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Eichah第4章

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1 אֵיכָה יוּעַם זָהָב יִשְׁנֶא הַכֶּתֶם הַטֹּוב תִּשְׁתַּפֵּכְנָה אַבְנֵי־קֹדֶשׁ בְּרֹאשׁ כָּל־חוּצֹות׃ ס

2 בְּנֵי צִיֹּון הַיְקָרִים הַמְסֻלָּאִים בַּפָּז אֵיכָה נֶחְשְׁבוּ לְנִבְלֵי־חֶרֶשׂ מַעֲשֵׂה יְדֵי יֹוצֵר׃ ס

3 גַּם־[כ= תַּנִּין] [ק= תַּנִּים] חָלְצוּ שַׁד הֵינִיקוּ גּוּרֵיהֶן בַּת־עַמִּי לְאַכְזָר [כ= כִּי] [כ= עֵנִים] [ק= כַּיְעֵנִים] בַּמִּדְבָּר׃ ס

4 דָּבַק לְשֹׁון יֹונֵק אֶל־חִכֹּו בַּצָּמָא עֹולָלִים שָׁאֲלוּ לֶחֶם פֹּרֵשׂ אֵין לָהֶם׃ ס

5 הָאֹכְלִים לְמַעֲדַנִּים נָשַׁמּוּ בַּחוּצֹות הָאֱמֻנִים עֲלֵי תֹולָע חִבְּקוּ אַשְׁפַּתֹּות׃ ס

6 וַיִּגְדַּל עֲוֹן בַּת־עַמִּי מֵחַטַּאת סְדֹם הַהֲפוּכָה כְמֹו־רָגַע וְלֹא־חָלוּ בָהּ יָדָיִם׃ ס

7 זַכּוּ נְזִירֶיהָ מִשֶּׁלֶג צַחוּ מֵחָלָב אָדְמוּ עֶצֶם מִפְּנִינִים סַפִּיר גִּזְרָתָם׃ ס

8 חָשַׁךְ מִשְּׁחֹור תָּאֳרָם לֹא נִכְּרוּ בַּחוּצֹות צָפַד עֹורָם עַל־עַצְםָם יָבֵשׁ הָיָה כָעֵץ׃ ס

9 טֹובִים הָיוּ חַלְלֵי־חֶרֶב מֵחַלְלֵי רָעָב שֶׁהֵם יָזוּבוּ מְדֻקָּרִים מִתְּנוּבֹת שָׂדָי׃ ס

10 יְדֵי נָשִׁים רַחֲמָנִיֹּות בִּשְּׁלוּ יַלְדֵיהֶן הָיוּ לְבָרֹות לָמֹו בְּשֶׁבֶר בַּת־עַמִּי׃ ס

11 כִּלָּה יְהוָה אֶת־חֲמָתֹו שָׁפַךְ חֲרֹון אַפֹּו וַיַּצֶּת־אֵשׁ בְּצִיֹּון וַתֹּאכַל יְסֹודֹתֶיהָ׃ ס

12 לֹא הֶאֱמִינוּ מַלְכֵי־אֶרֶץ [כ= וְכֹל] [ק= כֹּל] יֹשְׁבֵי תֵבֵל כִּי יָבֹא צַר וְאֹויֵב בְּשַׁעֲרֵי יְרוּשָׁלִָם׃ ס

13 מֵחַטֹּאת נְבִיאֶיהָ עֲוֹנֹות כֹּהֲנֶיהָ הַשֹּׁפְכִים בְּקִרְבָּהּ דַּם צַדִּיקִים׃ ס

14 נָעוּ עִוְרִים בַּחוּצֹות נְגֹאֲלוּ בַּדָּם בְּלֹא יוּכְלוּ יִגְּעוּ בִּלְבֻשֵׁיהֶם׃ ס

15 סוּרוּ טָמֵא קָרְאוּ לָמֹו סוּרוּ סוּרוּ אַל־תִּגָּעוּ כִּי נָצוּ גַּם־נָעוּ אָמְרוּ בַּגֹּויִם לֹא יֹוסִיפוּ לָגוּר׃ ס

16 פְּנֵי יְהוָה חִלְּקָם לֹא יֹוסִיף לְהַבִּיטָם פְּנֵי כֹהֲנִים לֹא נָשָׂאוּ [כ= זְקֵנִים] [ק= וּזְקֵנִים] לֹא חָנָנוּ׃ ס

17 [כ= עֹודֵינָה] [ק= עֹודֵינוּ] תִּכְלֶינָה עֵינֵינוּ אֶל־עֶזְרָתֵנוּ הָבֶל בְּצִפִּיָּתֵנוּ צִפִּינוּ אֶל־גֹּוי לֹא יֹושִׁעַ׃ ס

18 צָדוּ צְעָדֵינוּ מִלֶּכֶת בִּרְחֹבֹתֵינוּ קָרַב קִצֵּינוּ מָלְאוּ יָמֵינוּ כִּי־בָא קִצֵּינוּ׃ ס

19 קַלִּים הָיוּ רֹדְפֵינוּ מִנִּשְׁרֵי שָׁמָיִם עַל־הֶהָרִים דְּלָקֻנוּ בַּמִּדְבָּר אָרְבוּ לָנוּ׃ ס

20 רוּחַ אַפֵּינוּ מְשִׁיחַ יְהוָה נִלְכַּד בִּשְׁחִיתֹותָם אֲשֶׁר אָמַרְנוּ בְּצִלֹּו נִחְיֶה בַגֹּויִם׃ ס

21 שִׂישִׂי וְשִׂמְחִי בַּת־אֱדֹום [כ= יֹושַׁבְתִּי] [ק= יֹושֶׁבֶת] בְּאֶרֶץ עוּץ גַּם־עָלַיִךְ תַּעֲבָר־כֹּוס תִּשְׁכְּרִי וְתִתְעָרִי׃ ס

22 תַּם־עֲוֹנֵךְ בַּת־צִיֹּון לֹא יֹוסִיף לְהַגְלֹותֵךְ פָּקַד עֲוֹנֵךְ בַּת־אֱדֹום גִּלָּה עַל־חַטֹּאתָיִךְ׃ ף

   

来自斯威登堡的著作

 

Arcana Coelestia#8286

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8286. 'And with the wind of Your nostrils the waters were heaped up' means falsities gathered together through heaven's presence. This is clear from the meaning of 'the wind of Your nostrils' as heaven, dealt with below; from the meaning of 'being heaped up' as being gathered into one; and from the meaning of 'the waters' as falsities, dealt with in 7307, 8137, 8138. Damnation and being cast into hell involves having all the falsities arising from evil gathered together, and then being hemmed in by them, see 8146, 8210, 8232; and this happens as a result simply of the Lord's presence, 8265. The reason why 'the wind of Jehovah's, or the Lord's, nostrils' means heaven is that the expression is used to denote the breath of life, that is, God's life; and since God's life constitutes heaven's life, heaven is meant by 'the wind of Jehovah's nostrils'. This also explains why the same word in the original language means both wind and spirit.

[2] The fact that Jehovah's wind or His breath means heaven's life, and the life of a person in heaven, that is, of one who has been regenerated, is clear in David,

By the Word of Jehovah were the heavens made, and all their host by the spirit (wind) of His mouth. Psalms 33:6.

In the same author,

You gather up their spirit, they breathe their last and fall back into their dust. You send forth Your spirit (wind), they are created. Psalms 104:29-30.

In Ezekiel,

Jehovah said to me, Will these bones live? Then He said, Prophesy over the spirit, prophesy, O son of man, and say to the wind, Thus said the Lord Jehovih, Come from the four winds, O spirit, and breathe into these killed, that they may live. And the spirit came into them, and they lived again. Ezekiel 37:3, 9-10.

In John,

I saw four angels standing over the four corners of the earth, holding back the four winds of the earth, in order that the wind should not blow onto the earth, nor onto the sea, nor onto any tree. Revelation 7:1.

Here 'the wind' stands for heaven's life, which is God's life, as also in Job,

The spirit of God has made me, and the breath of Shaddai 1 has given me life. Job 33:4.

[3] Since 'wind' meant life the Lord also says, in His teaching about a person's regeneration,

The spirit (or wind) blows where it wishes, and you hear the sound of it, but you do not know where it comes from or goes away to; so it is with everyone who has been born from the spirit. John 3:8.

And since life from God was meant by 'Jehovah's wind' or 'His breath' it therefore says of Jehovah, when Adam's new life is the subject, that

He breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.

The word 'nostrils' is used because a person breathes by means of them and by means of breathing has life, as in Isaiah,

Turn yourselves away from the person in whose nostrils there is breath. 2 Isaiah 2:22.

In Jeremiah,

The Breath 3 Lamentations 4:20Job 27:3.

[4] Since therefore 'the wind of Jehovah's nostrils' means life which comes from the Lord, and so in the universal sense means heaven, and since through the Lord's presence - or through the presence of heaven, where the Lord is - evils and falsities are cast into hell, 8265, so also is the accomplishment of this meant by 'the wind of Jehovah's nostrils', as in David,

The channels of the sea were seen, the foundations of the world were revealed, because of Jehovah's rebuke, at the blast of breath from His nostrils. 4 Psalms 18:8, 15; 2 Samuel 22:16. 5

In Isaiah,

The breath of Jehovah like a stream 6 of brimstone sets it alight. Isaiah 30:33.

In the same prophet,

Indeed they are not planted, indeed they are not sown, indeed their trunk does not take root in the earth, and also He breathes onto them and they wither, so that the whirlwind may bear them away like stubble. Isaiah 40:24Psalms 147:1718

In addition this explains why 'the nose', when used in reference to Jehovah or the Lord, also means wrath, and so the punishment, vastation, and damnation suffered by those ruled by evils and falsities, as in Numbers 25:4; Deuteronomy 7:4; Judges 2:14; Isaiah 9:12; Jeremiah 4:8Hosea 14:4; Psalms 6:1; 86:15; 103:8; 145:8; and very many other times elsewhere. It explains too why 'breathing with the nostrils' or 'breathing out' means being angry, Deuteronomy 4:21; Isaiah 12:1; Psalms 2:12; 6:1; 60:1; 79:5; 85:5.

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

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Job第33章

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1 "However, Job, please hear my speech, and listen to all my words.

2 See now, I have opened my mouth. My tongue has spoken in my mouth.

3 My words shall utter the uprightness of my heart. That which my lips know they shall speak sincerely.

4 The Spirit of God has made me, and the breath of the Almighty gives me life.

5 If you can, answer me. Set your words in order before me, and stand forth.

6 Behold, I am toward God even as you are. I am also formed out of the clay.

7 Behold, my terror shall not make you afraid, neither shall my pressure be heavy on you.

8 "Surely you have spoken in my hearing, I have heard the voice of your words, saying,

9 'I am clean, without disobedience. I am innocent, neither is there iniquity in me.

10 Behold, he finds occasions against me. He counts me for his enemy.

11 He puts my feet in the stocks. He marks all my paths.'

12 "Behold, I will answer you. In this you are not just, for God is greater than man.

13 Why do you strive against him, because he doesn't give account of any of his matters?

14 For God speaks once, yes twice, though man pays no attention.

15 In a dream, in a vision of the night, when deep sleep falls on men, in slumbering on the bed;

16 Then he opens the ears of men, and seals their instruction,

17 That he may withdraw man from his purpose, and hide pride from man.

18 He keeps back his soul from the pit, and his life from perishing by the sword.

19 He is chastened also with pain on his bed, with continual strife in his bones;

20 So that his life abhors bread, and his soul dainty food.

21 His flesh is so consumed away, that it can't be seen. His bones that were not seen stick out.

22 Yes, his soul draws near to the pit, and his life to the destroyers.

23 "If there is beside him an angel, an interpreter, one among a thousand, to show to man what is right for him;

24 then God is gracious to him, and says, 'Deliver him from going down to the pit, I have found a ransom.'

25 His flesh shall be fresher than a child's. He returns to the days of his youth.

26 He prays to God, and he is favorable to him, so that he sees his face with joy. He restores to man his righteousness.

27 He sings before men, and says, 'I have sinned, and perverted that which was right, and it didn't profit me.

28 He has redeemed my soul from going into the pit. My life shall see the light.'

29 "Behold, God works all these things, twice, yes three times, with a man,

30 to bring back his soul from the pit, that he may be enlightened with the light of the living.

31 Mark well, Job, and listen to me. Hold your peace, and I will speak.

32 If you have anything to say, answer me. Speak, for I desire to justify you.

33 If not, listen to me. Hold your peace, and I will teach you wisdom."

   

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