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Ézéchiel 1

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1 Or il arriva en la trentième année, au cinquième jour du quatrième mois, comme j'étais parmi ceux qui avaient été transportés sur le fleuve de Kébar, que les cieux furent ouverts, et je vis des visions de Dieu.

2 Au cinquième jour du mois de cette année, qui [fut] la cinquième après que le Roi Jéhojachin eut été mené en captivité,

3 La parole de l'Eternel fut [adressée] expressément à Ezéchiel Sacrificateur, fils de Buzi, au pays des Caldéens, sur le fleuve de Kébar, et la main de l'Eternel [fut] là sur lui.

4 Je vis donc, et voici un vent de tempête qui venait de l'Aquilon, et une grosse nuée, et un feu s'entortillant; et il y avait autour de la [nuée] une splendeur, et au milieu de la [nuée paraissait] comme la couleur du Hasmal, [lorsqu'il sort] du feu.

5 Et du milieu de cette [couleur de Hasmal paraissait] une ressemblance de quatre animaux, et c'était ici leur forme; ils avaient la ressemblance d'un homme;

6 Et chacun d'eux avait quatre faces, et chacun quatre ailes.

7 Et leurs pieds étaient des pieds droits; et la plante de leurs pieds était comme la plante d'un pied de veau, et ils étincelaient comme la couleur d'un airain poli.

8 Et il y avait des mains d'homme sous leurs ailes à leurs quatre côtés; [et] tous quatre avaient leurs faces et leurs ailes.

9 Leurs ailes étaient jointes l'une à l'autre; ils ne se tournaient point quand ils marchaient, mais chacun marchait vis-à-vis de soi.

10 Et la ressemblance de leurs faces était la face d'un homme, et la face d'un lion, à la main droite des quatre; et la face d'un bœuf à la gauche des quatre; et la face d'un aigle, à tous les quatre.

11 Et leurs faces et leurs ailes étaient divisées par le haut; chacun avait des ailes, qui se joignaient l'une à l'autre, et deux couvraient leurs corps.

12 Et chacun d'eux marchait vis-à-vis de soi; vers quelque part que l'esprit les poussât ils y allaient; et ils ne se tournaient point lorsqu'ils marchaient.

13 Et quant à la ressemblance des animaux, leur regard était comme des charbons de feu ardent, et comme qui verrait des lampes; le feu courait parmi les animaux; et le feu avait une splendeur, et de ce feu sortait un éclair.

14 Et les animaux couraient et retournaient, selon que l'éclair paraissait.

15 Et comme j'eus vu les animaux, voici, une roue apparut sur la terre auprès des animaux pour ses quatre faces.

16 Et la ressemblance et la façon des roues était comme la couleur d'un chrysolithe, et toutes les quatre avaient une même ressemblance; leur ressemblance et leur façon était comme si une roue eût été au dedans d'une autre roue.

17 En marchant elles allaient sur leurs quatre côtés, et elles ne se tournaient point quand elles allaient.

18 Et elles avaient des jantes, et étaient si hautes, qu'elles faisaient peur, et leurs jantes étaient pleines d'yeux tout autour des quatre roues.

19 Et quand les animaux marchaient, les roues marchaient auprès d'eux; et quand les animaux s'élevaient de dessus la terre, les roues aussi s'élevaient.

20 Vers quelque part que l'Esprit voulût aller ils y allaient; l'Esprit tendait-il là? ils y allaient, et les roues s'élevaient vis-à-vis d'eux; car l'Esprit des animaux était dans les roues.

21 Quand ils marchaient, elles marchaient; et quand ils s'arrêtaient, elles s'arrêtaient; et quand ils s'élevaient de dessus terre, les roues aussi s'élevaient vis-à-vis d'eux; car l'Esprit des animaux était dans les roues.

22 Et la ressemblance de ce qui était au-dessus des têtes des animaux, [était] une étendue semblable à la voir à un cristal [dont l'état] remplissait de respect, laquelle s'étendait sur leurs têtes par dessus.

23 Et leurs ailes se tenaient droites au dessous de l'étendue, l'une vers l'autre; [et] ils avaient chacun deux ailes dont ils se couvraient, chacun, dis-je, en avait deux qui couvraient leurs corps.

24 Puis j'ouïs le bruit que faisaient leurs ailes quand ils marchaient, qui était comme le bruit des grosses eaux, et comme le bruit du Tout-Puissant, un bruit éclatant comme le bruit d'une armée; et quand ils s'arrêtaient, ils baissaient leurs ailes.

25 Et lorsqu'en s'arrêtant ils baissaient leurs ailes, il se faisait un bruit au dessus de l'étendue qui était sur leurs têtes.

26 Et au dessus de cette étendue, qui était sur leurs têtes, il y avait la ressemblance d'un trône, qui était, à le voir, comme une pierre de saphir : et sur la ressemblance du trône il y avait une ressemblance, [qui], à la voir, était comme un homme assis sur le trône.

27 Et je vis comme la couleur du Hasmal, ressemblant à un feu, au dedans duquel il était tout à l'entour; depuis la ressemblance de ses reins, et par dessus; et depuis la ressemblance de ses reins jusqu'en bas je vis comme qui verrait du feu, et il y avait une splendeur autour de lui.

28 Et la splendeur qui se voyait autour de lui était comme l'arc qui se fait dans la nuée en un jour de pluie. C'est là la vision de la représentation de la gloire de l'Eternel; laquelle ayant vue, je tombai sur ma face, et j'entendis une voix qui parlait.

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Apocalypse Explained # 238

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238. And miserable and poor, signifies that they do not know that they have neither knowledges of truth nor knowledges of good. This is evident from the signification of "miserable" or "pitiable," as meaning those who are in no knowledges of truth; and from the signification of "poor" as meaning those who are in no knowledges of good. That this is the meaning of "miserable" and "poor" is evident from many passages in the Word, and also from this, that spiritual misery and poverty are nothing else than a lack of the knowledges of truth and good, for the spirit is then miserable and poor; but when the spirit possesses these it is rich and wealthy; therefore also "riches" and "wealth" in the Word signifies spiritual riches and wealth, which are the knowledges of truth and good (as was shown just above, n. 236).

[2] "Miserable and poor" are terms used in many passages in the Word. He who is ignorant of the spiritual sense of the Word believes that by these no others are meant than the miserable and poor in the world. These, however, are not meant, but those who are not in truths and goods and in the knowledges thereof; and by the "miserable" indeed, those who are not in truths because not in the knowledges of truths, and by the "poor" those who are not in goods because not in the knowledges of goods. As these two, truths and goods, are meant by these two expressions, the two in many places are mentioned together; as in the passages that now follow. In David:

I am miserable and poor, Lord, remember me (Psalms 40:17; 70:5). Incline thine ear, O Jehovah, answer me, for I am miserable and poor (Psalms 86:1).

The "miserable and poor" here mean evidently those who are miserable and poor, not in respect to worldly riches but in respect to spiritual riches, as David says this of himself; therefore he also said, "Jehovah, incline thine ear, and answer me."

[3] In the same:

The wicked draw out the sword and bend their bow, to cast down the miserable and poor (Psalms 37:14).

Here also "the miserable and poor" mean evidently those who are spiritually such and yet long for the knowledges of truth and good, for it is said that "the wicked draw out the sword and bend the bow," "sword" signifying falsity combating against truth and striving to destroy it, and "bow" the doctrine of falsity fighting against the doctrine of truth; therefore it is said that they do this "to cast down the miserable and poor." (That "sword" signifies truth combating against falsity, and in a contrary sense, falsity combating against truth, see above, n. 131; and that "bow" signifies doctrine in both senses, see Arcana Coelestia 2686, 2709)

[4] So in another place in the same:

The wicked man hath persecuted the miserable and poor and the broken in heart, to slay them (Psalms 109:16).

In Isaiah:

The fool speaketh folly, and his heart doeth iniquity to practice hypocrisy and to speak error against Jehovah, to make empty the hungry soul, and to make him who thirsteth for drink to want. He counseleth wicked devices to destroy the miserable by words of a lie, even when the poor speaketh judgment (Isaiah 32:6-7).

Here likewise "the miserable and poor" mean those who are destitute of the knowledges of truth and good; therefore it is said that "the wicked counseleth wicked devices to destroy the miserable by the words of a lie, even when the poor speaketh judgment;" "by the words of a lie" means by falsities, and "to speak judgment" is to speak what is right. Because such are treated of, it is also said that he "practices hypocrisy and speaketh error against Jehovah, to make empty the hungry soul and to make him who thirsteth for drink to want." "To practice hypocrisy and to speak error" is to do evil from falsity, and to speak falsity from evil; "to make empty the hungry soul" is to deprive those of the knowledges of good who long for them, and "to make him who thirsteth for drink to want" is to deprive those of the knowledges of truth who long for them.

In the same:

The miserable shall have joy in Jehovah, and the poor of men shall exult in the Holy One of Israel (Isaiah 29:19).

Here also "the miserable and poor" signify those who are in lack of truth and good and yet long for them; of these, and not of those who are miserable and poor in respect to worldly wealth, it is said that they "shall have joy in Jehovah, and shall exult in the Holy One of Israel."

[5] From this it can be seen what is signified by the "miserable and poor" in other passages of the Word, as in the following. In David:

The poor shall not always be forgotten; and the hope of the miserable shall not perish for ever (Psalms 9:18).

In the same:

God shall judge the miserable of the people, He shall save the sons of the poor. He shall deliver the poor when he crieth, and the miserable. He shall spare the weak and the poor, and the souls of the poor He shall save (Psalms 72:4, 12-13).

In the same:

The miserable shall see, they that seek Jehovah 1 shall be glad. For Jehovah heareth the poor (Psalms 69:32-33).

In the same:

Jehovah deliverest the miserable from him that is too strong for him, the poor from them that despoil him (Psalms 35:10).

In the same:

The miserable and the poor praise Thy name (Psalms 74:21; 109:22).

In the same:

I know that Jehovah will maintain the cause of the miserable, and the judgment of the poor (Psalms 140:12).

Also elsewhere (as Isaiah 10:2; Jeremiah 22:16; Ezekiel 16:49; 18:12; 22:29; Amos 8:4; Deuteronomy 15:11; 24:14). "The miserable" and "the poor" are both mentioned in these passages, because it is according to the style of the Word that where truth is spoken of, good is also spoken of; and in a contrary sense, where falsity is spoken of, evil is also spoken of, since they make a one, and as if it were a marriage; this is why "the miserable and the poor" are mentioned together; for, by "the miserable" those deficient in the knowledges of truth are meant, and by "the poor" those deficient in the knowledges of good. (That there is such a marriage almost everywhere in the prophetical parts of the Word, see Arcana Coelestia 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.)

For the same reason it is said in what follows, "and blind and naked;" for by "the blind" one who is in no understanding of truth is meant, and by "the naked" one who is in no understanding and will of good. So in the following verse, "I counsel thee to buy of Me gold tried by fire, and white garments that thou mayest be clothed;" for by "gold tried by fire" the good of love is meant, and by "white garments" the truths of faith. And further, "That the shame of thy nakedness be not manifest; and anoint thine eyes with eye-salve, that thou mayest see," which means, lest evils and falsities be seen. So also elsewhere. But that there is such a marriage in the particulars of the Word, none but those who know its internal sense can see.

Poznámky pod čarou:

1. For "Jehovah" the Hebrew has "God."

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

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Apocalypse Explained # 79

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79. And He laid His right hand upon me, signifies life from Him. This is evident from the signification of "right hand," as being, in reference to the Lord, life from Him (See above, n. 72). It signifies life from Him, because it immediately follows the words, "I fell at His feet as dead;" and moreover, "to touch with the hand" signifies to communicate and transfer to another what pertains to oneself, and also to receive from another. To communicate and transfer to another what pertains to oneself, in reference to the Lord, as here, is to communicate and transfer life such as those have who are in a state of illumination and who see and hear such things as are in heaven. This also took place with John, for he was in such illumination when he saw and heard the things that are described in Revelation "To touch with the hand" is to communicate and transfer to another, because the whole power of man is transferred from the body into the hands; consequently what the mind wills that the body should do, that the arms and hands do (from this it is that by "arms" and "hands" in the Word is signified power, see Arcana Coelestia 878, 3091, 4931-4937, 6947, 7673, 10019).

But this power is natural power, and communication thereby is an exertion of the bodily forces; but spiritual power is to will the good of another, and to will to convey to another as far as possible what is with oneself. This power is what "hand" in the spiritual sense signifies, and its communication and transference are signified by "touching with the hand."

From this it can be seen what is signified by this, that the Lord, who is here called the "Son of man," laid His right hand upon John, when John lay as dead, namely, that He communicated and transferred to him life from Himself (See above). "To touch," and "to touch with the hand," has a similar signification in many passages in the Word, as in the following. In Daniel:

The Lord, who there appeared to him as a man clothed in linen, whose appearance was as the appearance of lightning, and His eyes as torches of fire, and His feet as the brightness of polished brass, touched him; and restored him to his standing; and lifted him upon his knees; and touched his lips, and opened his mouth; and still again touched him, and strengthened him (Daniel 10:4-21).

In Jeremiah:

Jehovah put forth His hand, and touched my mouth, and said, I put My words into thy mouth (Jeremiah 1:9).

And in Matthew:

Jesus stretching forth His hand to the leper, touched him, saying, I will; be thou made clean. And straightway his leprosy was cleansed (Matthew 8:3).

In the same:

Jesus saw Peter's wife's mother sick of a fever, and he touched her hand, and the fever left her (Matthew 8:14-15).

In the same:

Jesus touched the eyes of the two blind men, and their eyes were opened (Matthew 9:29-30).

In the same:

When Peter was yet speaking, behold a bright cloud overshadowed the disciples, and behold, a voice out of the cloud, saying, This is My beloved Son, in whom I am well pleased; hear ye Him. And when the disciples heard these things they fell on their face, and were sore afraid. Then came Jesus and touched them, and said, Arise, be not afraid (Matthew 17:5-8).

In Luke:

Jesus came and touched the bier of the dead, and said, Young man, I say unto thee, Arise. Then he that was dead sat up, and began to speak (Luke 7:14-15).

In the same:

Jesus touched the ear of the deaf one, 1 and healed him (Luke 22:51).

In Mark:

And they brought [to Jesus] little children, that He should touch them; and He took them in His arms, put His hands upon them, and blessed them (Mark 10:13, 16).

In the same:

They brought unto Jesus those that were ill, that they might touch if it were but the border of His garment; and as many as touched were made whole (Mark 6:56; Matthew 14:35, 36).

In Luke:

A woman suffering from an issue of blood touched the border of His garment; and immediately the issue of her blood stanched. Jesus said, Who is it that touched Me? Some one did touch Me; I knew that power went forth from Me (Luke 8:43-46).

Because "touching" and "laying on of hands" signify communicating and transferring to another what pertains to oneself, therefore it has been customary in the churches from ancient times to lay hands upon the head of those who are inaugurated and blessed:

This Moses also was commanded to do to Joshua (Numbers 27:18-23; Deuteronomy 34:9).

As all things among the sons of Israel were representative and significative of spiritual things, so also was touch; wherefore those who touched what was holy were sanctified, and those who touched what was unclean were polluted; for "touch" signified communication and transference to another, and reception from another, as can be seen from the following passages in Moses:

Whosoever shall touch the tent of meeting; the ark of the Testimony; the table, and all the vessels thereof; the lampstand and the vessels thereof; the altar of incense; the altar of burnt-offering, and all the vessels thereof, and the laver and the base thereof, shall be holy (Exodus 30:26-29).

Whatsoever toucheth the altar shall be holy (Exodus 29:37).

Everything that toucheth the remainder of the meal-offering, and the remainder of the flesh from the sacrifice, shall be holy (Leviticus 6:18, 27).

Whosoever toucheth the dead, and purifieth not himself, defileth the tabernacle of Jehovah; and that soul shall be cut off from Israel. And whosoever in the open field toucheth one that is slain with a sword, or the bone of a man, or a grave, shall be unclean seven days. He that toucheth the waters of separation shall be unclean until even. And whatsoever the unclean person toucheth shall become unclean, and the soul that toucheth it shall be unclean until even (Numbers 19:11, 13, 16, 21-22).

He that toucheth unclean beasts and unclean reptiles shall be unclean. Everything upon which they shall fall shall be unclean, whether it be a vessel of wood, raiment, water, an earthen vessel, food, drink, an oven, (but not a fountain, pit, or receptacle of water) shall be unclean (Leviticus 11:31-36, besides other places, as Leviticus 5:2, 3; 7:21; 11:37, 38; 15 to the end; Leviticus 17:4; 22:4; Numbers 16:26; Isaiah 52:11; Lamentations 4:14, 15; Hosea 4:2, 3; Haggai 2:12, 13, 14).

Poznámky pod čarou:

1. In the Greek we have "servant"; but Arcana Coelestia 10130 also has "deaf one."

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