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Ezekiel 4

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1 καί-C σύ- P--NS υἱός-N2--VSM ἄνθρωπος-N2--GSM λαμβάνω-VB--AAD2S σεαυτοῦ- D--DSM πλίνθος-N2--ASF καί-C τίθημι-VF--FAI2S αὐτός- D--ASF πρό-P πρόσωπον-N2N-GSN σύ- P--GS καί-C διαγράφω-VF--FAI2S ἐπί-P αὐτός- D--ASF πόλις-N3I-ASF ὁ- A--ASF *ἰερουσαλήμ-N---ASF

2 καί-C δίδωμι-VF--FAI2S ἐπί-P αὐτός- D--ASF περιοχή-N1--ASF καί-C οἰκοδομέω-VF--FAI2S ἐπί-P αὐτός- D--ASF προμαχών-N3W-APM καί-C περιβάλλω-VF2-FAI2S ἐπί-P αὐτός- D--ASF χάραξ-N3K-ASM καί-C δίδωμι-VF--FAI2S ἐπί-P αὐτός- D--ASF παρεμβολή-N1--APF καί-C τάσσω-VF--FAI2S ὁ- A--APF βελόστασις-N3I-APF κύκλος-N2--DSM

3 καί-C σύ- P--NS λαμβάνω-VB--AAD2S σεαυτοῦ- D--DSM τήγανον-N2N-ASN σιδηροῦς-A1C-ASN καί-C τίθημι-VF--FAI2S αὐτός- D--ASN τοῖχος-N2--ASM σιδηροῦς-A1C-ASM ἀνά-P μέσος-A1--ASN σύ- P--GS καί-C ἀνά-P μέσος-A1--ASN ὁ- A--GSF πόλις-N3I-GSF καί-C ἑτοιμάζω-VF--FAI2S ὁ- A--ASN πρόσωπον-N2N-ASN σύ- P--GS ἐπί-P αὐτός- D--ASF καί-C εἰμί-VF--FMI3S ἐν-P συγκλεισμός-N2--DSM καί-C συνκλείω-VF--FAI2S αὐτός- D--ASF σημεῖον-N2N-NSN εἰμί-V9--PAI3S οὗτος- D--NSN ὁ- A--DPM υἱός-N2--DPM *ἰσραήλ-N---GSM

4 καί-C σύ- P--NS κοιμάω-VC--FPI2S ἐπί-P ὁ- A--ASN πλευρόν-N2N-ASN σύ- P--GS ὁ- A--ASN ἀριστερός-A1A-ASN καί-C τίθημι-VF--FAI2S ὁ- A--APF ἀδικία-N1A-APF ὁ- A--GSM οἶκος-N2--GSM *ἰσραήλ-N---GSM ἐπί-P αὐτός- D--GSM κατά-P ἀριθμός-N2--ASM ὁ- A--GPF ἡμέρα-N1A-GPF πεντήκοντα-M καί-C ἑκατόν-M ὅς- --APF κοιμάω-VC--FPI2S ἐπί-P αὐτός- D--GSM καί-C λαμβάνω-VF--FMI2S ὁ- A--APF ἀδικία-N1A-APF αὐτός- D--GPM

5 καί-C ἐγώ- P--NS δίδωμι-VX--XAI1S σύ- P--DS ὁ- A--APF δύο-M ἀδικία-N1A-APF αὐτός- D--GPM εἰς-P ἀριθμός-N2--ASM ἡμέρα-N1A-GPF ἐνενήκοντα-M καί-C ἑκατόν-M ἡμέρα-N1A-APF καί-C λαμβάνω-VF--FMI2S ὁ- A--APF ἀδικία-N1A-APF ὁ- A--GSM οἶκος-N2--GSM *ἰσραήλ-N---GSM

6 καί-C συντελέω-VF--FAI2S οὗτος- D--APN πᾶς-A3--APN καί-C κοιμάω-VC--FPI2S ἐπί-P ὁ- A--ASN πλευρόν-N2N-ASN σύ- P--GS ὁ- A--ASN δεξιός-A1A-ASN καί-C λαμβάνω-VF--FMI2S ὁ- A--APF ἀδικία-N1A-APF ὁ- A--GSM οἶκος-N2--GSM *ιουδα-N---GSM τεσσαράκοντα-M ἡμέρα-N1A-APF ἡμέρα-N1A-ASF εἰς-P ἐνιαυτός-N2--ASM τίθημι-VX--XAI1S σύ- P--DS

7 καί-C εἰς-P ὁ- A--ASM συγκλεισμός-N2--ASM *ἰερουσαλήμ-N---GSF ἑτοιμάζω-VF--FAI2S ὁ- A--ASN πρόσωπον-N2N-ASN σύ- P--GS καί-C ὁ- A--ASM βραχίων-N3N-ASM σύ- P--GS στερεόω-VF--FAI2S καί-C προφητεύω-VF--FAI2S ἐπί-P αὐτός- D--ASF

8 καί-C ἐγώ- P--NS ἰδού-I δίδωμι-VX--XAI1S ἐπί-P σύ- P--AS δεσμός-N2--APM καί-C μή-D στρέφω-VD--APS2S ἀπό-P ὁ- A--GSN πλευρόν-N2N-GSN σύ- P--GS ἐπί-P ὁ- A--ASN πλευρόν-N2N-ASN σύ- P--GS ἕως-P ὅς- --GSM συντελέω-VS--APS3P ὁ- A--NPF ἡμέρα-N1A-NPF ὁ- A--GSM συγκλεισμός-N2--GSM σύ- P--GS

9 καί-C σύ- P--NS λαμβάνω-VB--AAD2S σεαυτοῦ- D--DSM πυρός-N2--APM καί-C κριθή-N1--APF καί-C κύαμος-N2--ASM καί-C φακός-N2--ASM καί-C κέγχρος-N2--ASM καί-C ὄλυρα-N1A-ASF καί-C ἐνβάλλω-VF2-FAI2S αὐτός- D--APN εἰς-P ἄγγος-N3D-ASN εἷς-A3--ASN ὀστράκινος-A1--ASN καί-C ποιέω-VF--FAI2S αὐτός- D--APN σεαυτοῦ- D--DSM εἰς-P ἄρτος-N2--APM καί-C κατά-P ἀριθμός-N2--ASM ὁ- A--GPF ἡμέρα-N1A-GPF ὅς- --APF σύ- P--NS καταεὕδω-V1--PAI2S ἐπί-P ὁ- A--GSN πλευρόν-N2N-GSN σύ- P--GS ἐνενήκοντα-M καί-C ἑκατόν-M ἡμέρα-N1A-APF ἐσθίω-VF--FMI2S αὐτός- D--APN

10 καί-C ὁ- A--NSN βρῶμα-N3M-NSN σύ- P--GS ὅς- --ASN ἐσθίω-VF--FMI2S ἐν-P σταθμός-N2--DSM εἴκοσι-M σίκλος-N2--APM ὁ- A--ASF ἡμέρα-N1A-ASF ἀπό-P καιρός-N2--GSM ἕως-P καιρός-N2--GSM ἐσθίω-VF--FMI2S αὐτός- D--APN

11 καί-C ὕδωρ-N3--ASN ἐν-P μέτρον-N2N-DSN πίνω-VF--FMI2S ὁ- A--ASN ἕκτος-A1--ASN ὁ- A--GSN ιν-N---GSN ἀπό-P καιρός-N2--GSM ἕως-P καιρός-N2--GSM πίνω-VF--FMI2S

12 καί-C ἐγκρυφίας-N1T-ASM κρίθινος-A1--ASM ἐσθίω-VF--FMI2S αὐτός- D--APN ἐν-P βόλβιτον-N2N-DPN κόπρος-N2--GSF ἀνθρώπινος-A1--GSF ἐνκρύπτω-VF--FAI2S αὐτός- D--APN κατά-P ὀφθαλμός-N2--APM αὐτός- D--GPM

13 καί-C εἶπον-VF2-FAI2S ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ὁ- A--NSM θεός-N2--NSM ὁ- A--GSM *ἰσραήλ-N---GSM οὕτως-D ἐσθίω-VF--FMI3P ὁ- A--NPM υἱός-N2--NPM *ἰσραήλ-N---GSM ἀκάθαρτος-A1B-APN ἐν-P ὁ- A--DPN ἔθνος-N3E-DPN

14 καί-C εἶπον-VAI-AAI1S μηδαμῶς-D κύριος-N2--VSM θεός-N2--VSM ὁ- A--GSM *ἰσραήλ-N---GSM ἰδού-I ὁ- A--NSF ψυχή-N1--NSF ἐγώ- P--GS οὐ-D μιαίνω-VM--XMI3S ἐν-P ἀκαθαρσία-N1A-DSF καί-C θνησιμαῖος-A1A-ASM καί-C θηριάλωτος-A1B-ASM οὐ-D βιβρώσκω-VX--XAI1S ἀπό-P γένεσις-N3I-GSF ἐγώ- P--GS ἕως-P ὁ- A--GSN νῦν-D οὐδέ-C εἰςἔρχομαι-VX--XAI3S εἰς-P ὁ- A--ASN στόμα-N3M-ASN ἐγώ- P--GS πᾶς-A3--NSN κρέας-N3--NSN ἕωλος-A1B-NSN

15 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS ἰδού-I δίδωμι-VX--XAI1S σύ- P--DS βόλβιτον-N2N-APN βοῦς-N3--GPM ἀντί-P ὁ- A--GPN βόλβιτον-N2N-GPN ὁ- A--GPM ἀνθρώπινος-A1--GPM καί-C ποιέω-VF--FAI2S ὁ- A--APM ἄρτος-N2--APM σύ- P--GS ἐπί-P αὐτός- D--GPN

16 καί-C εἶπον-VBI-AAI3S πρός-P ἐγώ- P--AS υἱός-N2--VSM ἄνθρωπος-N2--GSM ἰδού-I ἐγώ- P--NS συντρίβω-V1--PAI1S στήριγμα-N3M-ASN ἄρτος-N2--GSM ἐν-P *ἰερουσαλήμ-N---DSF καί-C ἐσθίω-VF--FMI3P ἄρτος-N2--ASM ἐν-P σταθμός-N2--DSM καί-C ἐν-P ἔνδεια-N1A-DSF καί-C ὕδωρ-N3--ASN ἐν-P μέτρον-N2N-DSN καί-C ἐν-P ἀφανισμός-N2--DSM πίνω-VF--FMI3P

17 ὅπως-C ἐνδεής-A3H-NPM γίγνομαι-VB--AMS3P ἄρτος-N2--GSM καί-C ὕδωρ-N3T-GSN καί-C ἀπο ἀναἵζω-VS--FPI3S ἄνθρωπος-N2--NSM καί-C ἀδελφός-N2--NSM αὐτός- D--GSM καί-C τήκω-VF--FMI3P ἐν-P ὁ- A--DPF ἀδικία-N1A-DPF αὐτός- D--GPM

   

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Doctrine of the Lord # 16

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16. The state of the church founded on the Word and represented in the prophets was what bearing the iniquities and sins of the people means. The reality of this is apparent from what we are told about the prophet Isaiah, that he went naked and barefoot for three years as a sign and a wonder (Isaiah 20:3); and about the prophet Ezekiel, that he made containers for departure and covered his face so as not to see the ground, so that he was thus a sign to the house of Israel. He also said, “Behold, I am a sign to you” (Ezekiel 12:6, 11).

[2] That they regarded this as bearing iniquities is clearly apparent in the case of Ezekiel when he was ordered to lie for a period of three hundred days and a period of forty days on his left and right sides facing Jerusalem, and to eat a barley cake made with cow dung, in a passage where we also read the following:

Lie on your left side, and lay the iniquity of the house of Israel upon it. For the number of the days that you lie on it, you shall bear their iniquity. For I will lay on you the years of their iniquity reflected in the number of the days, three hundred and ninety, that you may bear the iniquity of the house of Israel. Then, when you have completed them, lie again on your right side, that you may bear the iniquity of the house of Judah forty days. (Ezekiel 4:4-6)

[3] By bearing in this way the iniquities of the house of Israel and of the house of Judah, the prophet did not take away those iniquities or thereby atone for them, but only represented and portrayed them, as is apparent in the same chapter from the following:

“Thus, ” says Jehovah, “shall the children of Israel eat their unclean bread among the nations where I will drive them.... Behold, I am breaking the staff of bread in Jerusalem..., that they may lack bread and water, and be left desolate, each man and his brother, and waste away because of their iniquity.” (Ezekiel 4:13, 16-17)

[4] So, too, when the same prophet showed himself and said, “I am a sign to you, ” saying also, “As I have done, so shall it be done to them” (Ezekiel 12:6, 11).

The same thing is therefore meant where we are told regarding the Lord, “He has borne our diseases.” “He has carried our sorrows.” “Jehovah has laid on Him the iniquities of us all.” “By His knowledge He shall justify many by His bearing their iniquities.” (Isaiah 53:4, 6, 11) This in a chapter whose subject throughout is the Lord’s suffering.

[5] That the Lord, as the grand prophet, represented the state of the church in relation to the Word, is apparent from the particulars of His suffering, as for example, that He was betrayed by Judas; that the chief priests and elders arrested Him and condemned Him; that they struck Him blows; that they struck Him on the head with a reed; that they put on it a crown of thorns; that they divided His garments, and for His tunic cast lots; that they crucified Him; that they gave Him vinegar to drink; that they pierced His side; that He was entombed, and on the third day rose again.

[6] The Lord’s being betrayed by Judas symbolized His betrayal by the Jewish nation, who had the Word; for Judas represented that nation.

The Lord’s being arrested and condemned by the chief priests and elders symbolized His having been so treated by the whole Jewish Church.

His being whipped, spat upon in the face, struck blows, and struck on the head with a reed symbolized the Jews’ treatment of the Word in a similar way in respect to its Divine truths, all of which have to do with the Lord.

His having a crown of thorns put on Him symbolized the Jews’ falsification and adulteration of those truths.

Their dividing the Lord’s garments and casting lots for His tunic symbolized their having done away with all the Word’s truths, but not its spiritual sense — the Lord’s tunic symbolizing that level of meaning in the Word.

Their crucifying the Lord symbolized their destruction and profanation of the entire Word.

Their offering Him vinegar to drink symbolized nothing but truths falsified and falsities, which is why He did not drink it, and why He then said, “It is finished.”

Their piercing His side symbolized their complete extinction of every truth in the Word and every goodness in it.

His being entombed symbolized His rejection of any remaining human quality received from His mother.

His rising again on the third day symbolized His glorification.

[7] The same things are symbolized by those passages in the Prophets and Psalms where they are foretold.

As a consequence, after the Lord had been whipped and brought out wearing the crown of thorns and a purple garment that the soldiers put on Him, He said, “Behold, the man!” (John 19:1, 5). He said this because “the man” symbolizes the church, inasmuch as the Son of man symbolizes the truth of the church, thus the Word.

It is apparent from this now that to bear iniquities means to represent and portray in person sins against the Word’s Divine truths.

We shall see later that the Lord endured and suffered these things as the Son of man, and not as the Son of God; for the Son of man symbolizes the Lord in relation to the Word.

  
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Published by the General Church of the New Jerusalem, 1100 Cathedral Road, Bryn Athyn, Pennsylvania 19009, U.S.A. A translation of Doctrina Novae Hierosolymae de Domino, by Emanuel Swedenborg, 1688-1772. Translated from the Original Latin by N. Bruce Rogers. ISBN 9780945003687, Library of Congress Control Number: 2013954074.