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Ézéchiel 4

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1 Et toi, fils de l'homme, prends une brique, place-la devant toi, et tu y traceras une ville, Jérusalem.

2 Représente-la en état de siège, forme des retranchements, élève contre elle des terrasses, environne-la d'un camp, dresse contre elle des béliers tout autour.

3 Prends une poêle de fer, et mets-la comme un mur de fer entre toi et la ville; dirige ta face contre elle, et elle sera assiégée, et tu l'assiégeras. Que ce soit là un signe pour la maison d'Israël!

4 Puis couche-toi sur le côté gauche, mets-y l'iniquité de la maison d'Israël, et tu porteras leur iniquité autant de jours que tu seras couché sur ce côté.

5 Je te compterai un nombre de jours égal à celui des années de leur iniquité, trois cent quatre-vingt-dix jours; tu porteras ainsi l'iniquité de la maison d'Israël.

6 Quand tu auras achevé ces jours, couche-toi sur le côté droit, et tu porteras l'iniquité de la maison de Juda pendant quarante jours; je t'impose un jour pour chaque année.

7 Tu tourneras ta face et ton bras nu vers Jérusalem assiégée, et tu prophétiseras contre elle.

8 Et voici, je mettrai des cordes sur toi, afin que tu ne puisses pas te tourner d'un côté sur l'autre, jusqu'à ce que tu aies accompli les jours de ton siège.

9 Prends du froment, de l'orge, des fèves, des lentilles, du millet et de l'épeautre, mets-les dans un vase, et fais-en du pain autant de jours que tu seras couché sur le côté; tu en mangeras pendant trois cent quatre-vingt-dix jours.

10 La nourriture que tu mangeras sera du poids de vingt sicles par jour; tu en mangeras de temps à autre.

11 L'eau que tu boiras aura la mesure d'un sixième de hin; tu boiras de temps à autre.

12 Tu mangeras des gâteaux d'orge, que tu feras cuire en leur présence avec des excréments humains.

13 Et l'Eternel dit: C'est ainsi que les enfants d'Israël mangeront leur pain souillé, parmi les nations vers lesquelles je les chasserai.

14 Je dis: Ah! Seigneur Eternel, voici, mon âme n'a point été souillée; depuis ma jeunesse jusqu'à présent, je n'ai pas mangé d'une bête morte ou déchirée, et aucune chair impure n'est entrée dans ma bouche.

15 Il me répondit: Voici, je te donne des excréments de boeuf au lieu d'excréments humains, et tu feras ton pain dessus.

16 Il me dit encore: Fils de l'homme, je vais briser le bâton du pain à Jérusalem; ils mangeront du pain au poids et avec angoisse, et ils boiront de l'eau à la mesure et avec épouvante.

17 Ils manqueront de pain et d'eau, ils seront stupéfaits les uns et les autres, et frappés de langueur pour leur iniquité.

   

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La Vraie Religion Chrétienne # 782

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782. Si la Nouvelle Église est entendue par la Nouvelle Jérusalem descendant de Dieu par le Ciel, - Apocalypse 21, - c'est par ce que Jérusalem était la Métropole dans la Terre de Canaan, et que là il y avait le Temple, l'Autel, les Sacrifices, ainsi le Culte Divin même, auquel trois fois dans l'année chaque mâle de toute cette terre avait ordre de venir; puis, parce que le Seigneur a été dans Jérusalem, et a enseigné dans son Temple, et ensuite y a glorifié son Humain. C'est de là que par Jérusalem est signifiée l'Église. Que l'Église soit entendue par Jérusalem, c'est ce que l'on voit clairement dans l'Ancien Testament par les Prophétiques sur l'Église Nouvelle que le Seigneur devait instaurer, en ce qu'elle y est appelée Jérusalem. Il ne sera rapporté que les passages d'après lesquels quiconque est doué d'une raison intérieure peut voir que par Jérusalem il est entendu l'Église. Soient seulement ceux-ci :

« Voici, je crée un Ciel Nouveau et une Terre Nouvelle, et l'on ne se souviendra point des précédents ; voici, Moi, je vais créer Jérusalem joie, et son peuple allégresse, afin que je me réjouisse sur Jérusalem, et que je m'égaie sur mon peuple. Alors le loup et l'agneau paîtront ensemble : on ne fera point de mal dans toute la Montagne de ma sainteté. » - Ésaïe 65:17-18, 19, 25.

« A cause de Sion je ne me tairai point, et à cause de Jérusalem je ne me reposerai point, jusqu'à ce que sorte comme la splendeur sa justice, et que son Salut comme un flambeau soit allumé. Alors verront les Nations ta justice, et tous les Rois ta gloire, et l'on t'appellera d'un Nom nouveau que la bouche de Jéhovah énoncera ; et tu seras une Couronne d'honneur et un Turban de Royauté dans la main de ton Dieu. Jéhovah se complaira en toi, et ta terre sera mariée. Voici, ton Salut vient ; voici, sa récompense (est) avec Lui; et on les appellera le Peuple de sainteté, les Rachetés de Jéhovah ; et toi, tu seras appelée Ville recherchée, non déserte. » - Esaïe 6:3, 4, 11-12.

« Réveille-toi, réveille-toi, revêts-toi de ta force, Sion; revêts-toi de tes habits d'ornement, Jérusalem, Ville de sainteté, parce que chez toi ne continueront plus à venir l'incirconcis et le souillé. Dégage-toi de la poussière, lève-toi, assieds-toi, Jérusalem. Mon peuple connaîtra mon Nom en ce jour-là; car Moi, je suis celui qui dit : Me voici. Jéhovah a consolé son peuple, il a racheté Jérusalem. » Ésaïe 52:1-2, 6, 9.

« Réjouis-toi, fille de Sion, tressaille de tout ton cœur, fille de Jérusalem; le roi d'Israël (est) au milieu de toi; ne crains plus de mal; il s'égaiera sur toi avec joie, il se reposera dans ton amour ; il tressaillira sur toi avec jubilation ; je vous mettrai en renom et en louange parmi tous les peuples de la terre. » - Zéphanie 3:14-17, 20.

« Ainsi a dit Jéhovah ton Rédempteur, disant à Jérusalem : Tu seras habitée. » - Ésaïe 44:24, 26.

« Ainsi a dit Jéhovah : Je retournerai vers Sion, et j'habiterai au milieu de Jérusalem; de là sera appelée Jérusalem la Ville de vérité ; et la Montagne de Jéhovah Sébaoth, la montagne de sainteté. » - Zacharie 8:3, 20-23.

-« Alors vous connaîtrez que Moi, Jéhovah votre Dieu, j'habite dans Sion, Montagne de ma sainteté, et sera Jérusalem sainteté. Et il arrivera en ce jour-là, que les montagnes distilleront du moût, et que les collines couleront en lait; et Jérusalem sera assise durant génération et génération. » - Joël 3:17-21.

« En ce jour-là le germe de Jéhovah sera en honneur et en gloire ; et il arrivera que le reste en Sion et le résidu dans Jérusalem, Saint sera appelé, quiconque a été écrit pour la vie dans Jérusalem. »

- Ésaïe 4:2-3.

« Dans l'extrémité des jours il arrivera que la Montagne de la maison de Jéhovah sera établie comme Tête des montagnes, car de Sion sortira la Loi, et la Parole de Jéhovah, de Jérusalem. » -Michée 4:1-2, 8.

« En ce temps-là, on appellera Jérusalem le Trône de Jéhovah, et s'assembleront toutes les nations à cause du Nom de Jéhovah à Jérusalem, et elles n'iront plus après la confirmation de leur cœur mauvais. » - Jérémie 3:17.

« Regarde Sion la ville de notre Fête solennelle, que tes yeux voient Jérusalem, l'Habitacle tranquille, le Tabernacle qui ne sera point déplacé, ôtés ne seront point ses pieux à perpétuité, et ses cordages ne seront point rompus. » - Ésaïe 33:20 ; - outre plusieurs autres passages ; par exemple, Ésaïe 24:23, 37:32, 66:10-14. Zacharie 12:3, 6-10, 14:8, 11-12, 21. Malachie 3:2, 4. Psaumes 122:1-7. Psaumes 137:4, 5, 6.

- Que là par Jérusalem il soit entendu l'Église que doit restaurer le Seigneur, et non la Jérusalem habitée par les Juifs, cela est évident d'après chaque partie de la description de Jérusalem dans les passages rapportés ; par exemple : Que Jéhovah-Dieu va créer un Ciel nouveau et une Terre nouvelle, et alors aussi Jérusalem ; qu'elle sera une Couronne d'honneur et un Turban de royauté ; qu'elle sera appelée Sainteté, et la Ville de vérité, le Trône de Jéhovah, l'Habitacle tranquille, le Tabernacle qui ne sera point déplacé ; que le loup et l'agneau y paîtront ensemble ; que les montagnes y distilleront du moût et que les collines y couleront en lait, et qu'elle sera assise durant génération et génération ; outre plusieurs autres expressions, même au sujet du Peuple ; par exemple : Qu'il est saint, écrit pour la vie, qu'ils sont les rachetés de Jéhovah. De plus, dans tous ces passages il s'agit de l'Avènement du Seigneur, surtout de son Second Avènement, quand Jérusalem sera telle qu'elle y est décrite ; car auparavant elle n'était pas la mariée, c'est-à-dire qu'elle n'était pas devenue la Fiancée et l'Epouse de l'Agneau, comme il est dit de la Nouvelle Jérusalem dans l'Apocalypse. La précédente Église ou l'Église d'aujourd'hui est entendue par Jérusalem dans Daniel, et son commencement y est décrit par ces paroles :

« Sache et perçois que depuis la sortie de la Parole jusqu'à ce qu'on rétablisse et bâtisse Jérusalem, jusqu'au Messie le Prince, (il y a) sept semaines ; et après soixante-deux semaines seront rétablis et bâtis la place et le fossé, mais dans l'angoisse des temps. » - Daniel 9:25 ; - mais sa fin y est décrite par ces paroles

« Enfin sur l'Oiseau des abominations (sera) la désolation, et jusqu'à la consommation et à la décision elle se répandra sur la dévastation. »

- En ce jour-là le germe de Jéhovah sera en honneur et en gloire ; et il arrivera que le reste en Sion et le résidu dans Jérusalem, Saint sera appelé, quiconque a été écrit pour la vie dans Jérusalem Daniel 9:27 ; -ce sont ces derniers événements qui sont entendus par ces paroles du Seigneur dans Matthieu:

« Quand vous verrez l'abomination de la désolation, prédite par Daniel le Prophète, établie en lieu saint, que celui qui lit fasse attention. » - Matthieu 24:15.

- Que par Jérusalem, dans les passages ci-dessus rapportés, il n'ait pas été entendu Jérusalem habitée par les Juifs, on peut le voir dans la Parole par les passages où il est dit de cette ville qu'elle a été entièrement perdue et qu'elle sera détruite, par exemple, - Jérémie 5:1, 6:6-7, 7:17-18, et suivants. Jérémie 8:6-7, 8, et suivants. 9:10-11, 13, et suivants. 13:10, 14, 14:16. Lamentations 1:8-9, 17. Ezéchiel 4:1-17, 5:9-17, 12:18-19, 15:6, 7, 8, 16:1-63, 23:1-40. Matthieu 23:37-38. Luc 19:41-44; 21:20-21, 22; 23:28, 29, 30, - et dans beaucoup d'autres passages ; et aussi dans ceux où elle est appelée Sodome, - Ésaïe 3:9. Jérémie 23:14 ; Ezéchiel 16:46, 48, - et ailleurs.

  
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Apocalypse Explained # 778

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778. And upon his heads a name of blasphemy, signifies the falsifications of the Word. This is evident from the signification of "heads," as being the knowledge of the holy things of the Word, which are falsified and adulterated (See above, n. 775); also from the signification of "name," as being the quality of a thing and its state (See above, n. 102, 135, 696); here the quality of the reasonings from the natural man confirming the separation of faith from life, which are signified by this "beast;" also from the signification of "blasphemy," as being the falsification of the Word (of which presently). From this it is evident that "upon his heads a name of blasphemy" signifies the quality of those who by reasonings from the natural man confirm the separation of faith from life, and that the quality of such is the falsification of the Word. "Blasphemy" signifies the falsification of the Word, because in what follows by this beast is described the way in which those who are meant by the dragon pervert the sense of the letter of the Word by reasonings from the natural man, that they may confirm the justification and salvation by faith alone without good works; and this cannot be done except by their falsifying the Word, which in each and every particular conjoins truths to goods and goods to truths, thus faith to charity and charity to faith (as shown above, n. 775. This is why falsifications of the Word are signified by "blasphemy," which is said to be the name of this beast.

[2] But how the Word is blasphemed by the falsification of it shall be illustrated by the following example. Those who separate faith from good works say:

That God the Father removed and even rejected from Himself the human race on account of their evils; and for this reason His Son was sent into the world, or the Son Himself, moved by pity, came into the world, and by the punishment of extreme condemnation, which was the passion of the cross, and by His own blood upon it, and finally by His death, He reconciled mankind to the Father, by thus interceding for it.

As this is among the chief things of the doctrine of those who separate faith from its life, which is charity, I will state briefly how the Divine is thereby blasphemed. It is blasphemed by this, that they believe and think that the Divine removed or rejected the human race from itself, when yet God is love itself, mercy itself, and goodness itself, and these are His Esse; evidently, therefore, it is impossible for God to remove or reject a single one of the human race, for this would be to act against His own Esse, which, as has been said, is the source of all love, all mercy, and all good. It would be impossible even for any angel or any man who is in love, mercy, and good from the Lord, to do this; and yet their love is finite, while the Divine love is infinite. God the Father's removing or rejecting the human race they call vindictive justice, of which they cherish no other idea than that of a king or judge avenging an evil done to him, consequently that it is like their vengeance, in which there cannot but be something of anger. To confirm this they cite passages from the Word where God is called an avenger, a revenger, jealous, angry, wrathful; and these passages of the Word they thus falsify, since these expressions are used in the sense of the letter of the Word according to appearances. For when a man after death becomes a spirit, if he is in evils from his life in the world he turns himself away from the Lord; and when he turns himself away from the Lord and denies Him he can no longer be so under the Lord's protection that his evil does not punish him, for the punishment of evil is in the evil, as the reward of good is in the good. But because the punishment of evil by the evil, or by those who are evil, appears as if it were punishment by the Divine, so from that appearance the Divine is said in the Word to be angry, to condemn, to cast into hell, and the like. Yet the Lord condemns and punishes no one (as can be seen in the work on Heaven and Hell 545-550, under the head, The Lord casts no one down into Hell, but the spirit casts himself down). From this can be seen how the Divine is blasphemed by the falsification of the Word. For it is thought that God is in some respect an avenger, or revenger, that He is angry, that He casts into hell and punishes, when in fact it is evil that punishes itself, that is, hell from which evil is, and not the Divine. The Divine is blasphemed by the falsification of the Word also by their believing and thinking that God the Father wished to be reconciled to the human race by the punishment of extreme condemnation, which was the passion of the cross, thus by the blood of His Son; and that by this He was moved and is moved to mercy. Who that has an enlightened understanding does not see that this, too, is contrary to the Divine, and therefore contrary to the genuine truth of the Word? For as what is contrary to the Divine is blasphemy, so to wrest the sense of the letter of the Word to confirm this doctrine is blasphemy. But more about this in what follows.

[3] What, then, is signified by "blasphemy" can be seen from passages in the Word where it is mentioned; from which I am only allowed to cite the following. In the Gospels:

Jesus said, Every sin and blasphemy shall be remitted unto men, but the blasphemy of the Spirit shall not be remitted unto men. And whosoever shall speak a word against the Son of man it shall be remitted unto him, but whosoever shall speak against the Holy Spirit it shall not be remitted unto him, neither in this age nor in that which is to come (Matthew 12:31, 32).

I say unto you, All sins shall be remitted unto the sons of man. But whosoever shall blaspheme against the Spirit hath no remission to eternity, but shall be subject to an eternal judgment (Mark 3:28, 29).

Everyone who shall speak a word against the Son of man it shall be remitted unto him, but unto him that blasphemeth the Holy Spirit it shall not be remitted (Luke 12:10).

What is signified by "sin and blasphemy against the Holy Spirit," and what by "a word against the Son of man," has not hitherto been known in the church, and for the reason that it has not been known what is properly meant by "the Holy Spirit," and what by "the Son of man." "The Holy Spirit" means the Lord in relation to Divine truth such as it is in the heavens, that is, the Word such as it is in the spiritual sense, for this is Divine truth in heaven. And "the Son of man" means Divine truth such as it is on the earth, that is, the Word such as it is in the natural sense, for this is Divine truth on the earth. When it is known what is meant by "the Holy Spirit," and what by "the Son of man," it can also be known what is signified by "sin and blasphemy against the Holy Spirit," and by "a word against the Son of man;" also why "a word against the Son of man" can be remitted, and "sin and blasphemy against the Holy Spirit" cannot. "Sin and blasphemy against the Holy Spirit" means to deny the Word, and to adulterate its essential goods and falsify its essential truths; while "a word against the Son of man" means to interpret the natural sense of the Word, which is the sense of its letter, according to appearances.

[4] To deny the Word is a sin that "cannot be remitted in this age nor in that which is to come," that is, to eternity, and he who does it "is subject to an eternal judgment," because those who deny the Word deny God, deny the Lord, deny heaven and hell, and deny the church and all things pertaining to it; and those who deny these are atheists, who, although with their lips they attribute the creation of the universe to some Supreme Entity, or Deity, or God, yet in heart ascribe it to nature. Because such by denial have dissolved all bond of connection with the Lord they must needs be separated from heaven and conjoined to hell. To adulterate the essential goods of the Word and to falsify its essential truths is blasphemy against the Holy Spirit that cannot be remitted, because "the Holy Spirit" means the Lord in relation to Divine truth such as it is in the heavens, that is, the Word such as it is in the spiritual sense, as has been said above. In the spiritual sense are genuine goods and genuine truths; but in the natural sense these same are as it were clothed, and only here and there are naked. They are therefore called apparent goods and truths. These are what are adulterated and falsified; and they are said to be adulterated and falsified when they are so explained as to be contrary to genuine goods and truths, for heaven then removes itself and man is separated from it; and for the reason, as has been said, that genuine goods and truths constitute the spiritual sense of the Word in which the angels of heaven are. For example, heaven is removed from man when the Lord and His Divine are denied, as was done by the Pharisees who said that the Lord wrought miracles by Beelzebub and had an unclean spirit; and because they thus denied Him and His Divine He said that this was sin and blasphemy against the Holy Spirit, because it was against the Word, as may be seen in the preceding verses of these chapters in the Gospels. For the same reason also the Socinians and Arians, who deny the Divine of the Lord, although they do not deny the Lord, are out of heaven, and cannot be received by any angelic society.

[5] Take, as another example, those who exclude the goods of love and the works of charity from among the means of salvation, and who claim that faith, exclusive of these, is the sole means of salvation, and who confirm this opinion not only by doctrine but also by their life, saying in heart, Goods do not save me nor evils condemn, because I have faith. Such also blaspheme the Holy Spirit, for they falsify the genuine good and truth of the Word, and this in a thousand passages, where love and charity and deeds and works are mentioned. Moreover, as has been said above, in each and every thing of the Word there is the marriage of good and truth, thus of charity and faith; consequently when good or charity is taken away that marriage perishes, and instead there is adultery; the nature of this adultery will be explained elsewhere. This is why these, too, cannot be received into heaven; and for the further reason that they have put earthly love in place of heavenly love and evil works in place of good works, because their works are from earthly love, and when this is separated from heavenly love it is infernal love. But it is otherwise with those who believe, indeed, from the doctrine of the church and from their teachers, that faith is the only means of salvation, or who know this, but inwardly neither affirm it nor deny it, and who, nevertheless, live a good life from the Word, that is, because the Lord has so commanded in the Word. Such do not blaspheme the Holy Spirit, for they do not adulterate the goods of the Word nor falsify its truths, wherefore they have conjunction with the angels of heaven. Moreover, few of such know that faith is anything else than believing in the Word. The dogma of justification by faith alone without the works of the law they do not apprehend, because it transcends their understanding.

[6] These two examples are cited to make known what is meant by "sin and blasphemy against the Holy Spirit," that is, that sin against it is to deny the Divine truth, thus the Word, and that blasphemy against it is to adulterate the essential goods of the Word and falsify its essential truths. Let it be noted that the good of the Word when adulterated is evil, and that its truth when falsified is falsity. A word against the Son of man, signifies to interpret the natural sense of the Word, which is the sense of its letter, according to appearances, because the Son of man means the Lord in relation to Divine truth such as it is on earth, thus such as it is in the natural sense. Such a word is remitted unto men, because most things in the natural sense of the Word, or the sense of its letter, are goods and truths clothed, and some only are naked, as they are in the spiritual sense; and goods and truths that are clothed are called appearances of truth. For the Word in its ultimates is like a man clothed with a garment, but with his face and hands naked; and where the Word is thus naked its goods and truths appear naked, as they do in heaven, thus such as they are in the spiritual sense. There is, therefore, nothing to hinder those who are enlightened by the Lord from seeing, or to hinder those who are not so enlightened from confirming, the doctrine of genuine good and genuine truth from the sense of the letter of the Word. The Word is such in the sense of the letter that it may be a basis for the spiritual sense; thus, too, it is accommodated to the comprehension of the simple, who, unless things are so stated, are unable to perceive them, and when perceived, to believe and do them.

[7] Moreover, because the Divine truths in the sense of the letter of the Word are for the most part appearances of truth, and the simple in faith and heart cannot be raised above them, it is not sin or blasphemy to interpret the Word according to appearances, provided principles are not formed from these appearances and so confirmed as to destroy Divine truth in its genuine sense. For example, where it is said:

Behold the Lamb of God, that taketh away the sin of the world (John 1:29);

and:

This is My blood, that of the new Testament, which is poured out for many for the remission of sins (Matthew 26:28);

and again:

Michael and his angels fought against the dragon and his angels. And they overcame him through the blood of the Lamb (Revelation 12:7, 11);

and when from these words it is believed in simplicity that the Lord suffered the passion of the cross on account of our sins, and that through this suffering and His blood He redeemed us from hell-since this is an apparent truth, and can be stated and believed, therefore it does not condemn the simple in faith and heart. But to establish a principle from these words, and to confirm that principle so far as to hold that God the Father was and is in this way reconciled to man, and that man is justified and saved by his faith alone without the good things of charity, which are good works, and to be in that principle in life as well as in doctrine-this cannot be remitted.

[8] From this it can be seen that "blasphemy against the Holy Spirit" signifies the falsification of the Word even to the destruction of Divine truth in its genuine sense. Therefore "a name of blasphemy" signifies the falsification of Divine truth, thus of the Word, because it is called blasphemy when anyone speaks against God; and to speak against God is to speak against the Divine truth, for the Divine truth proceeding from the Lord is what is meant in the Word by "God;" and Divine good is meant by "Jehovah," and by "the Lord." And as it is blasphemy to speak against God, thus also against the Word, since the Word is Divine truth, it follows that blasphemy is to falsify the Word. For those who falsify the Word make its truth to be falsity, and falsity continually speaks against truth, and even assaults it. This is why "blasphemy" signifies the falsification of the Word, even to the destruction of its genuine good and genuine truth.

[9] The like is said of the "scarlet beast" further on in Revelation:

The woman sitting upon the scarlet beast was full of the names of blasphemy (Revelation 17:3).

That beast with the woman sitting on it there means Babylon; and "the names of blasphemy" mean the adulterations of the good and the falsifications of the truth of the Word; and these, as has been said, are blasphemies against the Lord.

[10] That "blasphemies" signify to believe and speak wickedly and falsely about God and about Divine truth can also be seen from other passages in the Word. As in Isaiah:

Jehovah said, Fear not on account of the words which thou hast heard, wherewith the young men of the king of Assyria have blasphemed Me. And Hezekiah the king prayed, and said, Hear, O Jehovah, all the words of Sennacherib, who hath sent to blaspheme the living God. And Jehovah spake concerning him, Whom hast thou blasphemed and reviled, and against whom hast thou exalted thy voice and lifted up thine eyes on high? Against the Holy One of Israel! By the hand of thy servants thou hast blasphemed the Lord (Isaiah 37:6, 15, 17, 23, 24).

From this, too, it can be seen that blasphemy is predicated of false speaking against God. For "the king of Assyria," who at that time was Sennacherib, signifies the rational, but here the rational perverted, which speaks against Divine truth, treats it shamefully, and censures it by falsities; and this is to falsify it, as has been said above. The falsities spoken against Divine truth are signified by the things mentioned in verses 10-13, 24, 25, which were all not only blasphemies against God but also falsifications of Divine truth.

[11] In Moses:

As to the soul that doeth with a high hand, the same blasphemeth Jehovah, in that he hath despised the word of Jehovah and hath rendered void His commandment, that soul shall be utterly cut off, its iniquity shall be upon it (Numbers 15:30, 31).

This treats of those who act against the commandments of God given through Moses, both through error, and also from purpose (as is clear from verse 23 and those that follow in that chapter); here those who so act from purpose are treated of, and this is meant by "doing with a high hand." And since to act against a commandment is to act against Divine truth, and to act against this from purpose is to act from the intention of the will, and from that to speak falsity, which is the actual adulteration and falsification of the Word, therefore it is said "he blasphemeth Jehovah." And as this is similar to the sin and blasphemy against the Holy Spirit it is said, "that soul shall be utterly cut off, its iniquity shall be upon it;" "its iniquity shall be upon it" signifying that it cannot be remitted.

[12] That blasphemy is predicated of evil speaking and false speaking about God, and thus about Divine truth, it is unnecessary to confirm here by many passages from the Word; not only because anyone can see that blasphemy is nothing else in the spiritual sense, but also because there are various kinds of it; consequently in human languages, as in the Hebrew, there are various terms by which the kinds of blasphemy of God and of the Divine truth are expressed, such as calumny, contumely, ignominy, opprobrium, reproach, rebuke, jesting, scoffing, mocking, and others, each of which is used in the Word with a generic and specific difference, to analyze and explain which would require many pages.

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