sprach:

2 Du Menschenkind, richte dein Angesicht wider Pharao, den König in Ägypten, und weissage wider ihn und wider ganz Ägyptenland.

3 Predige und sprich: So spricht der HERR HERR: Siehe, ich will an dich, Pharao, du König in Ägypten, du großer Drache, der du in deinem Wasser liegst und sprichst: Der Strom ist mein, und ich habe ihn mir gemacht.

4 Aber ich will dir ein Gebiß ins Maul legen, und die Fische in deinen Wassern an deine Schuppen hängen und will dich aus deinem Strom herausziehen samt allen Fischen in deinen Wassern, die an deinen Schuppen hangen.

5 Ich will dich mit den Fischen aus deinen Wassern in die Wüste wegwerfen; du wirst aufs Land fallen und nicht wieder aufgelesen noch gesammelt werden, sondern den Tieren auf dem Lande und den Vögeln des Himmels zur Speise werden.

6 Und alle, die in Ägypten wohnen, sollen erfahren, daß ich der HERR bin; darum daß sie dem Hause Israel ein Rohrstab gewesen sind.

7 Wenn sie ihn in die Hand faßten, so brach er und stach sie in die Seite; wenn sie sich darauf lehnten, so zerbrach er und stach sie in die Lenden.

8 Darum spricht der HERR HERR also: Siehe, ich will das Schwert über dich kommen lassen und Leute und Vieh in dir ausrotten.

9 Und Ägyptenland soll zur Wüste und Öde werden, und sie sollen erfahren, daß ich der HERR sei, darum daß du sprichst: Der Wasserstrom ist mein, und ich bin's, der's tut.

10 Darum, siehe, ich will an dich und an deine Wasserströme und will Ägyptenland wüst und öde machen von Migdol bis gen Syene und bis an die Grenze des Mohrenlandes,

11 daß weder Vieh noch Leute darin gehen oder da wohnen sollen vierzig Jahre lang.

12 Denn ich will Ägyptenland wüst machen wie andere wüste Länder und ihre Städte wüst liegen lassen wie andere wüste Städte vierzig Jahre lang; und will die Ägypter zerstreuen unter die Heiden, und in die Länder will ich sie verjagen.

13 Doch so spricht der HERR HERR: Wenn die vierzig Jahre aus sein werden, will ich die Ägypter wieder sammeln aus den Völkern, darunter sie zerstreut sollen werden,

14 und will das Gefängnis Ägyptens wenden und sie wiederum ins Land Pathros bringen, welches ihr Vaterland ist; und sie sollen daselbst ein kleines Königreich sein.

15 Denn sie sollen klein sein gegen andere Königreiche und nicht mehr sich erheben über die Heiden; und ich will sie gering machen, damit sie nicht über die Heiden herrschen sollen,

16 daß sich das Haus Israel nicht mehr auf sie verlasse und sich damit versündige, wenn sie sich an sie hängen; und sie sollen erfahren, daß ich der HERR HERR bin.

17 Und es begab sich im siebenundzwanzigsten Jahr, am ersten Tage des ersten Monats, geschah des HERRN Wort zu mir und sprach:

18 Du Menschenkind, Nebukadnezar, der König zu Babel, hat sein Heer mit großer Mühe vor Tyrus arbeiten lassen, daß alle Häupter kahl und alle Schultern wund gerieben waren; und ist doch weder ihm noch seinem Heer seine Arbeit vor Tyrus belohnt worden.

19 Darum spricht der HERR HERR also: Siehe, ich will Nebukadnezar, dem König zu Babel, Ägyptenland geben, daß er all ihr Gut wegnehmen und sie berauben und plündern soll, daß er seinem Heer den Sold gebe.

20 Zum Lohn für seine Arbeit, die er getan hat, will ich ihm das Land Ägypten geben; denn sie haben mir gedient, spricht der HERR HERR.

21 Zur selben Zeit will ich das Horn des Hauses Israel wachsen lassen und will deinen Mund unter ihnen auftun, daß sie erfahren, daß ich der HERR bin.

   

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Apocalypse Explained #343

इस मार्ग का अध्ययन करें

  
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343.Be unto him that sitteth upon the throne, and unto the Lamb. That this signifies [the Lord] as to Divine good, and as to Divine truth, is clear from what has been said and shown above (n.297), namely, that by throne is signified heaven, by Him that sitteth upon the throne the proceeding Divine good, and by the Lamb the proceeding Divine truth, both of them filling the heavens and forming them. Because the Divine good proceeding from the Lord as a sun is received by the angels in His celestial kingdom, and the Divine truth by the angels in the spiritual kingdom, therefore two are mentioned, namely, He that sitteth upon the throne, and the Lamb; but by both, in the internal sense, is meant the Divine proceeding from the Lord's Divine Human, which is the Divine good united with the Divine truth, but in the sense of the letter it is distinguished into two because of reception. The Divine which constitutes heaven, and gives to angels and men love, faith, wisdom, and intelligence, does not proceed directly from the Lord's essential Divine, but by means of His Divine Human, and this Divine that proceeds, is the Holy Spirit (see above, n.183).

[2] Thus it is to be understood that the doctrine of the church teaches, that the Son proceeds from the Father, and the Holy Spirit by the Son, likewise that the Lord's Divine and His Human are not two, but only one person or one Christ; for the Lord's Divine is that which assumed the Human, and which He therefore called His Father; thus He did not call another Divine His Father, which is at this day worshipped in His place for His Father. The proceeding Divine also is what is called the Holy Spirit, the Spirit of God, the Spirit of Truth, and the Paraclete; for it is the holiness of the Spirit, or the holy Divine which the Spirit speaks, and not another Divine, which is worshipped as the third person of the Divinity. That this is the case, all may understand who are in any light of heaven; although from the doctrine of the Trinity, which was given by Athanasius, it is said by many, that the three are one. Let any one examine himself, when he says with the mouth that God is one, whether he does not think of three, when yet there is but one God, and the three names of the Divine are of the one God. Because Athanasius did not understand this, he believed the three names to be three Gods, but as to essence one.

[3] Still, however, it cannot be said that they are one as to essence when something is attributed to one, which is not to the other; for thus the essence is divided; consequently, to each essence is given the name of person. But they are one essence when the three are attributed to one person, namely, the essential Divine, which is called the Father; the Divine Human, which [is called] the Son; and the proceeding Divine, which [is called] the Holy Spirit (as may be seen in the Doctrine of the New Jerusalem 280-310). These things are said [to show] that by Him that sitteth upon the throne, and the Lamb, are not meant two but one, namely, the Lord as to the Divine proceeding.

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

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Arcana Coelestia #7523

इस मार्ग का अध्ययन करें

  
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7523. 'And there will be on man and on beast' means the products of interior and exterior evil. This is clear from the meaning of 'man' as the affection for good, and in the contrary sense as the desire for evil; and 'beast' is similar in meaning. But when 'man' and 'beast' are mentioned together, 'man means interior affection or desire and 'beast' exterior; regarding both, see 7424. Interior good or else interior evil, which is meant by 'man', is that connected with intentions or ends in view, for intentions or ends in view are at a person's core, whereas exterior good or else exterior evil, which is meant by 'beast', is that connected with thought and consequently, if nothing stands in the way, with action. Exterior good is meant by 'beast' because a person is in respect of his external or natural man no different from a beast; for he is endowed with similar desires and also cravings, as well as appetites and senses. And interior good is meant by 'man because it is in respect of his internal or spiritual man that a person is a human being, on which internal level he is endowed with affections for what is good and true such as exist with the angels in heaven, and because he controls his natural or animal man, which is 'a beast', by means of that internal man. Regarding the meaning of 'beast' as the affection for good and in the contrary sense the desire for evil, see 45, 46, 142, 143, 246, 714, 715, 719, 776, 2179, 2180, 3218, 3519, 5198.

[2] These things are what are meant by 'man and beast' in the following places too: In Jeremiah,

My anger and My wrath have been poured out on this place, on man and on beast. Jeremiah 7:20

In the same prophet,

I will strike the inhabitants of this city, both man and beast; they will die of a great pestilence. Jeremiah 21:6.

In the same prophet,

It will make her land a desolation, so that none may dwell in it; both man and beast have scattered themselves, they have gone away. Jeremiah 50:3.

In Ezekiel,

When a land has sinned against Me by committing great transgression, I will cut off from it man and beast. Ezekiel 14:13, 19, 21.

In the same prophet,

I will stretch out My hand over Edom, and cut off from it man and beast, and make it a waste. Ezekiel 25:13.

In Zephaniah,

I will consume man and beast, I will consume the birds of the air and the fish of the sea, and the stumbling-blocks with the wicked; and I will cut off man from the surface of the earth. Zephaniah 1:3.

[3] 'Man and beast' stands for interior and exterior good in the following places: In Jeremiah,

I have made the earth, man and beast, by My great strength. Jeremiah 27:5.

In the same prophet,

Behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. Jeremiah 31:17.

In the same prophet,

A desolation will the earth be, so that man and beast are not there. Jeremiah 32:43.

In the same prophet,

In the cities of Judah, and in the streets of Jerusalem, that have been devastated, there is no man and inhabitant, and there is no beast. Jeremiah 33:10; 51:62.

In David,

Your righteousness is like the mountains of God, Your judgements a great deep; You preserve man and beast, O Jehovah. Psalms 36:6.

It was because 'man and beast' meant such things that the firstborn of the Egyptians died, not only of men but also of beasts, Exodus 12:29, and that the firstborn were consecrated [to Jehovah], not only of men but also of beasts, Numbers 18:15, and also that the king of Nineveh, following sacred religious practice, commanded that not only man but also beast should fast and also be clothed in sackcloth, Jonah 3:7-8.

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