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Ezekiel 3

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1 And he said unto me, Son of man, eat what thou findest; eat this roll, and go, speak unto the house of Israel.

2 So I opened my mouth, and he caused me to eat that roll.

3 And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll which I give thee. And I ate, and it was in my mouth as honey for sweetness.

4 And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them.

5 For thou art not sent to a people of strange language, and of difficult speech, [but] to the house of Israel;

6 not to many peoples of strange language and of difficult speech, whose words thou canst not understand: had I sent thee to them, would they not hearken unto thee?

7 But the house of Israel will not hearken unto thee, for none of them will hearken unto me. For all the house of Israel are hard of forehead and stiff of heart.

8 Behold, I have made thy face hard against their faces, and thy forehead hard against their foreheads.

9 As an adamant harder than flint have I made thy forehead. Fear them not, neither be dismayed at them, for they are a rebellious house.

10 And he said unto me, Son of man, all my words which I shall speak unto thee, receive in thy heart, and hear with thine ears;

11 and go, get thee to them of the captivity, unto the children of thy people, and speak unto them, and tell them, Thus saith the Lord Jehovah, -- whether they will hear or whether they will forbear.

12 And the Spirit lifted me up, and I heard behind me the sound of a great rushing, [saying,] Blessed be the glory of Jehovah from his place!

13 -- and the sound of the wings of the living creatures that touched one another, and the sound of the wheels beside them, and the sound of a great rushing.

14 And the Spirit lifted me up, and took me away; and I went in bitterness, in the heat of my spirit, and the hand of Jehovah was strong upon me.

15 And I came to them of the captivity at Tel-abib, that dwelt by the river Chebar, and I sat where they sat; and I sat there astonied among them seven days.

16 And it came to pass at the end of seven days, that the word of Jehovah came unto me, saying,

17 Son of man, I have appointed thee a watchman unto the house of Israel, and thou shalt hear the word from my mouth, and give them warning from me.

18 When I say unto the wicked, Thou shalt certainly die; and thou givest him not warning, nor speakest to warn the wicked from his wicked way, that he may live: the same wicked [man] shall die in his iniquity; but his blood will I require at thy hand.

19 But if thou warn the wicked, and he turn not from his wickedness, nor from his wicked way, he shall die in his iniquity; but thou hast delivered thy soul.

20 And when a righteous [man] doth turn from his righteousness, and do what is wrong, and I lay a stumbling-block before him, he shall die; because thou hast not given him warning, he shall die in his sin, and his righteous acts which he hath done shall not be remembered; but his blood will I require at thy hand.

21 And if thou warn the righteous [man], that the righteous sin not, and he doth not sin, he shall certainly live, for he hath taken warning; and thou hast delivered thy soul.

22 And the hand of Jehovah was there upon me; and he said unto me, Arise, go forth into the valley, and there I will talk with thee.

23 And I arose, and went forth into the valley, and behold, the glory of Jehovah stood there, like the glory which I saw by the river Chebar; and I fell on my face.

24 And the Spirit entered into me, and set me upon my feet; and he spoke with me, and said unto me, Go, shut thyself within thy house.

25 And thou, son of man, behold, they shall put bands upon thee, and shall bind thee therewith, and thou shalt not go out among them.

26 And I will make thy tongue cleave to the roof of thy mouth, that thou shalt be dumb, and shalt not be to them a reprover; for they are a rebellious house.

27 And when I speak with thee, I will open thy mouth, and thou shalt say unto them, Thus saith the Lord Jehovah: He that heareth, let him hear; and he that forbeareth, let him forbear: for they are a rebellious house.

   

Komentář

 

Fall

  
Dempsey and Firpo, by Bellows.

Most of the time, falling means a lowering in spiritual state, from one closer to the Lord to one further. But, as with other common verbs, the meaning of "fall" is highly dependent on context in regular language, and in the spiritual sense as well. People fall on their faces in prayer, fall in battle, fall on others to attack them and fall on each other's necks in greeting. Stars fall from the sky, mountains fall on people, cities fall, and even faces fall. There's a lot of falling, in very different circumstances. When people fall on their faces in prayer -- it shows humility, and an acknowledgement of their own low state and need for the Lord's help. When they fall on each other's necks, it means a communication between the two spiritual states. At the other end of the scale, it illustrates complete spiritual destruction in the fall of a city.

Ze Swedenborgových děl

 

Arcana Coelestia # 10296

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10296. '[And] pure frankincense' means truth on the inmost level, which is spiritual good. This is clear from the meaning of 'frankincense' as truth on the inmost level; and from the meaning of 'pure' as that which has been purged of the falsity of evil. The reason why truth on the inmost level, meant by 'frankincense', is spiritual good is that good with those who are in the Lord's spiritual kingdom is nothing other than truth. But this truth is called good when a person wills and does it from conscience and from affection. For in the case of those who are spiritual the entire will part of the mind has been corrupted; but the understanding part is preserved intact by the Lord, and within it the Lord implants a new will through regeneration. This new will is the conscience they have within them, which is a conscience composed of truth. All that is implanted in the understanding and emanates from the understanding is truth; for the human understanding is dedicated to the reception of truths belonging to faith, whereas the will is dedicated to receiving forms of good belonging to love. From all this it is evident that spiritual good is in its essence truth. As regards the new will in the case of those who are spiritual, that it is implanted in the understanding part of their minds, so that good with them is in its essence truth, see in the places referred to in 9277, 9596, 9684. Truth on the inmost level is called good because the more internal things are, the more perfect they are, and because the inmost part of a person is his will and what belongs to his will is called good. That 'frankincense' means truth on the inmost level, and so means spiritual good, may be recognized from the places quoted from the Word in 10177 above.

[2] Since spiritual good is meant by 'frankincense', and good is what reigns within all truths, arranges them into order, links them together, and imparts affection to them, frankincense is mentioned last; and the containers in which incense was burned were therefore called censers 1 . For the designation is derived from the essential element, which is good, even as for a like reason the term 'the anointing oil' was derived from the olive oil and not from the spices mixed into it when it was being prepared, that is to say, for the reason that 'the oil' meant good and 'the spices' different kinds of truth.

[3] The expression 'pure frankincense' is used because 'pure' means that which has been purged of the falsities of evil; and the word in the original language means inwardly pure, while another word is used to mean outwardly pure or clean. The fact that what is inwardly pure is meant by that word is clear in Isaiah,

Wash yourselves, render yourselves pure; remove the wickedness of your doings from before My eyes. Isaiah 1:16.

In David,

In vain have I rendered my heart pure, and washed my hands in innocence. Psalms 73:13.

'Rendering the heart pure' means being purified inwardly, and 'washing the hands in innocence ' being purified outwardly. In the same author,

By what will a young man render his way pure? By guarding himself according to Your Word. Psalms 119:9.

And in the same author,

... You may be pure in Your judging. Psalms 51:4.

For the other word that is used to mean outwardly pure or clean, see Leviticus 11:32; 12:7-8; 13:6, 13, 17, 23, 28, 34, 37, 58; 14:7-9, 20, 48, 53; 15:13, 28; 16:19, 30; 22:7; Jeremiah 13:27; Ezekiel 24:13; 39:12; and elsewhere.

Poznámky pod čarou:

1. Thuribula (censers) is derived from thus (frankincense).

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