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Esekiel第36章

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1 Og du menneskesønn! Spå om Israels fjell og si: Hør Herrens ord, I Israels fjell!

2 sier Herren, Israels Gud: Fordi fienden ropte: Ha, ha! over eder og sa: De evige hauger er blitt vår eiendom,

3 derfor skal du spå og si: Så sier Herren, Israels Gud: Fordi, ja fordi de ødelegger og higer efter å opsluke eder fra alle sider, så I kan bli de andre folks eiendom, og fordi I er kommet på tunger og leber og i ondt rykte blandt folk,

4 derfor, I Israels fjell, hør Herrens, Israels Guds ord! Så sier Herren, Israels Gud, til fjellene og haugene, til bekkene og dalene og til de øde grushauger og de forlatte byer, som er blitt til rov og til spott for de andre folk, som bor rundt omkring,

5 derfor sier Herren, Israels Gud, så: Sannelig, i min brennende nidkjærhet har jeg talt mot de andre folk og mot hele Edom, som har tilkjent sig mitt land til eiendom med hjertens glede og med inderlig forakt, for å drive ut dem som bor der, og utplyndre det;

6 derfor skal du spå om Israels land og si til fjellene og haugene, til bekkene og dalene: Så sier Herren, Israels Gud: Se, jeg har talt i min nidkjærhet og i min harme: Fordi I har båret folkenes hån,

7 derfor sier Herren, Israels Gud, så: Jeg har løftet min hånd og svoret: Sannelig, de folk som bor rundt omkring eder, de skal selv lide hån.

8 Men I, Israels fjell, I skal utskyte eders grener og bære eders frukt for mitt folk Israel; for det skal snart komme.

9 For se, jeg kommer til eder, jeg vil vende mig til eder, og I skal bli dyrket og tilsådd.

10 Og jeg vil føre mange mennesker op på eder, hele Israels hus, og i byene skal det atter bo folk, og ruinene skal bygges op igjen.

11 Jeg vil føre mennesker og fe i mengde op på eder, og de skal økes og være fruktbare; jeg vil la det bo folk på eder som i fordums tider og gjøre mere vel mot eder enn i eders første tid, og I skal kjenne at jeg er Herren.

12 Jeg vil la mennesker, mitt folk Israel, ferdes på eder, og de skal ta dig* i eie, og du skal være deres arv, og du skal ikke mere bli ved å gjøre dem barnløse. / {* d.e. Israels land.}

13 sier Herren, Israels Gud: Fordi de sier til dig: Du er en menneskeeter, og du har gjort dine folk* barnløse, / {* Israel og Juda.}

14 derfor skal du ikke mere ete mennesker og ikke mere føre dine folk til fall, sier Herren, Israels Gud.

15 Og jeg vil ikke mere la dig høre folkenes hån, og folkeslagenes spott skal du ikke mere bære, og dine egne folk skal du ikke mere føre til fall, sier Herren, Israels Gud.

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

17 Menneskesønn! Israels hus bodde i sitt land, og de gjorde det urent ved sin ferd og sine gjerninger; som en kvinnes månedlige urenhet var deres ferd for mitt åsyn.

18 Da utøste jeg min harme over dem for det blods skyld som de hadde utøst over landet, og fordi de hadde gjort det urent med sine motbydelige avguder.

19 Og jeg spredte dem blandt folkene, og de blev strødd omkring i landene; efter deres ferd og deres gjerninger dømte jeg dem.

20 Og da de kom til de folk som de kom til, vanhelliget de mitt hellige navn, og det blev sagt om dem: Dette er Herrens folk, og allikevel måtte de dra ut av hans land!

21 Da ynkedes jeg over mitt hellige navn, som Israels hus hadde vanhelliget blandt de folk som de var kommet til.

22 Derfor skal du si til Israels hus: Så sier Herren, Israels Gud: Ikke for eders skyld, Israels hus, gjør jeg det, men for mitt hellige navns skyld, som I har vanhelliget blandt de folk som I er kommet til.

23 Jeg vil hellige mitt store navn, som er blitt vanhelliget blandt folkene, det som I har vanhelliget blandt dem, og folkene skal kjenne at jeg er Herren, sier Herren, Israels Gud, når jeg åpenbarer min hellighet på eder for eders øine.

24 Jeg vil hente eder fra folkene og samle eder fra alle landene, og jeg vil la eder komme til eders eget land.

25 Og jeg vil sprenge rent vann på eder, og I skal bli rene; fra alle eders urenheter og fra alle eders motbydelige avguder vil jeg rense eder.

26 Jeg vil gi eder et nytt hjerte, og en ny ånd vil jeg gi inneni eder, og jeg vil ta bort stenhjertet av eders kjød og gi eder et kjødhjerte.

27 Min Ånd vil jeg gi inneni eder, og jeg vil gjøre at I følger mine bud og holder mine lover og gjør efter dem.

28 I skal bo i det land jeg gav eders fedre, og I skal være mitt folk, og jeg vil være eders Gud.

29 Jeg vil fri eder fra alle eders urenheter, og jeg vil kalle på kornet og gjøre det foldrikt og ikke la hungersnød komme over eder.

30 Jeg vil mangfoldiggjøre trærnes frukt og markens grøde, så I ikke mere for hungers skyld skal lide hån blandt hedningefolkene.

31 Da skal I komme i hu eders onde ferd og eders gjerninger, som ikke var gode, og I skal vemmes ved eder selv for eders misgjerninger og eders vederstyggeligheter.

32 Ikke for eders skyld gjør jeg det, sier Herren, Israels Gud, det skal I vite! Blues og skam eder over eders ferd, Israels hus!

33 sier Herren, Israels Gud: Den dag jeg renser eder fra alle eders misgjerninger, vil jeg la det bo folk igjen i byene, og ruinene skal bygges op igjen,

34 og det land som var lag øde, skal bli dyrket i stedet for at det var en ørken for hver manns øine som gikk forbi.

35 Da skal de si: Dette land som var lagt øde, er blitt som Edens have, og de herjede og ødelagte og nedrevne byer er gjenreist og har fått murer.

36 Og de folk som blir igjen rundt omkring eder, skal kjenne at jeg, Herren, har bygget op igjen det som var revet ned, og tilplantet det ødelagte land. Jeg, Herren, har sagt det, og jeg skal gjøre det.

37 sier Herren, Israels Gud: Også i dette vil jeg bønnhøre Israels hus, så jeg gjør det for dem: Jeg vil gjøre det så rikt på folk som en fårehjord;

38 som en hellig hjord, som Jerusalems hjord på dets høitider, således skal de ødelagte byer bli fulle av menneskehjorder, og de skal kjenne at jeg er Herren.

   

来自斯威登堡的著作

 

Divine Wisdom#6

  
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6. [87.] VI. THERE IS CORRESPONDENCE BETWEEN THE HEART AND THE WILL, AND BETWEEN THE LUNGS AND THE UNDERSTANDING

This is something of which the world is in ignorance, because it has been in ignorance of what Correspondence is and of there being correspondence between everything in the world and everything in heaven: and likewise of there being in man correspondence between everything in his body and everything in his mind, for there is correspondence between natural things and spiritual things. What "Correspondence" is, however, also what the nature of it is, and with what things in the human body there is correspondence, has been already stated [No. 73].

As in man there is correspondence between everything in his body and everything in his mind, this is so in the first place with the heart and lungs. This correspondence is universal because the heart reigns throughout the body, as do the lungs also. The heart and lungs are as it were the two fountainheads of all the natural motions in the body, while the Will and Understanding are the two fountainheads of all the spiritual activities in that same body; and the natural motions of the body must correspond to the activities of its spirit, for unless they correspond, the life of the body as well as the life of the lower mind (animus) would cease. It is correspondence that causes both of these to have existence and to continue in existence.

[2] [88.] That the heart corresponds to the Will, or, what is the same thing, to the love, is evident from its pulse varying with each affection. Its variations consist in beating either slowly or rapidly, strongly or feebly, easily or with difficulty, regularly or irregularly, and so on; thus it is different in joy from what it is in sorrow, different in peace of mind from what it is in a fit of anger, different in bravery from what it is in fear, different when the body is heated from what it is when chilled: it differs in various ways in diseases: and so on.

[3] All affections are of the love, and are therefore of the Will. It is because the heart corresponds to affections that are of the love, and therefore of the Will, that wise men in ancient times referred the affections to the heart, some even laying it down that the seat of the affections was there. Owing to this, it has entered into common speech to say "kind-hearted," "fainthearted," "light-hearted," "sad-hearted," "softhearted," "hard-hearted," "great-hearted," "to have little heart for," "whole-hearted," "brokenhearted," "a heart of flesh," "a heart of stone," "heavy-hearted," "tender-hearted," "base hearted," "heartless," "putting one's heart into one's work," "giving one's whole heart to," "putting new heart into," "laying a thing to heart," "taking to heart," "one's heart not being touched," "hardening one's heart against," "lifting up one's heart," "a bosom friend": hence, too, the terms "concord," 1 "discord," "accord" and many others. Moreover, throughout the Word, by "heart" is signified the Will, or the love, the Word having been composed entirely by means of correspondences.

[4] [89.] It is the same with the lungs, by the breath (anima) or breathing (spiritus) of which is signified the Understanding 2 ; for, as the heart corresponds to the love or the Will, so the breath (anima) or breathing (spiritus) of the lungs, which is respiration, corresponds to the Understanding. It is on this account that it is said in the Word that man is to love God "with all his heart and all his soul (anima)," 3 by which is signified that he is to love Him "with all his Will and all his Understanding"; again it is said that God will create in man "a new heart and a new spirit (spiritus), 4 where by "heart" is signified the Will, and by "spirit" the Understanding, because a man is being created anew when he is being regenerated; hence, also, it is said of Adam that "Jehovah God breathed into his nostrils the breath (anima) of lives" 5 and made him a "living soul (anima)," by which is signified that God breathed into him "wisdom." Moreover, the "nostrils," by reason of the correspondence of the breathing effected through them, signify "perception," and it is owing to this that an intelligent person is said to "have a sharp nose," and an unintelligent person to "have a dull nose." For this reason also the Lord breathed upon His disciples, and said unto them, Receive ye the Holy Spirit (spiritus) (John 20:22).

[5] By "His breathing" upon them is signified the intelligence they were to receive, and by the "Holy Spirit" is meant the Divine Wisdom teaching and enlightening men. This was done to show that the Divine Wisdom, understood by the Holy Spirit, proceeds from Himself. It is well known, too, from common speech that "soul (anima)" and "spirit (spiritus)" are used in reference to respiration, for when any one dies it is said that "he gives up the ghost (anima)" or that he "yields up his spirit (spiritus)," for he ceases then to breathe in and out. Besides, in most languages the word "spirit (spiritus)" means the two things, "a spirit in heaven" and "man's breathing," also "wind". This is the origin of the idea prevailing with many people that spirits in the heavens are like "air," and that so also are the souls of men after death, and even that God Himself is, because He is called a Spirit; whereas, on the contrary, God Himself is a Man; so, too, is a man's soul after death, and so is every spirit in the heavens. They are so called, however, because, in accordance with correspondence, "soul (anima)" and "spirit (spiritus)" signify wisdom.

[6] [90.] Again, that just as the heart corresponds to the Will, so the lungs correspond to the Understanding, is evidenced in a man's thought and speech. All thought is of the Understanding, and all speech is of the thought. A man cannot think unless the breathing (spiritus) of his lungs accompanies and is concordant. And so, when he is thinking quietly, he breathes quietly: if he is thinking deeply, he breathes deeply: similarly if he is thinking slowly, hurriedly, intently, calmly, ardently, etc.; if he were to hold his breath altogether he would not be able to think, except in his spirit and by its respiration; and so on. That the mouth's speech, proceeding from the thought of a man's Understanding, makes one with the breathing of his lungs, and so much one with it that he cannot utter the slightest sound or syllable without assistance from the lungs by way of larynx and epiglottis-that this is so, every one may know, if he wishes, by practical observation upon himself.

[7] [91.] Then another thing showing that the heart corresponds to the Will, and the lungs to the Understanding, is the universal government exercised by both heart and lungs throughout the body and in each and all things in it. That in the body there is a government exercised by the heart through the arteries and veins is recognized. That there is also a government exercised by the lungs may be verified by any anatomist; for the lungs, by their respiration, act both upon the ribs and upon the diaphragm, and through these two, by means of the ligaments and by means of the peritonaeum, upon all the viscera throughout the body, and upon all the muscles in the body, too; not only do they envelop the viscera and muscles, but they also penetrate far into them, so far indeed that there is not the least part in any one of them, from surface to centre, that does not derive some effect from the ligaments, consequently from the respiration. This is the case, most of all, with the stomach, owing to the fact that the esophagus passes through the diaphragm and joins company with the trachea issuing from the lungs. For the same reason, too, the heart has, besides its own motion, another caused by the lungs, for it rests upon the diaphragm and lies in the curve of the lungs, and is, through its auricles, attached to the lungs and in continuous connection with them; by this arrangement the respiratory motion passes also into the arteries and veins. Heart and lungs therefore have a joint dwelling within an arched space separated from the rest of the body, the space called the chest.

[8] A discerning investigator can see from the above facts that all living movements, called actions and coming into effect by means of the muscles, take place through the co-operation of the two motions, cardiac and pulmonary, this co-operation being present in every part, a general co-operation that is external together with a particular co-operation that is internal. Moreover, any one possessing penetration can see that those two sources of bodily motions, because they are produced by the Will and Understanding, correspond thereto.

[92.] This has furthermore been corroborated from heaven, it being granted me to be among angels who presented it to the life. By a wonderful flowing movement into gyres, which no words can describe, they formed a figure resembling a heart and another resembling a pair of lungs, together with all the structures, inner and outer, that they contain; they then moved in imitation of the flow (fluxus) 6 of heaven, for heaven is in a constant effort towards such forms, the effect of the influx of love and wisdom from the Lord. In this way these angels represented every part of the heart and lungs, as well as their union, which they call the marriage of love and wisdom. They said, moreover, that throughout the body and in each of its members, organs and viscera, there is a similar marriage between the things there that are of the heart and those that are of the lungs; and they said further that where these do not both act and each perform separately its respective part, no motion that is of life originating from anything of Will would be possible there, nor any sense that is of life originating from anything of Understanding.

[9] [93.] From all that has now been said, anyone desiring to penetrate to causes can be instructed, and be enabled to form an idea of how the Will conjoins itself to the Understanding, and the Understanding to the Will, and how they act conjointly; an idea of how the Will conjoins itself may be had from the heart, of how the Understanding conjoins itself, from the lungs, and of the reciprocal conjunction of Will and Understanding from the conjunction of heart and lungs.

From the above the truth of the preceding section is now confirmed, namely, that with human beings the receptacle for love becomes after birth their Will, and the receptacle for wisdom their Understanding; for it is after birth that the lungs are opened and that they, with the heart, initiate the active life that is of man's Will, and the sensative life that is of his Understanding. Neither of these two lives comes into activity from either the heart's operation alone or the lungs' operation alone, but only from their co-operation; nor do they come into activity unless there is correspondence, nor in a state of unconsciousness, nor with those being suffocated.

脚注:

1. The Latin for heart is cor, genitive cord-is.

2. The Latin word anima means both "breath" and "soul," and spiritus means both "breathing" and "spirit." As the argument here depends on the double meanings of these Latin words, they have been inserted in brackets in every case.

3Deuteronomy 6:5

4Ezekiel 36:26

5Genesis 2:7.

6. Translator understands "situation and flowing" to mean "How the spherules were arranged" and "The course taken by the spherules themselves, or by any motion passing from one spherule to another".

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