The Bible

 

Ezekielis 39

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1 “Tu, žmogaus sūnau, pranašauk prieš Gogą ir sakyk, kad Aš, Viešpats Dievas, taip sakau: ‘Gogai, vyriausiasis Mešecho ir Tubalo kunigaikšti, Aš esu prieš tave.

2 Aš apgręšiu tave ir atvesiu iš tolimos šiaurės į Izraelio kalnus,

3 ir sulaužysiu lanką tavo kairėje bei išmesiu strėles iš tavo dešinės.

4 Tu ir visi tavo pulkai bei kitos tautos, esančios su tavimi, krisite Izraelio kalnuose. Aš atiduosiu tave ėdesiu paukščiams ir laukiniams žvėrims.

5 Tu krisi atvirame lauke, nes Aš tai pasakiau,­sako Viešpats.­

6 Aš pasiųsiu ugnį į Magogą ir ant salose nerūpestingai gyvenančių. Tada jie žinos, kad Aš esu Viešpats.

7 Mano šventas vardas bus žinomas Izraelio tautoje, ir Aš nebeleisiu jo sutepti. Tada tautos žinos, kad Aš esu Viešpats, Izraelio Šventasis.

8 Tai ateis ir įvyks,­sako Viešpats Dievas,­diena, apie kurią Aš kalbėjau.

9 Izraelio miestų gyventojai išėję uždegs ginklus: mažuosius ir didžiuosius skydus, lankus, strėles, ietis ir durtuvus­ir degins juos septynerius metus.

10 Jie nerinks malkų laukuose ir nekirs miškų. Ginklai bus jų kuras. Jie naikins tuos, kurie juos naikino, ir apiplėš tuos, kurie juos apiplėšė,­sako Viešpats Dievas.­

11 Gogo kapinės bus Izraelyje, praeivių slėnyje, į rytus nuo jūros. Jos užtvers kelią praeiviams, ir ten bus palaidotas Gogas bei jo daugybė; ir ta vieta bus vadinama Gogo karių slėniu.

12 Izraelitai, valydami kraštą, laidos juos septynis mėnesius,

13 visi krašto gyventojai laidos juos. Jie minės tą dieną, kurią Aš būsiu pašlovintassako Viešpats Dievas.­

14 Po septynių mėnesių bus paskirti vyrai, kurie ieškos krašte nepalaidotų ir juos laidos, valydami kraštą.

15 Praeiviai, suradę žmogaus kaulus, pažymės tą vietą, o duobkasiai juos palaidos Gogo karių slėnyje.

16 Miesto vardas bus Hamona. Taip kraštas bus apvalytas’.

17 Tu gi, žmogaus sūnau, sukviesk iš visur paukščius bei laukinius žvėris į didelę puotą, kurią paruošiau jiems Izraelio kalnuose, kad ėstų mėsą ir gertų kraują.

18 ‘Jūs ėsite galiūnų kūnus ir gersite kunigaikščių kraują, avinų, ėriukų, ožių ir jaučių­nupenėtų Bašano gyvulių.

19 Jūs ėsite taukų iki soties ir prisigersite kraujo mano jums paruoštoje puotoje.

20 Jūs pasisotinsite prie mano stalo žirgų, raitelių, karžygių ir karių lavonais,­sako Viešpats Dievas.­

21 Taip Aš iškelsiu savo šlovę tautose: jos matys mano teismą, kurį įvykdysiu, ir pajus ranką, kurią uždėsiu ant jų.

22 Nuo tos dienos Izraelis žinos, kad Aš esu Viešpats, jų Dievas.

23 Tautos žinos, kad Izraelis buvo patekęs į nelaisvę dėl savo nusikaltimų. Jie nusikalto man, todėl Aš nusigręžiau nuo jų ir atidaviau juos jų priešams.

24 Už jų netyrumą ir nusikaltimus Aš tai padariau jiems ir pasitraukiau nuo jų’.

25 Todėl taip sako Viešpats Dievas: ‘Dabar Aš parvesiu Jokūbo ištremtuosius, pasigailėsiu Izraelio ir būsiu pavydus dėl savo švento vardo.

26 Kai jie patirs gėdą dėl savo nusikaltimų ir neištikimybės, jie vėl saugiai gyvens savo krašte, ir niekas jų negąsdins.

27 Parvedęs juos iš tautų bei surinkęs iš jų priešų kraštų, Aš pasirodysiu šventas juose tautų akivaizdoje.

28 Tada jie žinos, kad Aš esu Viešpats, jų Dievas, kuris buvau juos išsklaidęs tarp tautų, bet vėl surinkau ir parvedžiau­nė vieno iš jų ten nepalikau.

29 Aš nebeslėpsiu savo veido nuo jų, nes Aš ant jų išliejau savo dvasią,­sako Viešpats Dievas’ ”.

   

From Swedenborg's Works

 

Arcana Coelestia #9680

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9680. 'And let the veil be for you a divider between the holy place and the holy of holies' means between spiritual good - which is the good of charity towards the neighbour and the good of faith in the Lord - and celestial good, which is the good of love to the Lord and the good of mutual love. This is clear from the meaning of 'the holy place' as the good reigning in the middle heaven; and from the meaning of 'the holy of holies' as the good reigning in the inmost heaven. The fact that the latter good is the good of love to the Lord and the good of mutual love, and that the former good - the good reigning in the middle heaven - is the good of charity towards the neighbour and the good of faith in the Lord, is evident from all that has been shown in the places referred to in 9670 regarding both kinds of good, celestial and spiritual. The good of love to the Lord in the inmost heaven is the internal good there, while the good of mutual love is the external good there; but the good of charity towards the neighbour is the internal good in the middle heaven, and the good of faith in the Lord is the external good there. In both heavens there is an internal and an external, as there is in the Church. Regarding the Church, that this is internal and external, see 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375.

[2] All good is holy, and so is all truth to the extent that it has good within it. Good is said to be holy and from the Lord because the Lord alone is holy and He it is from whom all good and all truth come, 9229, 9479. From this it is evident why the dwelling-place is called the holy place and the ark containing the Testimony is called the holy of holies. For the Testimony is the Lord Himself in respect of Divine Truth, 9503, and the ark is the inmost heaven where the Lord is, 9485. The Lord is indeed present in the middle heaven, but more immediately so in the inmost heaven. For those who have been joined to the Lord through the good of love are with Him, whereas those who have been joined to the Lord through the truth of faith are indeed with Him, but more remotely. In the middle heaven they are joined to the Lord through faith implanted in the good of charity towards the neighbour. From all this it evident why the dwelling-place outside the veil is called the holy place and the dwelling-place inside the veil is called the holy of holies.

[3] The fact that the Lord is the Source of everything holy and that He is the real 'Holy of Holies' is clear in Daniel,

Seventy weeks have been decreed concerning your 1 people, to anoint the Holy of Holies. 2 Daniel 9:24.

And in the Book of Revelation,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

Therefore also the Lord is called the Holy One of Israel in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18; 2 Kings 19:22; and elsewhere. Anything whatever therefore among the children of Israel which represented the Lord, or the goodness and truth that emanate from Him, was called holy once it had been dedicated, because the Lord alone is holy. The Holy Spirit in the Word is also that which is holy, emanating from the Lord.

Footnotes:

1. The Latin means My but the Hebrew means your, which Swedenborg has in other places where he quotes this verse.

2. or the Most Holy Place

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

From Swedenborg's Works

 

Arcana Coelestia #8864

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8864. 'I am Jehovah your God' means the Lord in respect of the Divine Human reigning universally, in every single aspect of goodness and truth. This is clear from the consideration that in the Word no one other than the Lord is meant by 'Jehovah', 1343, 1736, 2921, 3023, 3035, 3448, 5663, 6280, 6281, 6303, 8274, or likewise by 'Jehovah Zebaoth', 'the Lord Jehovih', and 'Jehovah God', 2921, 3023, 3448, 6303; and from the consideration that the Lord is called 'Jehovah' by virtue of the Divine Good, which is the Divine Being (Esse), and 'God' by virtue of Divine Truth, which is the Divine Coming-into-being (Existere), 6905, and also 709, 732, 1096, 2586, 2769, 2807, 2822, 3921 (end), 4402. The reason why the Lord's Divine Human is what 'Jehovah God' is used to mean here is that the Lord in respect of that Divine Human is meant in the Word both by 'Jehovah' and by 'God'. Divine Good, which He is also in respect of the Human is meant by 'Jehovah', while Divine Truth, which He is because it goes forth from Him, is meant by 'God'.

[2] The reason why the Lord's Divine Human is meant by 'Jehovah God' is that the Divine Itself which is within the Lord cannot be seen in heaven or even perceived, thus cannot be received in faith and love; only the Divine Human can. The truth that the Divine Itself cannot be communicated to angels in heaven, still less to people on earth, except through the Divine Human is well known in the Churches from the Lord's words in the Gospels, where He says that He is the Door; that He is the Mediator; that nobody can come to the Father except through Him; that no one except Himself knows the Father; and that no one has seen the Father, not even some shape He might take. From all this it is evident that it is the Lord who is meant here by 'Jehovah God'. It is also well known that He is also the one who has redeemed the human race and delivered them from hell.

This truth is meant by the words that follow, by 'I brought you out of the land of Egypt, out of the house of slaves'. From all this it is now evident that Jehovah God, who spoke from Mount Sinai, is the Lord in respect of the Divine Human.

[3] The reason why this is the first truth to be stated by the Lord from Mount Sinai is that it must be present, reigning universally in each and every truth that follows. For what is stated first must be held in mind and must be seen to reside universally in everything that follows. What 'universally reigning' describes will be seen below. The truths which were stated by the Lord are all of this nature. That is to say, truths stated first must reign in those stated next and incorporate them; these in turn must reign in and incorporate those after that, and so on sequentially. In the present chapter the truths stated next are the Ten Commandments, which are inward truths, and after these the statutes, which are outward truths. The latter and the former must have the Lord - His Divine Human - reigning within them, for they spring from Himself, and are Himself. For, to be sure, truths which are truths all emanate from Him; and the things which emanate from Him are Himself. The truth that the Lord's Divine Human is what must reign in every single part of faith is also well known in the Churches; for they teach that there is no salvation without the Lord, and that all the truth and good of faith comes from Him. Thus since He is the source of faith He is the faith present with a person; and if He is the faith He is also all the truth contained in teachings about faith that are drawn from the Word. This also is the reason why the Lord is called 'the Word'.

[4] The truth that what comes first must reign in what comes next, and so on sequentially, as stated above, is clear from the individual parts of the things spoken by the Lord, in particular from His prayer called the Lord's Prayer. All its parts follow one another in such a sequence that they constitute a pillar so to speak, widening from the top down to the base and holding inside itself the things that appear earlier in the sequence. What is first there is inmost, and what comes after in sequence adds itself gradually to the inmost and in that way grows wider. What is inmost then reigns in all the surrounding parts; it reigns universally, that is, in every detail, for it is essential to the existence of them all.

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