ახალი ქრისტიანული ბიბლიის შესწავლა

ბიბლია

 

Ezekiel 26

Სწავლა

   

1 και εγενηθη εν τω ενδεκατω ετει μια του μηνος εγενετο λογος κυριου προς με λεγων

2 υιε ανθρωπου ανθ' ων ειπεν σορ επι ιερουσαλημ ευγε συνετριβη απολωλεν τα εθνη επεστραφη προς με η πληρης ηρημωται

3 δια τουτο ταδε λεγει κυριος ιδου εγω επι σε σορ και αναξω επι σε εθνη πολλα ως αναβαινει η θαλασσα τοις κυμασιν αυτης

4 και καταβαλουσιν τα τειχη σορ και καταβαλουσι τους πυργους σου και λικμησω τον χουν αυτης απ' αυτης και δωσω αυτην εις λεωπετριαν

5 ψυγμος σαγηνων εσται εν μεσω θαλασσης οτι εγω λελαληκα λεγει κυριος και εσται εις προνομην τοις εθνεσιν

6 και αι θυγατερες αυτης αι εν τω πεδιω μαχαιρα αναιρεθησονται και γνωσονται οτι εγω κυριος

7 οτι ταδε λεγει κυριος ιδου εγω επαγω επι σε σορ τον ναβουχοδονοσορ βασιλεα βαβυλωνος απο του βορρα βασιλευς βασιλεων εστιν μεθ' ιππων και αρματων και ιππεων και συναγωγης εθνων πολλων σφοδρα

8 ουτος τας θυγατερας σου τας εν τω πεδιω μαχαιρα ανελει και δωσει επι σε προφυλακην και περιοικοδομησει και ποιησει επι σε κυκλω χαρακα και περιστασιν οπλων και τας λογχας αυτου απεναντι σου δωσει

9 τα τειχη σου και τους πυργους σου καταβαλει εν ταις μαχαιραις αυτου

10 απο του πληθους των ιππων αυτου κατακαλυψει σε ο κονιορτος αυτων και απο της φωνης των ιππεων αυτου και των τροχων των αρματων αυτου σεισθησεται τα τειχη σου εισπορευομενου αυτου τας πυλας σου ως εισπορευομενος εις πολιν εκ πεδιου

11 εν ταις οπλαις των ιππων αυτου καταπατησουσιν σου πασας τας πλατειας τον λαον σου μαχαιρα ανελει και την υποστασιν σου της ισχυος επι την γην καταξει

12 και προνομευσει την δυναμιν σου και σκυλευσει τα υπαρχοντα σου και καταβαλει σου τα τειχη και τους οικους σου τους επιθυμητους καθελει και τους λιθους σου και τα ξυλα σου και τον χουν σου εις μεσον της θαλασσης εμβαλει

13 και καταλυσει το πληθος των μουσικων σου και η φωνη των ψαλτηριων σου ου μη ακουσθη ετι

14 και δωσω σε εις λεωπετριαν ψυγμος σαγηνων εση ου μη οικοδομηθης ετι οτι εγω ελαλησα λεγει κυριος

15 διοτι ταδε λεγει κυριος κυριος τη σορ ουκ απο φωνης της πτωσεως σου εν τω στεναξαι τραυματιας εν τω σπασαι μαχαιραν εν μεσω σου σεισθησονται αι νησοι

16 και καταβησονται απο των θρονων αυτων παντες οι αρχοντες εκ των εθνων της θαλασσης και αφελουνται τας μιτρας απο των κεφαλων αυτων και τον ιματισμον τον ποικιλον αυτων εκδυσονται εκστασει εκστησονται επι γην καθεδουνται και φοβηθησονται την απωλειαν αυτων και στεναξουσιν επι σε

17 και λημψονται επι σε θρηνον και ερουσιν σοι πως κατελυθης εκ θαλασσης η πολις η επαινεστη η δουσα τον φοβον αυτης πασι τοις κατοικουσιν αυτην

18 και φοβηθησονται αι νησοι αφ' ημερας πτωσεως σου

19 οτι ταδε λεγει κυριος κυριος οταν δω σε πολιν ηρημωμενην ως τας πολεις τας μη κατοικηθησομενας εν τω αναγαγειν με επι σε την αβυσσον και κατακαλυψη σε υδωρ πολυ

20 και καταβιβασω σε προς τους καταβαινοντας εις βοθρον προς λαον αιωνος και κατοικιω σε εις βαθη της γης ως ερημον αιωνιον μετα καταβαινοντων εις βοθρον οπως μη κατοικηθης μηδε ανασταθης επι γης ζωης

21 απωλειαν σε δωσω και ουχ υπαρξεις ετι εις τον αιωνα λεγει κυριος κυριος

   

სვედენბორგის ნაშრომებიდან

 

Arcana Coelestia # 196

შეისწავლეთ ეს პასაჟი.

  
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196. In ancient times people who relied on sensory evidence rather than matters of revelation were called serpents. Nowadays the position is even worse, for not only are there people who believe nothing unless they can see it with their eyes and apprehend it with their senses, there are also those who confirm themselves in that attitude by means of facts unknown to the most ancient people, and who in so doing blind themselves very much more. To make known how people who draw conclusions about heavenly things on the basis of sensory evidence, facts, and philosophical arguments, so blind themselves that they subsequently see and hear absolutely nothing, and who are not only the deaf serpents but also the far more deadly flying serpents, mentioned in the Word as well, let their belief concerning the spirit serve as an example.

[2] Anybody who is sensory-minded, that is, whose belief is rooted solely in the senses, denies the existence of the spirit because he does not see it. He says, 'Because I do not feel it, it is nothing; what I see and touch, I know to exist'. Anybody who is factually-minded, that is, who bases his conclusions on factual knowledge, says, 'What is the spirit but perhaps breath, or vital heat, or something else known to me, which is dissipated when it comes to an end? Do not animals as well have a body, and senses, and something analogous to reason? Yet people say that animals are destined to die but man's spirit to live.' In this way they deny the existence of the spirit. Philosophers, men wishing to be more incisive than everybody else, speak of the spirit in terms which they themselves are not clear about since they argue about them. They contend that not a single expression is applicable which in any way derives from what is material, organic, or spatial. In this way they dismiss the spirit from their ideas, and as a result it passes from their notice and becomes nothing at all.

[3] Those among them however who are more sensible say that the spirit is thought, but when they begin to reason about thought they at length conclude, since they separate thought from substance, that it will disappear when the body breathes its last. In this way everyone who reasons on the basis of sensory evidence, facts, and philosophical arguments denies the existence of the spirit, and in denying its existence never believes anything that is said about the spirit or about spiritual things. But if indeed the simple in heart are questioned they say that they know that the spirit exists because the Lord has said that they will live after death. Instead of smothering their rationality they nurture it by means of the Word of the Lord.

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

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