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以西結書 20

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1 以色列人在埃及的罪行第七年五十日,有幾個以色列的長老求問耶和華,他們在我的面前。

2 耶和華的臨到我說:

3 “人子啊!你要告訴以色列的長老,對他們:‘耶和華這樣:你們求問我嗎?我指著我的永生起誓,我必不讓你們求問我。這是耶和華的宣告。’

4 人子啊,你要審問他們嗎?要審問他們嗎?你要使他們知道他們列祖那些可憎的事,

5 對他們:‘耶和華這樣:在我揀選以色列的日子,我向雅各家的後裔舉起誓,又在埃及地向他們顯現。我向他們舉起誓:我是耶和華你們的

6 那日,我向他們舉起誓,要把他們從埃及地領出來,到我為他們所選定的流奶與蜜之地,就是萬邦中最榮美的地。

7 我對他們:你們各要拋棄你們眼中那些可憎的像,不可因埃及偶像玷污自己:我是耶和華你們的

8 但是他們背叛了我,不肯從我;他們各沒有拋棄他們眼中那些可憎的像,沒有離棄埃及偶像。“‘那時我,我要把我的烈怒傾倒在他們身上,在埃及地向他們完全發盡我的怒氣。

9 然而我為了我名的緣故沒有這樣作,免得我的名在他們寄居的列國的人眼中被褻瀆,我把他們從埃及地領出來,在列國的人眼前向他們顯現。

10 在曠野的罪行“‘這樣我把他們從埃及地領了出到曠野。

11 我把我的律例賜他們,把我的典章指示他們;人如果遵行,就必因此活著。

12 我又把我的安息日他們,作我與他們之間的憑據,使他們知道我是使他們分別為耶和華

13 可是以色列家在曠野背叛了我,沒有遵行我的律例,棄絕了我的典章(人如果遵行這些,就必因此活著),大大褻瀆了我的安息日,那時我我要把我的烈怒倒在他們身上,在曠野把他們滅絕。

14 然而我為了我名的緣故沒有這樣作,免得我的名在列國的人眼中被褻瀆;我曾在他們眼前把以色列人領出來。

15 我在曠野也曾經向他們舉起誓,必不領他們到我賜他們的流奶與蜜之地,就是萬邦中最榮美的地。

16 因為他們棄絕了我的典章,沒有遵行我的律例,褻瀆了我的安息日;他們的隨從自己的偶像

17 雖然這樣,我的眼還是顧惜他們,不毀滅他們;我沒有在曠野把他們滅絕。

18 “‘我在曠野對他們的兒女:不要遵行你們祖先的律例,不要謹守他們的典章,也不要因他們的偶像玷污自己。

19 我是耶和華你們的;你們要遵行我的律例,謹守我的典章,把它們實行出來。

20 你們要把我的安息日分別為,作我與你們之間的憑據,使你們知道我是耶和華你們的

21 可是他們的兒女背叛了我,沒有遵行我的律例,也沒有謹守實行我的典章(人如果遵行這些律例典章,就必因此活著),褻瀆了我的安息日;那時我我要把我的烈怒倒在他們身上,在曠野向他們發盡我的怒氣。

22 然而我為了我名的緣故縮,沒有這樣作,免得我名在列國的人眼中被褻瀆;我曾在他們眼前把以色列人領出來。

23 我在曠野也曾經向他們舉起誓,要把他們分散在列國,四散在萬邦;

24 因為他們沒有遵守我的典章,棄絕了我的律例,褻瀆了我的安息日,他們的眼目注視著他們祖先的偶像

25 因此,我也把不的律例和不能藉以存活的典章賜他們;

26 他們使所有頭生的都經火作供物,所以我讓他們玷污自己,好叫他們驚惶,知道我是耶和華。’

27 在迦南的罪行“因此,人子啊!你要告訴以色列家,對他們:‘耶和華這樣:你們的列祖在對我不忠的這事上褻瀆了我。

28 我領他們到了我曾經舉起誓要賜他們的那地,他們見各山和茂盛的林,就在那裡獻祭,在那裡奉上惹我發怒的供物,也在那裡獻上馨香的祭,並且在那裡澆上他們的奠祭。’

29 我問他們:‘你們所去的那處是甚麼地方?’於是那處的名字巴麻,直到今日。

30 因此,你要對以色列:‘耶和華這樣:你們還照著你們祖先所行的玷污自己嗎?仍隨著他們可憎的偶像行邪淫嗎?

31 你們奉上供物,使你們的兒子,用你們的一切偶像玷污自己,直到今日。以色列家啊,我怎能讓你們向我求問呢?耶和華:我指著我的永生起誓:我決不讓你們向我求問。這是耶和華的宣告。

32 你們:我們要像列國的人,像列邦的各族一樣去事奉頭和石頭。你們心裡所起的這意念,必不能成就。

33 重歸故土的應許“‘我指著我的永生起誓:我必用大能的,伸出來的膀,以及倒出來的烈怒,統治你們。這是耶和華的宣告。

34 我必用大能的,伸出來的膀,以及倒出來的烈怒,把你們從萬族中領出來,從你們所分散到的列邦招聚你們。

35 我要把你們到萬族的曠野,在那裡當面審判你們。

36 我怎樣在埃及地的曠野審判你們的祖先,也必怎樣審判你們。這是耶和華的宣告。

37 我必使你們從牧人的杖經過,使你們進入盟約的約束。

38 我必從你們中間除淨那些背叛和得罪我的人,我雖把他們從寄居之地領出,可是他們不得進入以色列地;這樣,你們就知道我是耶和華

39 以色列家啊,至於你們,耶和華這樣:你們各去事奉自己的偶像吧!只是將來你們必要從我,不可再以你們的供物和偶像褻瀆我的名。

40 在我的,就是在以色列的以色列全家所有的人都要在那地事奉我;我要在那裡悅納他們;在那裡向你們要舉祭和初熟的土產,以及一切物。這是耶和華的宣告。

41 我從萬族中把你們領出來,從你們所分散到的列邦召集你們的時候,我必悅納你們,好像悅納馨香的祭一樣。我要在列國的人眼前,在你們中間顯為

42 我領你們進入以色列地,就是進入我曾經舉起誓要賜你們祖先的地以後,你們就知道我是耶和華

43 在那裡你們要想起你們玷污自己的所作所為,又要為了自己所行的一切惡事而厭惡自己。

44 以色列家啊!為了我名的緣故,我沒有照著你們的惡行和敗壞的行為待你們,這樣,你們就知道我是耶和華。這是耶和華的宣告。’”

45 焚燒樹林的比喻耶和華的臨到我說:

46 “人子啊!你要面向南方,向南面發言,說預言攻擊地田野的樹林,

47 地的:‘你要耶和華的耶和華這樣:看哪!我要在你中間點起來,吞滅你中間所有青綠和枯乾的;猛烈的燄必不熄滅;從遍地都要燒焦。

48 所有的人都必見是我耶和華使這火燃起來;這火必不熄滅。’”

49 於是我:“啊,耶和華啊!人都指著我:‘這人不是在比喻嗎?’”(本章第45~49節在《馬索拉抄本》為21:1~5)

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Hlavní výklad ze Swedenborgových prací:

The Inner Meaning of the Prophets and Psalms 143


Další odkazy Swedenborga k této kapitole:

天堂的奥秘 349, 566, 574, 795, 878, 925, 1260, ...

Apocalypse Revealed 278, 316, 400, 401, 543, 546, 586, ...

婚姻之爱 156

The Lord 28, 48

真實的基督徒信仰 156, 468


References from Swedenborg's unpublished works:

Apocalypse Explained 97, 109, 183, 324, 376, 405, 412, ...

Scriptural Confirmations 9, 74

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Apocalypse Explained # 1082

Apocalypse Explained (Whitehead translation)      

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1082. And shall eat her flesh, signifies rejection of its evils, which are adulterated goods, and then the manifestation that they were without any good. This is evident from the signification of "flesh," as being the good of the Word and of the church, and in the contrary sense the evil thereof. Here "flesh" means evils, which are adulterated goods. Also from the signification of "to eat," as being to consume, but here to reject wholly, because this is said of the Reformed, who have rejected the works or goods of Babylon, which consist especially in gifts to the idols of their saints, to their sepulchers, also to monasteries, and to the monks themselves, given as offerings for various expiations. It follows that the same words mean also the manifestation that they were without any good, for when spurious and meritorious goods are rejected, which are signified by the "flesh that they should eat," it is then manifest that they are without any good.

(Odkazy: Revelation 17:16)


[2] "Flesh" has various significations in the Word. It signifies what is man's own [proprium], thus either his good or evil, and from this it signifies the whole man. But in the highest sense it signifies the Lord's Divine Human, and particularly the Divine good of the Divine love that proceeds from Him. That "flesh" signifies the Divine Human as to the good of love is evident in John:

Jesus said, I am the living bread, which cometh down out of heaven; if anyone eat of this bread he shall live forever; and the bread which I will give is My flesh, which I will give for the life of the world. The Jews, therefore, strove one with another, saying, How can this one give His flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink His blood ye shall not have life in yourselves. He that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day; for My flesh is truly food, and My blood is truly drink. He that eateth My flesh and drinketh My blood abideth in Me and I in him. This is the bread which cometh down out of heaven (John 6:51-58).

It is clearly evident that "flesh" here means the own [proprium] of the Lord's Divine Human, which is the Divine good of the Divine love, and is that which is called in the Holy Supper the body. (That the "body" there, that is, the "flesh," is the Divine good, and the "blood" is the Divine truth, may be seen above, n. 329.) And as "bread and wine" have the same signification as "flesh and blood," "bread" meaning the Divine good, and "wine" the Divine truth, therefore these were commanded in place of flesh and blood.

(Odkazy: The Apocalypse Explained 329)


[3] Divine good from the Lord was signified also by the flesh of the sacrifices that Aaron, his sons, and those who sacrificed, and others who were clean, might eat:

And that this was holy (may be seen in Exodus 12:7-9, 29:31-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4);

Consequently if an unclean person ate of that flesh he would be cut off from his people (Leviticus 7:21).

That those sacrifices were called bread (Leviticus 22:6-7).

That that flesh was called the flesh of holiness (Jeremiah 11:15; Haggai 2:12),

And the flesh of the offering, which was to be upon the table in the Lord's kingdom (Ezekiel 40:43).

The Lord's Divine Human is also called "flesh" in John:

The Word was made flesh, and dwelt among us; and we saw His glory, the glory as of the only-begotten of the Father (John 1:14).

(Odkazy: Exodus 29:30-34)


[4] That "flesh" signified also the good with man can be seen from the following passages. In Ezekiel:

I will give them one heart, and I will give a new spirit in the midst of you, and I will take away the heart of stone out of their flesh, and I will give them a heart of flesh (Ezekiel 11:19; 36:26).

"Heart of flesh" means the will and love of good. In David:

O God, Thou art my God, in the morning I seek Thee; my soul thirsteth for Thee; my flesh longeth for Thee in a land of drought and weariness without waters (Psalms 63:1).

In the same:

My soul longeth for the courts of Jehovah; my heart and my flesh cry out unto the living God (Psalms 84:2).

The "flesh" that longeth for Jehovah, and that crieth out unto the living God, signifies man as to good of the will, for the "flesh" of man corresponds to the good or evil of his will, and the "blood" to the truth or falsity of his understanding; here "flesh" means the good of the will, because it longeth for Jehovah and crieth out unto God.

[5] In Job:

I have known my Redeemer, He liveth, and at the last He shall rise upon the dust; and afterwards these things shall be encompassed by my skin, and from my flesh I shall see God (Job 19:25-27).

To see God from one's flesh signifies from one's own voluntary made new by the Lord, and thus good. In Ezekiel:

Upon the bones seen in the midst of the valley, I will put sinews, and I will cause flesh to come up upon them, and I will cover them with skin, and I will give spirit unto them that they may live (Ezekiel 37:6, 8).

Here, too, "flesh" signifies what is one's own [proprium] of the will made new by the Lord, and thus good. What "bones" and the rest signify here may be seen above (n. 418, 419, 665). In Revelation:

Come and gather yourselves together unto the supper of the great God, that ye may eat the flesh of kings, and the flesh of commanders of thousands, and the flesh of the mighty, and the flesh of horses and of them that sit on them, and the flesh of all, free and bond, small and great (Revelation 19:17-18; Ezekiel 39:17-19).

That "flesh" here does not mean flesh but goods of every kind, is clearly evident.

(Odkazy: Acts of the Apostles 19:25-27; Ezekiel 37:5-6; The Apocalypse Explained 418-419, 665)


[6] But on the other hand, that "flesh" signifies man's own voluntary, which regarded in itself is evil, is evident from the following passages. In Isaiah:

They shall eat every man the flesh of his own arm (Isaiah 9:20).

In the same:

I will feed thine oppressors with their own flesh (Isaiah 49:26).

In Jeremiah:

I will feed you with the flesh of their sons and with the flesh of their daughters; and they shall eat every man the flesh of his companion (Jeremiah 19:9).

In Zechariah:

The rest shall eat everyone the flesh of another (Zechariah 11:9).

In Moses:

I will chastise you sevenfold for your sins, and ye shall eat the flesh of your sons and the flesh of your daughters (Leviticus 26:28-29).

[7] In Jeremiah:

Cursed is the man who trusteth in man and maketh flesh his arm (Jeremiah 17:5).

Here "flesh" signifies what is man's own [proprium] which in itself is evil; to appropriate this to oneself is signified by eating and feeding upon it. Again, "flesh" signifies what is man's own [proprium] in Matthew:

Jesus said, Blessed art thou, Simon, for flesh and blood hath not revealed it unto thee (Matthew 16:17).

In John:

As many as received, to them gave He power to become sons of God, who were born, not from bloods nor from the will of the flesh, but from God (John 1:12-13).

In Ezekiel:

Jerusalem committed whoredom with the sons of Egypt her neighbors, great in flesh (Ezekiel 16:26).

In Isaiah:

Egypt is man and not God, and his horses are flesh and not spirit (Isaiah 31:3).

In John:

It is the spirit that quickeneth, the flesh profiteth nothing (John 6:63).

In the same:

That which is born of the flesh is flesh, that which is begotten of the spirit is spirit (John 3:6).

In David:

God remembered that they were flesh, a breath that passeth away and returneth not (Psalms 78:39).

The evil of man's will, which is what is his own [proprium] from birth. is what is signified in these passages by "flesh"; also by:

The flesh that the sons of Israel lusted after in the desert, and on account of which they were smitten with a great plague, and from which the place was called graves of lust (Numbers 11:4-34).

Moreover, in the Word the expression "all flesh" is frequently used as meaning every man (as in Genesis 6:12, 13, 17, 19; Isaiah 40:5, 6; 49:26; 66:16, 23, 24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 20:48, 21:4, 5; and elsewhere).

(Continuation respecting the Word)

(Odkazy: Ezekiel 21:4-5; Genesis 6:12-13; Isaiah 40:5-6, 66:23-24; Numbers 11:4-33)


[8] The spiritual by influx presents what is correspondent to itself in the natural, in order that the end may become a cause, and the cause become an effect, and thus the end through the cause may present itself in the effect as visible and sensible. This trine, namely, end, cause, and effect, is given from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. That which produces is love, and the product therefrom is of love from good by means of truth. The final products, which are in our world, are various, as numerous as the objects are in its three kingdoms of nature, animal, vegetable, and mineral. All products are correspondences.

[9] As this trine, namely, end, cause, and effect, exists in each heaven, there must be in each heaven products that are correspondences, and which in form and aspect are like the objects in the three kingdoms of our earth; from which it is clear that each heaven is like our earth in external appearance, differing only in excellence and beauty according to degrees. Now in order that the Word may be full, that is, may consist of effects in which are a cause and an end, or may consist of uses, in which truth is the cause and good is the end and love is that which produces, it must needs consist of correspondences; and from this it follows that the Word in each heaven is like the Word in our world, differing only in excellence and beauty according to degrees. What this difference is shall be told elsewhere.

(Odkazy: Ezekiel 37:5-6; Revelation 17:16)

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From Swedenborg's Works

References from Swedenborg's unpublished works:

Apocalypse Explained 1078, 1141


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

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以賽亞書 56:7

Chinese: NCV (Traditional)         

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7 我必領他們到我的,使他們在屬於我的禱告的殿中喜樂;他們的燔祭和祭品,在我的祭壇上必蒙悅納;因為我的殿必稱為萬族禱告的殿。”

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

The Inner Meaning of the Prophets and Psalms 56


Další odkazy Swedenborga k tomuto verši:

天堂的奥秘 923, 8495

Apocalypse Revealed 392


References from Swedenborg's unpublished works:

Apocalypse Explained 391, 405

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Word/Phrase Explanations


'Sanctuary' signifies the truth of heaven and the church. 'Sanctuary,' as in Ezekiel 24:21, signifies the Word.


'Hills' signify the good of charity.


The first altar mentioned in the Word was built by Noah after he came out of the ark. On that altar, he sacrificed clean animals...


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