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Ezekiel 11

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1 Siis Vaim tõstis minu üles ja viis mu Issanda koja Idaväravasse, mis on ida poole; ja vaata, värava suus oli kakskümmend viis meest ja ma nägin nende keskel Jaasanjat, Assuri poega, ja Pelatjat, Benaja poega, rahva ülemaid.

2 Ja ta ütles mulle: 'Inimesepoeg, need on mehed, kes kavatsevad nurjatust ja peavad kurja nõu selle linna vastu;

3 nad ütlevad: 'Aeg ei ole käes, et ehitada kodasid. See linn on pott ja meie oleme liha.'

4 Seepärast kuuluta neile prohvetlikult, kuuluta prohvetlikult, inimesepoeg!'

5 Siis langes mu peale Issanda Vaim ja ütles mulle: 'Räägi: Nõnda ütleb Issand: Nii te ütlete, Iisraeli sugu, ja mis teil mõttes on, seda ma tean!

6 Palju on teie poolt mahalööduid selles linnas ja te olete mahalöödutega täitnud selle tänavad.

7 Seepärast ütleb Issand Jumal nõnda: Teie mahalöödud, keda te olete pannud selle keskele, on liha, ja see linn on pott, aga ma viin teid sellest välja.

8 Mõõka te kardate, aga mina toon mõõga teie kallale, ütleb Issand Jumal.

9 Ma viin teid välja selle keskelt ja annan teid võõraste kätte; otsused teie kohta viin ma täide.

10 Te langete mõõga läbi, Iisraeli piiril mõistan ma kohut teie üle ja te saate tunda, et mina olen Issand.

11 See linn ei ole teile potiks ja teie ei ole lihaks selle sees: Iisraeli piiril mõistan ma kohut teie üle.

12 Ja te saate tunda, et mina olen Issand, sest te ei ole käinud mu määruste järgi ega ole teinud mu seaduste järgi, vaid olete teinud nende paganate seaduste järgi, kes asuvad teil ümberkaudu.'

13 Aga kui ma prohvetlikult kuulutasin, suri Pelatja, Benaja poeg; siis ma langesin silmili ja kisendasin suure häälega ning ütlesin: 'Oh Issand Jumal! Kas sa teed lõpu Iisraeli jäägile?'

14 Ja mulle tuli Issanda sõna; ta ütles:

15 'Inimesepoeg, su vennad, su vennad, sugulased ja kogu Iisraeli sugu üheskoos on need, kelle kohta Jeruusalemma elanikud ütlevad: 'Nad on Issandast kaugel, maa on antud omandiks meile!'

16 Seepärast ütle: Nõnda ütleb Issand Jumal: Kuigi ma olen nad viinud kaugele paganate sekka ja kuigi ma olen nad pillutanud mööda maid, olen ma siiski pisut olnud neile pühamuks maades, kuhu nad on sattunud.

17 Seepärast ütle: Nõnda ütleb Issand Jumal: Mina kogun teid rahvaste seast ja korjan teid maadest, kuhu teid on pillutatud, ja ma annan teile Iisraeli maa.

18 Siis nad tulevad sinna ja kõrvaldavad sealt kõik selle põlastusväärsused ja kõik selle jäledused.

19 Mina annan neile ühesuguse südame ja annan nende sisse uue vaimu: ma kõrvaldan nende ihust kivise südame ja annan neile lihase südame,

20 et nad käiksid mu määruste järgi ning peaksid mu seadusi ja täidaksid neid; siis on nad mulle rahvaks ja mina olen neile Jumalaks.

21 Aga kelle süda käib nende põlastusväärsuste ja nende jäleduste meele järgi, nende eluviisid panen ma nende oma pea peale, ütleb Issand Jumal.'

22 Siis tõstsid keerubid oma tiivad ja üheaegselt nendega tõusid rattad ning ülal nende kohal oli Iisraeli Jumala auhiilgus.

23 Ja Issanda auhiilgus tõusis üles linna keskelt ning jäi seisma mäele, mis on ida pool linna.

24 Aga Vaim tõstis mind üles ja viis mind Kaldeasse vangide juurde nägemuses, Jumala Vaimus; siis kadus mul nägemus, mida ma olin näinud.

25 Ja ma jutustasin vangidele kõigist Issanda sõnadest, mis ta mulle oli ilmutanud.

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Conjugial Love 26

The Inner Meaning of the Prophets and Psalms 134


Další odkazy Swedenborga k této kapitole:

Arcana Coelestia 1250, 2921, 3813, 4503, 5922, 8408, 8427, ...

Apocalypse Revealed 36, 501, 629, 832, 883, 945

Divine Providence 134

Doctrine of the Lord 28, 39, 49, 52

Doctrine of Life 86

True Christian Religion 93, 143, 157, 705


References from Swedenborg's unpublished works:

Apocalypse Explained 422, 577, 652, 746, 926, 946, 1045, ...

Coronis (An Appendix to True Christian Religion) 58

Marriage 93

Scriptural Confirmations 2, 4, 22, 52

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Word/Phrase Explanations

viis
Five also signifies all things of one part.

vaata
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kakskümmend
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Keskel
'Middle' denotes what is primary, principal, or inmost.

meie
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langes
Like other common verbs, the meaning of "fall" is highly dependent on context in regular language, and is highly dependent on context in a spiritual...

räägi
Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones – and ultimately...

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

tänavad
The phrase 'in the streets and synagogues' in Matthew 6:2, 5, and Luke 8:26-27, refers to a representative rite amongst the Jews to teach in...

liha
Flesh has several meanings just in its most obvious form. It can mean all living creatures as when the Lord talks about the flood "destroying...

pott
There is an interesting relationship between facts and truth. It's necessary to have facts if we want to know the truth, but facts on their...

suri
Dead (Gen. 23:8) signifies night, in respect to the goodnesses and truths of faith.

Poeg
'A son,' as in Genesis 5:28, signifies the rise of a new church. 'Son,' as in Genesis 24:3, signifies the Lord’s rationality regarding good. 'A...

sõna
'Word,' as in Psalms 119:6-17, stands for doctrine in general. 'The Word,' as in Psalms 147:18, signifies divine good united with divine truth. 'Word,' as...

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Brethren (Gen. 27:29) signify the affections of good.

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süda
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pea
The head is the part of us that is highest, which means in a representative sense that it is what is closest to the Lord....

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rattad
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Pot      

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There is an interesting relationship between facts and truth. It's necessary to have facts if we want to know the truth, but facts on their own can be terribly misleading. We need to gather as many of them as we can, see the patterns and relationships, interpret the relative importance and look at things over the course of time if we want to start truly understanding the truth. Consider, for instance, trying to understand a war by reading the daily newspaper accounts written as the war was going on. You'd end up with a huge collection of facts but little perspective, little sense of the turning points and the significant battles. That's where historians come in, to try to find the real truth contained in all those facts.

"Pots" and other large vessels in the Bible represent those facts and factual ideas, which serve as containers for truth the same way pots serve as containers for water or wine. Pots fill their function because they are hard, strong and impervious; facts are also absolute and unchanging, filling their function the same way. And pots must be filled to serve any use, just as facts must be filled with truth to serve any purpose.

To some extent this meaning also applies to cups, bowls and other smaller vessels, though it is a little more immediate. Generally you don't fill a cup so you can store a liquid; you fill it to drink it. Smaller vessels then often take more of their meaning from the substance they contain, and in many cases ("cup" and "wine" especially) actually mean the same thing.

(Odkazy: Arcana Coelestia 3079 [1-2], 9394, 10105 [3-7])

Ze Swedenborgových děl

 

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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