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以西結書 21

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1 耶和華的臨到我說:

2 人子啊,你要面向耶路撒冷和聖所滴下預言,攻擊以色列地。

3 以色列耶和華如此:我與你為敵,並要拔刀出鞘,從你中間將人和惡人一併剪除。

4 我既要從你中間剪除人和惡人,所以我的刀要出鞘,自攻擊一切有血氣的;

5 一切有血氣的就知道我─耶和華已經拔刀出鞘,必不再入鞘。

6 人子啊,你要歎息,在他們眼前彎著腰,苦苦地歎息。

7 他們問你:為何歎息呢﹖你就:因為有風聲、災禍要。人都必消化,都發軟,精神衰敗,膝弱如。看哪,這災禍臨近,必然成就。這是耶和華的。

8 耶和華的臨到我說:

9 人子啊,你要預言。耶和華吩咐我如此:有刀、有刀,是磨快擦亮的;

10 磨快為要行殺戮,擦亮為要像閃電。我們豈可快樂麼﹖罰我子的杖藐視各

11 這刀已經交人擦亮,為要應使用。這刀已經磨快擦亮,好交在行殺戮的人中。

12 人子啊,你要呼喊哀號,因為這刀臨到我的百姓和以色列一切的首領。他們和我的百姓都交在刀下,所以你要拍歎息。

13 有試驗的事;若那藐視的杖歸於無有,怎麼樣呢﹖這是耶和華的。

14 人子啊,你要拍掌預言。我─耶和華要使這刀,就是致傷的刀,一連三次加倍刺人,進入他們的內屋,使人受傷的就是這刀。

15 我設立這恐嚇人的刀,攻擊他們的一切城,使他們的消化,加增他們跌倒的事。哎!這刀造得像閃電,磨得尖利,要行殺戮。

16 刀啊,你歸在右邊,擺在左邊;你面向哪方,就向那方殺戮。

17 我也要拍掌,並要使我的忿怒止息。這是我─耶和華的。

18 耶和華的又臨到我說:

19 人子啊,你要定出兩條,好使巴比倫王的刀。這兩條必從分出,又要在通城的口上畫出

20 你要定出一條,使刀到亞捫人的拉巴;又要定出一條,使刀猶大的堅固城耶路撒冷

21 因為巴比倫王站在岔那裡,在兩條口上要占卜。他搖籤(原文是)求問神像,察犧牲的

22 在右手中拿著為耶路撒冷占卜的籤,使他安設撞城錘,張叫殺,揚聲吶喊,築壘造臺,以撞城錘,攻打城

23 據那些曾起誓的猶大人看來,這是虛假的占卜;但巴比倫王要使他們想起罪孽,以致將他們捉住。

24 耶和華如此:因你們的過犯顯露,使你們的孽被記念,以致你們的罪惡在行為上都彰顯出來;又因你們被記念,就被捉住。

25 你這受傷行惡的以色列王啊,罪孽的盡頭到了,受報的日子已到。

26 耶和華如此:當除掉冠,摘下冕,景況必不再像先前;要使卑者升為,使者降為卑。

27 我要將這國傾覆,傾覆,而又傾覆;這國也必不再有,直等到那應得的人到,我就賜他。

28 人子啊,要發預言耶和華論到亞捫人和他們的凌辱,吩咐我如此:有刀,有拔出來的刀,已經擦亮,為行殺戮,使他像閃電以行吞滅。

29 人為你見虛假的異象,行謊詐的占卜,使你倒在受傷之惡人的頸項上。他們罪孽到了盡頭,受報的日子已到。

30 你將刀收入鞘罷!在你受造之處、生長之,我必刑罰你。

31 我必將我的惱恨倒在你身上,將我烈怒的噴在你身上;又將你交在善於殺滅的畜類人中。

32 你必當柴被焚燒,你的血必流在國中,你必不再被記念,因為這是我─耶和華的。

   

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耶利米書 44:17

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17 我們定要成就我們中所出的一切,向后燒香、澆奠祭,按著我們我們列祖、君、首領在猶大的城邑中和耶路撒冷的街上素常所行的一樣;因為那時我們吃飽飯、享福樂,並不見災禍。

З творів Сведенборга

 

Arcana Coelestia #3573

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3573. 'And kiss me, my son' means as to whether union is possible. This is clear from the meaning of 'kissing' as a uniting and joining together resulting from affection. Kissing, which is an external activity, is nothing else than the desire to become joined together, which is an internal activity; the two activities also correspond. The subject here, as is evident from what has been stated above, in the highest sense is the glorification of the Natural within the Lord, that is, how the Lord made the Natural within Him Divine. But in the representative sense the subject is the regeneration of the natural present in man and so the joining together of the natural and the rational; for the natural is not regenerate until it has been joined to the rational. This joining together is effected by means of both direct and indirect influx of the rational into the good and the truth of the natural; that is to say, by means of influx from the good of the rational directly into the good of the natural, and through the good of the natural into the truth of the natural, and by means of influx indirectly through the truth of the rational into the truth of the natural and from there into the good of the natural.

[2] These instances of a joining together are the subject here. They cannot possibly be achieved except through the means provided by the Divine. Indeed they are effected by means such as are quite unknown to man and of which he can gain scarcely any idea through the things which belong to the light of the world, that is, which belong to the natural light with him, but rather through the things belonging to the light of heaven, that is, to rational light. Nevertheless all those means have been disclosed in the internal sense of the Word, and are evident to those who know the internal sense, and so to angels who see and perceive countless details relating to this subject, of which scarcely one can be drawn out and explained adequately for man to grasp it.

[3] Yet from effects and the signs of those effects this joining of the rational to the natural is to some extent evident to man, for the rational mind, that is, the inward areas of will and understanding with a person ought to present themselves in his natural mind. Just as the natural mind presents itself in the face and facial expressions, so much so that the face is the outward expression of the natural mind, so ought the natural mind to be the outward expression of the rational mind. When rational and natural are joined together, as they are with those who are regenerate, whatever a person wills and thinks inwardly within his rational makes itself evident in his natural; and this in turn makes itself evident in the face. This is what the face is to angels and what it was to the most ancient people who were celestial. Indeed they were never afraid that others might know their ends and intentions, for they willed nothing but good. For anyone who allows himself to be led by the Lord never intends or thinks anything else. Where a state such as this exists the rational as regards good joins itself to the good of the natural directly, and through the good of the natural to the truths of the natural. It also joins itself indirectly through the truth there in the rational to the truth in the natural, and through this to the good there. All this effects an indissoluble joining together.

[4] But how far mankind is removed at the present day from this state, and so from the heavenly state, may be seen from the belief that practical wisdom requires one, in the world, to use words, also to perform acts, as well as to adopt facial expressions which are other than what one in fact thinks and intends. Indeed it is believed that one should so control the natural mind itself that in unison with its face it acts in quite an opposite way from inward thoughts and desires that flow from an evil end in view. To the most ancient people this was utterly abominable, and people who behaved in that way were expelled as devils from their community. From these considerations, as from effects and the signs of those effects, one may see what the joining together of the rational or internal man as regards good and truth with his natural or external man implies. One may thus also see what one who is an angel is like and what one who is a devil is like.

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