ബൈബിൾ

 

Esekiel 39

പഠനം

   

1 Og du menneskesønn! Spå mot Gog og si: Så sier Herren, Israels Gud: Se, jeg kommer over dig, Gog, fyrste over os, Mesek og Tubal!

2 Og jeg vil vende dig om og drive dig frem og føre dig op fra det ytterste Norden og la dig komme over Israels fjell.

3 Og jeg vil slå din bue ut av din venstre hånd og la dine piler falle ut av din høire hånd.

4 Israels fjell skal du falle, du og alle dine skarer og de folkeslag som er med dig; jeg gir dig til føde for allehånde rovfugler og for markens ville dyr.

5 På marken skal du falle; for jeg har talt, sier Herren, Israels Gud.

6 Og jeg vil sende ild mot Magog og mot dem som bor trygt på øene, og de skal kjenne at jeg er Herren.

7 Og jeg vil kunngjøre mitt hellige navn blandt mitt folk Israel og ikke mere la mitt hellige navn bli vanhelliget, og folkene skal kjenne at jeg er Herren, hellig i Israel.

8 Se, det kommer, det skjer, sier Herren, Israels Gud; det er dagen som jeg har talt om.

9 Da skal de som bor i Israels byer, gå ut og gjøre op ild og holde den ved like med rustninger og små og store skjold, med buer og piler og staver og spyd, og de skal holde ilden ved like dermed i syv år;

10 de skal ikke hente ved fra marken og ikke hugge i skogene, men med rustningene skal de holde ilden ved like, og de skal røve fra dem som har røvet fra dem, og plyndre dem som har plyndret dem, sier Herren, Israels Gud.

11 På den dag vil jeg gi Gog et gravsted i Israel, de veifarendes dal østenfor havet, og den skal stenge veien for de veifarende; der skal de begrave Gog og hele hans hop, og de skal kalle den Gog-hopens dal.

12 I syv måneder skal Israels hus holde på med å begrave dem for å rense landet.

13 Alt folket i landet skal være med om å begrave dem, og det skal være dem til navnkundighet på den dag jeg åpenbarer min herlighet, sier Herren, Israels Gud.

14 De skal utkåre nogen menn som stadig skal dra gjennem landet, og andre som sammen med dem som drar gjennem landet, skal begrave alle som er blitt liggende igjen på marken rundt om i landet, for å rense det. Når syv måneder er til ende, skal de gjennemsøke det,

15 og når nogen av dem som skal dra gjennem landet, på sin ferd ser et menneskeben, da skal de sette op et merke der, til de som skal begrave, får begravet det i Goghopens dal.

16 Også en by der skal ha navnet Hamona*. Således skal de rense landet. / {* d.e. dens (Gogs hærs) hop; ESK 39, 11. 15.}

17 Og du menneskesønn! Så sier Herren, Israels Gud: Si til allehånde fugler og til alle markens ville dyr: Samle eder og kom, Samle eder fra alle kanter til det slaktoffer som jeg slakter for eder, et stort slaktoffer på Israels fjell, og I skal ete kjøtt og drikke blod.

18 Kjempers kjøtt skal I ete, og jordens fyrsters blod skal I drikke, værer, lam og bukker og okser, alle sammen gjødd i Basan.

19 Og I skal ete fett til I blir mette, og drikke blod til I blir drukne, av det slaktoffer som jeg slakter for eder.

20 I skal mettes ved mitt bord med ridehester og vognhester, med kjemper og alle slags krigsmenn, sier Herren, Israels Gud.

21 Og jeg vil åpenbare min herlighet iblandt folkene, og alle folkene skal se den dom som jeg har holdt, og min hånd som jeg har lagt på dem.

22 Og Israels hus skal kjenne at jeg er Herren deres Gud, fra den dag og fremdeles.

23 Og folkene skal skjønne at det var for sin misgjernings skyld Israels hus blev bortført, fordi de var troløse mot mig, så jeg skjulte mitt åsyn for dem og gav dem i deres fienders hånd, og de falt for sverdet alle sammen;

24 efter deres urenhet og deres overtredelser gjorde jeg med dem, og jeg skjulte mitt åsyn for dem.

25 Derfor sier Herren, Israels Gud, så: Nu vil jeg gjøre ende på Jakobs fangenskap og forbarme mig over hele Israels hus, og jeg vil vise mig nidkjær for mitt hellige navn.

26 Og de skal bære* sin skam og all den troløshet de har vist mot mig, når de bor trygt i sitt land, og ingen forferder dem. / {* d.e. ydmykende erkjenne.}

27 Når jeg fører dem tilbake fra folkene og samler dem fra deres fienders land og åpenbarer min hellighet på dem for de mange folks øine,

28 da skal de kjenne at jeg er Herren deres Gud, fordi jeg har bortført dem til folkene, men igjen samlet dem til deres land og ikke lar nogen av dem bli igjen der.

29 Og jeg vil ikke mere skjule mitt åsyn for dem, for jeg vil utgyde min Ånd over Israels hus, sier Herren, Israels Gud.

   

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #7091

ഈ ഭാഗം പഠിക്കുക

  
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7091. 'Thus said Jehovah, the God of Israel' means that it - the admonition to those opposed to the Church's truths - comes from the Lord's Divine Human. This is clear from the consideration that 'Jehovah, the God of Israel' is used to mean the Lord in respect of the Divine Human, for 'Jehovah' in the Word is the Lord, see 1343, 1736, 2921, 3023, 3075, 5041, 5663, 6281, 6303, 6905. He is called 'the God of Israel' because the Lord's spiritual kingdom is meant by 'Israel', 6426, 6637, and because by His Coming into the world the Lord saved those who belonged to that kingdom or Church, 6854, 6914, 7075. The reason why 'the God of Israel' means the Lord in respect of the Divine Human is that those who belong to that Church envisage everything spiritual or celestial, and the Divine too, in the way they envisage natural things. Therefore if they did not think in a natural way of the Divine as a Person they could not be joined to the Divine through any kind of affection. For if they did not think about the Divine as a Person in a natural way they would have either no ideas at all about the Divine, or else monstrous ones, and so would defile the Divine. So this is why 'the God of Israel' is used to mean the Lord in respect of the Divine Human, in particular of the Divine Natural.

'Israel' and 'Jacob' are used in the highest sense to mean the Lord's Divine Natural, 'Israel' the internal Divine Natural and 'Jacob' the external Divine Natural, see 4570.

Those who belong to the spiritual Church have been and are saved by means of the Lord's Divine Human, 2833, 2834.

The member of the spiritual Church, who is 'Israel', is interior natural, 4286, 4401.

[2] From all this it is now evident why in the Word the Lord is called 'Jehovah, the God of Israel' and 'Jehovah, the Holy One of Israel'. Anyone may see that when the Divine is referred to by these names it is solely because they are suitable for expressing something Holy that is not apparent in the sense of the letter. The fact that the Lord in respect of the Divine Natural is meant by 'the God of Israel' is evident from quite a number of places in the Word, plainly so from the following,

Moses and Aaron, Nadab and Abihu, and the seventy elders of Israel saw the God of Israel, under whose feet there was so to speak a paved work of sapphire stone, like the substance of the sky for clearness. Exodus 24:9-10.

[3] The fact that this was the Lord, and not Jehovah, who is called the Father, is evident from the Lord's words in John,

Nobody has ever seen God. John 1:18.

You have never heard His voice nor seen His shape. John 5:37.

In Isaiah,

I will give you the treasures of darkness, and the secret wealth of concealed places, that you may know that it is I, Jehovah, who called you by your name, the God of Israel. Isaiah 45:3.

In Ezekiel,

Over the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and over the likeness of a throne there was a likeness, as the appearance of a man (homo) upon it above. And with him there was the appearance of fire and a rainbow, and of brightness round about. Ezekiel 1:26-28.

These things are called the glory of Jehovah and of the God of Israel in the same prophet, in Ezekiel 1:28; 8:4; 9:3; 10:19-20, and also where the New Temple is the subject, in Ezekiel 43:2; 44:2, [4]. ['The God of Israel' appears] in many other places besides these, such as Isaiah 17:6; 21:10, 17; 24:15; 41:17; Psalms 41:13; 59:5; 68:8, 35; 69:6; 72:18; and elsewhere. The name THE HOLY ONE OF ISRAEL is also used in Isaiah 1:4; 5:19, 24; 10:20; 17:7; 30:11-12, 15; 49:7; 60:9, 14; Ezekiel 39:7.

[4] The fact that the Lord in respect of His Divine Human is meant by 'the God of Israel' and 'the Holy One of Israel' is also clear from His being called Redeemer, Saviour, and Maker: REDEEMER in Isaiah 47:4 (Jehovah Zebaoth is our Redeemer, the Holy One of Israel is His name), and also in Isaiah 41:14; 43:14; 48:17; 54:5; SAVIOUR in Isaiah 43:3 and MAKER in Isaiah 45:11. From this it is also evident that no one other than the Lord is meant in the Old Testament Word by Jehovah, since He is called JEHOVAH GOD and THE HOLY ONE OF ISRAEL, REDEEMER, SAVIOUR, and MAKER. He is called Jehovah the Redeemer and Saviour in Isaiah,

That all flesh may know that I Jehovah am your Saviour, and your Redeemer, the Mighty One of Jacob. Isaiah 49:26.

In the same prophet,

That you may know that I Jehovah am your Saviour, and your Redeemer, the Powerful One of Jacob. 1 Isaiah 60:16.

Also in Isaiah 43:14; 44:6, 24; 54:8; 63:16; Psalms 19:14.

[5] The fact that the Lord saved Israel, that is, those who belonged to the spiritual Church, may be seen in Isaiah,

I will tell of the mercies of Jehovah, the praises of Jehovah, according to all that Jehovah has rewarded us with - great [as He is] in goodness to the house of Israel. He said, Surely they are My people, children who do not lie. And therefore He became their Saviour. In all their affliction He suffered affliction, and the angel of His face delivered them; because of His love and His compassion He redeemed them, and took them and carried them all the days of eternity. Isaiah 63:7-9.

അടിക്കുറിപ്പുകൾ:

1. The Latin means Israel but the Hebrew means Jacob.

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

സ്വീഡൻബർഗിന്റെ കൃതികളിൽ നിന്ന്

 

Arcana Coelestia #4287

ഈ ഭാഗം പഠിക്കുക

  
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4287. 'For as a prince you have contended with God and with men, and have prevailed' means repeated victories in conflicts over truths and goods. This is clear from the meaning of 'contending as a prince' as overcoming in conflicts, in this case conflicts that accompany temptations since these are the subject at present; and from the meaning of 'with God and with men' as conflicts over truths and goods, to be dealt with below.

[2] The subject in the highest sense being the Lord, it is He who is meant in that sense by 'one contending as a prince with God and with men', for by His own power He suffered all temptations and through them overcame the hells. Indeed He allowed into Himself all the hells in their order, and even the angels, as will be explained later on. In so doing he brought into order everything in the heavens and in the hells, and at length glorified Himself, that is, made the Human within Him Divine.

[3] From this it is evident that in the highest sense the Lord is meant by Jacob and Israel, as shown immediately above in 4286. Not only has He Himself 'contended as a prince', that is, has suffered all the conflicts brought about by temptations and has overcome in them, but also He suffers them in every individual human being. But see what has been stated many times already on these matters in the following references,

The Lord suffered the severest temptations, greater than anybody else has done, 1663, 1668, 1787, 2776, 2786, 2795, 2816.

Unlike any others the Lord fought out of Divine love, 1690, 1691 (end), 1789, 1812, 1813, 1820.

The Lord fought against hereditary evil from the mother, so that at length He was not her son; even so, no evil of His own doing was attached to Him, 1444, 1573, 2025, 2574, 2649, 3318 (end).

Through the conflicts brought about by temptations and through repeated victories the Lord arranged all things into the form which heaven possesses, 1928.

And through repeated victories in conflicts brought about by temptations He united the Divine Essence to the Human Essence, 1616, 1737, 1813, 1921, 2025, 2026, 2500, 2523, 2632, 2776.

The Lord suffers the temptations that take place in man, subduing evil and the hells, 987, 1661, 1692 (end).

[4] The arcanum that 'contending with God and with men' means being tempted over truths and over goods is one that is not open to view in the letter. It is clear to anyone, and will also be evident from the explanation given below, that it was not God with whom Jacob contended, for it cannot be said of anyone that he contends with God and prevails. But the internal sense teaches what 'God' and 'men' mean here - that 'God' means truth, and 'men' good. The reason for this is that 'God' in the internal sense means truth, and therefore whenever truth is dealt with the name God is used, 2586, 2769, 2807, 2822, whereas the term 'man' is used to mean good. And 'man' means good because the Lord is the only Man and anyone else is called such by virtue of Him, 49, 288, 565, 1894. A further reason is that by virtue of Him heaven is man and is called the Grand Man, 684, 1276, 3624-3649, 3741-3750. And this also was why the Most Ancient Church which was governed by celestial good was referred to as Man, 478.

[5] Therefore whenever good is dealt with in the Word, 'man' (homo) means good, as in Isaiah,

I will make the male person (vir homo) more rare than gold, and man (homo) than the gold of Ophir. Isaiah 13:12.

In the same prophet,

The inhabitants of the land will be scorched and few male persons (vir homo) left. Isaiah 24:6.

'Male persons' stands for spiritual good or the good of truth. 'Man' stands for good. In the same prophet, The highways have been laid waste, the wayfarer has ceased. He has broken the covenant, he has despised the cities, he has no regard for the male person (vir homo). Isaiah 33:8.

In Jeremiah,

I looked to the earth, and behold, that which is void and empty, and towards the heavens, and they had no light I looked, and behold, there was no man; and all the birds of the air had flown away. Jeremiah 4:23, 25.

In the same prophet, behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. Jeremiah 31:27.

In Ezekiel,

Your merchants [traded] in the souls of men and vessels of bronze, giving these for your merchandise. Ezekiel 27:13.

In the same prophet, You, O my flock, the flock of My pasture, you are men; I am your God. Ezekiel 34:31.

In the same prophet, They will be cities laid waste, filled with the flock of mankind. Ezekiel 36:38.

In these places 'man' (homo) stands for people who are governed by good, and so stands for good, since good is what causes anyone to be 'man'. Truth however which is grounded in good is referred to in the Word as 'a male person' (vir homo) and also as 'the son of man'.

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