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エゼキエル書 20

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1 第七年の五十日に、イスラエルの長老たちのある人々が、に尋ねるためにきて、わたしのに座した。

2 時に主の言葉がわたしに臨んだ、

3 「人のよ、イスラエルの長老たちに告げて言え。なる神はこう言われる、あなたがたがわたしのもとに来たのは、わたしに何か尋ねるためであるか。なる神は言われる、わたしは生きている、わたしはあなたがたの尋ねに答えない。

4 あなたは彼らをさばこうとするのか。人のよ、あなたは彼らをさばこうとするのか。それなら彼らの先祖たちのした憎むべき事を彼らに知らせ、

5 かつ彼らに言え。なるはこう言われる、わたしがイスラエルを選び、ヤコブのの子孫に誓い、エジプトの地でわたし自身を彼らに知らせ彼らに誓って、わたしはあなたがたのであると言った

6 そのにわたしは彼らに誓って、エジプトの地から彼らを導き出し、わたしが彼らのために探り求めた乳と蜜との流れる地、全地の中で最もすばらしい所へ行かせると言った。

7 わたしは彼らに言った、あなたがたは、おのおのそのを楽しませる憎むべきものを捨てよ。エジプトの偶像をもって、その身を汚すな。わたしはあなたがたのであると。

8 ところが彼らはわたしにそむき、わたしの言うことを聞こうともしなかった。彼らは、おのおのそのを楽しませた憎むべきものを捨てず、またエジプトの偶像を捨てなかった。

9 しかしわたしはわたしの名のために行動した。それはエジプトの地から彼らを導き出して、周囲に住んでいた異邦人たちに、わたしのことを知らせ、わたしの名が彼らのの前に、はずかしめられないためである。

10 すなわち、わたしはエジプトの地から彼らを導き出して、荒野に連れて行き、

11 わたしの定めを彼らに授け、わたしのおきてを彼らに示した。これは人がこれを行うことによって生きるものである。

12 わたしはまた彼らに安息日を与えて、わたしと彼らとの間のしるしとした。これはなるわたしが彼らを聖別したことを、彼らに知らせるためである。

13 しかしイスラエルの荒野でわたしにそむき、わたしの定めに歩まず、人がそれを行うことによって、生きることのできるわたしのおきてを捨て、大いにわたしの安息日を汚した。

14 わたしはわたしの名のために行動した。それはわたしが彼らを導き出して見せた異邦人の前に、わたしの名が汚されないためである。

15 ただし、わたしは荒野で彼らに誓い、わたしが彼らに与えた乳と蜜との流れる地、全地の最もすばらしい地に、彼らを導かないと言った。

16 これは彼らがそのに偶像を慕って、わがおきてを捨て、わが定めに歩まず、わが安息日を汚したからである。

17 けれどもわたしは彼らを惜しみ見て、彼らを滅ぼさず、荒野で彼らを絶やさなかった。

18 わたしはまた荒野で彼らのどもたちに言った、あなたがたの先祖の定めに歩んではならない。そのおきてを守ってはならない。その偶像をもって、あなたがたの身を汚してはならない。

19 なるわたしはあなたがたのである。わが定めに歩み、わがおきてを守ってこれを行い、

20 わが安息日を聖別せよ。これはわたしとあなたがたとの間のしるしとなって、なるわたしがあなたがたのであることを、あなたがたに知らせるためである。

21 しかしそのどもたちはわたしにそむき、わが定めに歩まず、人がこれを行うことによって、生きることのできるわたしのおきてを守り行わず、わが安息日を汚した。

22 しかしわたしはわがを翻して、わが名のために行動した。それはわたしが彼らを導き出して見せた異邦人の前に、わたしの名が汚されないためである。

23 ただしわたしは荒野で彼らに誓い、わたしは異邦人の間に彼らを散らし、々の中に彼らをふりまくと言った。

24 これは彼らがわがおきてを行わず、わが定めを捨て、わが安息日を汚し、彼らのにその先祖の偶像を慕ったからである。

25 またわたしは彼らに良くない定めと、それによって生きることのできないおきてとを与え、

26 そして、彼らのういごに火の中を通らせるその供え物によって、彼らを汚し、彼らを恐れさせた。わたしがこれを行ったのは、わたしがであることを、彼らに知らせるためである。

27 それゆえ人のよ、イスラエルのに告げて言え。なる神はこう言われる、あなたがたの先祖はまた、不信の罪を犯してわたしを汚した。

28 わたしが彼らに与えようと誓った地に、彼らを導き入れた時、彼らはすべての高い丘と、すべての茂ったとを見て、その所で犠牲をささげ、忌むべき供え物をささげ、またこうばしいかおりをその所に上らせ、その所に灌祭を注いだ。

29 (わたしは彼らに言った、あなたがたが通うその高き所はなんであるか。それでその名は今日までバマととなえられている。)

30 それゆえ、イスラエルのに言え。なる神はこう言われる、あなたがたは、その先祖のおこないに従って、その身を汚し、その憎むべきものを慕うのか。

31 あなたがたは、その供え物をささげ、その供にの中を通らせて、今日まですべての偶像をもって、その身を汚すのである。イスラエルのよ、わたしは、なおあなたがたに尋ねられるべきであろうか。わたしは生きている。わたしは決してあなたがたに尋ねられるはずはないと、なる神は言われる。

32 あなたがたの心にあること、すなわち『われわれは異邦人のようになり、々のもろもろのやからのようになって、を拝もう』との考えは決して成就しない。

33 なる神は言われる、わたしは生きている、わたしは必ず強いと伸べたと注がれた憤りとをもって、あなたがたを治める

34 わたしはわが強いと伸べたと注がれた憤りとをもって、あなたがたをもろもろの民の中から導き出し、その散らされた国々から集め、

35 もろもろの民の荒野に導き入れ、その所でとを合わせて、あなたがたをさばく。

36 すなわち、エジプトの地の荒野で、あなたがたの先祖をさばいたように、わたしはあなたがたをさばくと、なる神は言われる。

37 わたしはあなたがたに、むちのを通らせ、数えてはいらせ、

38 あなたがたのうちから、従わぬ者と、わたしにそむいた者とを分かち、その寄留した地から、彼らを導き出す。しかし彼らはイスラエルの地に入ることはできない。こうしてあなたがたはわたしがであることを知るようになる。

39 それで、イスラエルのよ、なる神はこう言われる、あなたがたはわたしに聞かないなら、今もも、おのおのその偶像に行って仕えるがよい。しかし再び供え物と偶像とをもって、わたしの聖なる名を汚してはならない。

40 なる神は言われる、わたしの聖なるイスラエルの高いの上で、イスラエルのはその地で、ことごとくわたしに仕える。その所でわたしは喜んで彼らを受けいれ、あなたがたのささげ物と最上の供え物とを、その聖なるささげ物と共に求める。

41 わたしがあなたがたをもろもろの民の中から導き出し、かつてあなたがたを散らした々から集める時、こうばしいかおりとして、あなたがたを喜んで受けいれる。そしてわたしは異邦人の前で、あなたがたの中に、わたしの聖なることをあらわす。

42 こうしてわたしがあなたがたを、イスラエルの地、すなわちあなたがたの先祖たちに与えると誓った地に、はいらせる時、あなたがたはわたしがであることを知るようになる。

43 またその所であなたがたは、その身を汚したあなたがたのおこないと、すべてのわざとを思い出し、みずから行ったすべての悪事のために、自分を忌みきらうようになる。

44 イスラエルのよ、わたしがあなたがたの悪しきおこないによらず、またその腐れたわざによらず、わたしの名のために、あなたがたを扱う時、あなたがたはわたしがであることを知るのであると、なる神は言われる」。

45 主の言葉がまたわたしに臨んだ、

46 「人のよ、に向け、に向かって語り、ネゲブのの地に対して預言せよ。

47 すなわちネゲブのに言え、主の言葉を聞け、なる神はこう言われる、見よ、わたしはあなたのうちにを燃やす。そのはあなたのうちのすべての青と、すべての枯れを焼き滅ぼし、その燃える炎は消されることがなく、からまで、すべての地のおもては、これがために焼ける。

48 すべてなる者は、なるわたしがこれを焼いたことを見る。その火は消されない」。

49 そこでわたしは言った、「ああなる神よ、彼らはわたしについてこう語っています、『彼はたとえをもって語る者ではないか』と」。

   

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Apocalypse Explained # 946

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946. For Thy judgments have been made manifest, signifies that Divine truths have been revealed to them. This is evident from the signification of "judgments," as being Divine truths (of which presently); also from the signification of "made manifest," as being to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because this is there treated of. "Judgments" signify Divine truths because the laws of government in the Lord's spiritual kingdom are called "judgments;" while the laws of government in His celestial kingdom are called "justice." For the laws of government in the Lord's spiritual kingdom are laws from the Divine truth; while the laws of government in the Lord's celestial kingdom are laws from the Divine good. This is why "judgment" and "justice" are mentioned in the Word, in the following passages. In Isaiah:

Of peace there shall be no end upon the throne of David, to establish it, and to uphold it in judgment and in justice from henceforth and to eternity (Isaiah 9:7).

This is said of the Lord and His kingdom. His spiritual kingdom is signified by "the throne of David;" and because this kingdom is in Divine truths from Divine good it is said, "in judgment and in justice."

In Jeremiah:

I will raise unto David a righteous Branch, and He shall reign King, and He shall act intelligently, and shall do judgment and justice (Jeremiah 23:5).

This, too, is said of the Lord, and of His spiritual kingdom. And as this kingdom is in Divine truths from Divine good it is said, "He shall reign king, and shall act intelligently, and He shall do judgment and justice." The Lord is called "King," from Divine truth; and as Divine truth is also Divine intelligence it is said that "He shall act intelligently." And as the Divine truth is from the Divine good it is said that "He shall do judgment and justice."

[2] In Isaiah:

Jehovah is exalted, for He dwelleth on high, He hath filled Zion with judgment and justice (Isaiah 33:5).

"Zion" means heaven and the church, where the Lord reigns by the Divine truth; and as all the Divine truth is from the Divine good it is said, "He hath filled Zion with judgment and justice."

In Jeremiah:

I Jehovah doing judgment and justice in the earth; for in these things I am well pleased (Jeremiah 9:24).

Here, too, "judgment and justice" signify the Divine truth from the Divine good.

In Isaiah:

They ask of me the judgments of justice, they long for an approach unto God (5 Isaiah 58:2).

The "judgments of justice" are Divine truths from the Divine good, as are "judgment and justice;" for the spiritual sense conjoins things that the sense of the letter separates.

In Hosea:

I will betroth thee unto Me forever; and I will betroth thee unto Me in justice and in judgment and in mercy and in truth (Hosea 2:19, 20).

This treats of the Lord's celestial kingdom, which consists of those who are in love to the Lord; and as the Lord's conjunction with such is comparatively like the conjunction of a husband with a wife, for so does the good of love conjoin, it is said, "I will betroth thee unto Me in justice and in judgment," "justice" being put here in the first place, and "judgment" in the second, because those who are in the good of love to the Lord are also in truths; for they see truths from good. As "justice" is predicated of good, and "judgment" of truth, it is also said, "in mercy and in truth," "mercy" belonging to good, because it is of love.

[3] In David:

Jehovah is in the heavens. Thy justice is like the mountains of God, and Thy judgments are like the great deep (Psalms 36:5-6).

"Justice" is predicated of the Divine good, and is therefore compared to "the mountains of God;" for "mountains of God" signify the goods of love (See above, n. 405, 510, 850); and "judgments" are predicated of Divine truths, and are therefore compared to "the great deep;" for "the great deep" signifies the Divine truth. From this it can now be seen that "judgments" signify Divine truths.

[4] In many passages in the Word, "judgments," "commandments," and "statutes" are mentioned; and "judgments" there signify civil laws, "commandments" the laws of spiritual life, and "statutes" the laws of worship. That "judgments" signify civil laws, is evident from Exodus (21, 22, 23), where the things commanded are called "judgments" because according to them the judges gave judgments in the gates of the city; nevertheless they signify Divine truths, such as are in the Lord's spiritual kingdom in the heavens, for they contain these in the spiritual sense; as can be (Arcana Coelestia 8971-9103) seen (Arcana Coelestia 9124-9231) from (Arcana Coelestia 9247-9348) the explanation of them in the Arcana Coelestia 8971-9103, 9124-9231, 9247-9348). That the laws given to the sons of Israel were called "judgments, "commandments," and "statutes," can be seen from the following passages.

In Moses:

I will speak unto thee all the commandments, the statutes, and the judgments, which thou shalt teach them, that they may do them (Deuteronomy 5:31).

In the same:

These are the commandments, the statutes, and the judgments, which Jehovah your God commanded to teach you (Deuteronomy 6:1).

In the same:

Therefore thou shalt keep the commandments, the statutes, and the judgments, which I command thee this day, to do them (Deuteronomy 7:11).

In David:

If his sons forsake My law and walk not in My judgments, if they profane My statutes and keep not My commandments, then will I visit their transgression with the rod (Psalms 89:30-32).

So in many other places, as Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomy 4:1; 5:1, 6, 7; 17:19; 26:17; Ezekiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24. In these passages "commandments" mean the laws of life, especially those contained in the Decalogue, which are therefore called the Ten Commandments; while "statutes" mean the laws of worship which related especially to sacrifices and holy ministrations; and "judgments" mean civil laws; and as these laws were representative of spiritual laws, they signify such Divine truths as are in the Lord's spiritual kingdom in the heavens.

[5] It follows from this that when man shuns and turns away from evils as sins and is raised up into heaven by the Lord, he is no longer in what is his own (proprium), but in the Lord, and thus he thinks and wills goods. Again, since man acts as he thinks and wills, for every act of man proceeds from the thought of his will, it follows that when he shuns and turns away from evils, he does goods from the Lord and not from self; and this is why shunning evils is doing goods. The goods that a man then does are meant by good works; and good works in their whole complex are meant by charity. Man cannot be reformed unless he thinks, wills, and does as if from himself, since that which is done as if by the man himself is conjoined to him and remains with him, while that which is not done by the man as if from himself, not being received in any life of sense, flows through like ether; and this is why the Lord wills that man should not only shun and turn away from evils as if of himself, but should also think, will, and do as if of himself, and yet acknowledge in heart, that all these things are from the Lord. This he must acknowledge because it is the truth.

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

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Arcana Coelestia # 8971

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8971. THE INTERNAL SENSE

Everyone within the Church is well aware that the Word is holy, indeed extremely holy. This holiness is not merely acknowledged but also perceived by those people who are guided by the truths of faith and lead a life in keeping with them; for the idea of its holiness is preserved in them all the while that they read the Word. But people who are not guided by the truths of faith and do not lead a life in keeping with them do not even acknowledge, let alone perceive any holiness at all in the Word. When they read it they see nothing more outstanding there than in any other kind of writing. And those of them who in their hearts deny the holiness of the Word also say to themselves, when they read it, that the works of human authors are more elegant, since they have been written, so far as their literal meaning is concerned, in a more elegant style. This has been made plainly evident to me through my actual experience of those in the next life who in their hearts denied that the Word was inspired by God. When they were told that the Word was holy and Divine as to every jot there and as to the smallest tittle of all there, they stood skill and marvelled at how this could come about. And when they were told in addition, and also shown convincingly, that everything in the Word contains a spiritual level of meaning that is not apparent in the letter, and that the angels in heaven see the Word on this level when a person reads the Word, they acknowledged it, because they had been shown it. But they said that they had not known it in the world, and that since they had not known it, they were blameless. However examination of these same people revealed that they had lived just as they liked, totally unchecked by conscience, and that in their hearts therefore they had denied the existence of God, heaven and hell, life after death, and all other matters of faith, and that this was the reason for their failing to acknowledge the holiness of the Word. It was in addition made plainly evident that all those who were guided by the truths of faith and led a life in keeping with them considered the Word to be holy; indeed they could perceive its holiness for themselves when they read it. All this served to convince them that the cause lay not in the Word but in themselves; for the interiors of those who lead a life of goodness are opened towards heaven, from which the holiness of the Word flows from the angels, whereas the interiors of those who lead a life of evil are closed in the direction of heaven and opened towards hell, from which the opposite flows in.

[2] Take for example the judgements or laws in this chapter regarding male slaves, female slaves, and oxen. Those who deny the holiness of the Word because they lead a life of evil will say that they do not see anything Divine in those judgements or laws, such as the law that a male slave who does not wish to go out free should be brought to the door or doorpost, and his master should pierce his ear with an awl, so that the slave should serve him forever; or the law that if a slave who has been struck lives a day or two the master who struck him should not be punished, since he is his silver; or else the law that a slave should go free for an eye or for a tooth; or the law that an ox accustomed to gore should be stoned; or any of the other laws there. Those who in their hearts deny the holiness of the Word view these laws as being out of keeping with the Word, and especially out of keeping with a declaration made by Jehovah Himself on Mount Sinai. They view everything else in the Word, in both the historical section and the prophetical part, in the same way. But the reason why they view them in that way is that heaven is closed to them on account of their life of evil, as a result of which they have a contrary perception. It is altogether different with those who lead a life of goodness.

[3] Where the holiness of the Word which flows in from heaven begins is clear from all that has been stated and shown up to now regarding the internal sense of the Word. It has been shown that the Word alone has an internal sense and that this sense deals with such things as belong to heaven, with such as belong to eternal life; and that inmostly it deals with the Lord alone. Thus it deals with holy things, indeed with truly Divine subjects - the most holy of all. It has been shown too that angels, who are present with a person when the Word is being read, possess this sense, consequently that holiness flows out from them, which is also perceived by those who lead a life of faith and charity. So far as the judgements or laws in this chapter regarding male slaves, female slaves, and oxen are concerned, they contain in the internal sense such laws of Divine order as have regard to those who are guided by the truth of faith, and also to those who injure or destroy aspects of faith and charity, or aspects of love to the Lord. And in the inmost sense they contain [matters involving] the Lord Himself. From all this anyone may recognize how holy those laws are within themselves, however much they seem not to be so in the letter.

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