聖書

 

Hesekiel 32

勉強

   

1 Ja tapahtui toisena vuotena toistakymmentä, ensimäisenä päivänä toisessa kuukaudessa toistakymmentä, että Herran sana tapahtui minulle ja sanoi:

2 Sinä, ihmisen poika, tee valitus Pharaosta, Egyptin kuninkaasta, ja sano hänelle: sinä olet niinkuin nuori jalopeura pakanain seassa, ja niinkuin valaskala meressä, joka juokset sinun virroissas, ja pyörrät veden jaloissas, ja teet sen virrat sekaisiksi.

3 Näin sanoo Herra, Herra: minä heitän minun verkkoni sinun päälles suurella kansan joukolla, jotka sinun minun verkkooni ajavat.

4 Ja minä tahdon sinun maalle vetää ja kedolle paiskata, ja antaa kaikki linnut taivaan alla istua sinun päälles, ja kaikki eläimet maalla sinusta ravituksi tulla.

5 Ja tahdon sinun raatos vuorille heittää, ja sinun korkeudellas laaksot täyttää.

6 Maan, jossa uit, tahdon minä sinun verestäs punaiseksi tehdä vuoriin asti, että ojat sinusta täytettäisiin,

7 Ja koskas peräti jo poissa olet, tahdon minä taivaan peittää, ja hänen tähtensä pimittää, ja peitän auringon pilvellä, eikä kuun pidä paistaman,

8 Kaikki taivaan valkeudet tahdon minä pimiäksi saattaa sinun ylitses, ja pimeyden sinun maalles lähettää, sanoo Herra, Herra.

9 Tahdon myös monen kansan sydämet peljättää, kuin minä sinun vaivas pakanoille tiettäväksi teen, ja monelle maakunnalle, joita et sinä tunne.

10 Paljo kansaa pitää sinua ihmettelemän, ja heidän kuninkaansa pitää sinun tähtes kovin pelkäämän, kuin minä annan minun miekkani heitä vastaan välkkyä; ja heidän pitää äkisti peljästymän kukin sydämessänsä sinun lankeemises päivänä.

11 Sillä näin sanoo Herra, Herra: Babelin kuninkaan miekka pitää sinuun sattuman.

12 Ja minä tahdon sinun väkes langettaa sankarien miekan kautta ja kaikkinaisten pakanain tyrannein kautta: heidän pitää Egyptin ylpeyden hävittämän, että kaikki hänen kansansa teloitettaisiin.

13 Ja tahdon kaikki hänen eläimensä suurten vetten tyköä peräti hävittää, ettei yhdenkään ihmisen jalka, eikä yhdenkään eläimen sorkka pidä sitä ollenkaan enään tallaaman.

14 Silloin tahdon minä heidän vetensä selkiäksi tehdä, että heidän virtansa juoksevat niinkuin öljy, sanoo Herra, Herra;

15 Kuin minä Egyptin maan, ja mitä siinä maassa on, peräti hävittänyt, ja kaikki jotka siinä asuvat, tappanut olen; että he ymmärtäisivät, että minä olen Herra.

16 Sepä se surkeus on, jota kyllä valitetaan, ja monta pakanain tytärtä pitää sitä valittaman; Egyptiä ja kaikkea hänen kansaansa pitää valitettaman, sanoo Herra, Herra.

17 Ja tapahtui toisena vuotena toistakymmentä, viidentenä päivänä toistakymmentä siitä kuukaudesta, että Herran sana tapahtui minulle, sanoen:

18 Sinä, ihmisen poika, itke Egyptin kansaa, ja syökse heitä väkeväin sankarien tytärten kanssa alas maan alle, niiden tykö, jotka kuoppaan menevät.

19 Kenen sinä luulit voittavas ihanaisuudessa? astu alas ja pane itses ympärileikkaamattomain sekaan.

20 Heidän pitää surmattuin kanssa miekalla kaatuman; jopa miekka on sivallettu ulos; viekäät siis häntä pois hänen joukkoinensa.

21 Siitä puhuvat väkevät sankarit helvetissä apulaistensa kanssa, jotka kaikki ovat menneet alas, ja makaavat siellä ympärileikkaamattomain miekalla tapettuin kanssa.

22 Siinä Assur makaa kaiken kansansa kanssa ympäristölle haudattu, jotka kaikki tapetut ja miekalla kaatuneet ovat.

23 Heidän hautansa ovat kuopan vieressä, ja hänen kansansa makaa joka paikassa ympäri haudattuna, jotka kaikki tapetut ja miekalla kaatuneet ovat, joita myös koko maailma pelkäsi.

24 Siinä myös makaa Elam koko joukkonsa kanssa ympäristölle haudattu, jotka kaikki tapetut ja miekalla kaatuneet ovat, ja menneet alas niinkuin ymprärileikkaamattomat maan alle, joita myös koko maailma pelkäsi, ja heidän täytyy häpiänsä kantaa niiden kanssa, jotka kuoppaan alas menevät.

25 He panivat vuoteensa tapettuin sekaan, ynnä koko joukkonsa kanssa, ja makaavat ympäristölle haudatut, ja ovat kaikki ympärileikkaamattomat ja miekalla tapetut, joita myös koko maailma pelkäsi, ja heidän täytyy häpiänsä kantaa niiden kanssa, jotka kuoppaan menevät, ja pitää tapettuin seassa oleman.

26 Siinä makaa Mesek ja Tubal koko joukkonsa kanssa ympäristöllä haudatut, jotka kaikki ympärileikkaamattomat ja miekalla tapetut ovat, joita myös koko maailma pelkäsi.

27 Ja ei heidän pidä makaaman sankarien kanssa, jotka ympärileikkaamattomista kaatuneet ovat, jotka sota-aseinensa menivät alas helvettiin, ja panivat miekkansa päänsä alle, ja heidän pahantekonsa oli heidän luissansa, sillä he olivat voimallisten pelko koko maailmassa.

28 Niin sinä myös kaiketi ympärileikkaamattomain seassa murskaksi lyödään; ja sinun täytyy niiden seassa maata, jotka miekalla tapetut ovat.

29 Siinä makaa Edom kuninkainensa ja kaikki hänen ruhtinaansa, jotka väkevyydessänsä ovat annetut miekalla tapettuin sekaan; ja heidän pitää makaaman ynnä muiden kanssa, jotka kuoppaan menevät.

30 Sinne pitää myös menemän kaikki päämiehet pohjoisesta ja kaikki Zidonilaiset, jotka tapettuin kanssa ovat menneet alas, ja heidän hirmuinen voimansa häpiään tullut, ja täytyy maata ympärileikkaamattomain seassa ja niiden seassa, jotka miekalla tapetut ovat, ja heidän häpiänsä kantaa ynnä niiden kanssa, jotka kuoppaan menevät.

31 Näitä pitää Pharaon näkemän, ja itsiänsä lohduttaman kaiken kansansa kanssa, jotka miekalla tapetut ovat, Pharao ja koko hänen sotajoukkonsa, sanoo Herra, Herra.

32 Sillä koko maailman pitää myös minua kerran pelkäämän, että Pharao ja koko hänen paljoutensa pitää ympärileikkaamattomain seassa ja miekalla tapettuin seassa makaaman, sanoo Herra, Herra.

   


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

スウェーデンボルグの著作から

 

A Brief Exposition of New Church Doctrine#78

この節の研究

  
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78. BRIEF ANALYSIS

In the prophetic parts of the Word, statements similar to the one in Matthew 24:29, occur concerning the sun, moon and stars. Thus it is written in Isaiah:

Behold the cruel day of Jehovah cometh . . . the stars of heaven and the constellations thereof shall not give their light; the sun shall be darkened at his rising and the moon shall not cause her light to shine. Isaiah 13:9-10.

In Ezekiel:

When I shall extinguish thee, I will cover the heavens and darken the stars thereof; I will cover the sun with a cloud, and the moon shall not give her light; . . . and I will set darkness upon thy land.Ezekiel 32:7-8.

In Joel:

The day of Jehovah cometh, ... a day of darkness, . . . the sun and moon shall be dark, and the stars shall withdraw their shining.Joel 2:1-2, 10.

The sun shall be turned into darkness and the moon into blood before the great and the terrible day of Jehovah cometh. Joel 2:31.

The day of Jehovah is near in the valley of decision, the sun and moon shall be darkened. Joel 3:14-15.

In the Revelation:

The fourth angel sounded, and the third part of the sun was smitten, and the third part of the moon, and the third part of the stars, . . . and the day shone not for a third part of it. Revelation 8:12.

The sun became black as sackcloth of hair, and the moon became as blood. Revelation 6:12.

All these passages treat of the last time of the Jewish Church, when the Lord came into the world. The meaning here is similar in Matthew and the Revelation, but they refer to the last time of the Christian Church, when the Lord would come again in the Word which is Himself, and in which He is. Wherefore, immediately after those words in Matthew 24:29, it is said:

And then shall appear the sign of the Son of Man . . . coming in the clouds of the heavens.Matthew 24:30.

By the sun in the above passages is meant love, by the moon faith, and by the stars the cognitions of good and truth. By the powers of the heavens are meant those three essentials as the supports and foundations of the heavens where the angels are, and of the Churches where men are. Therefore, by the foregoing passages collected into one idea is meant that neither love nor faith, nor any cognitions of good and truth remain in the Christian Church, in the last time thereof when it draws to its end. That the sun signifies love has been shown in THE APOCALYPSE REVEALED 53-54, 413, 796, 831, 961; that the moon signifies faith, THE APOCALYPSE REVEALED 53, 332, 413, 423, 533; and that stars signify cognitions of good and truth, THE APOCALYPSE REVEALED 51, 74, 333, 408, 419, 954.

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

スウェーデンボルグの著作から

 

Apocalypse Revealed#961

この節の研究

  
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961. To this I will append two narrative accounts. Here is the first:

Once, on awakening from sleep, I fell into a profound meditation regarding God. And when I looked up, I saw in the sky above me a bright, oval-shaped light. Then, as I fixed my gaze on the light, the light ebbed toward the circumference and entered the perimeter. And suddenly heaven opened to me and I saw some magnificent sights, with angels standing around in a circle on the southern side of the opening and conversing together. Because I burned with a desire to hear what they were saying, I was therefore first granted to hear the sound, which was full of heavenly love, and afterward the words, which were full of wisdom arising from that love. They were talking together about the oneness of God, conjunction with Him, and so salvation.

What they were saying is beyond description. Most of it cannot be put into the words of any natural language. But because I had been myself a number of times in the company of angels in heaven, and had then used the same language as they, being in the same state, I was consequently able to understand them now and to take from their conversation some thoughts that I could express in rational terms in the words of a natural language.

They were saying that the Divine being is one, unchanging, absolute, and indivisible, and so is also the Divine essence, inasmuch as the Divine being is the Divine essence, thus also God, because the Divine essence, which is at the same time the Divine being, is God.

[2] This the angels illustrated using spiritual ideas, saying that the Divine being cannot evolve into a number of Divines, each of which possesses the Divine being, and still be one, unchanging, absolute, and indivisible. Indeed, each would think, of Himself and by Himself, from His own being. If He should then think also at the same time unanimously with others and in harmony with others, the result would be a number of like-minded gods and not one God. For unanimity is the consensus of a number, and at the same time the consensus of each one, of himself and by himself, and this does not accord with the unity of God, but with a plurality of beings. They did not say, with a plurality of gods, because they could not, since the light of heaven resisted it, being the light in accord with which they formed their thinking and in which their discussion proceeded. They even said that when they tried to say "gods," with each one a person by himself, their effort to say it turned instantly and spontaneously into their saying one God, indeed into saying the one and only God.

[3] The angels said in addition that the Divine being is a Divine being in itself, not one derived from itself, because to say one derived from itself supposes a being in itself as its origin, thus a God derived from God, which is not possible. Something derived from God is not called God but rather Divine. For what is a God derived from God? What then is a God born from eternity from God? And what is a God emanating from God through a God born from eternity? They are but words that contain not a spark of light from heaven.

"Not so," they said, "in the case of the Lord Jesus Christ. In Him is the Divine being itself from which all else springs, to which the soul corresponds in man. He has also a Divine humanity, to which the body corresponds in man. And from Him is also the emanating Divine, to which the activity of soul and body corresponds in man. This trine is a unit, because from the originating Divine springs the Divine humanity, and from the originating Divine through the Divine humanity springs as a consequence the emanating Divine.

"For this reason, too, every angel and every person, being an image of the Divine, has a soul, body and activity which constitute a unit, since from the soul springs the body, and from the soul through the body springs the consequent activity."

[4] The angels said further that the Divine being, which in itself is God, is unchanging - not unchanging statically, but infinitely, that is, unchanging from eternity to eternity. It is the same everywhere, and the same for every individual and in every individual, with all variation and capability of variation resting in the recipient. The state of the recipient is responsible for this.

That the Divine being, which in itself is God, is absolute, they illustrated as follows:

"God is absolute," they said, "because He is love itself, wisdom itself, good itself, truth itself, and life itself. If these were not absolute in God, they would have no reality in heaven or in the world, as they would have no relation to anything absolute. Every quality is accorded its quality from the fact that there is something absolute from which it springs and to which it has relation so as to be what it is.

"This absolute entity, which is the Divine being, does not exist space, but is present with people and in people who live in space, in accordance with their reception, since love and wisdom, and goodness and truth, which are absolute in God, indeed which are God Himself, cannot have location predicated of them, or a progression from place to place, but are independent of space, and so omnipresent. Therefore the Lord says that He is in the midst of His disciples, and that He is in them and they in Him. 1

[5] "However, because no one can receive Him as He is in Himself, He appears, such as He is in Himself, as a sun above the angelic heavens, and the light emanating from that sun is the Lord in respect to wisdom, and its warmth the Lord in respect to love.

"The Lord is not a sun, but the Divine love and wisdom radiating immediately from Him and surrounding Him appear to angels as the sun. He himself in the sun is human. He is our Lord Jesus Christ, both in respect to the originating Divine and in respect to His Divine humanity, since the originating Divine, which is love itself and wisdom itself, was the soul He had from the Father, thus Divine life, which is life in itself. Not so in any other person. The soul in him is not life, but a recipient of life. This is also something the Lord taught, saying, "I am the way, the truth, and the life." 2 And in another place, "As the Father has life in Himself, so He has granted the Son to have life in Himself." 3 He who has life in Himself is God."

To this the angels added that it is possible for someone who possesses some spiritual light to perceive from this that because the Divine being, which is also the Divine essence, is one, unchanging, absolute, and so indivisible, it cannot possibly exist in a plurality of persons. And that if someone were to say it could, there would be manifest contradictions in any added qualifications.

[6] Having said this, the angels perceived in my thought the usual notions in the Christian Church regarding a trinity of Persons in union and their union in the trinity, regarding God, and regarding as well the birth of the Son of God from eternity. And they said then, "What are you thinking? Are you not forming your thoughts from a natural sight, with which our spiritual sight does not accord? Therefore, if you do not rid yourself of those ideas in your thinking, we will close heaven to you and go away."

But to that I said to them, "Pray enter more deeply into my thinking, and perhaps you will see an agreement."

They then did so, and they saw that by three Persons I mean three succeeding Divine attributes, namely creation, salvation, and reformation, and that these are the attributes of a single God. They saw, too, that by the birth of the Son of God from eternity I mean His birth foreseen from eternity and provided in time. And I told them then that I acquired my natural thought regarding a trinity of Persons and their union, and the birth of a Son of God from eternity, from the church's doctrinal creed, called the Athanasian Creed, and that the doctrine in it is right and correct, provided that for the trinity of Persons in it one substitutes the trinity of a Person, which exists only in the Lord Jesus Christ, and for the birth of the Son of God, His birth foreseen from eternity and provided in time. For it is in relation to the humanity He assumed in time that He is plainly called "the Son of God."

[7] At that the angels said, "Good!" And they asked me to say on their authority that if someone does not turn to the God Himself of heaven and earth, he cannot enter heaven, because heaven is heaven owing to this one and only God, and that this God is Jesus Christ, who is the Lord Jehovah, our Creator from eternity, our Savior in time, and our Reformer to eternity, thus who is at once the Father, the Son, and the Holy Spirit.

After that the heavenly light that I saw before came back over the opening in the sky, and it gradually descended from there and filled the interiors of my mind, enlightening my natural ideas regarding the union and trinity of God. And the ideas I had initially acquired about these, which were merely natural, I then saw separated, as the chaff is separated from the wheat when shaken in the wind, and these ideas were carried off as though by a wind into the northern zone of heaven and vanished.

脚注:

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.