Biblija

 

Hesekiel 1

Studija

1 Und es geschah im dreißigsten Jahre, im vierten Monat, am Fünften des Monats, als ich inmitten der Weggeführten war, am Flusse Kebar, da taten sich die Himmel auf, und ich sah Gesichte Gottes.

2 Am Fünften des Monats, das war das fünfte Jahr der Wegführung des Königs Jojakin (Vergl. 2. Kön. 24,15,)

3 geschah das Wort Jehovas ausdrücklich zu Hesekiel, dem Sohne Busis, dem Priester, im Lande der Chaldäer, am Flusse Kebar; und daselbst kam die Hand Jehovas über ihn.

4 Und ich sah: und siehe, ein Sturmwind kam von Norden her, eine große Wolke und ein Feuer, sich ineinander schlingend (Eig. zusammengeballtes Feuer; nur hier und 2. Mose 9,24,) und ein Glanz rings um dieselbe; und aus seiner Mitte, aus der Mitte des Feuers her, strahlte es wie der Anblick von glänzendem Metall.

5 Und aus seiner Mitte hervor erschien die Gestalt (Eig. eine Ähnlichkeit; so auch nachher) von vier lebendigen Wesen; und dies war ihr Aussehen: Sie hatten die Gestalt eines Menschen.

6 Und jedes hatte vier Angesichter, und jedes von ihnen hatte vier Flügel.

7 Und ihre Füße waren gerade Füße, und ihre Fußsohlen wie die Fußsohle eines Kalbes; und sie funkelten wie der Anblick von leuchtendem (Viell. geglättetem) Erze.

8 Und Menschenhände waren unter ihren Flügeln an ihren vier Seiten; und die vier hatten ihre Angesichter und ihre Flügel.

9 Ihre Flügel waren verbunden (Eig. sich verbindend; d. h. der rechte Flügel des einen Cherubs rührte an den linken Flügel des anderen (vergl. Kap. 3,13 und 1,23), indem die Cherubim paarweise einander gegenüber standen und ein Ganzes bildeten (Vergl. v 22; Kap. 9,3;10,2. 4.15.)) einer mit dem anderen; sie wandten sich nicht, wenn sie gingen: Sie gingen ein jeder stracks vor sich hin.

10 Und die Gestalt ihres Angesichts war eines Menschen Angesicht; und rechts hatten die vier eines Löwen Angesicht, und links hatten die vier eines Stieres Angesicht, und eines Adlers Angesicht (nämlich an ihrer Hinterseite) hatten die vier.

11 Und ihre Angesichter und ihre Flügel waren oben getrennt; jedes hatte zwei Flügel miteinander verbunden (Eig. sich verbindend; d. h. der rechte Flügel des einen Cherubs rührte an den linken Flügel des anderen (vergl. Kap. 3,13 und 1,23), indem die Cherubim paarweise einander gegenüber standen und ein Ganzes bildeten (Vergl. v 22; Kap. 9,3;10,2. 4.15.),) und zwei, welche ihre Leiber bedeckten.

12 Und sie gingen ein jedes stracks vor sich hin; wohin der Geist gehen wollte, gingen sie; sie wandten sich nicht, wenn sie gingen.

13 Und die Gestalt der lebendigen Wesen: ihr Aussehen war wie brennende Feuerkohlen, wie das Aussehen von Fackeln. Das Feuer (Eig. es) fuhr umher zwischen den lebendigen Wesen; und das Feuer hatte einen Glanz, und aus dem Feuer gingen Blitze hervor.

14 Und die lebendigen Wesen liefen hin und her wie das Aussehen von Blitzstrahlen (Eig. von Zickzack des Blitzes.)

15 Und ich sah die lebendigen Wesen, und siehe, da war ein ad auf der Erde neben den lebendigen Wesen, nach ihren vier Vorderseiten (d. h. neben der Vorderseite eines jeden Cherubs.)

16 Das Aussehen der äder und ihre Arbeit war wie der Anblick eines Chrysoliths (O. eines Topases; so auch nachher,) und die vier hatten einerlei Gestalt; und ihr Aussehen und ihre Arbeit war, wie wenn ein ad inmitten eines ades wäre.

17 Wenn sie gingen, so gingen sie nach ihren vier Seiten hin: sie wandten sich nicht, wenn sie gingen.

18 Und ihre Felgen, sie waren hoch und furchtbar; und ihre Felgen waren voll Augen ringsum bei den vieren.

19 Und wenn die lebendigen Wesen gingen, so gingen die äder neben ihnen; und wenn die lebendigen Wesen sich von der Erde erhoben, so erhoben sich die äder.

20 Wohin der Geist gehen wollte, gingen sie, dahin, wohin der Geist gehen wollte; und die äder erhoben sich neben ihnen (Eig. gleichlaufend mit ihnen,) denn der Geist des lebendigen Wesens war in den ädern.

21 Wenn sie gingen, gingen auch sie, und wenn sie stehen blieben, blieben auch sie stehen; und wenn sie sich von der Erde erhoben, so erhoben sich die äder neben ihnen (Eig. gleichlaufend mit ihnen;) denn der Geist des lebendigen Wesens war in den ädern.

22 Und über den Häuptern des lebendigen Wesens war das Gebilde (Eig. eine Ähnlichkeit; so auch nachher) einer Ausdehnung (O. eines Firmaments; d. h. einer dem Himmelsgewölbe ähnlichen Wölbung,) wie der Anblick eines wundervollen (O. erschreckenden) Krystalls, ausgebreitet oben über ihren Häuptern.

23 Und unter der Ausdehnung waren ihre Flügel gerade (d. h. waagerecht) gerichtet, einer gegen den anderen; ein jedes von ihnen hatte zwei Flügel, welche ihre Leiber bedeckten (Eig. ein jedes von ihnen hatte zwei, bedeckend, und ein jedes von ihnen hatte zwei, bedeckend ihre Leiber; hieraus erhellt, daß die Cherubim in zwei Paare geteilt waren.)

24 Und wenn sie gingen, hörte ich das auschen ihrer Flügel wie das auschen großer Wasser, wie die Stimme des Allmächtigen, das auschen eines Getümmels, wie das auschen eines Heerlagers. Wenn sie still standen, ließen sie ihre Flügel sinken.

25 Und es kam eine Stimme (O. ein Donner) von oberhalb der Ausdehnung, die über ihren Häuptern war. Wenn sie still standen, ließen sie ihre Flügel sinken.

26 Und oberhalb der Ausdehnung, die über ihren Häuptern war, war die Gestalt eines Thrones wie das Aussehen eines Saphirsteines; und auf der Gestalt des Thrones eine Gestalt wie das Aussehen eines Menschen oben darauf.

27 Und ich sah wie den Anblick von glänzendem Metall, wie das Aussehen von Feuer innerhalb desselben ringsum; von seinen Lenden (Eig. von dem Aussehen seiner Lenden) aufwärts und von seinen Lenden (Eig. von dem Aussehen seiner Lenden) abwärts sah ich wie das Aussehen von Feuer; und ein Glanz war rings um denselben.

28 Wie das Aussehen des Bogens, der am egentage in der Wolke ist, also war das Aussehen des Glanzes ringsum. Das war das Aussehen des Bildes der Herrlichkeit Jehovas. -Und als ich es sah, fiel ich nieder auf mein Angesicht; und ich hörte die Stimme eines edenden.

Iz Swedenborgovih djela

 

Apocalypse Explained #279

Proučite ovaj odlomak

  
/ 1232  
  

279. And the second animal like a calf, signifies the appearance in ultimates of Divine good in respect to protection. This is evident from the signification of a "calf," or "bullock," as being the good of the natural man, and specifically his good of innocence and charity; and because it is the good of the natural man it also is the good of the lowest heaven, for this heaven is spiritual natural (See in the work on Heaven and Hell 29-31); and as this good is there, there is a guard or protection that the higher heavens be not approached except through the good of love and charity; this is why one cherub was like a calf. That this appearance was in ultimates, see just above n. 278. A "calf" or "bullock" signifies the good of the natural man, because animals from the herd signified the affections of good and truth in the external or natural man; and those from the flock signified the affections of good and truth in the internal or spiritual man. Those from the flock were lambs, she-goats, sheep, rams, and he-goats; those from the herd were oxen, bullocks, and calves.

[2] That "bullocks" and "calves" signify the good of the natural man is evident from the passages of the Word where they are mentioned. First from the description of the feet of the cherubim in Ezekiel:

Their foot was straight and the sole of their feet like the sole of a calf's foot, and they sparkled like the appearance of burnished brass (Ezekiel 1:7).

Their foot thus appeared "straight" because the cherubim represented the Divine guard of the Lord, and the feet and the soles of the feet represented the same in ultimates or in the spiritual natural heaven and the natural world; for "feet" in general signify the natural; a "straight foot" the natural in respect to good; "the sole of the foot" the ultimate of the natural; "burnished brass" also signifies good in the natural. From this it is clear that good in the natural is signified by a "calf," and that in this is the ultimate good that guards and protects lest the heavens be approached except through the good of love and charity. (That "feet" signify the natural, see Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is to the right signifies good from which is truth, n. 9604, 9736, 10061; therefore a "straight foot" signifies the natural in respect to good. That "palms," "soles," and "hoofs," signify the ultimates in the natural, see n. 4938, 7729; and that "burnished brass" signifies natural good, see above, n. 70)

[3] In Hosea:

Return ye to Jehovah; say unto Him, Take away all iniquity, and accept good, and we will pay back the bullocks of our lips (Hosea 14:2).

What it is to "pay back the bullocks of the lips" no one can know unless he knows what "bullocks" and what "lips" signify; they mean evidently confession and thanksgiving from a good heart; but it is thus expressed because "bullocks" signify external good, and "lips" doctrine; therefore "paying back the bullocks of the lips" signifies to confess and give thanks from the goods of doctrine. (That "lips" signify doctrine, see Arcana Coelestia, n. 1286, 1288.)

[4] In Amos:

Ye cause the habitation of violence to draw near; they lie upon beds of ivory, and eat the lambs out of the flock, and the calves out of the midst of the stall (Amos 6:3, 4).

Here those who have an abundance of the knowledges of good and truth and yet lead an evil life are treated of; "to eat the lambs out of the flock" signifies to imbibe the knowledges of internal good or of the spiritual man; and "to eat the calves out of the midst of the stall" signifies to imbibe the knowledges of external good or of the natural man; and "to cause the habitation of violence to draw near" is to live a life contrary to charity.

[5] In Malachi:

Unto you that fear My name shall the Sun of righteousness arise and healing in His wings; that ye may go forth, and grow up as fatted calves (Malachi 4:2).

The "Sun of righteousness that shall arise to them that fear the name of Jehovah" signifies the good of love; and "healing in His wings" signifies the truth of faith; therefore "to go forth, and grow up as fatted calves," signifies the increase of all good, "fatted" and "fat" also signifying good.

[6] In Luke:

The father said of the prodigal son who returned penitent in heart, Bring forth the first robe and put it on him, and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf and kill it, that we may eat and be glad (Luke 15:22, 23).

He who is acquainted only with the sense of the letter believes that no deeper meaning is contained in this than appears in that sense, when yet every particular involves heavenly things; as that they should "put on him the first robe," that they should "put a ring on his hand, and shoes on his feet," that they should "bring forth the fatted calf, that they might eat and be merry." By "the prodigal son" those who are prodigal of spiritual riches, which are the knowledges of truth and good, are meant; "his returning to his father, and his confession that he was not worthy to be called his son," signifies penitence of heart and humiliation; "the first robe with which he was clothed," signifies general and primary truths; "the ring on the hand" signifies the conjunction of truth and good in the internal or spiritual man; "the shoes on the feet" signify the same in the external or natural man, and both signify regeneration; "the fatted calf" signifies the good of love and charity; and "to eat and be glad" signifies consociation and heavenly joy.

[7] In Jeremiah:

I will give the men that have transgressed My covenant, who have not established the words of the covenant which they made before Me, that of the calf, which they cut in twain that they might pass between the parts thereof, the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land, which passed between the parts of the calf, I will even give them into the hands of their enemies, that their carcass may be for food to the bird of the heavens (Jeremiah 34:18-20).

What is meant by "the covenant of the calf," and by "passing between its parts," no one can know without knowing what a "covenant" signifies, and a "calf," and its being "cut in twain;" then what is meant by "the princes of Judah and Jerusalem," by "the royal ministers," "the priests," and "the people of the land." Some heavenly arcanum is evidently meant; and it can be understood when it is known that a "covenant" means conjunction; a "calf" good, a "calf cut in twain" good proceeding from the Lord on the one hand, and good received by man on the other, whence is conjunction; and that "the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land," mean the goods and truths of the church; and that "to pass between the parts" means to conjoin. When these things are known, the internal sense of these words can be seen, namely, that there was no conjunction by the goods and truths of the church with that nation, but disjunction.

[8] Like things are involved in the "covenant of the calf" with Abram, of which in Genesis:

Jehovah said to Abram, Take to thee an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. And he took him all these, and divided them in the midst, and laid each part over against the other; but the birds divided he not. And the birds of prey came down upon the carcasses; and Abram drove them away. And the sun was at its going down, and a deep sleep fell upon Abram; and lo, a terror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram (Genesis 15:9-12, 18).

The "terror of great darkness" that fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness in respect to the truths and goods of the church. This state of that nation is what is described in the prophet by "the covenant of the calf which they cut into two parts, between which they passed." Since a "calf" signifies the good of the natural man and its truth, which is knowledge [scientificum]; and since the natural man and its knowledge [scientificum] is signified by "Egypt," therefore in the Word Egypt is called a "she-calf," and a "he-calf;" moreover, when they applied the knowledges [scientifica] of the church to magical and idolatrous purposes they turned the calf into an idol; this was why the sons of Israel made to themselves a he-calf in the wilderness, and worshiped it, and also why they had a calf in Samaria.

[9] That Egypt was called a he-calf and a she-calf can be seen in Jeremiah:

A very fair she-calf is Egypt; destruction cometh out of the north, her hirelings in the midst of her are like he-calves of the stall (Jeremiah 46:20-21).

Respecting the calf that the sons of Israel made to themselves in the wilderness, see Exodus 32; and respecting the "calf of Samaria" (1 Kings 12:28-32), about which is the following in Hosea:

They have made a king, but not by Me; they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off. Thy calf, O Samaria, hath forsaken thee. For it was from Israel; the workman made it, and it is not God; the calf of Samaria shall be broken in pieces (Hosea 8:4-6).

This treats of the corrupt explanation of the Word, when the sense of its letter is turned to favor self-love, and the principles of religion derived therefrom. "They have made a king, but not by Me, and they have made princes, and I knew it not," signifies doctrines from self-intelligence, which in themselves are falsities, but which they make to appear as truths; for "king" signifies truth, and in a contrary sense, falsity; "princes" signify primary truths, or falsities, which are called principles of religion. "To make idols of their silver and their gold" signifies to pervert the truths and goods of the church, and still to worship them as holy, although as they are from self-intelligence they are destitute of life; "silver" is the truth, and "gold" the good, which are from the Lord; "idols" signify worship from doctrine that is from self-intelligence; "the workman made it, and it is not God," signifies that is from the selfhood [ex proprio], and not from the Divine; "to be broken in pieces" signifies to be dispersed; which makes clear what is signified by the "calf of Samaria." Because "calves" signified the good of the natural man, calves were also sacrificed (See Exodus 29:11, 12 seq.; Leviticus 4:3, 13; 8:15 seq.; 9:2; 16:3; 23:18; Numbers 8:8 seq.; 15:24; 28:19, 20; Judges 6:25-29; 1 Samuel 1:25; 16:2; 1 Kings 18:23-26, 33); for all the animals that were sacrificed signified the goods of the church of various kinds.

  
/ 1232  
  

Thanks to the Swedenborg Foundation for their permission to use this translation.

Iz Swedenborgovih djela

 

Coronis (An Appendix to True Christian Religion) #2

Proučite ovaj odlomak

  
/ 60  
  

2. PROPOSITION THE FIRST

I. THERE HAVE BEEN FOUR CHURCHES ON THIS EARTH SINCE THE TIME OF ITS CREATION: A FIRST, WHICH IS TO BE CALLED THE ADAMIC; A SECOND, THE NOACHIAN; A THIRD, THE ISRAELITISH; AND A FOURTH, THE CHRISTIAN. That four Churches have existed on this earth since the creation of the world, manifestly appears in Daniel; first, from the image seen by Nebuchadnezzar in a dream, and, afterwards, from the four beasts rising up out of the sea. On the subject of Nebuchadnezzar's image we read as follows:

Daniel said, Thou, O King, sawest, and behold a great image. And the appearance thereof, standing over against thee, was excellent, and the aspect thereof was terrible. The head of this statue was of fine gold; its breast and arms, of silver; its belly and its thighs, of brass; its legs, of iron; its feet, partly of iron and partly of clay. Thou sawest until a stone was cut out, which was cut without hands, and smote the image upon its feet that were of iron and clay, and ground them to powder. Then were the iron, the clay, the brass, the silver, and the gold, ground to powder together, and became like the chaff of the summer threshing-floors, so that the wind carried them away, and no place was found for them: but the stone which smote the image, became a great rock, and filled the whole earth. In these days shall the God of the heavens set up a kingdom, which shall never be destroyed; and His kingdom shall not be entrusted to another people: it shall break in pieces and consume all those kingdoms, but it shall stand for ever (Dan. 2:31-35, 44).

That this dream did not signify four political kingdoms on this earth, but four Churches, which should follow one after another, is plain from the following considerations:

(1) That such kingdoms, one after another, have not existed on this earth.

(2) That the Divine Word, in its bosom, does not treat of the kingdoms of the world, but of Churches, which constitute God's kingdom on earth.

(3) Also, because it is said that the God of the heavens shall set up a kingdom which shall not be destroyed to the ages, and that a stone, cut out, not by hands, became a great rock, which filled the whole earth.

(4) And, inasmuch as the Lord our Saviour Jesus Christ, in the Word of both Testaments, is called the "Stone" and "Rock," it is manifest that His kingdom is meant by the last words in this passage.

(5) Moreover, the state of the Church is described, in innumerable passages of the Word, by gold, silver, brass, and iron; its spiritual state as to the good of love by gold, its spiritual state as to the truth of wisdom by silver, its natural state as to the good of charity by brass, and its natural state as to the truth of faith by iron (as may be seen confirmed from the Word in the APOCALYPSE REVEALED , n. 913[2], and elsewhere).

[2] For this reason, the wise in the first ages, who knew the significations of metals, compared the ages which were to follow one another from the first to the last, to those four metals, and called the first age "golden," the second age "silver," the third age "copper," and the fourth age "iron"; and they described them thus according to goods and truths; and, since genuine goods and truths are from no other origin than from the God of heaven, they described them according to the states of the Church with those who lived in those ages; for from these and according to these, all the civil states of kingdoms in respect to justice and judgment exist, thrive and live.

[3] That the Lord the Saviour Jesus Christ is called the "Stone" and "Rock" in the Word of both Testaments, is plain from the following passages. That He is called a "Stone" from these:

Thus said the Lord Jehovih, Behold I will lay in Zion a Stone of approval, a precious corner[-stone] of settled foundation; he who hath believed will not make haste; then I will set judgment to the rule, and justice to the plummet (Isa. 28:16-17).

Jehovah will visit His flock; from Him will come forth the cornerstone (Zech. 10:3-4).

The Stone which the builders rejected is become the head of the corner (Psalm 118:22).

Have ye not read in the Scripture that the Stone which the builders rejected is become the head of the corner? (Matt. 21:42; Mark 12:10-11; Luke 20:17-18; Isa. 8:14-15).

Ye have come to the Lord, the living Stone, rejected indeed of men, but chosen of God; ye yourselves also, as living stones, are built up into a spiritual house; therefore, it is said in the Scripture, I lay in Zion a corner-stone, elect, precious, and he who believeth on Him shall not be ashamed (1 Peter 2:4, 5, 6).

Ye are built upon the foundations of the apostles and prophets, whose corner-stone is Jesus Christ, by whom the whole building, well cemented together, groweth into a holy temple in the Lord; by whom ye are built together into a habitation of God in the spirit (Ephes. 2:20-21, 22).

Jesus Christ is the Stone, rejected by the builders, which is become the head of the corner; and there is no salvation in any other (Acts 4:11-12).

That the Lord is called a "Rock," is evident from these passages in the Word:

When Jeshurun waxed fat, he kicked, and he forsook God who made him, and lightly esteemed the Rock of his salvation (Deut. 32:15, 18).

The God of Israel said, The Rock of Israel spake to me (2 Sam. 23:3).

Let the words of my mouth be well-pleasing, O Jehovah, my Rock and my Redeemer (Psalm 19:14).

And they remembered that God was their Rock, and the High God their Redeemer (Psalm 78:35).

They all drank spiritual drink; for they drank of the spiritual Rock; the Rock was Christ (1 Cor. 10:4; Exod. 17:6).

From these passages, it is now plainly evident that by the Stone which smote the image, and became a great rock and filled the whole earth, and whose kingdom shall stand for ever, is meant our Lord Jesus Christ.

  
/ 60  
  

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