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Esekiel第17章

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1 Og Herrens ord kom til mig, og det lød så:

2 Menneskesønn! Fremsett en gåte for Israels hus og tal til dem i en lignelse

3 og si: Så sier Herren, Israels Gud: Den store ørn med de store vinger og de lange svingfjær, med full fjærham og brokete farver, kom til Libanon og tok bort toppen av sederen.

4 Den brøt av den øverste kvist og førte den til kjøbmannslandet og satte den i kremmerstaden*. / {* d.e. Babel; ESK 17, 12; 16, 27.}

5 Så tok den et skudd av landets vekster og satte det i en dyrket mark; den plantet det på et sted hvor det var meget vann; den satte det likesom et piletre.

6 Og det vokste op og blev til et vintre som bredte sig vidt ut, men var lavt av vekst, forat dets ranker skulde vende sig til den*, og dets røtter være under den. Og det blev til et vintre som satte grener og skjøt løvrike kvister. / {* d.e. til ørnen; ESK 17, 3.}

7 Men det var en annen stor ørn med store vinger og mange fjær, og se, vintreet bøide sine røtter bort imot den, og fra den seng hvori det var plantet, strakte det sine ranker bort til den, forat den skulde vanne det.

8 På en god mark, på et sted hvor det var meget vann, var det plantet, så det kunde skyte grener og bære frukt og bli et herlig vintre.

9 Si: Så sier Herren, Israels Gud: Skal det trives? Skal ikke dets røtter rykkes op og dets frukt rives av, så det tørker bort? Alle dets spirende blad skal tørke bort, og ikke med stor styrke og meget folk vil nogen kunne få det til å skyte op av sine røtter.

10 Se, det er plantet; skal det trives? Skal det ikke tørke bort, tørke aldeles bort, så snart østenvinden rører ved det? I den seng hvor det vokser, skal det tørke bort.

11 Og Herrens ord kom til mig, og det lød så:

12 Si til den gjenstridige ætt: Vet I ikke hvad dette er? Si: Se, Babels konge kom til Jerusalem og tok dets konge* og dets høvdinger og førte dem til sig i Babel. / {* Jojakin; 2KG 24, 10. 15. 2K 36, 9. 10.}

13 Og han tok en av kongeætten* og gjorde en pakt med ham og tok ham i ed, og de mektige i landet tok han med sig, / {* Sedekias; 2KG 24, 17. 2K 36, 10 fg.}

14 forat det skulde være et ringe kongerike og ikke ophøie sig, men holde pakten med ham og bli stående.

15 Men han falt fra ham og sendte sine bud til Egypten, forat de skulde gi ham hester og meget folk. Skal han ha fremgang? Skal den som gjør slikt, slippe unda? Skal han kunne bryte en pakt og slippe unda?

16 Så sant jeg lever, sier Herren, Israels Gud, på det sted hvor han bor den konge som gjorde ham til konge, men hvis ed han foraktet, og hvis pakt han brøt, hos ham, midt i Babel skal han visselig .

17 Og ikke skal Farao med en stor hær og meget folk komme ham til hjelp i krigen, når det kastes op en voll og bygges skanser for å utrydde mange liv.

18 Han foraktet eden og brøt pakten, enda han hadde gitt hånden på det. Alt dette har han gjort; han skal ikke slippe unda.

19 Derfor sier Herren, Israels Gud, så: Så sant jeg lever, eden som han svor ved mig, men allikevel foraktet, og pakten som han gjorde med mig, men allikevel brøt, den vil jeg visselig la komme over hans hode.

20 Jeg vil utspenne mitt garn over ham, og han skal fanges i mitt nett, og jeg vil føre ham til Babel og gå i rette med ham der, for den troløshet som han har vist mot mig.

21 Og alle flyktninger fra alle hans krigsskarer skal falle for sverdet, og de som blir igjen, skal spredes for alle vinder, og I skal kjenne at jeg, Herren, har talt.

22 sier Herren, Israels Gud: Da vil jeg ta en kvist av den høie seders topp og sette; av dens øverste kvister vil jeg bryte av et spett skudd, og jeg vil sette det på et høit, høit fjell.

23 Israels høie fjell vil jeg plante det, og det skal skyte grener og bære frukt og bli til en herlig seder, og alle slags fugler, alt som har vinger, skal bo under det; i skyggen av dets grener skal de bo.

24 Og alle markens trær skal kjenne at jeg, Herren, har gjort et høit tre lavt og et lavt tre høit, et friskt tre tørt og et tørt tre grønt; jeg, Herren, har sagt det, og jeg skal gjøre det.

   

来自斯威登堡的著作

 

Arcana Coelestia#9688

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9688. 'The work of an embroiderer' means things that belong to factual knowledge. This is clear from the meaning of 'the work of an embroiderer', or embroidery, as factual knowledge. A large number of places in the Word speak of that which has been embroidered and of embroidery, and in every case factual knowledge is meant by it. The reason for this goes back to representatives in the next life; there garments embroidered in various ways are seen, and by these garments truths on the level of factual knowledge are meant.

[2] Truths on the level of factual knowledge differ from those on the level of the understanding in the same way as outward things differ from inward ones, or as the natural level with a person differs from the spiritual. Facts serve the understanding as objects from which it may deduce truths; for the power of understanding is the internal or spiritual man's power of sight, and known facts are its objects in the external or natural man. These facts are meant by 'the work of an embroiderer' whereas that power of understanding is meant by 'the work of a designer', 9598, for designing is a function of the understanding, and embroidering a function of the knowledge and skill employed by the understanding. This explains why the objects within the dwelling-place, which were signs meaning inner realities, were the work of a designer, such as the curtains that formed it, verse 1, and the veil between the holy place and the holy of holies, verse 31. But the objects which were signs meaning outer realities were the work of an embroiderer, such as the screen in place of a tent door, and the screen in place of a gate of the court, Exodus 38:18, and also the girdle, Exodus 39:29, 'the girdle' being what is external linking everything internal, 'the court' being the lowest part of heaven, and 'the tent door' the place where there is an exit from the middle heaven into the lowest.

[3] The fact that 'embroidery' and that which has been 'embroidered' mean factual knowledge belonging to the external or natural man is clear from the following places in the Word: In Ezekiel,

Fine linen with embroidery from Egypt was your sail; violet and purple from the islands of Elishah was your covering. Syria was your merchant by reason of the multitude of your handiworks; [they exchanged for your wares] chrysoprase and purple, and embroidered work, and fine linen. The merchants of Sheba [came] with balls of violet and with embroidered work. Ezekiel 27:7, 16, 24.

This refers to Tyre, by which those in possession of cognitions or knowledge of truth and good are meant, and in the abstract sense those cognitions themselves, 1201. 'Fine linen with embroidery' means truth on the level of factual knowledge, for 'fine linen' means truth from a celestial origin, 5319, 9469, and 'embroidery' is factual knowledge. This also is the reason why it says that it came from Egypt - for 'Egypt' means factual knowledge, 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779 (end), 9391 - and also from Syria and from Sheba, since cognitions of truth and good are meant by 'Syria', 1232, 1234, 3051, 3249, 3664, 3680, 4112, and in like manner by 'Sheba', 1171, 3240. Cognitions of truth and good constitute the Church's factual knowledge. Anybody endowed with the ability to think intelligently and weigh things up can see that in these verses from Ezekiel one should not understand embroidery, fine linen, violet, or purple, but that these commodities mean things such as are worthy of mention in the Word, namely spiritual realities that belong to heaven and the Church.

[4] In the same prophet,

All the princes of the sea will step down from upon their thrones, and will cast away their robes and will strip off their embroidered garments. They will clothe themselves with tremblings. Ezekiel 26:16.

This too refers to Tyre. 'The princes of the sea' are the first and foremost known facts, which are called dogmas, 'princes' meaning things which are first and foremost, see 1482, 2089, 5044, and 'the sea' factual knowledge in general 28, 2850. 'Robes' are external truths, 'embroidered' are truths on the level of factual knowledge, which too are external ones. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5248, 5319, 5954, 6914, 6917, 6918, 9093, 9158, 9212, 9216.

[5] In the same prophet,

I clothed you with embroidered cloth, and shod you with badger; I swathed you in fine linen and covered you with silk. Thus were you adorned with gold and silver; and your garments were fine linen, silk, and embroidered cloth. But you took your embroidered garments and covered the images, with which you committed whoredom. 1 Ezekiel 16:10, 13, 18.

This refers to Jerusalem, by which the Church is meant. 'Embroidered garments' stands for truths on the level of factual knowledge. 'Covering the images, with which she committed whoredom' stands for giving strength to falsities, for 'committing whoredom' means perverting truths by bringing them into contact with falsities or with evils. Is there anyone who cannot see that since these verses describe Jerusalem 'fine linen, silk, and embroidered cloth' are not used to mean fine linen, silk, and embroidered cloth? Yet what they really mean the Christian world does not seek to know, because it supposes that heavenly and spiritual matters in the Word reside in its literal sense; the more internal contents of the Word it calls mystical, but has no interest in them.

[6] In the same prophet,

A great eagle with great wings, with long pinions, full of feathers, 2 which had embroidery ... Ezekiel 17:3.

This refers to the house of Israel, which means the spiritual Church; and this Church is called 'an eagle' by virtue of its perception of truth, 3901, 8764, 'which had embroidery' standing for its possession of factual knowledge. In David,

All glorious is the king's daughter within, in her clothing with gold interweavings; in an embroidered [robe] she will be led to the king. Psalms 45:13-14.

'The king's daughter' stands for an affection for truth, 'an embroidered [robe]' for factual knowledge of truth. In the Book of Judges,

Will they not divide the spoil, ... the spoil of colours for Sisera, the spoil of colours of embroidered work, embroiderers' colour - on the necks of the spoil? 3 Judges 5:30.

In this verse, which is part of the Song of Deborah and Barak, 'embroidered [work]' stands for factual knowledge belonging to the natural man.

脚注:

1. Here verse 18 of Ezekiel 16 has become confused with the preceding verse 17.

2. literally, A great eagle, great with wings, long with pinions, and full with feathers,

3. The meaning in the Hebrew of this verse is very obscure. The Latin rendering by Sebastian Schmidt, which Swedenborg relies on here, is literal and equally difficult to make sense of.

  
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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#1164

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1164. That 'Cush' or Ethiopia means interior cognitions of the Word by which people confirm false assumptions is clear in Jeremiah,

Egypt comes up like the river, and like the rivers the waters are tossed about; and he said, I will go up, I will cover the earth, I will destroy the city and those who dwell in it. Go up, O horses, and rage, O chariots, and let the mighty men go forth, Cush and Put that handle the shield. Jeremiah 46:8-9.

In this case 'Egypt' stands for people who believe nothing they do not grasp through facts. As a result everything is subject to doubt, denial and falsification, meant by 'rising up, covering the earth, and destroying the city'. Here 'Cush' stands for the more universal and interior cognitions of the Word by which they confirm accepted false assumptions. 'Put' stands for cognitions drawn from the literal sense of the Word which are based on sensory appearances.

[2] In Ezekiel,

A sword will come upon Egypt, and there will be grief in Cush when the slain 1 falls in Egypt; and they will take her multitude, and her foundations will be destroyed. Cush and Put and Lud and all of Ereb 2 and Kub, and the sons of the land of the covenant will fall with them by the sword. Ezekiel 30:4-6.

Except from the internal sense nobody could possibly know what these statements mean. And if the names did not mean real things, these verses would have practically no meaning at all. In this case however 'Egypt' means the knowledge by means of which they wish to enter into the mysteries of faith. 'Cush and Put' are called 'her foundations' because they are cognitions drawn from the Word.

[3] In the same prophet,

On that day messengers will go forth from before Me in ships to terrify overconfident Cush, and there will be grief among them as in the day of Egypt. Ezekiel 30:9.

'Cush' stands for cognitions drawn from the Word which confirm falsities hatched out of facts. In the same prophet,

I will make the land of Egypt into waste places, an utter desolation, from the tower of Seveneh as far as the border of Cush. Ezekiel 29:10.

In this case 'Egypt' stands for facts, 'Cush' for cognitions of the interior things of the Word, which are 'the borders' beyond which knowledge does not go.

[4] In Isaiah,

The king of Asshur will lead away the captives of Egypt and the captives of Cush, boys and old men, naked and barefoot, and with buttocks uncovered, the nakedness of Egypt. And they will be dismayed and ashamed because of Cush their hope, and because of Egypt their glory. Isaiah 20:4-5.

Here 'Cush' stands for cognitions drawn from the Word by which falsities obtained through facts are confirmed. 'Asshur' is reasoning which carries away those who are captive. In Nahum,

Cush was her strength, Egypt too, and that without limit; Put and the Libyans were your help. Nahum 3:9.

This refers to a vastated Church where in a similar way 'Egypt' stands for facts and 'Cush' for cognitions.

[5] 'Cush' and 'Egypt' stand simply for cognitions and knowledge which are truths useful to people whose faith is grounded in charity. 'Cush and Egypt' is used in this good sense in Isaiah,

Jehovah said, The labour of Egypt, and the wares of Cush and of the Sabeans, men of stature, will come over to you and will be yours. They will follow after you in fetters, they will come over and bow down to you. To you they will make the supplication, God is with you only, and there is no other besides God. Isaiah 45:14.

'The labour of Egypt' stands for knowledge, 'the wares of Cush and the Sabeans' for cognitions of spiritual things which serve those who acknowledge the Lord, for all knowledge and every cognition are theirs.

[6] In Daniel,

The king of the north will have dominion over the secret hoards of gold and silver, and over all the precious things of Egypt; and the Libyans (Put) and the Cushites will follow in his 3 steps. Daniel 11:3.

'Put and Cush' here stands for cognitions drawn from the Word, 'Egypt' for facts. In Zephaniah,

From beyond the rivers of Cush are those who adore Me. Zephaniah 3:10.

This stands for those who are beyond the range of cognitions, and so for gentiles. In David,

Noblemen will come out of Egypt, Cush will hasten [to stretch out] her hands to God. Psalms 68:31.

Here 'Egypt' stands for knowledge, and 'Cush' for cognitions.

[7] In the same author,

I will mention Rahab and Babel among those who know Me; behold, Philistia and Tyre, with Cush. The latter was born here (in the city of God). Psalms 87:4.

'Cush' stands for cognitions drawn from the Word, hence the statement that he was 'born in the city of God'. Since 'Cush' means interior cognitions of the Word and intelligence acquired from these, it is therefore said that the second river going out of the garden of Eden encompassed the whole land of Cush. On this see what has appeared already in 117.

脚注:

1. literally, the pierced

2. the Hebrew word rendered Ereb here is usually regarded not as a proper but as a common noun which means a mixed company.

3. The Latin means your but the Hebrew means his, which Swedenborg has in another place where he quotes this verse.

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