성경

 

Ezekiel 17

공부

   

1 HE ENs Ord kom til mig således:

2 Menneskesøn, fremsæt en Gåde og tal i Lignelse til Israels Slægt;

3 sig: Så siger den Herre HE EN: Den store Ørn med vældigt Vingefang, lange Vinger, tæt Fjederham og brogede Farver kom til Libanon og tog Cederens Top;

4 Spidsen af dens Skud brød den af, bragte den til et Kræmmerland og satte den i en Handelsby.

5 Så tog den en Plante der i Landet og plantede den i en Sædemark ved rigeligt Vand...",

6 for at den skulde vokse og blive en yppig, lavstammet Vinstok, hvis anker skulde vende sig til den, og hvis ødder skulde blive under den. Og den blev en Vinstok, som skød Grene og bredte sine Kviste.

7 Men der var en anden stor Ørn med vældigt Vingefang og rig Fjederham; og se, Vinstokken bøjede sine ødder imod den og strakte sine anker hen til den, for at den skulde give den mere Vand end Bedet, den stod i.

8 På en frugtbar Mark ved rigeligt Vand var den plantet for at skyde Grene, bære Frugt og blive en herlig Vinstok.

9 Sig derfor: Så siger den Herre HE EN: Mon det lykkes den? Mon den første Ørn ikke rykker dens ødder op og afriver dens Frugt, så alle de friske Skud tørres hen? Der skal jo ingen kraftig Arm eller mange Folk til at rive den løs fra oden.

10 Se, den er plantet, men mon det lykkes den? Mon den ikke, så snart Østenvinden når den, hentørres i Bedet, den voksede i?

11 Og HE ENs Ord kom til mig således:

12 Sig til den genstridige Slægt: Ved I ikke, hvad dette betyder? Sig: Babels Konge kom til Jerusalem, tog Kongen og Fyrsterne og førte dem med hjem til Babel.

13 Derpå tog han entling af kongehuset og sluttede Pagt med ham og lod ham aflægge Ed. Landets Stormænd tog han dog med,

14 for at iget skulde holdes nede og ikke hovmode sig, men holde hans Pagt, at den måtte stå fast.

15 Men han faldt fra og sendte sine Bud til Ægypten, for at de skulde give ham Heste og Folk i Mængde. Mon det lykkes ham? Mon den, der bærer sig således ad, slipper godt derfra? Skal den, der bryder en Pagt, slippe fra det?

16 Så sandt jeg lever, lyder det fra den Herre HE EN: Hvor den Konge bor, som gjorde ham til Konge, hvis Ed han lod hånt om, og hvis Pagt han brød, der hos ham i Babel skal han .

17 Og Farao skal ikke hjælpe ham i Krigen med en stor Hær eller en talrig Skare, når der opkastes Stormvold og bygges Belejringstårne til Undergang for mange Mennesker.

18 Thi han lod hånt om Eden og brød Pagten trods givet Håndslag; alt dette gjorde han; han skal ikke undslippe!

19 Sig derfor: Så siger den Herre HE EN: Så sandt jeg lever: Min Ed, som han lod hånt om, og min Pagt, som han brød, vil jeg visselig lade komme over hans Hoved!

20 Jeg breder mit Net over ham, så han fanges i mit Garn, og jeg bringer ham til Babel for der at gå i ette med ham for den Troløshed, han viste mig.

21 Alle hans udvalgte Folk i alle hans Hære skal falde for Sværd, og de, der er til est, spredes for alle Vinde; og I skal kende, at jeg, HE EN, har talet.

22 siger den Herre HE EN: Så tager jeg selv en Gren af Cederens Top, af dens Skuds Spidser bryder jeg en tynd Kvist og planter den på et højt, knejsende Bjerg.

23 Israels høje Bjerg vil jeg plante den, og den skal skyde Grene og bære Løv og blive en herlig Ceder. Under den skal alle vingede Fugle bygge, i dens Grenes Skygge skal de bo.

24 Og alle Markens Træer skal kende, at jeg, HE EN, nedbøjer det høje Træ og ophøjer det lave, udtørrer det friske Træ og lader det tørre blomstre. Jeg, HE EN, har talt og grebet ind.

   


The Project Gutenberg Association at Carnegie Mellon University

성경

 

Ezekiel 24:3

공부

       

3 Og tal i Lignelse til den genstridige Slægt og sig: Så siger den Herre HE EN: Sæt kedelen over, sæt den over; kom også Vand deri;


The Project Gutenberg Association at Carnegie Mellon University

스웨덴보그의 저서에서

 

Arcana Coelestia #4493

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4493. 'And they circumcised every male, all who went out of the gate of his city' means the acceptance of externalities. This is clear from the meaning of 'circumcising every male' as being introduced into the representatives and meaningful signs of that people (that is, into those of Jacob's descendants) - solely into the external observances involved in these, dealt with in 4486; and from the meaning of 'going out of the gate of the city' as departing from the doctrine of the Church among the Ancients, dealt with immediately above in 4492. And as the departure from doctrine and the acceptance of externalities is meant, the expression 'those who went out of the gate of his city' occurs twice, without any reference at the same time, as is so elsewhere, to those who went into it. For 'going in' means an acceptance of doctrine and a departure from externalities; but the reverse of this is described here.

[2] The implications of this must now be stated. Members of the Most Ancient Church, the remnants of which Hamor and Shechem with their families were a part, had an entirely different mental constitution and different disposition from adherents to the Ancient Church. The will in the case of the members of the Most Ancient Church contained that which was whole; but this was not so with adherents to the Ancient Church. Because of this the Lord was able with members of the Most Ancient Church to flow in through the will, and therefore by an internal way, but not so with adherents to the Ancient Church, since in these the will had been destroyed. But the Lord flowed into their understanding, and so not by an internal way but by an external one, as stated above in 4489. Flowing in through the will involves flowing in through the good of love, for all good belongs to the will part of the mind, whereas flowing in through the understanding involves flowing in through the truth of faith, for all truth belongs to the understanding part. Within the latter - the understanding - the Lord formed, in the case of adherents to the Ancient Church, a new will when He regenerated them. For goods and truths were implanted in the will part of the mind of members of the Most Ancient Church, see 895, 927, but in the understanding part of that of adherents to the Ancient Church, 863, 875, 895, 927, 2124, 2256, 4328. The new will is formed within the understanding part of the mind, 928, 1023, 1043, 1044, 4328. A parallelism exists between the Lord and the good residing with man, but not between Him and the truth there, 1831, 1832, 2718, 3514. As a consequence adherents to the Ancient Church dwelt in obscurity compared with members of the Most Ancient, 2708, 2715, 2935, 2937, 3246, 3833. From all this it may be seen that members of the Most Ancient Church had an entirely different mental constitution and different disposition from adherents to the Ancient Church.

[3] It was for this reason that those who belonged to the Most Ancient Church were internal people and had no external forms of worship, while those who belonged to the Ancient Church were external people and did have them. For the former saw external things in the light of internal ones, as if by the light of the sun in the daytime, whereas the latter saw internal things in the light of external ones, as if by the light of the moon or stars at night. This also explains why the Lord is seen by the former in heaven as the Sun, but by the latter as the Moon, 1521, 1529-1531, 2441, 2495, 4060. The former are those who in explanations above are called celestial, the latter those who are called spiritual.

[4] To illustrate the essential difference between the two let an example be taken. If a member of the Most Ancient Church had read the Word, the historical or the prophetical, he would have seen its internal sense without prior instruction or any explanation. He would have seen it so perfectly that the celestial and spiritual things belonging to the internal sense would have instantly met his eyes, and scarcely anything belonging to the sense of the letter. Thus the internal sense would have been for him in brightness, but the sense of the letter in obscurity. He would be like someone listening to a person speaking, and taking in only the sense and paying no attention to the words used by the speaker. But if a member of the Ancient Church had read the Word he would not have been able, without prior instruction or explanation, to see its internal sense, and so the internal sense would have been for him in obscurity but the sense of the letter in brightness. He would be like someone listening to a person speaking and in thought hanging on to the words used by him, all the while paying no attention to the sense of them, which would therefore be lost on him. But when a member of the Jewish Church reads the Word he does not understand anything beyond the sense of the letter. He does not know of and also denies the existence of any internal sense. And it is similar with the member of the Christian Church at the present day.

[5] These considerations show the essential difference between those represented here by Hamor and Shechem who, being part of the remnants of the Most Ancient Church, were interested in internal things and not in external ones, and those meant by the sons of Jacob who were interested in external things and not in internal ones. Those considerations show in addition that Hamor and Shechem could not have acceded to external things and accepted those which existed among the sons of Jacob unless their internals were closed. But if these had been closed they would have perished for ever.

[6] This is the hidden reason why Hamor and Shechem with their families were slain, a deed that would not otherwise have been allowed. Not that this absolves the sons of Jacob from blame for having committed that hideous crime. They had no knowledge of that hidden reason, nor did they have that as their end in view. Everyone is judged according to the end he has in view, that is, his intention; and it is plainly stated in verse 13 that their intention was deceitful. When the Lord allows any such crime as this it is carried out by the evil and by those in hell who instigate it. But all evil which the evil intend and do to the good the Lord converts into good, as is the case here in that Hamor and Shechem with their families were [eternally] saved.

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