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以西結書 8

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1 第六初五日,我在家中;猶大的眾長老在我面前。在那裡耶和華的靈(原文是)降在我身上。

2 我觀,見有形像彷彿的形狀,從他腰以下的形狀有,從他腰以上有光輝的形狀,彷彿光耀的精金。

3 他伸出彷彿一隻的樣式,抓住我的一綹髮,靈就將我舉到中間,在的異象中,我到耶路撒冷的內院門口,在那裡有觸動主怒偶像的位,就是惹動忌邪的。

4 誰知,在那裡有以色列的榮耀,形狀與我在平原所見的一樣。

5 神對我:人子啊,你舉目向北觀看。我就舉目向北觀看,見祭壇邊,在門口有這惹忌邪的偶像;

6 又對我:人子啊,以色列家所行的,就是在此行這可憎的事,使我遠離我的聖所,你見了麼?你還要見另有可憎的事。

7 他領我到院口。我觀,見上有個窟窿。

8 他對我:人子啊,你要挖。我,見有

9 :你進去,他們在這裡所行可憎的惡事。

10 我進去一,誰知,在四面上畫著各樣爬物和可憎的走,並以色列家一切的偶像

11 在這些像前有以色列家的七十個長老站立,沙番的兒子雅撒尼亞也站在其中。各拿香爐,煙雲的香氣上騰。

12 他對我子啊,以色列家的長老中在各畫像裡所行的,你見了麼?他們常耶和華不見我們耶和華已經離棄這

13 他又:你還要見他們另外行可憎的事。

14 他領我到耶和華殿外院朝門口。誰知,在那裡有婦女坐著,為搭模斯哭泣。

15 他對我:人子啊,你見了麼?你還要見比這更可憎的事。

16 他又領我到耶和華殿的內院。誰知,在耶和華的殿口、廊子和祭壇中間,約有二十五個背向耶和華的殿,面向東方拜日頭。

17 他對我:人子啊,你見了麼?猶大家在此行這可憎的事還算為小麼?他們在這遍行強暴,再三惹我發怒,他們手拿枝條舉向鼻前。

18 因此,我也要以忿怒行事,我眼必不顧惜,也不可憐他們;他們雖向我耳中聲呼求,我還是不

   

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In Isaiah 52:14, this signifies the Lord's appearance in humility. (The Inner Meaning of the Prophets and Psalms 52)

In Lamentations 4:8, this signifies the obscurity of divine truth to such a point that it was no longer visible. (Apocalypse Explained 196[3])

In Daniel 3:19, this signifies the antagonism of people represented by ‘Babylon' against the goods and truths of the Lord's church. (The Inner Meaning of the Prophets and Psalms 174)

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Apocalypse Explained # 200

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200. And I will confess his name before My father and before His angels, signifies that they will be in Divine good and in Divine truth therefrom. This is evident from the signification of "I will confess his name," as being that things are to be in agreement with the quality of their state of life; for "I will confess," when said by the Lord, means to grant that things may be; for what the Lord says or confesses respecting a man or angel who is in the good of love and faith, He grants and provides, since all the good of love and of faith is from Him. Therefore in the Word, "to speak," when predicated of the Lord, signifies to instruct, to illustrate, and to provide (See Arcana Coelestia 5361, 6946, 6951, 7019, 8095, 10234, 10290). That "name" means the quality of the state of life, see above n. 148. This is evident also from the signification of "Father," when it is said by the Lord, as being the Divine good, which is in the Lord and from Him (of which in what follows); and from the signification of "angels," as being Divine truth, which is also from the Lord (of which above, n. 130. From this it is clear that "I will confess his name before My Father and before His angels," signifies that they will be in Divine good and in Divine truth.

[2] "Father," when it is said by the Lord, means the Divine good, which is in the Lord and from the Lord, because the Divine, which was in the Lord from conception, and which was the Esse of His life, to which Divine He united His Human when He was in the world; this He called "His Father." That the Divine that was in Him from conception was what the Lord called "Father," can be clearly seen from His teaching that He is one with the Father. As in John:

I and the Father are one (John 10:30).

In the same:

Believe that the Father is in Me, and I in the Father (John 10:38).

In the same:

He that beholdeth Me beholdeth Him that sent Me (John 12:45).

In the same:

If ye had known Me ye would have known My Father also; and from henceforth ye have known Him, and have seen Him. Philip said unto Him, Lord, show us the Father. Jesus saith, Am I so long time with you, and thou dost not know Me, Philip? he that hath seen Me hath seen the Father; how sayest thou then, Show us the Father? Believest thou not that I am in the Father, and the Father in Me? The Father that abideth in Me doeth the works. Believe Me, that I am in the Father, and the Father in Me (John 14:7-11).

In the same:

If ye had known Me ye would have known My Father also (John 8:19).

In the same:

I am not alone, became the Father is with Me (John 16:32).

[3] Because the Lord is one with the Father He also declares:

That all things of the Father are His, and His are the Father's (John 17:10);

That all things whatsoever that the Father hath are His (John 16:15);

That the Father hath given all things into the hands of the Son (John 3:35; 13:3);

And that all things have been delivered unto Him by the Father; that no one knoweth the Son save the Father, neither doth any one know the Father save the Son (Matthew 11:27; Luke 10:22).

That no one hath seen the Father except the Son, who is in the bosom of the Father (John 1:18; 6:46).

That the Word was with God, and God was the Word, and the Word became flesh (John 1:1, 14).

From this last passage also it is clear that they are one, for it is said, "The Word was with God, and God was the Word." It is plain, too, that the Human of the Lord is also God, for it is said, "And the Word became flesh." Because all things of the Father are also the Lord's, and because He and the Father are one, the Lord when He ascended into heaven said to His disciples:

All power hath been given unto Me in heaven and on earth (Matthew 28:18);

by which He taught that men should approach Him alone, because He alone can do all things; as He also said to them before:

Without Me ye can do nothing (John 15:5).

This makes clear how these words are to be understood:

I am the way, the truth, and the life; no one cometh unto the Father but through Me (John 14:6);

namely, that the Father is approached when the Lord is approached.

[4] The Lord so often spoke of the Father as another than Himself, for this, among many reasons, that by "Father," in the internal or spiritual sense, is meant the Divine good, and by "Son," the Divine truth, each in the Lord and from the Lord; for the Word is written by correspondences, and is thus as well for men as for angels. The "Father" therefore is mentioned, that the Lord's Divine good may be perceived by the angels who are in the spiritual sense of the Word; and "Son of God" and "Son of man" are mentioned, that the Divine truth may be perceived (as can be seen from what has been shown in the Arcana Coelestia, namely, that "Father" in the Word signifies good, n. 3703, 5902, 6050, 7833, 7834; that "father" signifies the church in respect to good, thus the good of the church, and "mother" the church in respect to truth, thus the truth of the church, n. 2691, 2717, 3703, 5581, 8897. That the Divine good that was in Him from conception, and which was the Esse of life, from which was His Human, the Lord called "Father," n. 2803, 3704, 7499, 8328, 8897; that the Lord is acknowledged as the Father in heaven because they are one, n. 15, 1729, 3690; that the Lord is also called "Father" in the Word, n. 2005; that the Lord also is a Father to those who are being regenerated, since they are receiving new life from Him, and His life, n. 2293, 3690, 6492; that the "Son of God," and the "Son of man," are the Lord in respect to the Divine Human and the proceeding Divine truth, see above, n. 63, 151, 166). Since, then, all who come into heaven must be in good as well as in truth (for no one can be in the one unless he is at the same time in the other, since good is the esse of truth, and truth is the existere of good); and since "the Father" signifies the Divine good, and "angels" the Divine truth, both from the Lord, therefore it is said, "I will confess his name before My Father and before His angels." So, too, in the Evangelists:

Everyone who shall confess Me before men, him will I confess before My Father who is in the heavens (Matthew 10:32).

Everyone who shall have confessed Me before men, him shall the Son of man also confess before the angels of God (Luke 12:8).

[5] Since "Father" signifies Divine good, and "angels" Divine truth, the Lord also says:

When the Son of man shall come in His glory and that of the Father and of the holy angels (Luke 9:26; Matthew 16:27).

Here the Lord calls His glory "the glory of the Father and of the angels," for He says, "in His glory and that of the Father and of the holy angels;" but in another place, "in the glory of the Father with the angels;" and elsewhere, "in His glory with the angels." As in Mark:

When He shall come in the glory of His Father with the holy angels (Mark 8:38).

And in Matthew:

When the Son of man shall come in His glory, and all the holy angels with Him (Matthew 25:31).

It should be added further that if it is accepted as a doctrine and acknowledged, that the Lord is one with the Father, and that His Human is Divine from the Divine in Himself, light will be seen in every particular of the Word; for that which is assumed as doctrine and acknowledged from doctrine is in light when the Word is read; moreover, the Lord, from whom is all light and who has all power, will enlighten those who acknowledge this. But on the other hand, if it is assumed and acknowledged as a doctrine that the Divine of the Father is another Divine than the Lord's, nothing will be seen in light in the Word; since the man who is in that doctrine turns himself from one Divine to the other, and away from the Divine of the Lord which he can see (which is done by thought and faith), to a Divine that he cannot see; for the Lord says:

Ye have neither heard the Father's voice at any time, nor seen His form (John 5:37; also John 1:18);

and to believe in a Divine and love a Divine that cannot be thought of under any form is impossible.

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