圣经文本

 

Ezekiel第30章

学习

   

1 Ang salita ng Panginoon ay dumating uli sa akin, na nagsasabi,

2 Anak ng tao, manghula ka, at iyong sabihin, Ganito ang sabi ng Panginoong Dios: Manambitan kayo: Sa aba ng araw na yaon!

3 Sapagka't ang kaarawan ay malapit na, sa makatuwid baga'y ang kaarawan ng Panginoon ay malapit na; magiging kaarawan ng pagaalapaap; panahon ng mga bansa.

4 At isang tabak ay darating sa Egipto, at kahirapan ay sasa Etiopia, pagka ang mga patay ay mangabubuwal sa Egipto; at dadalhin nila ang kaniyang karamihan, at ang kaniyang mga patibayan ay mangawawasak.

5 Ang Etiopia, at ang Phut, at ang Lud, at ang buong halohalong bayan, at ang Chub, at ang mga anak ng lupain na nangasa pagkakasundo, mangabubuwal na kasama nila sa pamamagitan ng tabak.

6 Ganito ang sabi ng Panginoon: Sila namang nagsialalay sa Egipto ay mangabubuwal; at ang kapalaluan ng kaniyang kapangyarihan ay mabababa: mula sa moog ng Seveneh ay mangabubuwal sila roon sa pamamagitan ng tabak, sabi ng Panginoong Dios.

7 At sila'y magiging sira sa gitna ng mga lupain na sira; at ang kaniyang mga bayan ay ibibilang sa mga bayan na giba.

8 At kanilang malalaman na ako ang Panginoon, pagka ako'y nagsulsol ng apoy sa Egipto, at lahat niyang katulong ay nangalipol.

9 Sa araw na yaon ay magsisilabas ang mga sugo mula sa harap ko sa mga sasakyan upang takutin ang mga walang bahalang taga Etiopia; at magkakaroon ng kahirapan sa kanila gaya sa kaarawan ng Egipto; sapagka't narito, dumarating.

10 Ganito ang sabi ng Panginoong Dios: Akin namang paglilikatin ang karamihan ng Egipto, sa pamamagitan ni Nabucodonosor na hari sa Babilonia.

11 Siya at ang kaniyang bayan na kasama niya, na kakilakilabot sa mga bansa, ay ipapasok upang gibain ang lupain; at kanilang hahawakan ang kanilang mga tabak laban sa Egipto, at pupunuin ng mga patay ang lupain.

12 At aking tutuyuin ang mga ilog, at aking ipagbibili ang lupain sa kamay ng mga masamang tao; at aking sisirain ang lupain, at lahat na nandoon, sa pamamagitan ng kamay ng mga taga ibang lupa: akong Panginoon ang nagsalita.

13 Ganito ang sabi ng Panginoong Dios: Akin din namang sisirain ang mga diosdiosan, at aking paglilikatin ang mga larawan sa Memphis; at hindi na magkakaroon pa ng prinsipe sa lupain ng Egipto; at ako'y maglalagay ng katakutan sa lupain ng Egipto.

14 At aking sisirain ang Patros, at ako'y magsisilab ng apoy sa Zoan, at maglalapat ako ng mga kahatulan sa No.

15 At aking ibubugso ang aking kapusukan sa Sin, na katibayan ng Egipto; at aking ihihiwalay ang karamihan ng mga taga No.

16 At ako'y magsusulsol ng apoy sa Egipto: ang Sin ay malalagay sa malaking kadalamhatian, at ang No ay magigiba: at ang Memphis ay magkakaroon ng mga kaaway sa kaarawan.

17 Ang mga binata sa Aven at sa Pi-beseth ay mangabubuwal sa pamamagitan ng tabak; at ang mga ito ay magsisipasok sa pagkabihag.

18 Sa Tafnes nama'y magdidilim ang araw, pagka aking inalis roon ang mga atang ng Egipto, at ang kapalaluan ng kaniyang kapangyarihan ay maglilikat doon: tungkol sa kaniya, ay tatakpan siya ng alapaap, at ang kaniyang mga anak na babae ay magsisipasok sa pagkabihag.

19 Ganito maglalapat ako ng mga kahatulan sa Egipto; at kanilang malalaman na ako ang Panginoon.

20 At nangyari nang ikalabing isang taon nang unang buwan, nang ikapitong araw ng buwan, na ang salita ng Panginoon ay dumating sa akin, na nagsasabi,

21 Anak ng tao, aking binali ang kamay ni Faraon na hari sa Egipto; at, narito, hindi natalian, upang lapatan ng mga gamot, na lagyan ng isang tapal upang talian, upang humawak na matibay ng tabak.

22 Kaya't ganito ang sabi ng Panginoong Dios: Narito, ako'y laban kay Faraon na hari sa Egipto, at aking babaliin ang kaniyang mga bisig, ang malakas na bisig, at yaon na nabali; at aking palalagpakin ang tabak mula sa kaniyang kamay.

23 At aking pangangalatin ang mga taga Egipto sa gitna ng mga bansa, at pananabugin ko sila sa mga lupain.

24 At aking palalakasin ang mga bisig ng hari sa Babilonia, at ilalagay ko ang aking tabak sa kaniyang kamay; nguni't aking babaliin ang mga bisig ni Faraon, at siya'y dadaing sa harap niyaon ng mga daing ng taong nasugatan ng ikamamatay.

25 At aking aalalayan ang mga bisig ng hari sa Babilonia; at ang mga bisig ni Faraon ay bababa; at kanilang malalaman na ako ang Panginoon, pagka aking ilalagay ang aking tabak sa kamay ng hari sa Babilonia, at kaniyang iuunat sa lupain ng Egipto.

26 At aking pangangalatin ang mga taga Egipto sa gitna ng mga bansa, at pananabugin ko sila sa mga lupain; at kanilang malalaman na ako ang Panginoon.

   

来自斯威登堡的著作

 

Apocalypse Explained#66

学习本章节

  
/1232  
  

66. (Verse 14) And his head and his hairs were white. That this signifies the Divine in primaries and in ultimates, is evident from the signification of the head when mentioned in reference to the Lord, of whom these things are said, as denoting the Divine in primaries, concerning which we shall speak presently; and from the signification of hairs, as denoting the Divine in ultimates, of which also we shall speak presently; and from the signification of white, as denoting what is pure. (That white (album) and white (candidum) denote what is pure, may be seen, Arcana Coelestia 3301, 3993, 4007, 5319.) The reason why the head, when mentioned in reference to the Lord, denotes the Divine in primaries, is, that the head is the highest part of man, and therein are those primary things which give rise to all things that take place in the body. For in the head are the understanding and the will, from which, as from their beginnings, all the other things flow that relate to man's remoter things, as speech, and all actions. But the reason why hairs, when mentioned in reference to the Lord, denote the Divine in ultimates is, that hairs are ultimates, for they grow from the ultimate parts of man, and the primaries terminate in them; therefore, when the head and hairs are mentioned, primaries and ultimates are meant.

[2] He who knows that the head signifies primaries, and the hairs ultimates, even in spiritual things, and that primaries and ultimates signify all things (as was shown above, n. 41), may know many arcana of the internal sense, where those things are mentioned. As, for instance, a Nazarite was not allowed to shave the hair of his head, because, as is said, it was the Nazariteship of God upon his head, and when the days were accomplished, he had to shave it off, and consecrate it (Numbers 6:1-21); also the strength of Samson was in his hairs, and when they were shaved off he became weak, and when they grew again his strength returned (Judges 16:13 to the end). Again, forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head (2 Kings 2:23, 24). So too Elias was clothed with a garment of hair (2 Kings 1:8) and John the Baptist with camel's hair (Mark 1:6). Moreover what is signified by the head, hairs, beard and baldness, may be seen where they are mentioned in the Word.

[3] The reason why a Nazarite was not allowed to shave his hair, because, as is stated, it was the Nazariteship of God upon his head, and that when the days were accomplished, he had to shave it off, and consecrate it, was, that a Nazarite represented the Lord in primaries and in ultimates, and His Divine in ultimates was His Human, which He made Divine even to the flesh and bones, which are the ultimates. That He made the Human Divine even to the flesh and bones, is clear from the fact that He left nothing in the sepulchre, and that He said to His disciples that He had flesh and bones, which a spirit has not (Luke 24:39, 40). And when the Divine itself is also Divine in ultimates, then it rules all things from primaries by ultimates. (As is evident from what was said and shown above, n. 41; especially from the things which are adduced in Arcana Coelestia, to the effect that interiors successively flow into exteriors, even to the outermost or ultimate, and that therein also they exist and subsist, n. Arcana Coelestia 634, 6239, 6465, 9215, 9216; that they not only flow in successively, but also form what is simultaneous in the ultimate; concerning which order see n. 5897, 6451, 8603, 10099; that therefore all interior things are held together in connection, from the primary by means of the ultimate, n. 9828; and in the work, Heaven and Hell 297; that hence the ultimate is more holy than the interiors, n. Arcana Coelestia 9824; that hence in the ultimates there is strength and power, n. 9836.) It was for these reasons that the Nazariteship was instituted. The reason why the Nazarite should ultimately consecrate his hair by putting it into the fire of the altar, was, because the Holy Divine was thereby represented, and the fire of the altar signified that Holy (n. 934, 6314, 6832).

[4] From these considerations it is also evident why the strength of Samson was in his hair (Judges 16[13] to the end), for it is said that he was a Nazarite from his mother's womb (Judges 13:7; 16:17); so also it was not lawful for the chief priest and his sons, nor for the Levites, to shave the head and make themselves bald (Leviticus 10:6; 21:5, 10; Ezekiel 44:20). So, too, to cut off the beard, which also had a similar signification, was ignominious with the people of Israel (2 Sam. 10:4, 5). The reason why the forty-two boys were torn in pieces by bears, because they mocked Elisha, calling him bald-head, was, that Elijah and Elisha represented the Lord as to the Word, which is Divine truth, the sanctity and strength of which are in the ultimates from primaries, as said above; and because baldness signified the deprivation of them, therefore this circumstance took place; bears also signify truth in ultimates. (That Elijah and Elisha represented the Lord as to the Word, may be seen, Arcana Coelestia 2762, 5247.)

[5] From these considerations it is also clear why the garment of Elias was hairy, and that of John was made of camel's hair; for John the Baptist, as well as Elias, represented the Lord as to the Word, therefore he was also called Elias (as may be seen, Arcana Coelestia 7643, 9372). When these things are understood it can be known what is signified by the head, hairs, beard, and baldness in the Word. As in Isaiah:

"In that time shall the Lord, by the king of Assyria, shave the head, and the hairs of the feet; he shall also consume the beard" (7:20).

In the same:

"Upon all heads shall be baldness, every beard shaven" (15:2).

In Jeremiah:

"Truth hath perished, and is cut off from their mouth; cut off thine hair and cast it away" (7:28, 29).

And in Ezekiel:

"Take a razor, and pass it upon the head and beard" (5:1).

Again:

"On every face shall be shame, and upon all heads baldness" (7:18).

Again:

"Every head was made bald" (29:18).

In Amos:

"I will bring baldness upon every head" (8:10).

And in David:

"God shall bruise the head of his enemies, the hairy scalp of him that goeth on in his guilt" (Psalm 68:21).

In these passages, and in others, by cutting off the hair of the head, shaving the beard, and inducing baldness, is signified to deprive of all good and truth, because he who is deprived of the ultimates is also deprived of things prior, for prior things exist and subsist in ultimates, as said above. In the world of spirits also, there are seen those who are bald; and I have been informed that they are those who were abusers of the Word and had applied the sense of the letter, which is Divine truth in the ultimates, to wicked purposes, and consequently were deprived of all truth; they are also the most wicked, and many of them are from the Babylonish nation; but, on the contrary, the angels are seen with becoming hair.

  
/1232  
  

Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.