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Ezechiël 24

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1 Wijders geschiedde des HEEREN woord tot mij, in het negende jaar, in de tiende maand, op den tienden der maand, zeggende:

2 Mensenkind! schrijf u den naam van den dag op, even van dezen zelfden dag; de koning van Babel legt zich voor Jeruzalem, even op dezen zelfden dag.

3 En gebruik een gelijkenis tot dat wederspannig huis, en zeg tot hen: Alzo zegt de Heere Heere: Zet een pot toe, zet hem toe, en giet ook water daarin.

4 Doe zijn stukken te zamen daarin, alle goede stukken, de dij en den schouder, vul hem met de keur der beenderen.

5 Neem de keur van de kudde, en stook ook een brandstapel van de beenderen daaronder; doe hem wel opzieden; ook zullen zijn beenderen daarin gekookt worden.

6 Daarom, alzo zegt de Heere Heere: Wee der bloedstad, den pot, welks schuim in hem is, en van welken zijn schuim en niet is uitgegaan! trek stuk bij stuk daaruit, en laat het lot over hem niet vallen.

7 Want haar bloed is in het midden van haar; op een gladde steenrots heeft zij dat gelegd; zij heeft het op de aarde niet uitgestort, om hetzelve met stof te bedekken.

8 Opdat Ik de grimmigheid doe opgaan om wraak te oefenen, heb Ik ook haar bloed op een gladde steenrots gelegd, opdat het niet bedekt worde.

9 Daarom, alzo zegt de Heere Heere: Wee der bloedstad! Ik zal ook den brandstapel groot maken!

10 Draag veel houts toe, steek het vuur aan, verteer het vlees, en kruid het met specerijen, en laat de beenderen verbranden.

11 Stel hem daarna ledig op zijn kolen, opdat hij heet worde, en zijn roest verbrande, en zijn onreinigheid in het midden van hem versmelte, zijn schuim verteerd worde.

12 Met ijdelheden heeft zij Mij moede gemaakt; nog is haar overvloedig schuim van haar niet uitgegaan; haar schuim moet in het vuur.

13 In uw onreinigheid is schandelijkheid, omdat Ik u gereinigd heb, en gij niet gereinigd zijt, zo zult gij van uw onreinigheid niet meer gereinigd worden, totdat Ik Mijn grimmigheid op u zal hebben doen rusten.

14 Ik, de HEERE, heb het gesproken; het zal komen, en Ik zal het doen; Ik zal er niet van wijken, en Ik zal niet verschonen noch berouw hebben; naar uw wegen en naar uw handelingen zullen zij u richten, spreekt de HEERE HEERE.

15 Wijders geschiedde des HEEREN woord tot mij, zeggende:

16 Mensenkind! zie, Ik zal den lust uwer ogen van u wegnemen door een plage; nochtans zult gij niet rouwklagen, noch wenen, en uw tranen zullen niet voortkomen.

17 Houd stil van kermen, gij zult geen dodenrouw maken, bind uw hoed op u, en doe uw schoenen aan uw voeten; en de bovenste lip zult gij niet bewinden, en zult der lieden brood niet eten.

18 Dit sprak ik tot het volk in den morgenstond, en mijn huisvrouw stierf in den avond; en ik deed in den morgenstond, gelijk mij geboden was.

19 En het volk zeide tot mij: Zult gij ons niet te kennen geven, wat ons deze dingen zijn, dat gij aldus doet?

20 En ik zeide tot hen: Het woord des HEEREN is tot mij geschied, zeggende:

21 Zeg tot het huis Israels: Alzo zegt de Heere Heere: Ziet, Ik zal Mijn heiligdom ontheiligen, de heerlijkheid uwer sterkte, de begeerte uwer ogen, en de verschoning uwer ziel; en uw zonen en uw dochteren, die gij verlaten hebt, zullen door het zwaard vallen.

22 Dan zult gijlieden doen, gelijk als ik gedaan heb; de bovenste lip zult gij niet bewinden, en der lieden brood zult gij niet eten.

23 En uw hoeden zullen op uw hoofden zijn, en uw schoenen aan uw voeten; gij zult niet rouwklagen, noch wenen, maar gij zult in uw ongerechtigheden versmachten, en een iegelijk tegen zijn broeder zuchten.

24 Alzo zal ulieden Ezechiel tot een wonderteken zijn; naar alles, wat hij gedaan heeft, zult gij doen; als dit komt, dan zult gij weten, dat Ik de Heere Heere ben.

25 En gij, mensenkind! zal het niet zijn, ten dage, als Ik van hen zal wegnemen hun sterkte, de vreugde huns sieraads, den lust hunner ogen en het verlangen hunner zielen, hun zonen en hun dochteren;

26 Dat ten zelfden dage een ontkomene tot u zal komen, om uw oren dat te doen horen?

27 Ten zelven dage zal uw mond bij dien, die ontkomen is, opengedaan worden, en gij zult spreken, en niet meer stom zijn; alzo zult gij hun tot een wonderteken zijn, en zij zullen weten, dat Ik de HEERE ben.

   

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Apocalypse Explained #126

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126. And I will give thee a crown of life. That this signifies wisdom, and thence eternal happiness, is evident from the signification of a crown, when said of those who are in the spiritual affection of the knowledges (cognitiones) of truth and good, as being wisdom, concerning which more will be said in what follows; and from the signification of life, as being eternal happiness, which is also called life eternal. The reason why those who are in the spiritual affection of truth and good, and who are here treated of, have eternal happiness is, that heaven is implanted in man by means of the knowledges of truth and good from the Word. He who believes that heaven is implanted by any other means, is much deceived; for man is born natural only, with the faculty of becoming spiritual; but he becomes spiritual by means of truths from the Word, and by a life according to them. How can any one ever become spiritual, unless he be instructed about the Lord, about heaven, a life after death, faith, and love, and other things which are the means of salvation? If man is ignorant of these things, he must remain natural; and a merely natural man cannot have anything in common with the angels of heaven, who are spiritual.

Man has two minds, one exterior, and the other interior; the exterior mind is called the natural mind, but the interior is called the spiritual mind; the former is opened by means of the knowledges (cognitiones) of things in the world, but the latter by the knowledges (cognitiones) of things which are in heaven; these the Word teaches, and the church from the Word; by means of these man becomes spiritual, when he knows them and lives according to them.

[2] This is meant by the words of the Lord in John:

"Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God" (3:5):

by water, are signified the truths of faith, and by spirit, a life according to them (as may be seen above, n. 71; and in The Doctrine of the New Jerusalem 202-209). Very many people believe at this day, that mankind will go to heaven solely by sacred worship performed in temples, and by adorations and prayers; but such of them as are unconcerned about the knowledges (cognitiones) of truth and good from the Word, and who neglect to furnish not only the memory, but also the life, with these, remain natural as before, nor do they become spiritual, because their sacred worship, adorations and prayers, do not proceed from a spiritual origin; for their spiritual mind is not opened by the knowledges of spiritual things and by a life according to them, but is empty; and worship proceeding from what is void is only a natural gesture, within which there is nothing spiritual. If such persons are insincere and unjust as to moral and civil life, then their sacred worship, adorations and prayers are inwardly of such a nature as to repel heaven, instead of which they believe that they receive heaven by this means; for such worship is like a vessel containing putrid or filthy matters, which filter through; it is also like a splendid garment that clothes a body covered with ulcers: I have seen many thousands of such cast into hell. But it is otherwise with the holy worship, the adorations and prayers of those who are in the knowledges of truth and good, and whose life is in accordance with them; with such, those things are pleasing to the Lord, for they are the effects of their spirit in the body, or the effects of their faith and love, and thus are not only natural gestures, but spiritual acts.

From these considerations it is evident that the knowledges of truth and good from the Word, and a life in agreement with them, alone make man spiritual: and that he who is thus made spiritual can be gifted with angelic wisdom from the Lord, together with eternal happiness; nor do the angels derive happiness from any other source than wisdom.

[3] The reason why a crown signifies wisdom is, that all those things that clothe man, and distinguish him, derive their signification from that part of him which they clothe or adorn (see Arcana Coelestia 9827), and a crown signifies wisdom, because it is worn on the head, by which in the Word wisdom is signified, for there wisdom resides. Accordingly it is written in Ezekiel:

"I have adorned thee with ornament, and I have placed bracelets upon thy hands; and a chain upon thy neck. Moreover, I have put a jewel upon thy nose, and earrings upon thine ears, and a crown of ornament upon thy head" (16:11, 12).

Jerusalem is here treated of, by which is signified the church, as established by the Lord, and its quality; by the particular adornments here mentioned are meant, in the spiritual sense, such things as belong to the church; these derive their respective significations from the part to which they are applied; by a crown is here meant wisdom. (But what is meant specifically by ornament, may be seen, Arcana Coelestia 10536, 10540; what by bracelets, n. 3103, 3105; what by a chain, n. 5320; what by a jewel, n. 4551; and what by earrings, n. 4551, 10402.) Similarly the wisdom that is from the knowledges of truth and good from the Word and from a life according to them, is signified by a crown in many other passages in the Word, as in Isaiah 28:5; Jeremiah 13:18; Lamentations 5:15, 16; Ezekiel 21:25, 26; 23:42; Zech. 6:11-13; Psalms 89:38, 39; 132:17, 18; Job. 19:9; Apoc. 3:11; 4:4. The custom of crowning kings comes down from ancient times, when men were acquainted with representatives and significatives, for they knew that kings represented the Lord as to Divine truth, and that a crown was used to signify wisdom. (That kings represented the Lord as to Divine truth, may be seen, Arcana Coelestia 1672, 2015, 2069, 3009, 4581, 4966, 5068, 6148.) That those who are in truths are called kings and kings' sons (see above, n. 31). And because those who are in the knowledges of truth are called kings in the Word, and kings have crowns, therefore in this place, where they are treated of, it is said that they should receive a crown of life.

  
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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 #3009

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3009. As to the second point - that Messiah, Anointed, or King is the same as Divine Truth - this is clear from very many places in the Word, and has been shown frequently in explanations; as in 1672, 1728, 2015, 2069. The Lord Himself also teaches the same in John,

Pilate said to Jesus, Are you not then a king? Jesus answered, You say it, because I am a King. For this I was born, and for this I have come into the world, to bear witness to the truth. Everyone who is of the truth hears My voice. John 18:37.

From this it is clear that the Divine Truth itself is at the root of the Lord's being called 'the King'. The reason why kings were anointed and consequently called the anointed was that 'the oil' with which they were anointed meant good, 886, 2832. Also the truth, meant by 'king', was derived from good and was accordingly truth grounded in good, so that the kingly office with them represented the Lord as regards Divine Truth which is derived from Divine Good, and so represented the Divine marriage of good within truth, whereas the priestly function represented the Divine marriage of truth within good. The latter is meant by Jesus, the former by Christ.

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