Bible

 

Ezekiel 29:16

English: American Standard Version         

Studovat vnitřní smysl

← Předchozí    Celá kapitola    Další →

16 And it shall be no more the confidence of the house of Israel, bringing iniquity to remembrance, when they turn to look after them: and they shall know that I am the Lord Jehovah.

   Studovat vnitřní smysl
Swedenborg

Hlavní výklad ze Swedenborgových prací:

The Inner Meaning of the Prophets and Psalms 152


Další odkazy Swedenborga k tomuto verši:

Arcana Coelestia 1165

Apocalypse Revealed 503


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 654

Skočit na podobné biblické verše

Isaiah 36:6

Lamentations 4:17

Vysvětlení slova/fráze

house
A "house" is essentially a container - for a person, for a family, for several families or even for a large group with shared interests...

israel
'Israel,' in Jeremiah 23:8, signifies the spiritual natural church. The children of Israel dispersed all the literal sense of the Word by falsities. 'The children...

iniquity
In Isaiah 59:6, 'webs' and 'garments' signify aspects of the understanding, or thought, 'Iniquity' and 'violence,' aspects of the will, or works.

remembrance
'To remember,' as in Genesis 41:9, signifies conjunction. 'Remembering' denotes conjunction because the remembrance of anyone in the other life joins them together, because as...

turn
Swedenborg says that the Lord is the sun of heaven, and like the natural sun of our world shines on everyone, good or evil. What...

after
According to Swedenborg, time and space don’t exist in spiritual reality; they are purely natural things that exist only on the physical plane. This means...

know
Like so many common verbs, the meaning of "know" in the Bible is varied and dependent on context. And in some cases – when it...

lord
The Lord, in the simplest terms, is love itself expressed as wisdom itself. In philosophic terms, love is the Lord's substance and wisdom is His...

jehovah
The Lord, in the simplest terms, is love itself expressed as wisdom itself. In philosophic terms, love is the Lord's substance and wisdom is His...

Ze Swedenborgových děl

 

Sacred Scripture # 35

Sacred Scripture (Dole translation)      

Prostudujte si tuto pasáž

Přejděte do sekce / 118  

← Předchozí   Další →

35. 28 shows that the Old Testament prophets represented the Lord in respect to the Word and therefore meant the teaching of the church drawn from the Word, and that because of this they were addressed as “children of humanity.” It follows from this that by the various things they suffered and endured they represented the violence done to the literal meaning of the Word by Jews. Isaiah, for example, took the sackcloth off his waist and the sandals off his feet and went naked and barefoot for three years (Isaiah 20:2-3). Similarly, Ezekiel the prophet took a barber’s razor to his head and his beard, burned a third of the hair in the middle of the city, struck a third with a sword, and scattered a third to the wind; also, he bound a few hairs in his hems and eventually threw a few into the midst of a fire and burned them (Ezekiel 5:1-4).

Since the prophets represented the Word and therefore meant the teaching of the church drawn from the Word (as just noted), and since the head means wisdom from the Word, the hair and the beard mean the outermost form of truth. It is because of this meaning that inflicting baldness on yourself was a sign of immense grief and being discovered to be bald was an immense disgrace. This and this alone is why the prophet shaved off his hair and his beard - to represent the state of the Jewish church in regard to the Word. This and this alone is why two she-bears tore apart forty-two boys who called Elisha bald (2 Kings 2:23-25)-because as just noted the prophet represented the Word, and his baldness signified the Word without an outermost meaning.

We shall see in §49 below that the Nazirites represented the Lord’s Word in its outermost forms, which is why they were commanded to let their hair grow and not to shave any of it. In Hebrew, “Nazirite” actually means “hair.” It was commanded also that the high priest was not to shave his head (Leviticus 21:10) and that the fathers of their families as well were not to do so (Leviticus 21:5).

That is why they regarded baldness as such an immense disgrace, as we can tell from the following passages:

There will be baldness upon all heads, and every beard will be cut off. (Isaiah 15:2; Jeremiah 48:37)

There will be shame upon all faces and baldness on all heads. (Ezekiel 7:18)

Every head was made bald and every shoulder hairless. (Ezekiel 29:18)

I will put sackcloth around all waists and baldness upon every head. (Amos 8:10)

Make yourself bald and cut off your hair because of your precious children; make yourself still more bald, because they have left you and gone into exile. (Micah 1:16)

Here making yourself bald and making yourself still more bald means distorting truths of the Word in its outermost forms. Once they have been distorted, as was done by Jews, the whole Word is ruined, because the outermost forms of the Word are what it rests on and what holds it up. In fact, every word in it is a base and support for the Word’s heavenly and spiritual truths.

Since a head of hair means truth in its outermost forms, in the spiritual world everyone who trivializes the Word and distorts its literal meaning looks bald; but those who respect and love it have good-looking hair. On this, see §49 below.

(Odkazy: Teachings about the Lord 28)


Přejděte do sekce / 118  

← Předchozí   Další →

   Prostudujte si tuto pasáž
Ze Swedenborgových prací

Odkazy z vydaných prací:

Apocalypse Revealed 47, 148, 468, 672, 736, 898

Divine Love and Wisdom 221, 377

Divine Providence 172

Sacred Scripture 49

Další novokřesťanský komentář

Thanks to the Swedenborg Foundation for their permission to use this translation.

Ze Swedenborgových děl

 

Divine Providence # 172

Divine Providence (Dole translation)      

Prostudujte si tuto pasáž

Přejděte do sekce / 340  

← Předchozí   Další →

172. I explained in Teachings for the New Jerusalem on Sacred Scripture that the Lord is the Word and that all the teaching of the church should be based on the Word. Since the Lord is the Word, then, it follows that when we are being taught by the Word we are being taught by the Lord alone. However, since this is hard to grasp, I need to make it clear in the following sequence. (a) The Lord is the Word because it comes from him and is about him. (b) [The Lord is the Word] also because it is divine truth coming from divine good. (c) Being taught from the Word is therefore being taught from him. (d) It does not reduce the immediacy that this happens indirectly, through sermons.

[2] (a) The Lord is the Word because it comes from him and is about him. No one in the church denies that the Word comes from the Lord, but even though no one denies that the Word is about no one but the Lord, no one really knows this. I have, however, explained it in The Doctrine of the New Jerusalem respecting the Lord 1-7, 37-44; and Teachings for the New Jerusalem on Sacred Scripture 62-69, 80-90, 98-100. Since the Word comes from the Lord alone and is about the Lord alone, it follows that when we are being taught from the Word we are being taught from the Lord. The Word is actually divine. Who is able to communicate something divine and instill it into our hearts except Divinity itself, the source and the subject? This is why when the Lord talks with his disciples about their union with him he talks about their abiding in him and his words abiding in them (John 15:7), about his words being spirit and life (John 6:63), and about making his dwelling with people who keep his words (John 14:20-24). This means that thinking from the Lord is thinking from the Word, to all appearances thinking by means of the Word.

I have explained throughout Teachings for the New Jerusalem on Sacred Scripture, from beginning to end, that everything in the Word is in touch with heaven; and since the Lord is heaven, this means that everything in the Word is in touch with the Lord himself. Heaven's angels do have access to heaven, but this too is from the Lord.

[3] (b) The Lord is the Word also because it is divine truth coming from divine good. The Lord teaches that he is the Word in John by saying, "In the beginning was the Word, and the Word was with God, and God was the Word, and the Word was made flesh and dwelt among us" (John 1:1, 14). Because until now this has been understood only as saying that the Lord teaches us through the Word, it has been taken as hyperbole with the implication that the Lord is not really the Word. This is because people have not realized that "the Word" means what is divine and true coming from what is divine and good, or in other words, divine wisdom from divine love. I explained that these are the Lord himself in part 1 of Divine Love and Wisdom, and explained that they are the Word in Teachings for the New Jerusalem on Sacred Scripture 1-86 [Teachings for the New Jerusalem on Sacred Scripture 1-26].

(Odkazy: Teachings about the Sacred Scripture 1-86)


[4] Now I need to explain briefly how the Lord is what is divine and true from what is divine and good. We are not human because of our faces and bodies but because of the goodness of our love and the truths of our wisdom; and since this is what makes us human, we are also whatever is true and good about us, our own love and our own wisdom. Apart from these, we are not human. The Lord, though, is what is essentially true and essentially good, or love itself and wisdom itself; and these are the Word that was in the beginning with God, that was God, and that was made flesh.

[5] (c) Being taught from the Word is therefore being taught by the Lord himself because it is being taught from what is essentially good and essentially true, or from the love itself and wisdom itself that are the Word, as just stated. Still, we all learn within the limits of the comprehension of our love. Anything beyond that is transient.

People who are taught by the Lord in the Word learn a few truths in this world, but they learn a great many when they become angels. The deeper levels of the Word, the divine spiritual and divine heavenly contents, are being instilled at the same time. However, these are not opened up until after our death, in heaven, where we come into an angelic wisdom that in comparison to our earlier human wisdom is simply indescribable. You may see in Teachings for the New Jerusalem on Sacred Scripture 5-26 that the divine spiritual and divine heavenly contents that constitute the wisdom of angels are present throughout the Word, in its every detail.

[6] (d) It does not reduce the immediacy that this happens indirectly, through sermons. The only way the Word can be taught is indirectly, through our parents, teachers, preachers, and books, and especially by our reading it. Still, these are not our teachers: the Lord is, using them as means. This is derived from what preachers know, too. They say that they are not talking from their own resources but from the spirit of God and that everything true, like everything good, comes from God. They can talk and can convey things to the minds of many, but not to anyone's heart; and anything that does not enter the heart dies in the mind. "The heart" means our love.

We can see from this that we are led and taught by the Lord alone and that this happens directly from him when it happens from the Word. This is a most treasured secret of angelic wisdom.

Přejděte do sekce / 340  

← Předchozí   Další →

   Prostudujte si tuto pasáž
Ze Swedenborgových prací

Odkazy z vydaných prací:

Divine Providence 244, 254, 265

Další novokřesťanský komentář

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


Přeložit: