ბიბლია

 

Hesekiel 29

Სწავლა

   

1 Im zehnten Jahr, am zwölften Tage des zehnten Monats, geschah des HERRN Wort zu mir und sprach:

2 Du Menschenkind, richte dein Angesicht wider Pharao, den König in Ägypten, und weissage wider ihn und wider ganz Ägyptenland.

3 Predige und sprich: So spricht der HERR HERR: Siehe, ich will an dich, Pharao, du König in Ägypten, du großer Drache, der du in deinem Wasser liegst und sprichst: Der Strom ist mein, und ich habe ihn mir gemacht.

4 Aber ich will dir ein Gebiß ins Maul legen, und die Fische in deinen Wassern an deine Schuppen hängen und will dich aus deinem Strom herausziehen samt allen Fischen in deinen Wassern, die an deinen Schuppen hangen.

5 Ich will dich mit den Fischen aus deinen Wassern in die Wüste wegwerfen; du wirst aufs Land fallen und nicht wieder aufgelesen noch gesammelt werden, sondern den Tieren auf dem Lande und den Vögeln des Himmels zur Speise werden.

6 Und alle, die in Ägypten wohnen, sollen erfahren, daß ich der HERR bin; darum daß sie dem Hause Israel ein Rohrstab gewesen sind.

7 Wenn sie ihn in die Hand faßten, so brach er und stach sie in die Seite; wenn sie sich darauf lehnten, so zerbrach er und stach sie in die Lenden.

8 Darum spricht der HERR HERR also: Siehe, ich will das Schwert über dich kommen lassen und Leute und Vieh in dir ausrotten.

9 Und Ägyptenland soll zur Wüste und Öde werden, und sie sollen erfahren, daß ich der HERR sei, darum daß du sprichst: Der Wasserstrom ist mein, und ich bin's, der's tut.

10 Darum, siehe, ich will an dich und an deine Wasserströme und will Ägyptenland wüst und öde machen von Migdol bis gen Syene und bis an die Grenze des Mohrenlandes,

11 daß weder Vieh noch Leute darin gehen oder da wohnen sollen vierzig Jahre lang.

12 Denn ich will Ägyptenland wüst machen wie andere wüste Länder und ihre Städte wüst liegen lassen wie andere wüste Städte vierzig Jahre lang; und will die Ägypter zerstreuen unter die Heiden, und in die Länder will ich sie verjagen.

13 Doch so spricht der HERR HERR: Wenn die vierzig Jahre aus sein werden, will ich die Ägypter wieder sammeln aus den Völkern, darunter sie zerstreut sollen werden,

14 und will das Gefängnis Ägyptens wenden und sie wiederum ins Land Pathros bringen, welches ihr Vaterland ist; und sie sollen daselbst ein kleines Königreich sein.

15 Denn sie sollen klein sein gegen andere Königreiche und nicht mehr sich erheben über die Heiden; und ich will sie gering machen, damit sie nicht über die Heiden herrschen sollen,

16 daß sich das Haus Israel nicht mehr auf sie verlasse und sich damit versündige, wenn sie sich an sie hängen; und sie sollen erfahren, daß ich der HERR HERR bin.

17 Und es begab sich im siebenundzwanzigsten Jahr, am ersten Tage des ersten Monats, geschah des HERRN Wort zu mir und sprach:

18 Du Menschenkind, Nebukadnezar, der König zu Babel, hat sein Heer mit großer Mühe vor Tyrus arbeiten lassen, daß alle Häupter kahl und alle Schultern wund gerieben waren; und ist doch weder ihm noch seinem Heer seine Arbeit vor Tyrus belohnt worden.

19 Darum spricht der HERR HERR also: Siehe, ich will Nebukadnezar, dem König zu Babel, Ägyptenland geben, daß er all ihr Gut wegnehmen und sie berauben und plündern soll, daß er seinem Heer den Sold gebe.

20 Zum Lohn für seine Arbeit, die er getan hat, will ich ihm das Land Ägypten geben; denn sie haben mir gedient, spricht der HERR HERR.

21 Zur selben Zeit will ich das Horn des Hauses Israel wachsen lassen und will deinen Mund unter ihnen auftun, daß sie erfahren, daß ich der HERR bin.

   

სვედენბორგის ნაშრომებიდან

 

Apocalypse Explained # 343

შეისწავლეთ ეს პასაჟი.

  
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343.Be unto him that sitteth upon the throne, and unto the Lamb. That this signifies [the Lord] as to Divine good, and as to Divine truth, is clear from what has been said and shown above (n.297), namely, that by throne is signified heaven, by Him that sitteth upon the throne the proceeding Divine good, and by the Lamb the proceeding Divine truth, both of them filling the heavens and forming them. Because the Divine good proceeding from the Lord as a sun is received by the angels in His celestial kingdom, and the Divine truth by the angels in the spiritual kingdom, therefore two are mentioned, namely, He that sitteth upon the throne, and the Lamb; but by both, in the internal sense, is meant the Divine proceeding from the Lord's Divine Human, which is the Divine good united with the Divine truth, but in the sense of the letter it is distinguished into two because of reception. The Divine which constitutes heaven, and gives to angels and men love, faith, wisdom, and intelligence, does not proceed directly from the Lord's essential Divine, but by means of His Divine Human, and this Divine that proceeds, is the Holy Spirit (see above, n.183).

[2] Thus it is to be understood that the doctrine of the church teaches, that the Son proceeds from the Father, and the Holy Spirit by the Son, likewise that the Lord's Divine and His Human are not two, but only one person or one Christ; for the Lord's Divine is that which assumed the Human, and which He therefore called His Father; thus He did not call another Divine His Father, which is at this day worshipped in His place for His Father. The proceeding Divine also is what is called the Holy Spirit, the Spirit of God, the Spirit of Truth, and the Paraclete; for it is the holiness of the Spirit, or the holy Divine which the Spirit speaks, and not another Divine, which is worshipped as the third person of the Divinity. That this is the case, all may understand who are in any light of heaven; although from the doctrine of the Trinity, which was given by Athanasius, it is said by many, that the three are one. Let any one examine himself, when he says with the mouth that God is one, whether he does not think of three, when yet there is but one God, and the three names of the Divine are of the one God. Because Athanasius did not understand this, he believed the three names to be three Gods, but as to essence one.

[3] Still, however, it cannot be said that they are one as to essence when something is attributed to one, which is not to the other; for thus the essence is divided; consequently, to each essence is given the name of person. But they are one essence when the three are attributed to one person, namely, the essential Divine, which is called the Father; the Divine Human, which [is called] the Son; and the proceeding Divine, which [is called] the Holy Spirit (as may be seen in the Doctrine of the New Jerusalem 280-310). These things are said [to show] that by Him that sitteth upon the throne, and the Lamb, are not meant two but one, namely, the Lord as to the Divine proceeding.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 3293

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3293. 'Two nations are in your womb' means the natural as regards good, interior and exterior, which is conception. This is clear from the meaning of 'nations' as goods, in particular of the Church, dealt with in 1159, 1258, 1260, 1416, 1849. Here goods within the natural are meant, as is evident from the consideration that Esau and Jacob, who at that time were in the womb, represent the Lord's Divine Natural, as will be quite clear from what follows in the part where they are the subject. As with the rational the natural consists of good and of truth. The good within the natural includes all that which goes with natural affection and is called delight, whereas the truth within the natural includes all that which is part of knowledge and is termed factual knowledge. These two must be present in the natural for it to be the natural. By itself and isolated from the delight which belongs to affection, factual knowledge is not anything at all - it being from delight that the natural gets its life, since it is from this that the natural may come to know anything. However, if delight, which is the good of the natural, is devoid of factual knowledge, it is nevertheless something, though only a vital spark, as it is in young children. For the natural to be human therefore it has to consist of both elements, the one perfecting the other. But life itself it receives from good.

[2] As for the good which is the subject here, it is twofold - interior and exterior. Interior good communicates with the interior man, that is, with the rational, while exterior good communicates with the external, that is, with the things that belong to the body, bringing life to the external senses as well as to actions. Without such communication in both parts no one is able to live as a rational being or as a physical organism. Interior communication is what remains with a person after death and then constitutes his natural life, for a spirit too possesses natural life since his spiritual life is encompassed in the natural as the ultimate level of it. For no one is able to think spiritually immediately after death except from the things that belong to his natural. Exterior communication however is what a person has while he is living in the body, but it comes to an end with the death of the body. From these considerations it may now be seen what 'two nations in the womb' means, namely the natural as regards good, interior and exterior. 'In the womb' means, in the internal sense, conception, and this is why at this point the expression 'which is conception' is used in reference to that good.

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