A Bíblia

 

Ezekiel 36

Estude

   

1 Men du menneskesøn, profeter om Israels bjerge og sig: Israels bjerge, hør Herrens ord.

2 siger den Herre HE EN: Fordi Fjenden sagde om eder: "Ha! Ørkener for stedse! De er blevet vor Ejendom!"

3 derfor skal du profetere og sige: Så siger den Herre HE EN: Fordi man har higet og snappet efter eder fra alle Sider, for at I skulde tilfalde esten af Folkene som Ejendom, og fordi I er kommet i Folkemunde,

4 derfor, Israels Bjerge, hør HE ENs Ord: Så siger den Herre HE EN til Bjergene, Højene, kløfterne og Dalene, til de øde Tomter og de forladte Byer, som er blevet til ov og til Spot for esten af Folkene rundt om,

5 derfor, så siger den Herre HE EN: Sandelig, i brændende Nidkærhed vil jeg tale mod esten af Folkene og mod hele Edom, som med al Hjertets Glæde og Sjælens ingeagt udså sig mit Land til Ejendom for at drive indbyggerne bort og gøre det til ov.

6 Profeter derfor om Israels Land og sig til Bjergene, Højene, Kløfteme og Dalene: Så siger den Herre HE EN: Se, jeg faler i Nidkærhed og Harme, fordi I bærer Folkenes Hån.

7 Derfor, så siger den Herre HE EN: Jeg løfter min Hånd og sværger: Sandelig, Folkene rundt om eder skal selv bære deres Hån.

8 Og I, Israels Bjerge, skal skyde Grene og bære Frugt for mit Folk Israel, thi de skal snart komme hjem.

9 Thi se, jeg kommer og vender mig til eder, og I skal dyrkes og tilsås;

10 jeg gør Mennesker, alt Israels Hus, mangfoldige på eder, Byerne skal bebos og uinerne genopbygges;

11 jeg gør Mennesker og Dyr mangfoldige på eder, ja de skal blive mangfoldige og frugtbare; jeg lader eder bebos som i fordums Tider og gør det bedre for eder end i Fortiden; og I skal kende, at jeg er HE EN.

12 Jeg lader Mennesker, mit Folk Israel, færdes på eder; de skal tage dig i Eje, og du skal være deres Arvelod og ikke mere gøre dem barnløse.

13 siger den Herre HE EN: Fordi de siger til dig: "Du er en Menneskeæder, som gør dit Folk barnløst!"

14 derfor skal du ikke mere æde Mennesker eller gøre dit Folk barnløst, lyder det fra den Herre HE EN.

15 Og jeg lader dig ikke mere høre Folkenes Hån, og du skal ikke mere bære Folkeslagenes Spot eller gøre dit Folk harnløst, lyder det fra den Herre HE EN.

16 HE ENs Ord kom til mig således:

17 Menneskesøn! Da Israels Slægt boedei deres Land, gjorde de det urent ved deres Færd og Gerninger; som en Kvindes renhed var deres Færd for mit Åsyn.

18 Så udøste jeg min Vrede over dem for det Blods Skyld, de udgød i Landet, og fordi de gjorde det urent med deres Afgudsbilleder.

19 Jeg spredte dem blandt Folkene, og de strøedes ud i Landene; efter deres Færd og Gerninger dømte jeg dem.

20 Således kom de til Folkene: hvor de kom hen, vanærede de mit hellige Navn, idet man sagde om dem: "De der er HE ENs Folk, og dog måtte de ud af hans Land!"

21 Da ynkedes jeg over mit hellige Navn, som Israels Hus vanærede blandt de Folk, de kom til.

22 Sig derfor til Israels Hus: Så siger den Herre HE EN: Det er ikke for eders Skyld, jeg griber ind, Israels Hus, men for mit hellige Navns Skyld, som I har vanæret blandt de Folk, I kom til.

23 Jeg vil hellige mit store Navn, som vanæres blandt Folkene, idet I har vanæret det iblandt dem; og Folkene skal kende, at jeg er HE EN, lyder det fra den Herre HE EN, når jeg helliger mig på eder for deres Øjne.

24 Jeg vil hente eder fra Folkene, samle eder fra alle Lande og bringe eder til eders Land.

25 Da stænker jeg rent Vand på eder, så I bliver rene; jeg renser eder for al eders Urenhed og alle eders Afgudsbilleder.

26 Jeg giver eder et nyt Hjerte, og en ny Ånd giver jeg i eders Indre; Stenhjertet tager jeg ud af eders Kød og giver eder et Kødhjerte.

27 Jeg giver min Ånd i eders Indre og virker, at I følger mine Vedtægter og tager Vare på at holde mine Lovbud,

28 I skal bo i det Land, jeg gav eders Fædre, og I skal være mit Folk, og jeg vil være eders Gud.

29 Jeg frelser eder fra al eders Urenbed; jeg kalder Kornet frem og mangfoldiggør det og sender ikke mere Hungersnød over eder.

30 Jeg mangfoldiggør Træernes Frugter og Markens Afgrøde, for at I ikke mere skal tage en Hungersnøds Skændsel på eder blandt Folkene.

31 Da skal I ihukomme eders onde Veje og eders Gerninger, som ikke var gode, og ledes ved eder selv over eders Misgerninger og Vederstyggeligheder.

32 Ikke for eders Skyld griber jeg ind, lyder det fra den Herre HE EN, det være eder kundgjort! Skam jer og blues over eders Veje, Israels Hus!

33 siger den Herre HE EN: Den Dag jeg renser eder for alle eders Misgerninger, lader jeg Byerne bebos, og uinerne skal genopbygges;

34 det ødelagte Land skal dyrkes, i Stedet for at det har været en Ødemark for alles Øjne, som kom forbi.

35 Da skal man sige: "Dette Land, som var ødelagt, er blevet som Edens Have, og Byerne, som var omstyrtet, ødelagt og nedrevet, er befæstet og beboet."

36 Og Folkene, der er tilhage rundt om eder, skal kende, at jeg, HE EN, har opbygget de nedrevne Byer og tilplantet det ødelagte Land; jeg, HE EN, har talet, og jeg fuldbyrder det.

37 siger den Herre HE EN: Også dette vil jeg gøre for Israels Hus på deres Bøn: Jeg vil gøre dem mangfoldige som en Hjord af Mennesker;

38 som en Hjord af Offerdyr, som Jerusalems Fårehjorde på dets Højtider skal de omstyrtede Byer blive fulde af Menneskehjorde; og de skal kende, at jeg er HE EN.

   


The Project Gutenberg Association at Carnegie Mellon University

Das Obras de Swedenborg

 

Arcana Coelestia # 4303

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4303. 'Therefore the children of Israel do not eat the sinew of that which was displaced, which is on the hollow of the thigh' means that no truths containing falsities were assimilated. This is clear from the meaning of 'eating' as being joined to and made one's own, dealt with in 2187, 2343, 3168, 3513, 3596, 3832, and from the meaning of 'the sinew' as truth, for truths within good are like sinews within the flesh, and truths are also meant in the spiritual sense by 'sinews' and good by 'flesh', 3579, 3813. 'Sinews' and 'flesh' have a similar meaning in Ezekiel,

Thus said the Lord Jehovih to these bones, I will lay sinews upon you and cover you with flesh, and I will put spirit within you I looked, and behold, there were sinews upon them, and flesh came up. Ezekiel 37:6, 8.

Here the new creation of man, that is, the regeneration of him, is the subject. But once truths have been distorted they cease to be truths any longer; and the more they are distorted into the reverse of truths the nearer they get to falsities. This is why 'the sinew of that which was displaced' means falsity. For 'the hollow of the thigh' means the point where conjugial love is joined to natural good, and therefore the point where the influx of spiritual truth into natural good takes place, see 4277, 4280. From this it is evident that 'therefore the children of Israel do not eat the sinew of that which was displaced, which is on the hollow of the thigh' means that no truths containing falsities were assimilated. The reason why these things are said concerning the children of Israel is that 'Israel' means the Divine celestial-spiritual, 4286, while 'children' or 'sons' means truths, 489, 491, 2623. So the meaning is that the truths belonging to the Divine celestial-spiritual did not assimilate any falsities as part of themselves.

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

Das Obras de Swedenborg

 

Arcana Coelestia # 2231

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2231. 'That he will command his sons, and his house after him, and they will keep the way of Jehovah to do righteousness and judgement' means that from Him comes the entire doctrine of charity and of faith. This becomes clear from the meaning of 'son', 'house', 'way', 'righteousness', and 'judgement', which in short, or when their several meanings are converted into one, mean the entire doctrine of charity and of faith. For 'sons' means all who are governed by truths, 'house' all who are governed by goods, 'way' means the doctrine of faith which they are taught, 'righteousness' that doctrine in regard to good, 'judgement', in regard to truth. Doctrine regarding good is the doctrine of charity, while doctrine regarding truth is the doctrine of faith.

[2] In general there is only one doctrine, that is to say, the doctrine of charity, for, as stated in 2228, all things of faith have charity in view. No other difference exists between charity and faith than that which exists between willing what is good and thinking what is good - for one who wills what is good also thinks what is good - thus than that which exists between will and understanding. People who reflect on the matter know that the will is one thing and the understanding another. The same is also well recognized in the learned world, and it is plain to see in the case of those who will what is evil and yet from thought utter what is good. From such persons it is evident to anyone that the will is one thing and the understanding another, and thus that the human mind is divided into two parts which do not then make a single whole. Yet man was created in such a way that those two parts should constitute one single mind, and no other difference should exist between them than, to use a comparison, between that of a flame and the light shining from it. Love to the Lord and charity towards the neighbour were to be like the flame, and all perception and thought like the light shining from it. Thus love and charity were to constitute the whole of perception and thought, that is, to exist in every single part. Perception or thought regarding the essential nature of love and charity is that which is called faith.

[3] But because the human race started to will what was evil, to hate the neighbour, and to practice revenge and cruelty, with the result that the part of the mind called the will was completely corrupted, men started to make a distinction between charity and faith, and to attribute to faith all those matters of doctrine which belonged to their religion and to refer to them by the single term faith. At length they went so far as to say that people could be saved by faith alone, by which they meant their doctrine. They said that provided they believed that doctrine people could be saved no matter how they lived. Charity was accordingly separated from faith, and when that happens it is nothing else, to use a comparison, than some kind of light that has no flame, like sunlight in winter-time which is so cold and icy that the earth's vegetation languishes and dies. But faith that is derived from charity is like the light of spring-time and summer-time which causes all things to sprout and come into flower.

[4] The same may also be recognized from the fact that love and charity are celestial flame, while faith is the spiritual light that shines from it. This is also how faith and charity make a perceptible and visual presentation of themselves in the next life, for in that life the Lord's celestial manifests itself before the angels by means of a flaming radiance like that of the sun, while the Lord's spiritual manifests itself by means of the light shining from this; and that radiance and light act upon the angels and spirits interiorly according to the life of love and charity existing with them. This is the source of the joy and happiness in the next life with all their variations. These considerations show the implications of the assertion that faith alone saves.

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