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Hesekiel 21

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1 Und des HERRN Wort geschah zu mir und sprach:

2 Du Menschenkind, richte dein Angesicht wider Jerusalem und träufe wider die Heiligtümer und weissage wider das Land Israel

3 und sprich zum Lande Israel: So spricht der HERR HERR: Siehe, ich will an dich; ich will mein Schwert aus der Scheide ziehen und will in dir ausrotten beide, Gerechte und Ungerechte.

4 Weil ich denn in dir beide, Gerechte und Ungerechte, ausrotte, so wird mein Schwert aus der Scheide fahren über alles Fleisch vom Mittage her bis gen Mitternacht.

5 Und soll alles Fleisch erfahrern, daß ich, der HERR, mein Schwert hab' aus seiner Scheide gezogen; und soll nicht wieder eingesteckt werden.

6 Und du, Menschenkind, sollst seufzen, bis dir die Lenden weh tun; ja, bitterlich sollst du seufzen, daß sie es sehen.

7 Und wenn sie zu dir sagen werden: Warum seufzest du? sollst du sagen: Um des Geschreies willen, das da kommt, vor welchem alle Herzen verzagen und alle Hände sinken, aller Mut fallen, und alle Kniee wie Wasser gehen werden. Siehe, es kommt und wird geschehen, spricht der HERR HERR.

8 Und des HERRN Wort geschah zu mir und sprach:

9 Du Menschenkind, weissage und sprich: So spricht der HERR: Sprich: Das Schwert, ja, das Schwert ist geschärft und gefegt.

10 Es ist geschärft, daß es schlachten soll; es ist gefegt, daß es blinken soll. O wie froh wollten wir sein, wenn er gleich alle Bäume zu Ruten machte über die bösen Kinder!

11 Aber er hat ein Schwert zu fegen gegeben, daß man es fassen soll; es ist geschärft und gefegt, daß man's dem Totschläger in die Hand gebe.

12 Schreie und heule, du Menschenkind; denn es gehet über mein Volk und über alle Regenten in Israel, die zum Schwert samt meinem Volk versammelt sind. Darum schlage auf deine Lenden:

13 Denn er hat sie oft gezüchtiget; was hat's geholfen? Es will der bösen Kinder Rute nicht helfen, spricht der HERR HERR.

14 Und du, Menschenkind, weissage und schlage deine Hände zusammen. Denn das Schwert wird zwiefach, ja dreifach kommen, ein Würgeschwert, ein Schwert großer Schlacht, das sie auch treffen wird in den Kammern, da sie hinfliehen.

15 Ich will das Schwert lassen klingen, daß die Herzen verzagen und viele fallen sollen an allen ihren Toren. Ach, wie glänzet es und hauet daher zur Schlacht!

16 Und sprechen: Haue drein, beide, zur Rechten und Linken, was vor dir ist!

17 Da will ich dann mit meinen Händen darob frohlocken und meinen Zorn gehen lassen. Ich, der HERR, hab es gesagt.

18 Und des HERRN Wort geschah zu mir und sprach:

19 Du Menschenkind, mache zween Wege, durch welche kommen soll das Schwert des Königs zu Babel; sie sollen aber alle beide aus einem Lande gehen.

20 Und stelle ein Zeichen vorne an den Weg zur Stadt, dahin es weisen soll; und mache den Weg, daß das Schwert komme gen Rabbath der Kinder Ammon und nach Juda, zu der festen Stadt Jerusalem.

21 Denn der König zu Babel wird sich an die Wegscheide stellen, vorne an den zween Wegen, daß er ihm wahrsagen lasse, mit den Pfeilen um das Los schieße, seinen Abgott frage und schaue die Leber an.

22 Und die Wahrsagung wird auf die rechte Seite gen Jerusalem deuten, daß er solle Böcke hinanführen lassen und Löcher machen und mit großem Geschrei sie überfalle und morde, und daß er Böcke führen solle wider die Tore und da Wall schütte und Bollwerk baue.

23 Aber es wird sie solch Wahrsagen falsch dünken, er schwöre, wie teuer er will. Er aber wird denken an die Missetat, daß er sie gewinne.

24 Darum spricht der HERR HERR also: Darum daß euer gedacht wird um eurer Missetat und euer Ungehorsam offenbart ist, daß man eure Sünde siehet in all eurem Tun, ja darum daß euer gedacht wird, werdet ihr mit Gewalt gefangen werden.

25 Und du, Fürst in Israel, der du verdammt und verurteilet bist, des Tag daherkommen wird, wenn die Missetat zum Ende kommen ist,

26 so spricht der HERR HERR: Tu weg den Hut und heb ab die Krone! Denn es wird weder der Hut noch die Krone bleiben, sondern der sich erhöhet hat, soll geniedriget werden, und der sich niedriget, soll erhöhet werden.

27 Ich will die Krone zunichte, zunichte, zunichte machen, bis der komme, der sie haben soll; dem will ich sie geben.

28 Und du, Menschenkind, weissage und sprich: So spricht der HERR HERR von den Kindern Ammon und von ihrer Schmach und sprich: Das Schwert, das Schwert ist gezückt, daß es schlachten soll; es ist gefegt, daß es würgen soll, und soll blinken,

29 darum daß du falsche Gesichte dir sagen lässest und Lügen weissagen, damit du auch übergeben werdest unter den erschlagenen Gottlosen, welchen ihr Tag kam, da die Missetat zum Ende kommen war.

30 Und ob es schon wieder in die Scheide gesteckt würde, so will ich dich doch richten an dem Ort, da du geschaffen, und im Lande, da du geboren bist.

31 Und will meinen Zorn über dich schütten, ich will das Feuer meines Grimms über dich aufblasen und will dich Leuten, die brennen und verderben können, überantworten.

32 Du mußt dem Feuer zur Speise werden, und dein Blut muß im Lande vergossen werden; und man wird dein nicht mehr gedenken. Denn ich, der HERR, hab es geredet.

   

З творів Сведенборга

 

Apocalypse Explained #130

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130. (Verse 12) And to the angel of the church in Pergamos write. That this signifies for remembrance to those within the church who are in temptations, is evident from the signification of writing, as being for remembrance (concerning which see Arcana Coelestia 8620); from the signification of angel, as being a recipient of Divine truth, and, in the highest sense, the Divine truth itself proceeding from the Lord (concerning which more will be said in what follows); and from the signification of the church in Pergamos, as being those within the church who are in temptations. That such are meant by the church in Pergamos, is evident from the things written to that church, which follow; for from no other source can it be known what is signified by each of the seven churches. For, as was before shown, by the churches here mentioned are not meant churches in Ephesus, Smyrna, Pergamos, Thyatira, Sardis, Philadelphia and Laodicea, but all those who belong to the Lord's church, and by each church something which constitutes the church with man. And because the primary things of the church are the knowledges of truth and good and the affection of spiritual truth, therefore the subject first treated of are those things, written to the angel of the church of Ephesus and Smyrna; concerning the knowledges of truth and good to the angel of the church of Ephesus, and concerning the spiritual affection of truth to the angel of the church of Smyrna. And because no one can be infilled with the knowledges of truth and good as to life, and persevere in the spiritual affection of truth, unless he undergoes temptations, therefore the subject now treated of in what is written to the angel of the church in Pergamos is those temptations.

[2] It is therefore clear in what order the things taught under the names of the seven churches follow. The reason why it is said, "To the angel of the church, write," and not to the church is, that by angel is signified the Divine truth which constitutes the church; for Divine truth teaches how man is to live that he may become a church. That by angel in the Word, in the spiritual sense, is not meant any angel, but, in the highest sense, the Divine truth proceeding from the Lord, and, in a relative sense, he who receives it, is evident from this consideration, that all the angels are recipients of Divine truth from the Lord, and that no angel is of himself an angel; also, that in proportion as he receives Divine truth, in the same proportion he is an angel. For angels know and perceive better than men, that all the good of love and truth of faith are not from themselves, but from the Lord; and, because the good of love and truth of faith constitute their wisdom and intelligence, and these the whole angel, therefore they know and acknowledge that they are only recipients of the Divine proceeding from the Lord, and thus that they are angels in that degree in which they receive it. This is why they are desirous that the term angels should be understood spiritually, that is, impersonally, and be interpreted as meaning Divine truths.

By Divine truth is meant also Divine good, because they proceed unitedly from the Lord (as may be seen in the work,Heaven and Hell 13, 140).

[3] Now because Divine truth proceeding from the Lord constitutes an angel, therefore, in the highest sense, in the Word, by angel is meant the Lord Himself, as in Isaiah:

"The angel of the faces of Jehovah liberated them; on account of his love, and his indulgence, he redeemed them; and he bore, and carried them all the days of eternity" (Isaiah 63:9).

And in Moses:

"The angel who hath redeemed me from all evil, bless them (Genesis 48:16).

In the same:

"Behold, I send an angel before thee to keep thee in the way; beware of his faces, and obey his voice, for my name is in the midst of him" (Exodus 23:20-23).

[4] Because the Lord as to Divine truth is called an angel, therefore also Divine truths are meant, in the spiritual sense, by angels, as in the following passages:

"The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend. In the consummation of the age the angels shall go forth, and sever the wicked from among the just" (Matthew 13:41, 49).

"And he shall send his angels with a great sound of a trumpet, and shall gather together the elect from the four winds" (Matthew 24:31).

"When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory" (Matthew 25:31).

Jesus said, "Hereafter ye shall see heaven open, and the angels of God ascending and descending upon the Son of man" (John 1:51).

In these passages, in the spiritual sense, by angels are meant Divine truths, and not angels; as in the foregoing passages, where it is said that, in the consummation of the age, the angels shall gather out all things that offend, shall sever the wicked from the just, that they shall gather together the elect with a great sound of a trumpet from the four winds, and that the Son of man with His angels shall sit upon a throne of glory. It is not meant that the angels will do these things, together with the Lord, but the Lord alone by His Divine truths; for an angel has no power of himself, but all power is from the Lord by means of His Divine truth (see the work, Heaven and Hell 230-233). Similarly by the angels of God seen ascending and descending upon the Son of man is meant, that Divine truths were in Him and from Him.

[5] By angels also in other places are meant Divine truths proceeding from the Lord, consequently the Lord as to Divine truths, as where it is said, that

to the seven angels were given seven trumpets, and that the angels sounded the trumpets (Apoc. 8:2, 6-8, 10, 12, 13; 9:1, 13, 14).

It is said, that to the angels were given trumpets, and that they sounded them, because trumpets and the sound of them signify Divine truth to be revealed (see above, n. 55). Similar things are also meant

by the angels fighting against the dragon (Apoc. 12:7, 9);

by the angel flying in the midst of heaven, having the everlasting Gospel (Apoc. 14:6);

by the seven angels pouring out the seven vials (Apoc. 16:1-4, 8, 10, 12);

by the twelve angels at the twelve gates of the New Jerusalem (Apoc. 21:12).

[6] That this is the case will also be seen in what follows. That by angels are meant Divine truths from the Lord, is quite clear in David:

Jehovah "maketh his angels winds, and his ministers a flaming fire" (Psalms 104:4).

By these words are signified Divine truth and Divine good; for the wind of Jehovah in the Word signifies Divine truth, and His fire Divine good. (As is evident from what is shown in Arcana Coelestia, as, that the wind of the nostrils of Jehovah denotes Divine truth, n. 8286; that the four winds denote all things of truth and good, n. 3708, 9642, 9668; that hence to breathe in the Word signifies the state of the life of faith, n. 9280; from which it is evident what is signified by Jehovah breathing into the nostrils of Adam (Genesis 2:7); by the Lord breathing upon His disciples (John 20:22): and by these words of the Lord, "The wind bloweth where it listeth, and thou hearest the voice thereof, and knowest not whence it cometh" (John 3:8); concerning which see n. 96, 97, 9229, 9281; and, moreover, n. 1119, 3886, 3887, 3889, 3892, 3893. That flaming fire denotes Divine love, and thence Divine good see in the work, Heaven and Hell 133-140, 566, 567, 568; and above, n. 68.)

[7] That an angel signifies Divine truth proceeding from the Lord, is quite clear from these words in the Apocalypse:

"He measured the wall" of the New Jerusalem "an hundred and forty-four cubits, the measure of a man, that is, of an angel" (21:17).

That the wall of the New Jerusalem is not the measure of an angel anyone may see; but that the term signifies all truths for defence, which are there meant by angel, is evident from the signification of the wall of Jerusalem, and of the signification of the number one hundred and forty-four. (That a wall signifies all truths for defence, may be seen, Arcana Coelestia 6419; that the number one hundred and forty-four signifies all things of truth in the aggregate, n. 7973; that measure signifies the quality of a thing as to truth and good, n. 3104, 9603, 10262. These things may also be seen explained as to the internal sense in the small work, The New Jerusalem and its Doctrine, n. 1.)

[8] Because by angels in the Word are meant Divine truths, therefore men through whom Divine truths are made known are sometimes called angels, as in Malachi:

"The priest's lips should keep knowledge, and they should seek the law at his mouth, because he is the angel of Jehovah" (2:7).

He is said to be the angel of Jehovah, because he teaches Divine truth; not that he is the angel of Jehovah, but the Divine truth which he teaches is. It is also known in the church that no one has Divine truth from himself. Lips, in the above passage, also signify the doctrine of truth, and law the Divine truth itself. (That lips signify the doctrine of truth may be seen, Arcana Coelestia 1286, 1288, and that the law is the Divine truth itself, n. 3382, 7463.) This also is why John the Baptist is called an angel:

Jesus said, "This is he of whom it is written, Behold, I send my angel before thy face, who shall prepare thy way before thee" (Luke 7:27).

[9] The reason why John is called an angel is, because by him, in the spiritual sense, is signified the Word, which is Divine truth, just as by Elias. (See Arcana Coelestia 7643, 9372; and that what is signified, the same is meant, by a person in the Word, see n. 665, 1097, 1361, 3147, 3670, 3881, 4208, 4281, 4288, 4292, 4307, 4500, 6304, 7048, 7439, 8588, 8788, 8806, 9229.)

[10] It is said, that by angels in the Word, in the spiritual sense, are meant Divine truths proceeding from the Lord, because these constitute angels, and when angels utter them, they do not speak from themselves but from the Lord. That this is the case, the angels not only know but also perceive. A man who believes that nothing of faith is from himself, but from God, also knows this, but he does not perceive it. That nothing of faith is from man, but all from God, is the same thing as if it were said, that nothing of truth which has life is from man, but from God; for truth has relation to faith, and faith to truth.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Deuteronomy 13:15

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15 you shall surely strike the inhabitants of that city with the edge of the sword, destroying it utterly, and all that is therein and its livestock, with the edge of the sword.