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Hesekiel第10章

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1 Und ich sah, und siehe, an dem Himmel über dem Haupt der Cherubim war es gestaltet wie ein Saphir, und über ihnen war es gleich anzusehen wie ein Thron.

2 Und er sprach zu dem Mann in der Leinwand: Gehe hin zwischen die Räder unter den Cherub und fasse die Hände voll glühender Kohlen, so zwischen den Cherubim sind, und streue sie über die Stadt. Und er ging hinein, daß ich's sah, da er hineinging.

3 Die Cherubim aber standen zur Rechten am Hause, und die Wolke erfüllte den innern Vorhof.

4 Und die Herrlichkeit des HERRN erhob sich von dem Cherub zur Schwelle am Hause; und das Haus ward erfüllt mit der Wolke und der Vorhof voll Glanzes von der Herrlichkeit des HERRN.

5 Und man hörte die Flügel der Cherubim rauschen bis in den äußeren Vorhof wie eine mächtige Stimme des allmächtigen Gottes, wenn er redet.

6 Und da er dem Mann in der Leinwand geboten hatte und gesagt: Nimm Feuer zwischen den Rädern unter den Cherubim! ging er hinein und trat neben das Rad.

7 Und der Cherub streckte seine Hand heraus zwischen den Cherubim zum Feuer, das zwischen den Cherubim war, nahm davon und gab's dem Mann in der Leinwand in die Hände; der empfing's und ging hinaus.

8 Und es erschien an den Cherubim gleichwie eines Menschen Hand unter ihren Flügeln.

9 Und ich sah, und siehe, vier Räder standen bei den Cherubim, bei einem jeglichen Cherub ein Rad; und die Räder waren anzusehen gleichwie ein Türkis

10 und waren alle vier eines wie das andere, als wäre ein Rad im andern.

11 Wenn sie gehen sollten, so konnten sie nach allen vier Seiten gehen und mußten sich nicht herumlenken, wenn sie gingen; sondern wohin das erste ging, da gingen sie nach und mußten sich nicht herumlenken.

12 Und ihr ganzer Leib, Rücken, Hände und Flügel und die Räder waren voll Augen um und um; alle vier hatten ihre Räder.

13 Und die Räder wurden genannt "der Wirbel", daß ich's hörte.

14 Ein jeglicher hatte vier Angesichter; das erste Angesicht war eines Cherubs, das andere eines Menschen, das dritte eines Löwen, das vierte eines Adlers.

15 Und die Cherubim schwebten empor. Es ist eben das Tier, das ich sah am Wasser Chebar.

16 Wenn die Cherubim gingen, so gingen die Räder auch neben ihnen; und wenn die Cherubim ihre Flügel schwangen, daß sie sich von der Erde erhoben, so lenkten sich die Räder auch nicht von Ihnen.

17 Wenn jene standen, so standen diese auch; erhoben sie sich, so erhoben sich diese auch; denn es war der Geist der Tiere in ihnen.

18 Und die Herrlichkeit des HERRN ging wieder aus von der Schwelle am Hause des HERRN und stellt sich über die Cherubim.

19 Da schwangen die Cherubim ihre Flügel und erhoben sich von der Erde vor meinen Augen; und da sie ausgingen, gingen die Räder neben ihnen. Und sie traten zum Tor am Hause des HERRN, gegen Morgen, und die Herrlichkeit des Gottes Israels war oben über ihnen.

20 Das ist das Tier, das ich unter dem Gott Israels sah am Wasser Chebar; und ich merkte, das es Cherubim wären,

21 da ein jegliches vier Angesichter hatte und vier Flügel und unter den Flügeln gleichwie Menschenhände.

22 Es waren ihre Angesichter gestaltet, wie ich sie am Wasser Chebar sah, und sie gingen stracks vor sich.

   

来自斯威登堡的著作

 

Arcana Coelestia#5314

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5314. Verses 41-44 And Pharaoh said to Joseph, See, I have set you over all the land of Egypt. And Pharaoh took off his ring from upon his hand and put it onto Joseph's hand, and clothed him in robes of fine linen, and placed a chain of gold onto his neck. And he made him ride in the second chariot that he had; and they cried out before him, Abrek! and he set him over all the land of Egypt. And Pharaoh said to Joseph, I am Pharaoh, and without you no man shall lift up his hand or his foot in all the land of Egypt.

'And Pharaoh said to Joseph' means a further perception present in the natural but received from the celestial of the spiritual. 'See, I have set you over all the land of Egypt' means dominion over both parts of the natural. 'And Pharaoh took off his ring from upon his hand' means a confirmation regarding the power which belonged at first to the natural. 'And put it onto Joseph's hand' means that it yielded all that power to the celestial of the spiritual. 'And clothed him in robes of fine linen' means an outward sign denoting the celestial of the spiritual, 'robes of fine linen' being truths going forth from the Divine. 'And placed a chain of gold onto his neck' means an outward sign denoting the joining of interior things to exterior ones, good being that which effects that joining together. 'And he made him ride in the second chariot' means an outward sign that the celestial of the spiritual was the source of all the teaching about goodness and truth. 'That he had' means which is imparted through the natural. 'And they cried out before him, Abrek!' means acknowledgement coming through faith, and homage. 'And he set him over all the land of Egypt' means that its authority was as described. 'And Pharaoh said to Joseph' means further perception still. 'I am Pharaoh' means that this made the natural what it was. 'And without you shall no man lift up his hand' means that all power in the spiritual was received from the celestial of the spiritual. 'Or his foot' means all power in the natural. 'In all the land of Egypt' means in both parts of the natural.

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

来自斯威登堡的著作

 

Arcana Coelestia#3670

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3670. 'And He will give you the blessing of Abraham' means the joining of the Divine itself to the good and truth of the natural. This is clear from the meaning of 'blessing' as a joining together, dealt with above in 3660, 3667, and from the representation of 'Abraham' as the Lord's Divine itself, which is called the Father, dealt with in 2011, 3251, 3439. And as these words are addressed to Jacob, who is to represent the Divine Good and Truth of the Lord's Divine Natural, it is a joining together of the Divine itself to the good and truth of the Natural - this joining together being meant in the internal sense by 'He will give you the blessing of Abraham'. In the sense of the letter it is possession of the land of Canaan that is meant by 'the blessing of Abraham', and also by the words that follow, 'to inherit the land of your sojournings, which God gave to Abraham'. This also is what these words are taken to mean by all who believe that the historical descriptions of the Word do not embody anything more heavenly and deeper than that. This is especially so with the Jewish nation, which also claims from that sense to hold a superior position to all other nations and peoples. Their forefathers understood those words in the same way, especially Jacob, who had that kind of disposition, as becomes clear from what has been stated just above in 3667. That is to say, he did not know Jehovah and was unwilling to acknowledge Him unless He conferred bodily and worldly benefits on him. The fact that neither Abraham, nor Isaac, nor Jacob were meant, but that Jacob represented the Lord's Natural which He was to make Divine is abundantly evident from the explanations given. The same applies to the character of any person who represents, whether evil or good; for the evil are no less able to represent, and have represented, the Lord's Divine, see 665, 1097, 1361.

[2] The same may be seen from the representatives which also exist at the present day. For all kings, no matter who they are or what they are like, represent the Lord through the kingly office itself residing with them; and in like manner all priests, no matter who they are or what they are like, do so through their priestly office. The kingly office itself and the priestly office itself are sacred, no matter who serves in them. Consequently the Word taught by someone evil is no less sacred; nor is the Sacrament of Baptism, or the Holy Supper, or similar ministrations any less so. From this it may also be seen that no king can possibly claim as his own the sacredness that goes with his kingly office, nor any priest the sacredness that goes with his priestly office. Insofar as he does claim it or attribute it to himself he brands himself with the sign of a spiritual thief, or the mark of spiritual theft. And insofar as he commits what is evil, that is, acts contrary to what is right and fair, and contrary to what is good and true, a king throws off his representation of the sacred kingly office, and a priest his representation of the sacred priestly office, and then represents the reverse of this. This explains why so many laws were laid down in the Jewish representative Church concerning the sacredness which was to be attached in particular to priests when ministering. More on this matter will in the Lord's Divine mercy be stated later on.

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