聖書

 

Ezequiel 29

勉強

   

1 No décimo ano, no décimo mês, no dia doze do mês, veio a mim a palavra do Senhor, dizendo:

2 Filho do homem, dirige o teu rosto contra Faraó, rei do Egito, e profetiza contra ele e contra todo o Egito.

3 Fala, e dize: Assim diz o Senhor Deus: Eis-me contra ti, ó Faraó, rei do Egito, grande dragão, que pousas no meio dos teus rios, e que dizes: O meu rio é meu, e eu o fiz para mim.

4 Mas eu porei anzóis em teus queixos, e farei que os peixes dos teus rios se apeguem às tuas escamas; e tirar-te-ei dos teus rios, juntamente com todos os peixes dos teus nos que se apegarem as tuas escamas.

5 E te lançarei no deserto, a ti e a todos os peixes dos teus rios; sobre a face do campo cairás; não serás recolhido nem ajuntado. Aos animais da terra e às aves do céu te dei por pasto.

6 E saberão todos os moradores do Egito que eu sou o Senhor, porque tu tens sido um bordão de cana para a casa de Israel.

7 Tomando-te eles na mão, tu te quebraste e lhes rasgaste todo o ombro; e quando em ti se apoiaram, tu te quebraste, fazendo estremecer todos os seus lombos.

8 Portanto, assim diz o Senhor Deus: Eis que eu trarei sobre ti a espada, e de ti exterminarei homem e animal.

9 E a terra do Egito se tornará em desolação e deserto; e saberão que eu sou o Senhor. Porquanto disseste: O rio é meu, e eu o fiz;

10 por isso eis que eu estou contra ti e contra os teus rios; e tornarei a terra do Egito em desertas e assoladas solidões, desde Migdol de Sevené até os confins da Etiópia.

11 Não passará por ela de homem, nem de animal passará por ela, nem será habitada durante quarenta anos.

12 Assim tornarei a terra do Egito em desolação no meio das terras assoladas, e as suas cidades no meio das cidades assoladas ficarão desertas por quarenta anos; e espalharei os egípcios entre as nações, e os dispersarei pelos países.

13 Pois assim diz o Senhor Deus: Ao cabo de quarenta anos ajuntarei os egípcios dentre os povos entre os quais foram espalhados.

14 E restaurarei do cativeiro os egípcios, e os farei voltar à terra de Patros, à sua terra natal; e serão ali um reino humilde;

15 mais humilde se fará do que os outros reinos, e nunca mais se exalçará sobre as nações; e eu os diminuirei, para que não mais dominem sobre as nações.

16 E não será mais a confiança da casa de Israel e a ocasião de ser lembrada a sua iniqüidade, quando se virarem para olhar após eles; antes saberão que eu sou o Senhor Deus.

17 E sucedeu que, no ano vinte e sete, no mês primeiro, no primeiro dia do mês, veio a mim a palavra do Senhor, dizendo:

18 Filho do homem, Nabucodonozor, rei de Babilônia, fez com que o seu exército prestasse um grande serviço contra Tiro. Toda cabeça se tornou calva, e todo ombro se pelou; contudo não houve paga da parte de Tiro para ele, nem para o seu exército, pelo serviço que prestou contra ela.

19 Portanto, assim diz o Senhor Deus: Eis que eu darei a Nabucodonozor, rei de Babilônia, a terra do Egito; assim levará ele a multidão dela, como tomará o seu despojo e roubará a sua presa; e isso será a paga para o seu exército.

20 Como recompensa do serviço que me prestou, pois trabalhou por mim, eu lhe dei a terra do Egito, diz o Senhor Deus.

21 Naquele dia farei brotar um chifre para a casa de Israel; e te concederei que abras a boca no meio deles; e saberão que eu sou o Senhor.

   

解説

 

Forces

  

Forces denote the power of truth.

(参照: Arcana Coelestia 6343, 6344)

スウェーデンボルグの著作から

 

Arcana Coelestia#6343

この節の研究

  
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6343. 'You are my might' means that through faith comes the power which good possesses. This is clear from the representation of Reuben, to whom 'you' refers here, as faith in the understanding, referred to immediately above in 6342; and from the meaning of 'might' as the power which good possesses. As regards power - the power to think and will, perceive, do what is good, believe, dispel falsities and evils - it comes wholly from good through truth, good being its primary source and truth merely the channel through which it comes, 3563, 4931, 5623. The reason the power that good possesses is meant is that 'might' means that power, whereas 'strength' means the power of truth. Thus it is that 'the beginning of my strength', which comes next, means the initial power that truth possesses; for the word used in the original language to express 'strength' has reference in the Word to truth, whereas the word used to express 'might' has reference to good.

[2] The fact that the Word is holy, extremely holy in its inner senses, is plainly evident from the consideration that the heavenly marriage, which is the marriage of goodness and truth, thus heaven itself, is present within every detail of the Word. In the inmost sense every detail embodies the marriage of the Lord's Divine Human with His kingdom and Church; indeed the theme in the highest sense of all is the union of the Divine Itself and the Divine Human within the Lord. These extremely holy subjects contained in every detail of the Word are a plain indication that the Word has come down from the Divine. The truth of all this may be recognized from the consideration that where good is spoken of, so too is truth, and where what is internal is spoken of, so too is what is external. Also, there are expressions which always mean good, those which always mean truth, and those which mean both - both good and truth. Or if they do not mean them directly, they are nevertheless used with reference to them or else imply them. And such reference of those expressions to good and truth or their meaning them directly shows that every detail, as has been stated, embodies the marriage of goodness and truth, which is the heavenly marriage, and that the inmost and highest sense holds the Divine marriage which exists in the Lord, thus holds the Lord Himself, within it.

[3] All this reveals itself in every part of the Word, yet not plainly except in those places where the repetition of some matter occurs that is no more than a change of words, as in the present chapter, where Reuben is dealt with,

You are my might, and the beginning of my strength.

Also,

Excelling in eminence and excelling in worth.

Here 'might' is used in reference to good, and 'strength' to truth; 'excelling in eminence' is used in reference to truth, and 'excelling in worth' to good. Likewise in the next verse regarding Reuben,

You went up to your father's bed; at that time you profaned it - he went up to my couch.

Similarly further on, where Simeon and Levi are dealt with,

Cursed be their anger, for it is fierce, and their wrath, for it is hard. I will divide them in Jacob, and will scatter them in Israel. Verse 7.

Here 'anger' means a turning away from good and 'wrath' a turning away from truth. 'Jacob' is the external aspect of the Church and 'Israel' the internal aspect of it. Then where Judah is dealt with,

Your brothers will praise you; your father's sons will bow down to you. Verse 8.

Further on,

He binds his young ass to the vine, and the foal of his she-ass to the outstanding vine; he washes his clothing in wine, and his garment in the blood of grapes. Verse 11.

Where Zebulun is dealt with,

He will dwell at the haven of the seas, and he will be at the haven of ships. Verse 13.

Where Dan is dealt with,

He will be a serpent on the road, a darting serpent on the path. Verse 17.

[4] Similar examples occur frequently in the Psalms and among the Prophets, as in Isaiah,

Babel will not be dwelt in ever again, it will not be lived in even from generation to generation. Its time is near and about to come, and its days will not be prolonged. Isaiah 13:20, 22.

In the same prophet,

Search from above in the Book of Jehovah, and read: None of these will be missing, not one will not be left longing for its mate; 1 for He has commanded with His mouth, and His Spirit has gathered them. The Same has cast the lot for them, and His hand has distributed to them by means of a measuring rod. Even for ever they will possess it, from generation to generation they will dwell in it. Isaiah 34:16-17.

More examples may be found in a thousand other places. Anyone who does not know that expressions are used in the Word to mean spiritual and celestial realities, and that some are used to refer to good but others to truth, will inevitably think that such usages are no more than repetitions that serve solely as fillers and so are in themselves meaningless. Thus it is that people who think ill of the Word also add this to the arguments they use in vilifying it. Yet utterly Divine things are concealed within those repetitions; that is to say, the heavenly marriage, which is heaven itself, and the Divine Marriage, which is the Lord Himself, are concealed in them. This [highest] sense is 'the glory' in which the Lord is present, while the literal sense is 'the cloud' in which that glory is present, Matthew 24:30; Luke 21:27. See Preface to Genesis 18, and also 5922.

脚注:

1. literally, not one will be desiring the other

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