新基督教圣经研究

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Ezekiel第47章

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1 Derpå førte han mig tilbage til tempelets indgang, og se, vand sprang ud under tempelets Tærskel i østlig etning, thi Templets Forside vendte mod Øst; og Vandet løb ned under Templets Sydside sønden for Alteret.

2 Så førte han mig ud gennenm Nordporten og rundt udenom til den ydre Østport, og se, Vand rislede frem fra Sydsiden.

3 Derpå gik Manden ud mod Øst med en Målesnor i Hånden, og da han havde målt 1000 Alen, lod han mig gå gennem Vandet, Vand til Anklerne.

4 Da han atter havde målt 1000 Alen, lod han mig på ny gå gennem Vandet, Vand til Knæene; og da han atter havde målt 1000 Alen, lod han mig på ny gå gennem Vandet, som der nåede til Hoften.

5 Da han atter havde målt 1000 Alen, var det en Strøm, som jeg ikke kunde vade over, thi Vandet gik så højt, at man måtte svømme over; det var en Strøm, man ikke kunde vade over,

6 Da sagde han til mig: "Har du set det, Menneskesøn?" Og han førte mig tilbage langs Strømmens Bred.

7 Da jeg kom tilbage, se, da var der ved Strømmens Bred en stor Mængde Træer på begge Sider;

8 og han sagde til mig: "Dette Vand løber ud i Østerkredsen og ned i Araba, og når det falder ud i Havet, Salthavet, bliver Vandet der sundt;

9 alle de levende Væsener, hvoraf det vrimler, skal leve, overalt hvor Strømmen kommer hen, og der skal være en stor Mængde Fisk; thi når dette Vand kommer derhen, bliver Havvandet sundt, og alt skal leve, hvor Strømmen kommer hen.

10 Fiskere skal stå ved det fra En-Gedi til En-Eglajim; et Sted til at udspænde Fiskegarn skal det være; dels Fisk skal være som det store Havs Fisk, såre mange.

11 Men dets Sumpe og Vandhuller skal ikke blive sunde; af dem skal udvindes Salt.

12 På begge Flodens Bredder skal der vokse alle Hånde Frugttræer, hvis Blade ikke falder af, og hvis Frugter aldrig får Ende; hver Måned bærer de nye Frugter; thi dens Vand udspringer i Helligdommen. Frugterne skal tjene til Føde og Bladene til Lægedom."

13 Så siger den Herre HE EN: Dette er den Grænse, inden for hvilken I skal udskifte Landet imellem eder efter Israels tolv Stammer; Josef skal have to Lodder.

14 I skal alle uden Undtagelse tage det Land i Eje, som jeg med løftet Hånd svor at give eders Fædre; det skal nu tilfalde eder som Arvelod.

15 Således skal Landets Nordgrænse være: Fra det store Hav i etning af Hetlon til det Sted, hvor Vejen går til Zedad,

16 Hamat, Berota, Sibrajim, mellem Damaskuss og Hamats Områder, Hazar-Enon ved Haurans Grænse.

17 Grænsen går fra det store Hav til Hazar-Enon, således at Damaskuss Område ligger norden for ved Siden af Hamat. Det er Nordgrænsen.

18 Østgrænsen: Fra Hazar-Enon mellem Hauran og Damaskus danner Jordan Grænse mellem Gilead og Israels Land til Havet i Øst, hen til Tamar. Det er Øsfgrænsen.

19 Sydgrænsen: Fra Tamar over Meribas Vand ved Kadesj til Bækken, ud til det store Hav. Det er Sydgrænsen.

20 Vestgrænsen: Det store Hav danner Grænse til tværs over for det Sted, hvor Vejen går til Hamat. Det er Vestgrænsen.

21 Dette Land skal I udskifte iblandt eder efter Israels Stammer;

22 I skal ved Lodkastning udskifte det som Arvelod mellem eder og de fremmede, som bor iblandt eder og der har avlet Sønner og Døtre; de skal være eder som ind fødte Israeliter og kaste Lod med eder om Arvelod blandt Israels Stammer.

23 I den Stamme, hvor den fremmede bor, skal I give ham hans Arvelod, lyder det fra den Herre HE EN.

   

The Project Gutenberg Association at Carnegie Mellon University

来自斯威登堡的著作

 

Arcana Coelestia#9049

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9049. 'You shall pay soul for soul' means the law of order that you shall do to your neighbour as you wish him to do to you, and therefore that it shall be done to you as you do to another. This is clear from the fact that paying soul for soul, eye for eye, tooth for tooth, and so on, means having done to you what you would do to another. The reason why this law was given to the children of Israel was that a similar law exists in the spiritual world. Anyone there who does good to another with all his heart receives good in like measure; and therefore one who does evil to another with all his heart receives evil in like measure. For good done with all one's heart carries its own reward together with it, and evil done with all one's heart carries its own punishment together with it. So it is that heaven is the reward for good people, and hell the punishment for evil ones. Considerable experience has allowed me to know that this is so. The situation with both groups is as follows. With someone who does good with all his heart good is flowing in from heaven on every side into his heart and soul and inspiring him greatly to act as he does. At the same time love and affection for the neighbour to whom he does the good is increasing, and with this love and affection a delight that is heavenly delight, beyond description. The reason why all this happens is that the good of love from the Lord reigns everywhere in heaven, flowing in unceasingly in the same measure as it is being given out to another. Similarly with someone evil who does evil to another with all his heart. Evil on every side is flowing in from hell into his heart and spurring him on greatly to act as he does. At the same time selfish love and affection is increasing, and with them the delight born of hatred and vengeance against those unsubmissive to him. The reason why all this happens is that the evil of self-love reigns everywhere in hell, flowing in unceasingly in the same measure as it is given out to another. When this happens those who punish are immediately present, and they deal roughly with the evil-doer. In this way evil along with its delight is kept in check.

[2] These things are so because the laws of order in the next life are not learned from books and then stored away in the memory, as they are with people in the world. Rather they are laws written on the heart, laws of evil on the heart of those who are evil, and laws of good on the heart of those who are good. For everyone takes with him into the next life that which has been fixed in his heart by his life in the world, that is to say evil in the case of evil people and good in the case of good ones.

[3] The law of order from which these things follow is that which the Lord has taught in Matthew,

All things whatever you wish people to do to you, do also to them; this is the Law and the Prophets. Matthew 7:12; Luke 6:31.

Order arises out of Divine Truth which comes from the Lord. In heaven the laws of order are truths springing from good, but in hell they are truths separated from good. They are said to be separated not on account of what the Lord does but of what man does. Good is separated when it is unreceived.

[4] The law called the law of retaliation is set out in Leviticus as follows,

Whoever strikes the soul of a beast shall make restitution, soul for soul. If a man has caused disfigurement in his neighbour as he has done, so shall it be done to him - fracture for fracture, eye for eye, tooth for tooth. As he has caused disfigurement in a person, so shall it be paid out to him. One striking a beast shall make restitution, and one striking a human being shall be killed. Leviticus 24:17-21.

Since evil carries its own punishment with it the Lord says that one should not resist evil. At the same time He explains what this law means for those in the spiritual world who are governed by good, in their relations with those ruled by evil, in the following words in Matthew,

You have heard that it was said, An eye for an eye, and a tooth for a tooth. But I say, Evil is not to be resisted. But whoever smacks you on your right jaw, turn the other to him also. And if anyone wishes to drag you to court and take away your tunic, let him have your cloak also. Whoever compels you to go one mile, go with him two. Give to everyone asking from you, and from him desiring to receive a loan from you, do not turn away. Matthew 5:38-42.

[5] Who can fail to see that these words should not be taken literally? Who is going to turn his left jaw to one who has smacked him on the right jaw? Who is going to give his cloak to one who wishes to take away his tunic? Who is going to give what he has to all who ask for it? And who will not resist evil? But these words cannot be understood by anyone who does not know what the right jaw and the left, tunic and cloak, a mile, a loan, and all the rest are being used to mean. The subject in these verses is spiritual life or the life of faith, not natural life, which is the life of the world. In this chapter and the next the Lord reveals things of a more internal nature that belong to heaven; but He has done so by means of the kinds of things that exist in the world. He used such things in order that worldly-minded people might not understand them, only heavenly-minded people. And the reason why the worldly-minded people should be prevented from understanding was so that they would not profane the more internal truths of the Word; for by profaning these truths those people would cast themselves into the most horrible hell of all, which is the hell of profaners of the Word. This explains why the Lord has said in Luke,

To you it has been given to know the mysteries of the kingdom of God, but to everyone else in parables, that seeing they may not see, and hearing they may not hear. Luke 8:10.

And in John,

Isaiah said, He has blinded their eyes and hardened their heart, lest they should see with their eyes and understand with their heart, and should be converted and I should heal them. John 12:40.

It says 'lest I heal them' because those who are healed but then go back to falsities and evils commit profanation. These are the ones who are meant in Matthew 12:43-45.

[6] But what the Lord's words quoted above are used to mean in the internal sense must be stated now. They refer in the internal sense to those who wish to use falsities to destroy the truths of faith, that is, to destroy the spiritual life with a person when he is undergoing temptation, or suffering persecution, and with good spirits when they are subject to molestations from evil spirits. 'The jaw' means an affection for interior truth, 'the right jaw' being an affection for truth derived from good; 'smacking' means the act of injuring that affection; 'tunic' and 'cloak' mean truth in an outward form, 4677, 4741, 4742; 'dragging to court' means trying to destroy; 'mile' means that which leads to truth, for 'mire' is similar in meaning to 'way', which means that which leads to truth, see 627, 2333, 3477; and 'giving a loan' means informing, which shows what 'giving to all who ask' means, namely declaring everything composing one's belief in the Lord. The reason therefore why 'evil should not be resisted' is that evil can have no harmful effect at all on those governed by truth and good, for they are protected by the Lord.

[7] These are the things that lie concealed beneath those words spoken by the Lord, which being so, the Lord says simply, 'You have heard that it was said, An eye for an eye, and a tooth for a tooth', quoting no further than this. He goes no further because 'an eye' means more internal truth of faith, and 'a tooth' more external truth of faith, as will be seen below. This shows in what way the Lord used words when He was in the world, that is to say, in the same way as they were used everywhere in the Old Testament Word - at the same time both for angels in heaven and for people in the world. For in itself His speech was Divine and heavenly, since it sprang from the Divine and came by way of heaven. But to present the truths He spoke He used such things as corresponded to them in the world. What such things correspond to is taught by the internal sense.

[8] The fact that 'smacking the jaw' or striking it means destroying truths is evident from places in the Word in which the expression 'striking the jaw' is used. And since in the genuine sense it means the destruction of truth, in the contrary sense it means the destruction of falsity, in which sense it occurs in David,

You will strike all my enemies on the jaw, You will break the teeth of the wicked. Psalms 3:7.

In Micah,

With a rod they will strike the judge of Israel on the jaw. Micah 5:1.

And in Isaiah,

The bridle of one that leads astray will be on the jaws of peoples. Isaiah 30:28.

'The face' means the affections, 4796, 4797, 4799, 5102, 5695, 6604. Consequently parts of the face mean such things as belong to the affections and correspond to the functions and uses they perform. The eye for example corresponds to the understanding of truth, the nostrils to the perception of truth, and parts of the mouth - the jaws, lips, throat, or tongue - to such things as belong to the utterance of truth, 4796 4805.

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

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Genesis第21章

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1 Yahweh visited Sarah as he had said, and Yahweh did to Sarah as he had spoken.

2 Sarah conceived, and bore Abraham a son in his old age, at the set time of which God had spoken to him.

3 Abraham called his son who was born to him, whom Sarah bore to him, Isaac.

4 Abraham circumcised his son, Isaac, when he was eight days old, as God had commanded him.

5 Abraham was one hundred years old when his son, Isaac, was born to him.

6 Sarah said, "God has made me laugh. Everyone who hears will laugh with me."

7 She said, "Who would have said to Abraham, that Sarah would nurse children? For I have borne him a son in his old age."

8 The child grew, and was weaned. Abraham made a great feast on the day that Isaac was weaned.

9 Sarah saw the son of Hagar the Egyptian, whom she had borne to Abraham, mocking.

10 Therefore she said to Abraham, "Cast out this handmaid and her son! For the son of this handmaid will not be heir with my son, Isaac."

11 The thing was very grievous in Abraham's sight on account of his son.

12 God said to Abraham, "Don't let it be grievous in your sight because of the boy, and because of your handmaid. In all that Sarah says to you, listen to her voice. For from Isaac will your seed be called.

13 I will also make a nation of the son of the handmaid, because he is your seed."

14 Abraham rose up early in the morning, and took bread and a bottle of water, and gave it to Hagar, putting it on her shoulder; and gave her the child, and sent her away. She departed, and wandered in the wilderness of Beersheba.

15 The water in the bottle was spent, and she cast the child under one of the shrubs.

16 She went and sat down opposite him, a good way off, about a bow shot away. For she said, "Don't let me see the death of the child." She sat over against him, and lifted up her voice, and wept.

17 God heard the voice of the boy. The angel of God called to Hagar out of the sky, and said to her, "What ails you, Hagar? Don't be afraid. For God has heard the voice of the boy where he is.

18 Get up, lift up the boy, and hold him in your hand. For I will make him a great nation."

19 God opened her eyes, and she saw a well of water. She went, filled the bottle with water, and gave the boy drink.

20 God was with the boy, and he grew. He lived in the wilderness, and became, as he grew up, an archer.

21 He lived in the wilderness of Paran. His mother took a wife for him out of the land of Egypt.

22 It happened at that time, that Abimelech and Phicol the captain of his army spoke to Abraham, saying, "God is with you in all that you do.

23 Now, therefore, swear to me here by God that you will not deal falsely with me, nor with my son, nor with my son's son. But according to the kindness that I have done to you, you shall do to me, and to the land in which you have lived as a foreigner."

24 Abraham said, "I will swear."

25 Abraham complained to Abimelech because of a water well, which Abimelech's servants had violently taken away.

26 Abimelech said, "I don't know who has done this thing. Neither did you tell me, neither did I hear of it, until today."

27 Abraham took sheep and cattle, and gave them to Abimelech. Those two made a covenant.

28 Abraham set seven ewe lambs of the flock by themselves.

29 Abimelech said to Abraham, "What do these seven ewe lambs which you have set by themselves mean?"

30 He said, "You shall take these seven ewe lambs from my hand, that it may be a witness to me, that I have dug this well."

31 Therefore he called that place Beersheba, because they both swore there.

32 So they made a covenant at Beersheba. Abimelech rose up with Phicol, the captain of his army, and they returned into the land of the Philistines.

33 Abraham planted a tamarisk tree in Beersheba, and called there on the name of Yahweh, the Everlasting God.

34 Abraham lived as a foreigner in the land of the Philistines many days.

   

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