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Ezekiel第30章

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1 καὶ ἐγένετο λόγος κυρίου πρός με λέγων

2 υἱὲ ἀνθρώπου προφήτευσον καὶ εἰπόν τάδε λέγει κύριος ὦ ὦ ἡ ἡμέρα

3 ὅτι ἐγγὺς ἡ ἡμέρα τοῦ κυρίου ἡμέρα πέρας ἐθνῶν ἔσται

4 καὶ ἥξει μάχαιρα ἐπ' αἰγυπτίους καὶ ἔσται ταραχὴ ἐν τῇ αἰθιοπίᾳ καὶ πεσοῦνται τετραυματισμένοι ἐν αἰγύπτῳ καὶ συμπεσεῖται αὐτῆς τὰ θεμέλια

5 πέρσαι καὶ κρῆτες καὶ λυδοὶ καὶ λίβυες καὶ πάντες οἱ ἐπίμικτοι καὶ τῶν υἱῶν τῆς διαθήκης μου μαχαίρᾳ πεσοῦνται ἐν αὐτῇ

6 καὶ πεσοῦνται τὰ ἀντιστηρίγματα αἰγύπτου καὶ καταβήσεται ἡ ὕβρις τῆς ἰσχύος αὐτῆς ἀπὸ μαγδώλου ἕως συήνης μαχαίρᾳ πεσοῦνται ἐν αὐτῇ λέγει κύριος

7 καὶ ἐρημωθήσεται ἐν μέσῳ χωρῶν ἠρημωμένων καὶ αἱ πόλεις αὐτῶν ἐν μέσῳ πόλεων ἠρημωμένων ἔσονται

8 καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ὅταν δῶ πῦρ ἐπ' αἴγυπτον καὶ συντριβῶσι πάντες οἱ βοηθοῦντες αὐτῇ

9 ἐν τῇ ἡμέρᾳ ἐκείνῃ ἐξελεύσονται ἄγγελοι σπεύδοντες ἀφανίσαι τὴν αἰθιοπίαν καὶ ἔσται ταραχὴ ἐν αὐτοῖς ἐν τῇ ἡμέρᾳ αἰγύπτου ὅτι ἰδοὺ ἥκει

10 τάδε λέγει κύριος κύριος καὶ ἀπολῶ πλῆθος αἰγυπτίων διὰ χειρὸς ναβουχοδονοσορ βασιλέως βαβυλῶνος

11 αὐτοῦ καὶ τοῦ λαοῦ αὐτοῦ λοιμοὶ ἀπὸ ἐθνῶν ἀπεσταλμένοι ἀπολέσαι τὴν γῆν καὶ ἐκκενώσουσιν πάντες τὰς μαχαίρας αὐτῶν ἐπ' αἴγυπτον καὶ πλησθήσεται ἡ γῆ τραυματιῶν

12 καὶ δώσω τοὺς ποταμοὺς αὐτῶν ἐρήμους καὶ ἀπολῶ τὴν γῆν καὶ τὸ πλήρωμα αὐτῆς ἐν χερσὶν ἀλλοτρίων ἐγὼ κύριος λελάληκα

13 ὅτι τάδε λέγει κύριος κύριος καὶ ἀπολῶ μεγιστᾶνας ἀπὸ μέμφεως καὶ ἄρχοντας ἐκ γῆς αἰγύπτου καὶ οὐκ ἔσονται ἔτι

14 καὶ ἀπολῶ γῆν παθουρης καὶ δώσω πῦρ ἐπὶ τάνιν καὶ ποιήσω ἐκδίκησιν ἐν διοσπόλει

15 καὶ ἐκχεῶ τὸν θυμόν μου ἐπὶ σάιν τὴν ἰσχὺν αἰγύπτου καὶ ἀπολῶ τὸ πλῆθος μέμφεως

16 καὶ δώσω πῦρ ἐπ' αἴγυπτον καὶ ταραχὴν ταραχθήσεται συήνη καὶ ἐν διοσπόλει ἔσται ἔκρηγμα καὶ διαχυθήσεται ὕδατα

17 νεανίσκοι ἡλίου πόλεως καὶ βουβάστου ἐν μαχαίρᾳ πεσοῦνται καὶ αἱ γυναῖκες ἐν αἰχμαλωσίᾳ πορεύσονται

18 καὶ ἐν ταφνας συσκοτάσει ἡ ἡμέρα ἐν τῷ συντρῖψαι με ἐκεῖ τὰ σκῆπτρα αἰγύπτου καὶ ἀπολεῖται ἐκεῖ ἡ ὕβρις τῆς ἰσχύος αὐτῆς καὶ αὐτὴν νεφέλη καλύψει καὶ αἱ θυγατέρες αὐτῆς αἰχμάλωτοι ἀχθήσονται

19 καὶ ποιήσω κρίμα ἐν αἰγύπτῳ καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος

20 καὶ ἐγένετο ἐν τῷ ἑνδεκάτῳ ἔτει ἐν τῷ πρώτῳ μηνὶ ἑβδόμῃ τοῦ μηνὸς ἐγένετο λόγος κυρίου πρός με λέγων

21 υἱὲ ἀνθρώπου τοὺς βραχίονας φαραω βασιλέως αἰγύπτου συνέτριψα καὶ ἰδοὺ οὐ κατεδέθη τοῦ δοθῆναι ἴασιν τοῦ δοθῆναι ἐπ' αὐτὸν μάλαγμα τοῦ δοθῆναι ἰσχὺν ἐπιλαβέσθαι μαχαίρας

22 διὰ τοῦτο τάδε λέγει κύριος κύριος ἰδοὺ ἐγὼ ἐπὶ φαραω βασιλέα αἰγύπτου καὶ συντρίψω τοὺς βραχίονας αὐτοῦ τοὺς ἰσχυροὺς καὶ τοὺς τεταμένους καὶ καταβαλῶ τὴν μάχαιραν αὐτοῦ ἐκ τῆς χειρὸς αὐτοῦ

23 καὶ διασπερῶ αἴγυπτον εἰς τὰ ἔθνη καὶ λικμήσω αὐτοὺς εἰς τὰς χώρας

24 καὶ κατισχύσω τοὺς βραχίονας βασιλέως βαβυλῶνος καὶ δώσω τὴν ῥομφαίαν μου εἰς τὴν χεῖρα αὐτοῦ καὶ ἐπάξει αὐτὴν ἐπ' αἴγυπτον καὶ προνομεύσει τὴν προνομὴν αὐτῆς καὶ σκυλεύσει τὰ σκῦλα αὐτῆς

25 καὶ ἐνισχύσω τοὺς βραχίονας βασιλέως βαβυλῶνος οἱ δὲ βραχίονες φαραω πεσοῦνται καὶ γνώσονται ὅτι ἐγώ εἰμι κύριος ἐν τῷ δοῦναι τὴν ῥομφαίαν μου εἰς χεῖρας βασιλέως βαβυλῶνος καὶ ἐκτενεῖ αὐτὴν ἐπὶ γῆν αἰγύπτου

26 καὶ διασπερῶ αἴγυπτον εἰς τὰ ἔθνη καὶ λικμήσω αὐτοὺς εἰς τὰς χώρας καὶ γνώσονται πάντες ὅτι ἐγώ εἰμι κύριος

   

来自斯威登堡的著作

 

Arcana Coelestia#8398

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8398. 'And all the assembly of the children of Israel came to the wilderness of Sin' means arriving at another state of temptation. This is clear from the meaning of 'coming' as a point in the further stage that is meant in 8397 by 'travelling on'; from the meaning of 'the assembly of the children of Israel' as those who belong to the spiritual Church, dealt with in 7843; from the meaning of 'the wilderness' as a state when temptations have to be undergone, dealt with in 8098; and from the meaning of 'Sin' as the essential nature of the state since names hold within them the entire nature of the state of whatever thing they refer to, as has been shown in various places above. As temptation is meant by the grumbling over the lack of bread and flesh, and as the comfort received after that is meant by the manna and selav, the meaning of 'Sin' is clear, namely good that is the product of truth. In the contrary sense therefore 'Sin', a city in Egypt from which the wilderness of Sin took its name, means evil that is a product of falsity. In Ezekiel,

I will pour out My wrath onto Sin, the strength of Egypt, and I will cut off the multitude of No; and I will send fire on Egypt. Sin will suffer great pain, and No will be breached, and Noph by enemies daily. The young men of Aven and Pi Beseth will fall by the sword, and those [cities] will go away into captivity. And in Tehaphnehes the day will be darkened, when I break the yokes of Egypt there. Ezekiel 30:15-18.

[2] The subject here is those in possession of known facts, who use them to hatch falsities that give rise to evils. 'Egypt' here is factual knowledge, 'Sin' is evil that arises from falsity, and 'No' is falsity that gives rise to evil. Anyone may recognize, solely from the consideration that it is the Divine Word, that a deeper meaning lies here than that visible in the letter. Without the deeper meaning within it, it would contain scarcely any intelligible meaning, never mind a meaning with a holy content. From this it is plainly evident that the names appearing in it are descriptive of real things, and that these provide a general meaning that befits the Word which comes from Jehovah. Anyone who accepts that the Word is Divine cannot possibly deny this, so long as he is willing to think rationally or to draw conclusions with an understanding that has been somewhat enlightened.

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

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