Библија

 

Hesekiel 5

Студија

   

1 "Ja sinä, ihmislapsi, ota itsellesi terävä miekka; ota se partaveitseksesi, ja ajele sillä hiuksesi ja partasi. Ota sitten vaaka ja jaa ne.

2 Polta kolmannes tulessa keskellä kaupunkia, sittenkuin piirityspäivät ovat lopussa. Kolmannes ota ja lyö miekalla sen ympärillä. Kolmannes hajota tuuleen, ja minä ajan niitä takaa paljastetulla miekalla;

3 ota niistä sitten vähäinen määrä ja sido ne helmukseesi,

4 ja ota niistä vielä osa, viskaa ne tuleen ja polta ne tulessa. Siitä lähtee tuli koko Israelin heimoon.

5 Näin sanoo Herra, Herra: Tämä on Jerusalem; pakanain keskelle minä olen sen asettanut, ja niiden maat ovat sen ympärillä.

6 Mutta se on niskoitellut minun oikeuksiani vastaan jumalattomammin kuin pakanat ja minun käskyjäni vastaan jumalattomammin kuin maat, jotka ovat sen ympärillä; sillä minun oikeuteni he ovat pitäneet halpoina ja minun käskyjeni mukaan he eivät ole vaeltaneet.

7 Sentähden, näin sanoo Herra, Herra: Koska teidän metelinne on ollut pahempi kuin pakanain, jotka ympärillänne ovat, ja koska te ette ole vaeltaneet minun käskyjeni mukaan, ette ole noudattaneet minun oikeuksiani ettekä ole tehneet niiden pakanainkaan oikeuksien mukaan, jotka ympärillänne ovat,

8 sentähden, näin sanoo Herra, Herra: Katso, myös minä käyn sinun kimppuusi ja teen tuomiot sinun keskelläsi pakanain silmien edessä

9 ja teen sinulle kaikkien kauhistustesi tähden, mitä en ole ennen tehnyt ja minkäkaltaista en vasta ole tekevä.

10 Sentähden tulevat sinun keskelläsi isät syömään lapsiansa, ja lapset tulevat syömään isiänsä, ja minä teen sinussa tuomiot ja hajotan sinun jäännöksesi kaikkiin tuuliin.

11 Sentähden, niin totta kuin minä elän, sanoo Herra, Herra: Totisesti, koska olet saastuttanut minun pyhäkköni kaikilla iljetyksilläsi ja kaikilla kauhistuksillasi, käännyn minäkin pois, en sääli enkä armahda.

12 Kolmannes sinusta kuolee ruttoon ja nääntyy nälkään sinun keskelläsi. Kolmannes kaatuu miekkaan sinun ympärilläsi. Kolmanneksen minä hajotan kaikkiin tuuliin, ja minä ajan niitä takaa paljastetulla miekalla.

13 Ja minun vihani täyttyy, ja minä tyydytän kiivauteni heissä ja kostan. Ja he tulevat tietämään, että minä, Herra, olen puhunut kiivaudessani, kun minä panen vihani täytäntöön heissä.

14 Ja minä teen sinut raunioksi ja häväistyksi pakanain kesken, jotka sinun ympärilläsi ovat, jokaisen ohikulkijan silmäin edessä.

15 Ja se on oleva häväistys ja herjaus, varoitus ja peljätys pakanain seassa, jotka ympärilläsi ovat, kun minä teen sinussa tuomiot vihassa ja kiivaudessa ja kiivailla rangaistuksilla-minä, Herra, olen puhunut-

16 kun minä lähetän heidän kimppuunsa nälän pahat nuolet, joista tulee tuhooja ja jotka minä lähetän teitä tuhoamaan; ja minä vielä lisään teille nälkää ja murran teiltä leivän tuen.

17 Ja minä lähetän teidän kimppuunne nälän ja pahat petoeläimet, jotka riistävät sinulta lapset; rutto ja veri käyvät sinun ylitsesi, ja minä annan miekan tulla sinun ylitsesi. Minä, Herra, olen puhunut."

   

Из Сведенборгових дела

 

Arcana Coelestia # 5536

Проучите овај одломак

  
/ 10837  
  

5536. 'You have bereaved me [of my children]' means that thus no Church existed any longer. This is clear from the representation of Jacob, the one who says this about himself, as the good of truth, dealt with in 3659, 3669, 3677, 3775, 4234, 4273, 4538 (and as the good of truth is represented, so also is the Church because good is the essential element of the Church. It therefore amounts to the same whether you say the good of truth or the Church, for the person who has the good of truth present with him has the Church present with him. 'Jacob' represents the Church, see 4286, 4520, and that being so his sons represent the truths known to the Church, 5403, 5419, 5427, 5458, 5512); and from the meaning of 'bereaving' as depriving the Church of its truths and forms of good, such as those here which are represented by Joseph, Benjamin, and Simeon, to whom reference is made directly after the words 'you have bereaved me'.

[2] 'Bereaving' is depriving the Church of its truths for the reason that the Church is likened to a marriage. Good is likened to the husband and truth to the wife, while the truths born from that marriage are likened to 'the sons' and the forms of good to 'the daughters', and so on. When therefore a state of bereavement or an action causing this is mentioned, the meaning is that the Church has been deprived of its truths and as a consequence ceases to be a Church. The expressions 'bereft' and 'bereavement' are also used in various other places in the Word, as in

Ezekiel,

I will send famine and evil wild animals upon you, and I will make you bereft. Ezekiel 5:17.

In the same prophet,

When I cause evil wild animals to pass through the land and they leave it bereft so that it becomes a desolation, with the result that no one passes through on account of the wild animals. Ezekiel 14:15.

In Leviticus,

I will send into you the wild animals of the field, which will leave you bereft and will cut off your beasts, 1 and make you few in number, so that your roads are laid waste. Leviticus 26:22.

[3] In these quotations 'famine' stands for an absence of cognitions of good and truth and the consequent desolation, 'evil wild animals' for falsities derived from evils, and 'the land' for the Church. 'Sending famine and evil wild animals, and leaving the land bereft' stands for destroying the Church by means of falsities derived from evils and so depriving it completely of truths. In Jeremiah,

I will winnow them with a winnowing-fork in the gates of the land; I will bereave, I will destroy My people. Jeremiah 15:7.

Here also 'bereaving' stands for depriving of truths. In the same prophet,

Give their children over to the famine, and cause them to be wiped out by the power of the sword, 2 so that their wives become bereaved [of children] and widows. Jeremiah 18:11.

'So that their wives become bereaved and widows' stands for their being left without truths or good.

[4] In Hosea,

As for the Ephraimites, their glory will fly away like a bird, away from birth, and from the belly, and from conception. Even if they bring up their sons, I will make them bereft of human beings. Hosea 9:11-12.

Here the meaning is similar. In Ezekiel,

I will cause human beings to walk upon you, even My people; and those human beings will by inheritance take possession of you and you will be an inheritance to them; no more will you bereave them [of their children]. Thus said the Lord Jehovih, Because they say to you, You have been one devouring human beings and one bereaving your peoples [of children]. Ezekiel 36:12-13.

Here also 'bereaving' stands for depriving of truths.

[5] In Isaiah,

Now hear this, you lover of pleasures, sitting securely, saying in her 3 heart, I am, and there is no one else like me; a widow I shall not sit, nor shall I know bereavement [of children]. But these two things will come to you in a moment in one day-bereavement and widowhood. Isaiah 47:8-9.

This refers to the daughter of Babel and to Chaldea, that is, to those who are outwardly holy but inwardly unholy and who call themselves the Church by virtue of that outward holiness. 'Bereavement and widowhood' stands for a deprivation of truth and good. In the same prophet,

Lift up your eyes round about, and see; they all gather together, they come to you. The children of your bereavements will say again in your ears, The place is too narrow for me; yield me a place to dwell in. But you will say in your heart, Who has begotten these for me, when yet I am bereft [of children] and alone, an exile and one who has been displaced? Who therefore has brought these up? I was left, alone. These, where were they? Isaiah 49:18, 20-21.

This refers to Zion, which is the celestial Church, and to its fruitfulness after it had been laid waste. 'The sons of bereavements' stands for the truths of which it was deprived when laid waste, but which were restored and underwent enormous increase.

Фусноте:

1. i.e. cattle

2. literally, cause them to flow down by means of the hand of the sword

3. The Latin means your but the Hebrew means her, which Swedenborg has in another place where he quotes this verse.

  
/ 10837  
  

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

Из Сведенборгових дела

 

Arcana Coelestia # 3939

Проучите овај одломак

  
/ 10837  
  

3939. 'And she called his name Asher' means the essential nature. This is clear from the meaning of 'calling the name' as the essential nature, as above. The essential nature itself is what 'Asher' represents. In the original language Asher means blessedness, but the name includes within it everything meant by the words of Leah his mother - 'in my blessedness! for the daughters will call me blessed'. That is to say, the name also means the delight that belongs to the affections and corresponds to the happiness of eternal life. This is the fourth general means which joins the external man to the internal man. Indeed when anyone perceives within himself that corresponding delight his external man is beginning to be joined to the internal. It is the delights belonging to the affections for truth and good which cause the internal man and the external to be joined together, for without such delights no joining together at all is achieved since it is within those delights that the person's life dwells. For affections are the means by which every joining together is effected, see 3024, 3066, 3336, 3849, 3909. By 'the daughters who will call her blessed' Churches are meant; for 'daughters' in the internal sense of the Word are Churches, see 2362. This exclamation about blessedness was made at this point by Leah because the births by the servant-girls mean general truths which are the means that serve to effect any joining together so that the Church may come into being in a person. For when a person perceives this delight or affection he is starting to become the Church. That being so, Leah's exclamation about the fourth or last son by the servant-girls occurs here.

[2] Asher is mentioned in various places in the Word, but in those places - as with all the other sons also - the essential nature of the thing that is being referred to is meant by him, that is, the essential nature of people passing through the state under discussion at that point is meant. Also, what the essential nature is varies according to the order in which the sons are named. One thing is meant when Reuben or faith heads the list, another when Judah or celestial love does so, and yet another when Joseph or spiritual love. For the essence and nature of whichever one heads the list leads off and passes over into those that follow. This is why their spiritual meanings vary from place to place where they are mentioned. At this point where the birth of them is the subject they mean the general aspects of the Church and therefore all things of faith and love which constitute the Church. They have this meaning because the subject previous to this was the regeneration of man, that is, a person's states before he becomes the Church, and in the highest sense it was the Lord and how He made His Human Divine. So the subject is the ascent by means of the stairway even up to Jehovah which was seen in Bethel by Jacob.

  
/ 10837  
  

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