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Ezechiël第37章

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1 De hand des HEEREN was op mij, en de HEERE voerde mij uit in den geest, en zette mij neder in het midden ener vallei; dezelve nu was vol beenderen.

2 En Hij deed mij bij dezelve voorbijgaan geheel rondom; en ziet, er waren zeer vele op den grond der vallei; en ziet, zij waren zeer dor.

3 En Hij zeide tot mij: Mensenkind! zullen deze beenderen levend worden? En ik zeide: Heere Heere, Gij weet het!

4 Toen zeide Hij tot mij: Profeteer over deze beenderen, en zeg tot dezelve: Gij dorre beenderen! hoort des HEEREN woord.

5 Alzo zegt de Heere Heere tot deze beenderen: Ziet, Ik zal den geest in u brengen, en gij zult levend worden.

6 En Ik zal zenuwen op u leggen, en vlees op u doen opkomen, en een huid over u trekken, en den geest in u geven, en gij zult levend worden; en gij zult weten, dat Ik de HEERE ben.

7 Toen profeteerde ik, gelijk mij bevolen was, en er werd een geluid, als ik profeteerde, en ziet een beroering! en de beenderen naderden, elk been tot zijn been.

8 En ik zag, en ziet, en er werden zenuwen op dezelve, en er kwam vlees op; en Hij trok een huid boven over dezelve, maar er was geen geest in hen.

9 En Hij zeide tot mij: Profeteer tot den geest; profeteer, mensenkind! en zeg tot den geest: Zo zegt de Heere Heere: Gij geest! kom aan van de vier winden, en blaas in deze gedoden, opdat zij levend worden.

10 En ik profeteerde, gelijk als Hij mij bevolen had. Toen kwam de geest in hen, en zij werden levend en stonden op hun voeten, een gans zeer groot heir.

11 Toen zeide Hij tot mij: Mensenkind! deze beenderen zijn het ganse huis Israels; ziet, zij zeggen: Onze beenderen zijn verdord, en onze verwachting is verloren, wij zijn afgesneden.

12 Daarom, profeteer en zeg tot hen: Zo zegt de Heere Heere: Ziet, Ik zal uw graven openen, en zal ulieden uit uw graven doen opkomen, o Mijn volk! en Ik zal u brengen in het land Israels.

13 En gij zult weten, dat Ik de HEERE ben, als Ik uw graven zal hebben geopend, en als Ik u uit uw graven zal hebben doen opkomen, o Mijn volk!

14 En Ik zal Mijn Geest in u geven, en gij zult leven, en Ik zal u in uw land zetten; en gij zult weten, dat Ik, de HEERE, dit gesproken en gedaan heb, spreekt de HEERE.

15 Wijders geschiedde des HEEREN woord tot mij, zeggende:

16 Gij nu, mensenkind! neem u een hout, en schrijf daarop: Voor Juda, en voor de kinderen Israels, zijn metgezellen; en neem een ander hout, en schrijf daarop: Voor Jozef, het hout van Efraim, en van het ganse huis Israels, zijn metgezellen.

17 Doe gij ze dan naderen, het een tot het ander tot een enig hout; en zij zullen tot een worden in uw hand.

18 En wanneer de kinderen uws volks tot u zullen spreken, zeggende: Zult gij ons niet te kennen geven, wat u deze dingen zijn?

19 Zo spreek tot hen: Alzo zegt de Heere Heere: Ziet, Ik zal het hout van Jozef, dat in Efraims hand geweest is, en van de stammen Israels, zijn metgezellen, nemen, en Ik zal dezelve met hem voegen tot het hout van Juda, en zal ze maken tot een enig hout; en zij zullen een worden in Mijn hand.

20 De houten nu, op dewelke gij zult geschreven hebben, zullen in uw hand zijn voor hunlieder ogen.

21 Spreek dan tot hen: Zo zegt de Heere Heere: Ziet, Ik zal de kinderen Israels halen uit het midden der heidenen, waarhenen zij getogen zijn, en zal ze vergaderen van rondom, en brengen hen in hun land;

22 En Ik zal ze maken tot een enig volk in het land, op de bergen Israels; en zij zullen allen te zamen een enigen Koning tot koning hebben; en zij zullen niet meer tot twee volken zijn, noch voortaan meer in twee koninkrijken verdeeld zijn.

23 En zij zullen zich niet meer verontreinigen met hun drekgoden, en met hun verfoeiselen, en met al hun overtredingen; en Ik zal ze verlossen uit al hun woonplaatsen, in dewelke zij gezondigd hebben, en zal ze reinigen; zo zullen zij Mij tot een volk zijn, en Ik zal hun tot een God zijn.

24 En Mijn Knecht David zal Koning over hen zijn; en zij zullen allen te zamen een Herder hebben; en zij zullen in Mijn rechten wandelen, en Mijn inzettingen bewaren en die doen.

25 En zij zullen wonen in het land, dat Ik Mijn knecht Jakob gegeven heb, waarin uw vaders gewoond hebben; ja, daarin zullen zij wonen, zij en hun kinderen, en hun kindskinderen tot in eeuwigheid, en Mijn knecht David zal hunlieder Vorst zijn tot in eeuwigheid.

26 En Ik zal een verbond des vredes met hen maken, het zal een eeuwig verbond met hen zijn; en Ik zal ze inzetten en zal ze vermenigvuldigen, en Ik zal Mijn heiligdom in het midden van hen zetten tot in eeuwigheid.

27 En Mijn tabernakel zal bij hen zijn, en Ik zal hun tot een God zijn, en zij zullen Mij tot een volk zijn.

28 En de heidenen zullen weten, dat Ik de HEERE ben, Die Israel heilige, als Mijn heiligdom in het midden van hen zal zijn tot in eeuwigheid.

   

来自斯威登堡的著作

 

Apocalypse Explained#205

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205. He that hath the key of David. That this signifies who has power by means of Divine truth is evident from the signification of key, as being the power of opening and shutting, in this case heaven and hell; for it follows, he that openeth and no man shutteth, and shutteth and no one openeth. Hence by key is here meant the power of saving (as may be seen above, n. 86), because to open heaven, and to shut hell, is to save; also from the representation of David, as being the Lord as to Divine truth. The reason why by David in the Word is meant the Lord, is, that in the Word the Lord is represented as to Divine truth by kings, and by priests as to Divine good, and especially by king David, because he had much care respecting the things of the church, and also wrote the Psalms. (That by kings in the Word is signified Divine truth, and by priests Divine good, may be seen above, n. 31. And, moreover, that by all names of persons and places in the Word spiritual things are signified, which are things pertaining to the church and to heaven, see above, n. 19, 50, 102.) The reason why it is said, he that hath the key of David is, because by David, as just said, is represented the Lord as to Divine truth; and the Lord has all power in the heavens and on earth from Divine good by means of Divine truth; for, in general, good has no power without truth, neither has truth any power without good, for good acts by means of truth. This is why Divine good and Divine truth proceed unitedly from the Lord, and in proportion as they are thus received by the angels, in the same proportion have the angels power: this, therefore, is the reason why the key of David is mentioned. (That all power pertains to truth from good may be seen in the work, Heaven and Hell 228-233, where the power of the angels of heaven is treated of; and also n. 539, in the same work.)

[2] That by David in the Word is meant the Lord is clearly evident from several passages where he is named in the prophets; as in Ezekiel:

"They shall be to me for a people, and I will be to them for a God, and my servant David king over them, that they may all have one shepherd. They shall dwell upon the earth, they and their sons, and the sons of their sons even to eternity; and David my servant shall be a prince to them to eternity" (37:23-25).

Again, in Hosea:

"The sons of Israel shall return and shall seek Jehovah their God, and David their king; and with fear shall they come to Jehovah and to his goodness in the end of days" (3:5).

It is said, "they shall seek Jehovah their God, and David their king," because by Jehovah in the Word is meant the Lord as to Divine good, which is the Divine as Being (esse), and by David a king, the Lord as to Divine truth, which is the Divine Manifestation (existere). (That by Jehovah in the Word is meant the Lord as to Divine good, may be seen in Arcana Coelestia 732, 2586, 2807, 2822, 3921, 4253, 4402, 7010, 9167, 9315.)

[3] In Zechariah:

"Jehovah shall preserve the tents of Judah first, that the glory of the house of David and the glory of the inhabitant of Jerusalem may not extol itself above Judah. In that day shall Jehovah protect the inhabitant of Jerusalem; and the house of David shall be as God, as the angel of Jehovah before them. And I will pour upon the house of David, and upon the inhabitant of Jerusalem, the spirit of grace. In that day there shall be a fountain open to the house of David, and to the inhabitants of Jerusalem" (12:7, 8, 10; 13:1).

The coming of the Lord is here treated of, and the salvation of those who belong to His spiritual kingdom. By the tents of Judah is meant the celestial kingdom; and by the house of David and the inhabitant of Jerusalem, the spiritual kingdom. The spiritual kingdom is formed of those in heaven and on earth who are in Divine truth, and the celestial kingdom of those who are in Divine good (as may be seen just above).

From these considerations it is plain that these words mean that those two kingdoms should act as one, nor should one exalt itself above the other (concerning these two kingdoms, see what is said in the work, Heaven and Hell 20-28). That by Judah is signified the Lord as to celestial love, and the celestial kingdom of the Lord, may be seen above (n. 119). And that by Jerusalem is signified the spiritual kingdom of the Lord, see Arcana Coelestia 402, 3654, 9166). The same is therefore signified by the house of David; therefore it is there said, "the house of David shall be as God, and as the angel of Jehovah;" by God also is meant the Lord as to Divine truth (see n. 2586, 2769, 2807, 2822, 3921, 4287, 4402, 7010, 9167); similarly by the angel of Jehovah (see above, n. 130, 200). David and his house have also a similar signification in the following passages.

[4] In Isaiah:

"Incline your ear, and come unto me; hear, and your soul shall live; and I will make an everlasting covenant with you, even the sure mercies of David. Behold I have given him for a witness to the peoples, a prince and a legislator to the nations" (55:3, 4).

These things are said concerning the Lord, who is here signified by David. In David:

"In the heavens thou shalt confirm thy truth: I have made a covenant with my chosen; I have sworn to David my servant, Even to eternity will I establish thy seed, and I will build up thy throne to generation and generation; and the heavens shall confess thy wonder, O Jehovah, and thy truth in the congregation of the holy ones" (Psalms 89:2-5).

These things also are spoken of the Lord, and not of David; for it is said, "I have sworn to David my servant, even to eternity will I establish thy seed, and build up thy throne to generation and generation"; which is not applicable to David, whose seed and throne are not established to eternity, and yet Jehovah sware; and an oath from Jehovah is irrevocable confirmation by the Divine (see Arcana Coelestia 2842). By the seed of David, in the spiritual sense, are meant those who are in truths from good from the Lord, and, in an abstract sense, truths themselves which are from good (as may be seen, Arcana Coelestia, 3373, 3380, 10249, 10445), and by throne is meant the spiritual kingdom of the Lord (n. 5313, 6397, 8625). The reason why David is here called a servant, as also above in Ezekiel is, that the term servant is used in the Word of all persons and things that serve and minister (see Arcana Coelestia 3441, 7143, 8241), and the Divine truth proceeding serves and ministers to the Divine good from which it proceeds. That it is the Lord as to Divine truth, or that it is Divine truth proceeding from the Lord, which is meant by David, is clear; for it is said, "in the heavens thou shalt confirm thy truth, and the heavens shall confess thy wonder, thy truth in the congregation of the holy ones." That they are also called holy who are in Divine truths, may be seen just above.

[5] Again:

"I will not profane my covenant; and what is pronounced by my lips will I not change. Once have I sworn by my holiness that I will not lie unto David. His seed shall be to eternity, and his throne as the sun before me, as the moon to eternity, as a faithful witness in the clouds" (Psalms 89:34-37).

That these things are said of the Lord, is evident from the whole of the psalm; for His coming is there treated of, and afterwards the rejection of Him by the Jewish nation. That the Lord is there treated of, and that He is meant by David, is evident from these words in the same Psalm:

"I have found David my servant; with the oil of my holiness have I anointed him. I will set his hand also in the sea, and his right hand in the rivers. He shall call me, Thou art my Father, my God, and the rock of my salvation. I also will make him my first-born, higher than the kings of the earth. I will set his throne as the days of the heavens" (vers. 20, 25-27, 29).

By David, by anointed, and by king, as in other passages of the Psalms, the Lord is meant. This may be seen clearly by those who understand the Word spiritually, but obscurely by those who understand it only naturally. The same is clear in the same:

"Thy priests shall be clothed with justice, and thy saints shall sing for joy; for thy servant David's sake turn not away the face of thine anointed; there will I make the horn of David to bud: I will ordain a lamp for mine anointed, upon himself shall his crown flourish" (Psalm 132:9, 10, 17, 18).

Here also the Lord is meant by David and by anointed; for He is treated of in this Psalm; as is plain from what goes before, where it is said:

"He sware unto Jehovah, I will not give sleep to mine eyes until I find out a place for Jehovah, habitations for the mighty One of Jacob; lo, we have heard of it at Ephratah" (Bethlehem). "We will go into his habitations, we will worship at his footstool" (ver. 2, 4-7).

[6] In order that David might represent the Lord as to Divine truth, the Lord willed to be born of the house of David, and also to be called the son of Jesse; but when He put off the Human from the mother, and put on that from the Father, which is the Divine Human, He was then no longer David's son. This is meant by the words of the Lord to the Pharisees: Jesus said to the Pharisees,

"What think ye of the Christ? whose Son is he? They said unto him, David's. He saith unto them, How then doth David by the spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand till I make thine enemies thy footsool? If David then call him Lord, how is he his son?" (Matthew 22:42-45; Luke 20:41-44).

That the Lord glorified His Human, that is, put off the human from the mother, and put on the Human from the Father, which is the Divine Human, may be seen in The Doctrine of the New Jerusalem 293-295, 298-310.) Hence it is that He was not the son of David, just as He was not the son of Mary, whom therefore He did not call His mother, but "woman" as may be seen, Matthew 12:46-49; Mark 3:31 to the end; Luke 8:19-21; John 2:4, 19:25, 26. That the same is meant by the keys given to Peter as by the key of David - that the Lord has all power, and that He has this power by means of His Divine truth, will be seen in the article which now follows.

  
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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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