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Ezekiel第37章

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1 καί-C γίγνομαι-VBI-AMI3S ἐπί-P ἐγώ- P--AS χείρ-N3--NSF κύριος-N2--GSM καί-C ἐκἄγω-VBI-AAI3S ἐγώ- P--AS ἐν-P πνεῦμα-N3M-DSN κύριος-N2--NSM καί-C τίθημι-VAI-AAI3S ἐγώ- P--AS ἐν-P μέσος-A1--DSM ὁ- A--GSN πεδίον-N2N-GSN καί-C οὗτος- D--NSN εἰμί-V9--IAI3S μεστός-A1--NSN ὀστέον-N2N-GPN ἀνθρώπινος-A1--GPM

2 καί-C περιἄγω-VBI-AAI3S ἐγώ- P--AS ἐπί-P αὐτός- D--APN κυκλόθεν-D κύκλος-N2--DSM καί-C ἰδού-I πολύς-A1--NPN σφόδρα-D ἐπί-P πρόσωπον-N2N-GSN ὁ- A--GSN πεδίον-N2N-GSN ξηρός-A1A-NPN σφόδρα-D

3 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS υἱός-N2--VSM ἄνθρωπος-N2--GSM εἰ-C ζάω-VF--FMI3S ὁ- A--NPN ὀστέον-N2N-NPN οὗτος- D--NPN καί-C εἶπον-VAI-AAI1S κύριος-N2--VSM σύ- P--NS ἐπίσταμαι-V6--PMS2S οὗτος- D--APN

4 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS προφητεύω-VA--AAD2S ἐπί-P ὁ- A--APN ὀστέον-N2N-APN οὗτος- D--APN καί-C εἶπον-VF2-FAI2S αὐτός- D--DPN ὁ- A--NPN ὀστέον-N2N-NPN ὁ- A--NPN ξηρός-A1A-NPN ἀκούω-VA--AAD2P λόγος-N2--ASM κύριος-N2--GSM

5 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--DPN ὀστέον-N2N-DPN οὗτος- D--DPN ἰδού-I ἐγώ- P--NS φέρω-V1--PAI1S εἰς-P σύ- P--AP πνεῦμα-N3M-ASN ζωή-N1--GSF

6 καί-C δίδωμι-VF--FAI1S ἐπί-P σύ- P--AP νεῦρον-N2N-APN καί-C ἀναἄγω-VF--FAI1S ἐπί-P σύ- P--AP σάρξ-N3K-APF καί-C ἐκτείνω-VF2-FAI1S ἐπί-P σύ- P--AP δέρμα-N3M-ASN καί-C δίδωμι-VF--FAI1S πνεῦμα-N3M-ASN ἐγώ- P--GS εἰς-P σύ- P--AP καί-C ζάω-VF--FMI2P καί-C γιγνώσκω-VF--FMI2P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM

7 καί-C προφητεύω-VAI-AAI1S καθώς-D ἐντέλλομαι-VAI-AMI3S ἐγώ- P--DS καί-C γίγνομαι-VBI-AMI3S ἐν-P ὁ- A--DSM ἐγώ- P--AS προφητεύω-VA--AAN καί-C ἰδού-I σεισμός-N2--NSM καί-C προςἄγω-VBI-AAI3S ὁ- A--NPN ὀστέον-N2N-NPN ἑκάτερος-A1A-NSN πρός-P ὁ- A--ASF ἁρμονία-N1A-ASF αὐτός- D--GSN

8 καί-C ὁράω-VBI-AAI1S καί-C ἰδού-I ἐπί-P αὐτός- D--APN νεῦρον-N2N-NPN καί-C σάρξ-N3K-NPF φύω-V1I-IMI3P καί-C ἀναβαίνω-V1I-IAI3S ἐπί-P αὐτός- D--APN δέρμα-N3M-NSN ἐπάνω-D καί-C πνεῦμα-N3M-NSN οὐ-D εἰμί-V9--IAI3S ἐν-P αὐτός- D--DPN

9 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS προφητεύω-VA--AAD2S υἱός-N2--VSM ἄνθρωπος-N2--GSM προφητεύω-VA--AAD2S ἐπί-P ὁ- A--ASN πνεῦμα-N3M-ASN καί-C εἶπον-VB--AAD2S ὁ- A--DSN πνεῦμα-N3M-DSN ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἐκ-P ὁ- A--GPN τέσσαρες-A3--GPN πνεῦμα-N3M-GPN ἔρχομαι-VB--AAD2S καί-C ἐνφυσάω-VA--AAD2S εἰς-P ὁ- A--APM νεκρός-N2--APM οὗτος- D--APM καί-C ζάω-VA--AAD3P

10 καί-C προφητεύω-VAI-AAI1S καθότι-D ἐντέλλομαι-VAI-AMI3S ἐγώ- P--DS καί-C εἰςἔρχομαι-VBI-AAI3S εἰς-P αὐτός- D--APM ὁ- A--NSN πνεῦμα-N3M-NSN καί-C ζάω-VAI-AAI3P καί-C ἵστημι-VAI-AAI3P ἐπί-P ὁ- A--GPM πούς-N3D-GPM αὐτός- D--GPM συναγωγή-N1--NSF πολύς-A1--NSF σφόδρα-D

11 καί-C λαλέω-VAI-AAI3S κύριος-N2--NSM πρός-P ἐγώ- P--AS λέγω-V1--PAPNSM υἱός-N2--VSM ἄνθρωπος-N2--GSM ὁ- A--NPN ὀστέον-N2N-NPN οὗτος- D--NPN πᾶς-A3--NSM οἶκος-N2--NSM *ἰσραήλ-N---GSM εἰμί-V9--PAI3S καί-C αὐτός- D--NPM λέγω-V1--PAI3P ξηρός-A1A-NPN γίγνομαι-VX--XAI3S ὁ- A--NPN ὀστέον-N2N-NPN ἐγώ- P--GP ἀποὀλλύω-VX--XAI3S ὁ- A--NSF ἐλπίς-N3D-NSF ἐγώ- P--GP διαφωνέω-VX--XAI1P

12 διά-P οὗτος- D--ASN προφητεύω-VA--AAD2S καί-C εἶπον-VB--AAD2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἰδού-I ἐγώ- P--NS ἀναοἴγω-V1--PAI1S σύ- P--GP ὁ- A--APN μνῆμα-N3M-APN καί-C ἀναἄγω-VF--FAI1S σύ- P--AP ἐκ-P ὁ- A--GPN μνῆμα-N3M-GPN σύ- P--GP καί-C εἰςἄγω-VF--FAI1S σύ- P--AP εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSM *ἰσραήλ-N---GSM

13 καί-C γιγνώσκω-VF--FMI2P ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ἐν-P ὁ- A--DSN ἀναοἴγω-VA--AAN ἐγώ- P--AS ὁ- A--APM τάφος-N2--APM σύ- P--GP ὁ- A--GSN ἀναἄγω-VB--AAN ἐγώ- P--AS ἐκ-P ὁ- A--GPM τάφος-N2--GPM ὁ- A--ASM λαός-N2--ASM ἐγώ- P--GS

14 καί-C δίδωμι-VF--FAI1S ὁ- A--ASN πνεῦμα-N3M-ASN ἐγώ- P--GS εἰς-P σύ- P--AP καί-C ζάω-VF--FMI2P καί-C τίθημι-VF--FMI1S σύ- P--AP ἐπί-P ὁ- A--ASF γῆ-N1--ASF σύ- P--GP καί-C γιγνώσκω-VF--FMI2P ὅτι-C ἐγώ- P--NS κύριος-N2--NSM λαλέω-VX--XAI1S καί-C ποιέω-VF--FAI1S λέγω-V1--PAI3S κύριος-N2--NSM

15 καί-C γίγνομαι-VBI-AMI3S λόγος-N2--NSM κύριος-N2--GSM πρός-P ἐγώ- P--AS λέγω-V1--PAPNSM

16 υἱός-N2--VSM ἄνθρωπος-N2--GSM λαμβάνω-VB--AAD2S σεαυτοῦ- D--DSM ῥάβδος-N2--ASF καί-C γράφω-VA--AAD2S ἐπί-P αὐτός- D--ASF ὁ- A--ASM *ἰούδας-N1T-ASM καί-C ὁ- A--APM υἱός-N2--APM *ἰσραήλ-N---GSM ὁ- A--APM προςκεῖμαι-V5--PMPAPM ἐπί-P αὐτός- D--ASM καί-C ῥάβδος-N2--ASF δεύτερος-A1A-ASF λαμβάνω-VF--FMI2S σεαυτοῦ- D--DSM καί-C γράφω-VF--FAI2S αὐτός- D--ASF ὁ- A--DSM *ιωσηφ-N---DSM ῥάβδος-N2--ASF *ἐφράιμ-N---GSM καί-C πᾶς-A3--APM ὁ- A--APM υἱός-N2--APM *ἰσραήλ-N---GSM ὁ- A--APM προςτίθημι-VC--APPAPM πρός-P αὐτός- D--ASM

17 καί-C συνἅπτω-VF--FAI2S αὐτός- D--APF πρός-P ἀλλήλω- D--APF σεαυτοῦ- D--DSM εἰς-P ῥάβδος-N2--ASF εἷς-A1A-ASF ὁ- A--GSN δέω-VA--AAN αὐτός- D--APF καί-C εἰμί-VF--FMI3P ἐν-P ὁ- A--DSF χείρ-N3--DSF σύ- P--GS

18 καί-C εἰμί-VF--FMI3S ὅταν-D λέγω-V1--PAS3P πρός-P σύ- P--AS ὁ- A--NPM υἱός-N2--NPM ὁ- A--GSM λαός-N2--GSM σύ- P--GS οὐ-D ἀναἀγγέλλω-VF2-FAI2S ἐγώ- P--DP τίς- I--ASN εἰμί-V9--PAI3S οὗτος- D--NPN σύ- P--DS

19 καί-C εἶπον-VF2-FAI2S πρός-P αὐτός- D--APM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἰδού-I ἐγώ- P--NS λαμβάνω-VF--FMI1S ὁ- A--ASF φυλή-N1--ASF *ιωσηφ-N---GSM ὁ- A--ASF διά-P χείρ-N3--GSF *ἐφράιμ-N---GSM καί-C ὁ- A--APF φυλή-N1--APF *ἰσραήλ-N---GSM ὁ- A--APF προςκεῖμαι-V5--PMPAPF πρός-P αὐτός- D--ASM καί-C δίδωμι-VF--FAI1S αὐτός- D--APM ἐπί-P ὁ- A--ASF φυλή-N1--ASF *ιουδα-N---GSM καί-C εἰμί-VF--FMI3P εἰς-P ῥάβδος-N2--ASF εἷς-A1A-ASF ἐν-P ὁ- A--DSF χείρ-N3--DSF *ιουδα-N---GSM

20 καί-C εἰμί-VF--FMI3P ὁ- A--NPF ῥάβδος-N2--NPF ἐπί-P ὅς- --DPF σύ- P--NS γράφω-VAI-AAI2S ἐπί-P αὐτός- D--DPF ἐν-P ὁ- A--DSF χείρ-N3--DSF σύ- P--GS ἐνώπιον-P αὐτός- D--GPM

21 καί-C εἶπον-VF2-FAI2S αὐτός- D--DPM ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κύριος-N2--NSM ἰδού-I ἐγώ- P--NS λαμβάνω-V1--PAI1S πᾶς-A3--ASM οἶκος-N2--ASM *ἰσραήλ-N---GSM ἐκ-P μέσος-A1--GSM ὁ- A--GPN ἔθνος-N3E-GPN ὅς- --GSM εἰςἔρχομαι-VBI-AAI3P ἐκεῖ-D καί-C συνἄγω-VF--FAI1S αὐτός- D--APM ἀπό-P πᾶς-A3--GPM ὁ- A--GPM περικύκλῳ-D αὐτός- D--GPM καί-C εἰςἄγω-VF--FAI1S αὐτός- D--APM εἰς-P ὁ- A--ASF γῆ-N1--ASF ὁ- A--GSM *ἰσραήλ-N---GSM

22 καί-C δίδωμι-VF--FAI1S αὐτός- D--APM εἰς-P ἔθνος-N3E-ASN εἷς-A3--ASN ἐν-P ὁ- A--DSF γῆ-N1--DSF ἐγώ- P--GS καί-C ἐν-P ὁ- A--DPN ὄρος-N3E-DPN *ἰσραήλ-N---GSM καί-C ἄρχων-N3--NSM εἷς-A3--NSM εἰμί-VF--FMI3S αὐτός- D--GPM καί-C οὐ-D εἰμί-VF--FMI3P ἔτι-D εἰς-P δύο-M ἔθνος-N3E-APN οὐδέ-C μή-D διααἱρέω-VC--APS3P οὐκέτι-D εἰς-P δύο-M βασιλεία-N1A-APF

23 ἵνα-C μή-D μιαίνω-V1--PMS3P ἔτι-D ἐν-P ὁ- A--DPN εἴδωλον-N2N-DPN αὐτός- D--GPM καί-C ῥύομαι-VF--FMI1S αὐτός- D--APM ἀπό-P πᾶς-A1S-GPF ὁ- A--GPF ἀνομία-N1A-GPF αὐτός- D--GPM ὅς- --GPM ἁμαρτάνω-VBI-AAI3P ἐν-P αὐτός- D--DPF καί-C καθαρίζω-VF2-FAI1S αὐτός- D--APM καί-C εἰμί-VF--FMI3P ἐγώ- P--DS εἰς-P λαός-N2--ASM καί-C ἐγώ- P--NS κύριος-N2--NSM εἰμί-VF--FMI1S αὐτός- D--DPM εἰς-P θεός-N2--ASM

24 καί-C ὁ- A--NSM δοῦλος-N2--NSM ἐγώ- P--GS *δαυίδ-N---NSM ἄρχων-N3--NSM ἐν-P μέσος-A1--DSM αὐτός- D--GPM καί-C ποιμήν-N3--NSM εἷς-A3--NSM εἰμί-VF--FMI3S πᾶς-A3--GPM ὅτι-C ἐν-P ὁ- A--DPN πρόσταγμα-N3M-DPN ἐγώ- P--GS πορεύομαι-VF--FMI3P καί-C ὁ- A--APN κρίμα-N3M-APN ἐγώ- P--GS φυλάσσω-VF--FMI3P καί-C ποιέω-VF--FAI3P αὐτός- D--APN

25 καί-C καταοἰκέω-VF--FAI3P ἐπί-P ὁ- A--GSF γῆ-N1--GSF αὐτός- D--GPM ὅς- --ASF ἐγώ- P--NS δίδωμι-VX--XAI1S ὁ- A--DSM δοῦλος-N2--DSM ἐγώ- P--GS *ἰακώβ-N---DSM ὅς- --GSM καταοἰκέω-VAI-AAI3P ἐκεῖ-D ὁ- A--NPM πατήρ-N3--NPM αὐτός- D--GPM καί-C καταοἰκέω-VF--FAI3P ἐπί-P αὐτός- D--GSF αὐτός- D--NPM καί-C *δαυίδ-N---NSM ὁ- A--NSM δοῦλος-N2--NSM ἐγώ- P--GS ἄρχων-N3--NSM αὐτός- D--GPM εἰμί-VF--FMI3S εἰς-P ὁ- A--ASM αἰών-N3W-ASM

26 καί-C διατίθημι-VF--FMI1S αὐτός- D--DPM διαθήκη-N1--ASF εἰρήνη-N1--GSF διαθήκη-N1--NSF αἰώνιος-A1A-NSF εἰμί-VF--FMI3S μετά-P αὐτός- D--GPM καί-C τίθημι-VF--FAI1S ὁ- A--APN ἅγιος-A1A-APN ἐγώ- P--GS ἐν-P μέσος-A1--DSM αὐτός- D--GPM εἰς-P ὁ- A--ASM αἰών-N3W-ASM

27 καί-C εἰμί-VF--FMI3S ὁ- A--NSF κατασκήνωσις-N3I-NSF ἐγώ- P--GS ἐν-P αὐτός- D--DPM καί-C εἰμί-VF--FMI1S αὐτός- D--DPM θεός-N2--NSM καί-C αὐτός- D--NPM ἐγώ- P--GS εἰμί-VF--FMI3P λαός-N2--NSM

28 καί-C γιγνώσκω-VF--FMI3P ὁ- A--NPN ἔθνος-N3E-NPN ὅτι-C ἐγώ- P--NS εἰμί-V9--PAI1S κύριος-N2--NSM ὁ- A--NSM ἁγιάζω-V1--PAPNSM αὐτός- D--APM ἐν-P ὁ- A--DSN εἰμί-V9--PAN ὁ- A--APN ἅγιος-A1A-APN ἐγώ- P--GS ἐν-P μέσος-A1--DSM αὐτός- D--GPM εἰς-P ὁ- A--ASM αἰών-N3W-ASM

   

来自斯威登堡的著作

 

Arcana Coelestia#1038

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1038. That 'this is the sign of the covenant' means a token of the Lord's presence in charity is clear from the meaning of 'a covenant' and of 'the sign of a covenant'. That the covenant means the Lord's presence in charity has been shown already at Chapter 6:18, and above at verse 9 of the present chapter; and that a covenant is the Lord's presence in love and charity is clear from the very nature of a covenant. The purpose of any covenant is conjunction, that is to say, its purpose is that people may live together in friendship or in love. This also is why marriage is called a covenant. The Lord's conjunction with man does not exist except in love and charity, for the Lord is love itself and mercy. He wills to save everyone and by His mighty power to draw them towards heaven, that is, towards Himself. From this anyone may know and conclude that it is impossible for anybody to be joined to the Lord except by means of that which He Himself is, that is, except by acting like Him, or becoming one with Him - that is to say, by loving the Lord in return, and loving the neighbour as oneself. In this way alone is conjunction brought about; this constitutes the very essence of a covenant. When conjunction results from this, it quite plainly follows that the Lord is present. The Lord is indeed present with each individual, but that presence is closer or more remote, all depending on how near the person is to love or distant from it.

[2] Since 'the covenant' is the conjunction of the Lord with man by means of love, or what amounts to the same, the Lord's presence with man in love and charity, the covenant itself is called in the Word 'a covenant of peace', for 'peace' means the Lord's kingdom, and the Lord's kingdom consists in mutual love, in which alone peace resides, as is said in Isaiah,

The mountains will depart and the hills be removed, but My mercy will not depart from you, and the covenant of My peace will not be removed, said Jehovah, the One who takes pity on you. Isaiah 54:10.

Here mercy, which is an attribute of love, is called 'a covenant of peace'.

In Ezekiel,

I will raise up over them one shepherd, and He will pasture them - My servant David. He will pasture them and He will be a shepherd to them. And I will make with them a covenant of peace. Ezekiel 34:23, 25.

Here 'David' is plainly used to mean the Lord, and His presence with a regenerate person is described by the words 'He will pasture them'.

[3] In the same prophet,

My servant David will be king over them, and they will all have one shepherd. And I will make with them a covenant of peace; it will be an eternal covenant with them. And I will bless 1 them and cause them to multiply, and I will set My sanctuary in their midst for evermore. And I will be their God and they will be My people. Ezekiel 37:14, 16-17.

Here similarly the Lord is meant by David. Love is meant by the 'sanctuary in their midst', the Lord's presence and conjunction in love by the promise that 'He will be their God, and they will be His people', which is called 'a covenant of peace' and 'an eternal covenant'.

In Malachi,

You will know that I have sent this command to you, that it may be My covenant with Levi, said Jehovah Zebaoth. My covenant was with him, [a covenant] of life 2 and peace, and I have given them to him in fear, and he will fear Me. Malachi 2:4-5.

In the highest sense 'Levi' means the Lord, and from this the person who has love and charity; and this being so 'a covenant of life' and peace with Levi' means in love and charity.

[4] In Moses, in reference to Phinehas,

Behold, I am giving to him My covenant of peace, and it will be to him and his seed after him a covenant of eternal priesthood. Numbers 25:12-13.

Here 'Phinehas' is not used to mean Phinehas but the priesthood which he represented and which means love and what belongs to love, as does the entire priesthood of that Church. Everyone knows that the priesthood did not remain with Phinehas for ever.

In the same author,

Jehovah your God is God Himself, a faithful God who keeps a covenant and mercy with those who love Him, and who keep His commandments, to the thousandth generation. Deuteronomy 7:9, 12.

Here the Lord's presence with man in love is clearly meant by 'the covenant', for it is said to be 'with those who love Him and keep His commandments'.

[5] Because the covenant is the conjunction of the Lord with man by means of love, it follows that it is also achieved by means of all the things allied to love, which are the truths of faith and are called commandments. For all the commandments, indeed the Law and the Prophets, are based on that single law that men ought to love the Lord above all things and the neighbour as themselves. This is clear from the Lord's words in Matthew 22:35-40; Mark 12:28-34. This is also why the tablets on which the Ten Commandments were written are called 'the tablets of the covenant'. Since a covenant or conjunction is achieved by means of the laws or commandments of love it was also achieved by means of the social laws introduced by the Lord into the Jewish Church, which are called 'testimonies', as well as by the religious observances commanded by the Lord, which are called 'statutes'. All of these are called [laws] of the covenant because they have regard to love and charity.

As is said of King Josiah,

The king stood upon the pillar, and made a covenant before Jehovah, to walk after Jehovah, and to keep His commandments, and His testimonies, and His statutes, with all his heart, and all his soul, to establish the words of the covenant. 2 Kings 23:3.

[6] From these references it is now clear what a covenant is, and that the covenant is internal, for the conjunction of the Lord with man is achieved by means of internal things, and never by means of external things separated from internal. External things are merely images and representatives of those that are internal, as the action of a person is an image representative of his thought and will, and as a charitable act is an image representative of charity present within, in intention and mind. Thus all the religious observances of the Jewish Church were images representative of the Lord, and so of love and charity, and of all things deriving from these. It is by means of the internal things of a person therefore that the covenant or conjunction is achieved. External things are no more than signs of the covenant, which also is what they are called. That internal things are the means by which the covenant or conjunction is achieved is quite clear, as in Jeremiah,

Behold, the days are coming, says Jehovah, when I will make with the house of Israel and with the house of Judah a new covenant, not like the covenant which I made with their fathers, for they rendered My covenant invalid. But this is the covenant which I will make with the house of Israel after those days: I will put My law in the midst of them and will write it on their hearts. Jeremiah 31:31-33.

This refers to a new Church. It is plainly stated that the covenant itself is achieved by means of internal things, and indeed within conscience on which the Law is written, the whole of which Law, as stated, is that of love.

[7] That external things do not constitute the covenant unless internal things are joined to them and so through that union act as one and the same cause, but are merely 'signs of the covenant' by means of which, as by representative images, the Lord might be called to mind, is clear from the fact that the sabbath and circumcision are called 'signs' of the covenant. That the sabbath is so called is clear in Moses,

The children of Israel shall keep the sabbath, observing the sabbath throughout their generations, an eternal covenant. Between Me and the children of Israel this is a sign eternally. Exodus 31:16-17.

And that circumcision is called 'a sign of the covenant' is clear in the same author,

This is My covenant which you shall keep between Me and you and your seed after you. Every male among you is to be circumcised. And you shall circumcise the flesh of your foreskin, and it will be a sign of the covenant between Me and you. Genesis 17:10-11.

For the same reason also blood is called 'the blood of the covenant', Exodus 24:7-8.

[8] The chief reason why external religious ceremonies were called signs of the covenant was so that from them people might call interior things to mind, that is, the things meant by them. All the religious observances of the Jewish Church were nothing else. For this reason they were also called signs that would serve to remind the people of interior things - for example, the practice of binding the chief commandment on the hand and of wearing frontlets, as stated in Moses,

You shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. And you shall bind these words as a sign upon your hand, and they shall be as frontlets between your eyes. Deuteronomy 6:5, 8; 11:13, 18.

Because it means power 'the hand' here means the will, for power is an attribute of the will; while 'frontlets between the eyes' means the understanding. Thus 'a sign' means calling to mind the chief commandment, or epitome of the Law, that it may be constantly in the will and constantly in the thought, that is, that the Lord and love may be present within the whole will and the whole thought. Such is the presence of the Lord and from Him of mutual love existing with angels. That constant presence and the nature of it will in the Lord's Divine mercy be discussed later on. And in like manner here the statement, 'This is the sign of the covenant which I give between Me and you; I have given My bow in the cloud, and it will be for a sign of the covenant', means no other sign than a token of the Lord's presence in charity, and so man's remembrance of Him. But in what way the bow in the cloud provides that token and so remembrance will in the Lord's Divine mercy be discussed later on.

脚注:

1. literally, give

2. literally, of lives

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

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