The Bible

 

Jezekilj 28

Study

   

1 Opet mi dođe reč Gospodnja govoreći:

2 Sine čovečji, reci knezu tirskom: Ovako veli Gospod Gospod: Što se ponese srce tvoje, te veliš: Ja sam Bog, sedim na prestolu Božjem usred mora; a čovek si a ne Bog, i izjednačuješ srce svoje sa srcem Božjim;

3 Eto mudriji si od Danila, nikakva tajna nije sakrivena od tebe;

4 Stekao si blago mudrošću svojom i razumom svojim, i nasuo si zlata i srebra u riznice svoje;

5 Veličinom mudrosti svoje u trgovini svojoj umnožio si blago svoje, te se ponese srce tvoje blagom tvojim;

6 Zato ovako veli Gospod Gospod: Što izjednačuješ srce svoje sa srcem Božjim,

7 Zato, evo, ja ću dovesti na tebe inostrance najljuće između naroda, i oni će istrgnuti mačeve svoje na lepotu mudrosti tvoje, i ubiće svetlost tvoju.

8 Svaliće te u jamu i umrećeš usred mora smrću pobijenih.

9 Hoćeš li pred krvnikom svojim kazati: Ja sam Bog, kad si čovek, a ne Bog u ruci onog koji će te ubiti?

10 Umrećeš smrću neobrezanih od ruke tuđinske; jer ja rekoh, govori Gospod Gospod.

11 Opet mi dođe reč Gospodnja govoreći:

12 Sine čovečji, nariči za carem tirskim, i reci mu: Ovako veli Gospod Gospod: Ti si pečat savršenstva, pun si mudrosti, i sasvim si lep.

13 Bio si u Edemu, vrtu Božjem; pokrivalo te je svako drago kamenje: sarad, topaz, dijamant, hrisolit, onih, jaspis, safir, karbunkul, smaragd i zlato; onaj dan kad si se rodio načinjeni ti biše bubnji tvoji i svirale.

14 Ti si bio heruvim, pomazan da zaklanjaš; i ja te postavih; ti beše na svetoj gori Božijoj, hođaše posred kamenja ognjenog.

15 Savršen beše na putevima svojim od dana kad se rodi dokle se ne nađe bezakonje na tebi.

16 Od mnoštva trgovine svoje napunio si se iznutra nasilja, i grešio si; zato ću te baciti kao nečistotu s gore Božje, i zatrću te između kamenja ognjenog, heruvime zaklanjaču!

17 Srce se tvoje ponese lepotom tvojom, ti pokvari mudrost svoju svetlošću svojom; baciću te na zemlju, pred careve ću te položiti da te gledaju.

18 Od mnoštva bezakonja svog, od nepravde u trgovini svojoj oskvrnio si svetinju svoju; zato ću izvesti oganj ispred tebe, koji će te proždreti, i obratiću te u pepeo na zemlji pred svima koji te gledaju.

19 Svi koji te poznaju među narodima prepašće se od tebe; bićeš strahota, i neće te biti do veka.

20 Opet mi dođe reč Gospodnja govoreći:

21 Sine čovečji, okreni lice svoje prema Sidonu, i prorokuj protiv njega,

22 I reci: Ovako veli Gospod Gospod: Evo me na tebe, Sidone, i proslaviću se usred tebe, i poznaće se da sam ja Gospod kad izvršim sudove na njemu i posvetim se u njemu.

23 I poslaću pomor u nj, i krv na ulice njegove, i pobijeni će padati usred njega od mača, koji će navaliti na njih sa svih strana, i poznaće da sam ja Gospod.

24 I neće više biti domu Izrailjevom trn koji bode ni žalac koji zadaje bol više od svih suseda njihovih, koji ih plene; i poznaće da sam ja Gospod Gospod.

25 Ovako veli Gospod Gospod: Kad skupim dom Izrailjev iz naroda među koje su rasejani, i posvetim se u njima pred narodima i nasele se u svojoj zemlji koju dadoh sluzi svom Jakovu,

26 Tada će živeti u njoj bez straha, i gradiće kuće, i sadiće vinograde, i živeće bez straha kad izvršim sudove na svima koji ih pleniše sa svih strana, i poznaće da sam ja Gospod Bog njihov.

   

The Bible

 

Zaharija 9:3

Study

       

3 I Tir sagradi sebi grad, i sabra srebra kao praha, i zlata kao kala po putu.

From Swedenborg's Works

 

Arcana Coelestia #4149

Study this Passage

  
/ 10837  
  

4149. 'Anyone with whom you find your gods shall not live in the presence of our brothers' means that that truth was not 'Laban's', and that what was 'Laban's' truth could not reside in his - 'Jacob's' - good. This is clear from the meaning of 'gods' which in this case are the teraphim, as truths, dealt with in 4111, not however the truths belonging to the good meant by 'Laban' but to the affection which 'Rachel' represents. It is because those truths are meant by 'gods' here that the reference to Rachel's having stolen them is added. And more concerning them appears further on which would not have been recorded if that deed of hers had not entailed arcana which are evident solely in the internal sense. And because the truths under discussion here were not truths belonging to the good meant by 'Laban' but those belonging to the affection for truth which 'Rachel' represents, the words 'Anyone with whom you find your gods shall not live in the presence of our brothers' therefore mean that that truth was not 'Laban's', and that what was 'Laban's' truth could not reside in his - 'Jacob's' - good.

[2] The implication of this arcanum is that all spiritual good has its own truths, for wherever that good exists truths are present also. Regarded in itself good is a single whole, but it is made various by means of truths. Indeed truths may be compared to the fibres which compose some organ of the body. It is the form which these fibres take that determines the nature of the organ and therefore of its function. And this - that is to say, its function - is dependent on the life which flows in through the soul, a life that comes from good which originates in the Lord. So although good is a single whole it nevertheless varies with each individual; it is so varying that it is never exactly the same with one person as with another. This also is why one person's truth cannot possibly abide in another person's good. For all the truths residing with someone in whom good is present intercommunicate and produce some form or other. For this reason one person's truth cannot be transferred to another, for when it is transferred it passes into the form that is peculiar to the recipient and takes on a different appearance. But this arcanum demands exploration which is too deep to enable it to be revealed in just a few words. This explains why the mind of one person is never exactly like another's, but that the differences in people's affections and ways of thinking are as numerous as the people themselves. It also explains why the whole of heaven consists of angelic forms which are endlessly varying. Arranged by the Lord into the form heaven takes, those forms act as a single whole. For no single whole is ever composed of parts that are identical but of those that are various existing in a single form and which make one in keeping with that form. This now shows what is meant by the statement that what was 'Laban's' truth could not reside in his own - 'Jacob's' - good.

  
/ 10837  
  

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