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Jezekilj 17

पढाई करना

   

1 Opet mi dođe reč Gospodnja govoreći:

2 Sine čovečji, zagonetni zagonetku i kaži priču o domu Izrailjevom,

3 I reci: Ovako veli Gospod Gospod: Orao velik, velikih krila, dugih pera, pun perja, šaren, dođe na Livan i uze vrh od kedra,

4 Odlomi vrh od mladih grana njegovih, i odnese ga u zemlju trgovačku, u grad trgovački metnu ga.

5 I uze seme iz one zemlje, i metnu ga na njivu, odnese ga gde ima mnogo vode, i ostavi ga dobro.

6 I izniče, i posta busat čokot, nizak, kome se loze pružahu k njemu a žile behu pod njim; posta čokot, i pusti grane i izbi odvode.

7 A beše drugi orao velik, velikih krila i pernat, i gle, taj čokot pusti k njemu žile svoje i grane svoje pruži k njemu da bi ga zalivao iz brazda svog sada.

8 Posađen beše u dobroj zemlji kod mnoge vode, da pusti grane i rađa rod i bude krasna loza.

9 Kaži: Ovako veli Gospod Gospod: Hoće li napredovati? Neće li mu počupati žile i rod mu odlomiti da se posuši? Sve će mu se grane što je pustio posušiti, i bez velike sile i bez mnogog naroda iščupaće ga iz korena.

10 Eto, posađen je, hoće li napredovati? I neće li se sa svim posušiti čim ga se dohvati ustoka? Posušiće se u brazdi gde je posađen.

11 Potom, dođe mi reč Gospodnja govoreći:

12 Kaži tom domu odmetničkom: Ne znate li šta je ovo? Reci: Evo, dođe car vavilonski u Jerusalim, i uze mu cara i knezove, i odvede ih sa sobom u Vavilon.

13 I uze jednog od carskog semena, i učini s njom veru, i zakle ga, i uze silne u zemlji,

14 Da bi carstvo bilo sniženo da se ne bi podiglo, nego da bi držeći veru s njim stajalo.

15 Ali se odmetnu od njega poslavši poslanike svoje u Misir da mu da konja i mnogo naroda. Hoće li biti srećan? Hoće li uteći ko tako čini? Ko prestupa veru hoće li uteći?

16 Tako ja živ bio, govori Gospod Gospod, u mestu onog cara koji ga je zacario, kome je zakletvu prezreo i kome je veru prestupio, kod njega će u Vavilonu umreti.

17 Niti će mu Faraon s velikom vojskom i mnogim narodom pomoći u ratu, kad iskopa opkope i pogradi kule da pogubi mnoge duše.

18 Jer prezre zakletvu prestupajući veru; i gle, davši ruku čini sve to; neće pobeći.

19 Zato ovako veli Gospod Gospod: Tako ja živ bio, obratiću mu na glavu zakletvu svoju koju prezre i veru svoju koju prestupi.

20 Jer ću razapeti nad njim mrežu svoju i uhvatiće se u zamku moju; i odvešću ga u Vavilon, i onde ću se suditi s njim za bezakonje koje mi učini.

21 I sva bežan njegova sa svom vojskom njegovom pašće od mača, a koji ostanu raspršaće se u sve vetrove, i poznaćete da sam ja Gospod govorio.

22 Ovako veli Gospod Gospod: Ali ću ja uzeti s vrha od tog visokog kedra, i posadiću; s vrha od mladih grana njegovih odlomiću grančicu, i posadiću na gori visokoj i uzdignutoj.

23 Na visokoj gori Izrailjevoj posadiću je, i pustiće grane, i rodiće, i postaće krasan kedar, i pod njim će nastavati svakojake ptice, u hladu grana njegovih nastavaće.

24 I sva će drveta poljska poznati da ja Gospod snizih visoko drvo i uzvisih nisko drvo, posuših zeleno drvo i učinih da ozeleni suvo drvo. Ja Gospod rekoh, i učiniću.

   

स्वीडनबॉर्ग के कार्यों से

 

Arcana Coelestia #2913

इस मार्ग का अध्ययन करें

  
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2913. 'And spoke to the sons of Heth, saying' means those with whom a new spiritual Church was to exist. This becomes clear from the meaning of 'Heth' and of Hittite. Many were the nations inhabiting the land of Canaan who are mentioned one by one in various places in the Word, among them the Hittites, see Genesis 15:20; Exodus 3:8, 17; 13:5; 23:23; Deuteronomy 7:1; 20:17; Joshua 3:10; 11:1, 3; 12:8; 24:11; 1 Kings 9:20; and elsewhere. Most of them belonged to the Ancient Church which was spread through many lands, including the land of Canaan, see 1238, 2385. All who belonged to that Church acknowledged charity as the chief thing, and everything they taught was about charity or life. People who cultivated teachings about faith were called Canaanites and were separate from the rest of the inhabitants in the land of Canaan, Numbers 13:29 - see 1062, 1063, 1076.

[2] The Hittites belonged among those in the land of Canaan who were more acceptable. This is also made clear by the fact that Abraham, and subsequently Isaac and Jacob, dwelt among them and had a burial-place there, and also by the fact that they treated Abraham with greatest respect, as is quite clear from what is recorded about them in this chapter, especially verses 5-6, 10-11, 14-15. Since they were an upright nation they therefore represent and mean the spiritual Church, or the truth of the Church. But it happened that like all the others who belonged to the Ancient Church the Hittites fell away in the course of time from charity or good that goes with faith; and this explains why later on they mean the falsity of the Church, as in Ezekiel 16:3, 45, and elsewhere. Yet the Hittites did belong among those who were more honourable, as may be seen from the fact that David had Hittites with him, such as Ahimelech, 1 Samuel 26:6, and Uriah, who was a Hittite, 2 Samuel 11:3, 6, 17, 21 - by whose wife Bathsheba David begot Solomon, 2 Samuel 12:24. 'Heth' means exterior cognitions that have regard to life and which constitute the external truths of the spiritual Church, 1 see 1203.

[3] The subject in the present verse is a new Church which the Lord establishes when the previous one breathes its last, and in the verses which follow the subject is the reception of faith among those people. The subject is not some particular Church among the sons of Heth but in general the re-establishment by the Lord of a spiritual Church after its predecessor fades away and approaches its end. The sons of Heth are simply those who represent and carry a spiritual meaning. Please see what has been stated already about Churches in the following places:

In course of time a Church goes into decline and decay, 494, 501, 1327, 2422.

It departs from charity, and brings forth evils and falsities, 1834, 1835.

At that point the Church is said to be vastated and made desolate, 407-411, 2243.

The Church is established among gentiles; the reason why, 1366.

Within a Church undergoing vastation something of the Church is always preserved as a nucleus, 468, 637, 931, 2422.

If the Church did not exist in the world the human race would perish, ibid.

The Church is like the heart and lungs in that vast body, of which every member of the human race is a part, 637, 931, 2054, 2853.

The nature of the spiritual Church, 765, 2669.

Charity constitutes the Church, not faith separated from charity, 809, 916.

If all possessed charity the Church would be one even though they differ in matters of doctrine and in forms of worship, 1285, 1316, 1798, 1799, 1834, 1844, 2385.

All people on earth who belong to the Lord's Church, though they are scattered throughout the entire world, still so to speak make a single whole, as is the case in heaven, 2853.

Every Church is internal and external, and both together constitute a single Church, 409, 1083, 1098, 1100, 1242.

The external Church is valueless if there is no internal Church, 1795.

The Church is compared to the rise and the setting of the sun, to the seasons of the year, and also to the periods of the day, 1837.

The Last Judgement is the final period of the Church, 900, 931, 1850, 2117, 2118.

फुटनोट:

1. Or, reading what Swedenborg has in his rough draft the truths of the external spiritual Church

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

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Arcana Coelestia #1285

इस मार्ग का अध्ययन करें

  
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1285. That 'the whole earth was one lip' means that people everywhere held to the same doctrine in its general aspects is clear from the meaning in the Word of 'a lip', dealt with in the next paragraph. This verse, in these few words, describes the state of the Ancient Church as it had been, that is to say, it held to the same general doctrine. The next verse however describes how it began to be falsified and adulterated, and after that down to verse 9 how it became so utterly perverted that no internal worship existed any longer. Immediately after that the subject is the second Ancient Church begun by Eber, and at last the third Church which was the start of the Jewish Church. For after the Flood there were three consecutive Churches.

[2] In regard to what has been said of the first Ancient Church - that though so wide-spread throughout the world, its lip was nevertheless one and its words one, that is, it shared one doctrine in its general aspects and in its particular details; but for all that, the forms of worship, internal as well as external, were everywhere divergent, as shown in the previous chapter where each nation that is mentioned meant a divergent form of doctrine and of ritual - the situation is as follows: Heaven consists of countless communities. They all vary, and yet all are one, for all are led as one by the Lord; see what has appeared already in 457, 551, 684, 685, 690. A parallel exists in man, in that although internally his body has so many parts, which, like his other organs and limbs, have so many inner parts, each functioning differently from any other, yet all of them, every single one, are nevertheless controlled as one by one soul. A parallel also exists with the human body, which has different ways of exerting its strength and of moving. Nevertheless all are controlled by one motion of the heart and one of the lungs, and together make one. The reason they are able to function as one in this way is that in heaven there is one single influx which is received by everyone according to his own disposition. This influx is an influx of affections from the Lord, from His mercy and life. And although there is one influx only, everything nevertheless conforms and follows as one. And this comes about through the mutual love shared by those in heaven.

[3] Such was the situation with the first Ancient Church that although there were so many forms of internal and external worship, at the general level as many as there were nations, at the specific level as many as there were families making up nations, and at the particular level as many as there were people in the Church, they all nevertheless had 'one lip' and 'their words were one'; that is, they all shared one doctrine in general and in particular. Doctrine is one when all possess mutual love, or charity. Mutual love or charity causes things, though varied, to be one, for it makes one out of varied things. If all, no matter how many - even ten thousand times ten thousand - are governed by charity or mutual love, they have but one end in view, namely the common good, the Lord's kingdom, and the Lord Himself. Variations in matters of doctrine and in forms of worship are like the variations that exist with the physical senses and with the inner parts of man's body, which, as stated, all contribute to the perfection of the whole. Indeed the Lord flows in and works by way of charity though in different ways according to the disposition of each individual. And in so doing He arranges every single person into a proper order, on earth as in heaven. In this way the Lord's will is done, as He Himself teaches, 'on earth as it is in heaven'.

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