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Ezekiel 11

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1 και-C αναλαμβανω-VBI-AAI3S εγω- P--AS πνευμα-N3M-NSN και-C αγω-VBI-AAI3S εγω- P--AS επι-P ο- A--ASF πυλη-N1--ASF ο- A--GSM οικος-N2--GSM κυριος-N2--GSM ο- A--ASF κατεναντι-D ο- A--ASF βλεπω-V1--PAPASF κατα-P ανατολη-N1--APF και-C ιδου-I επι-P ο- A--GPN προθυρον-N2N-GPN ο- A--GSF πυλη-N1--GSF ως-C εικοσι-M και-C πεντε-M ανηρ-N3--NPM και-C οραω-VBI-AAI1S εν-P μεσος-A1--DSN αυτος- D--GPM ο- A--ASM *ιεζονιας-N1T-ASM ο- A--ASM ο- A--GSM *εζερ-N---GSM και-C *φαλτιας-N1T-ASM ο- A--ASM ο- A--GSM *βαναιου-N---GSM ο- A--APM αποηγεομαι-V2--PMPAPM ο- A--GSM λαος-N2--GSM

2 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P εγω- P--AS υιος-N2--VSM ανθρωπος-N2--GSM ουτος- D--NPM ο- A--NPM ανηρ-N3--NPM ο- A--NPM λογιζομαι-V1--PMPNPM ματαιος-A1A-APN και-C βουλευω-V1--PMPNPM βουλη-N1--ASF πονηρος-A1A-ASF εν-P ο- A--DSF πολις-N3I-DSF ουτος- D--DSF

3 ο- A--NPM λεγω-V1--PAPNPM ου-D προσφατως-D οικοδομεω-VM--XMI3P ο- A--NPF οικια-N1A-NPF ουτος- D--NSF ειμι-V9--PAI3S ο- A--NSM λεβης-N3T-NSM εγω- P--NP δε-X ο- A--NPN κρεας-N3--NPN

4 δια-P ουτος- D--ASN προφητευω-VA--AAD2S επι-P αυτος- D--APM προφητευω-VA--AAD2S υιος-N2--VSM ανθρωπος-N2--GSM

5 και-C πιπτω-VAI-AAI3S επι-P εγω- P--AS πνευμα-N3M-NSN κυριος-N2--GSM και-C ειπον-VBI-AAI3S προς-P εγω- P--AS λεγω-V1--PAD2S οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ουτως-D ειπον-VAI-AAI2P οικος-N2--NSM *ισραηλ-N---GSM και-C ο- A--APN διαβουλιον-N2N-APN ο- A--GSN πνευμα-N3M-GSN συ- P--GP εγω- P--NS επιιστημι-V6--PMI1S

6 πληθυνω-VAI-AAI2P νεκρος-N2--APM συ- P--GP εν-P ο- A--DSF πολις-N3I-DSF ουτος- D--DSF και-C ενπιμπλημι-VAI-AAI2P ο- A--APF οδος-N2--APF αυτος- D--GSF τραυματιας-N1T-GPM

7 δια-P ουτος- D--ASN οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM ο- A--APM νεκρος-N2--APM συ- P--GP ος- --APM πατασσω-VAI-AAI2P εν-P μεσος-A1--DSN αυτος- D--GSF ουτος- D--NPM ειμι-V9--PAI3P ο- A--NPN κρεας-N3--NPN αυτος- D--NSF δε-X ο- A--NSM λεβης-N3T-NSM ειμι-V9--PAI3S και-C συ- P--AP εκαγω-VF--FAI1S εκ-P μεσος-A1--GSN αυτος- D--GSF

8 ρομφαια-N1A-ASF φοβεω-V2--PMI2P και-C ρομφαια-N1A-ASF επιαγω-VF--FAI1S επι-P συ- P--AP λεγω-V1--PAI3S κυριος-N2--NSM

9 και-C εκαγω-VF--FAI1S συ- P--AP εκ-P μεσος-A1--GSN αυτος- D--GSF και-C παραδιδωμι-VF--FAI1S συ- P--AP εις-P χειρ-N3--APF αλλοτριος-A1A-GPM και-C ποιεω-VF--FAI1S εν-P συ- P--DP κριμα-N3M-APN

10 εν-P ρομφαια-N1A-DSF πιπτω-VF2-FMI2P επι-P ο- A--GPN οριον-N2N-GPN ο- A--GSM *ισραηλ-N---GSM κρινω-VF2-FAI1S συ- P--AP και-C επιγιγνωσκω-VF--FMI2P οτι-C εγω- P--NS κυριος-N2--NSM

11 αυτος- D--NSF συ- P--DP ου-D ειμι-VF--FMI3S εις-P λεβης-N3T-ASM και-C συ- P--NP ου-D μη-D γιγνομαι-VB--AMS2P εν-P μεσος-A1--DSN αυτος- D--GSF εις-P κρεας-N3--APN επι-P ο- A--GPN οριον-N2N-GPN ο- A--GSM *ισραηλ-N---GSM κρινω-VF2-FAI1S συ- P--AP

12 και-C επιγιγνωσκω-VF--FMI2P διοτι-C εγω- P--NS κυριος-N2--NSM

13 και-C γιγνομαι-VBI-AMI3S εν-P ο- A--DSN προφητευω-V1--PAN εγω- P--AS και-C *φαλτιας-N1T-NSM ο- A--NSM ο- A--GSM *βαναιου-N---GSM αποθνησκω-VBI-AAI3S και-C πιπτω-V1--PAI1S επι-P προσωπον-N2N-ASN εγω- P--GS και-C αναβοαω-VAI-AAI1S φωνη-N1--DSF μεγας-A1--DSF και-C ειπον-VAI-AAI1S οιμμοι-I οιμμοι-I κυριος-N2--VSM εις-P συντελεια-N1A-ASF συ- P--NS ποιεω-V2--PAI2S ο- A--APM καταλοιπος-A1B-APM ο- A--GSM *ισραηλ-N---GSM

14 και-C γιγνομαι-VBI-AMI3S λογος-N2--NSM κυριος-N2--GSM προς-P εγω- P--AS λεγω-V1--PAPNSM

15 υιος-N2--VSM ανθρωπος-N2--GSM ο- A--NPM αδελφος-N2--NPM συ- P--GS και-C ο- A--NPM ανηρ-N3--NPM ο- A--GSF αιχμαλωσια-N1A-GSF συ- P--GS και-C πας-A3--NSM ο- A--NSM οικος-N2--NSM ο- A--GSM *ισραηλ-N---GSM συντελεω-VM--XPI3S ος- --DPM ειπον-VAI-AAI3P αυτος- D--DPM ο- A--NPM καταοικεω-V2--PAPNPM *ιερουσαλημ-N---ASF μακραν-D αποεχω-V1--PAI2P απο-P ο- A--GSM κυριος-N2--GSM εγω- P--DP διδωμι-VM--XMI3S ο- A--NSF γη-N1--NSF εις-P κληρονομια-N1A-ASF

16 δια-P ουτος- D--ASN ειπον-VB--AAD2S οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM οτι-C αποωθεω-VF--FMI1S αυτος- D--APM εις-P ο- A--APN εθνος-N3E-APN και-C διασκορπιζω-VF2-FAI1S αυτος- D--APM εις-P πας-A1S-ASF ο- A--ASF γη-N1--ASF και-C ειμι-VF--FMI1S αυτος- D--DPM εις-P αγιασμα-N3M-ASN μικρος-A1A-ASN εν-P ο- A--DPF χωρα-N1A-DPF ος- --GSM αν-X ειςερχομαι-VB--AAS3P εκει-D

17 δια-P ουτος- D--ASN ειπον-VB--AAD2S οδε- D--APN λεγω-V1--PAI3S κυριος-N2--NSM και-C ειςδεχομαι-VF--FMI1S αυτος- D--APM εκ-P ο- A--GPN εθνος-N3E-GPN και-C συναγω-VF--FAI1S αυτος- D--APM εκ-P ο- A--GPF χωρα-N1A-GPF ος- --GSM διασπειρω-VAI-AAI1S αυτος- D--APM εν-P αυτος- D--DPF και-C διδωμι-VF--FAI1S αυτος- D--DPM ο- A--ASF γη-N1--ASF ο- A--GSM *ισραηλ-N---GSM

18 και-C ειςερχομαι-VF--FMI3P εκει-D και-C εκαιρω-VF2-FAI3P πας-A3--APN ο- A--APN βδελυγμα-N3M-APN αυτος- D--GSF και-C πας-A1S-APF ο- A--APF ανομια-N1A-APF αυτος- D--GSF εκ-P αυτος- D--GSF

19 και-C διδωμι-VF--FAI1S αυτος- D--DPM καρδια-N1A-ASF ετερος-A1A-ASF και-C πνευμα-N3M-ASN καινος-A1--ASN διδωμι-VF--FAI1S εν-P αυτος- D--DPM και-C εκσπαω-VF--FAI1S ο- A--ASF καρδια-N1A-ASF ο- A--ASF λιθινος-A1--ASF εκ-P ο- A--GSF σαρξ-N3K-GSF αυτος- D--GPM και-C διδωμι-VF--FAI1S αυτος- D--DPM καρδια-N1A-ASF σαρκινος-A1--ASF

20 οπως-C εν-P ο- A--DPN προσταγμα-N3M-DPN εγω- P--GS πορευομαι-V1--PMS3P και-C ο- A--NPN δικαιωμα-N3M-NPN εγω- P--GS φυλασσω-V1--PMS3P και-C ποιεω-V2--PAS3P αυτος- D--APN και-C ειμι-VF--FMI3P εγω- P--DS εις-P λαος-N2--ASM και-C εγω- P--NS ειμι-VF--FMI1S αυτος- D--DPM εις-P θεος-N2--ASM

21 και-C εις-P ο- A--ASF καρδια-N1A-ASF ο- A--GPN βδελυγμα-N3M-GPN αυτος- D--GPM και-C ο- A--GPF ανομια-N1A-GPF αυτος- D--GPM ως-C ο- A--NSF καρδια-N1A-NSF αυτος- D--GPM πορευομαι-V1I-IMI3S ο- A--APF οδος-N2--APF αυτος- D--GPM εις-P κεφαλη-N1--APF αυτος- D--GPM διδωμι-VX--XAI1S λεγω-V1--PAI3S κυριος-N2--NSM

22 και-C εκαιρω-VBI-AAI3P ο- A--NPN χερουβειμ-N---NPN ο- A--APF πτερυξ-N3G-APF αυτος- D--GPN και-C ο- A--NPM τροχος-N2--NPM εχω-V1--PMPNPM αυτος- D--GPN και-C ο- A--NSF δοξα-N1S-NSF θεος-N2--GSM *ισραηλ-N---GSM επι-P αυτος- D--APN υπερανω-D αυτος- D--GPN

23 και-C αναβαινω-VZI-AAI3S ο- A--NSF δοξα-N1S-NSF κυριος-N2--GSM εκ-P μεσος-A1--GSF ο- A--GSF πολις-N3I-GSF και-C ιστημι-VHI-AAI3S επι-P ο- A--GSN ορος-N3E-GSN ος- --NSN ειμι-V9--IAI3S απεναντι-D ο- A--GSF πολις-N3I-GSF

24 και-C αναλαμβανω-VBI-AAI3S εγω- P--AS πνευμα-N3M-NSN και-C αγω-VBI-AAI3S εγω- P--AS εις-P γη-N1--ASF *χαλδαιος-N2--GPM εις-P ο- A--ASF αιχμαλωσια-N1A-ASF εν-P ορασις-N3I-DSF εν-P πνευμα-N3M-DSN θεος-N2--GSM και-C αναβαινω-VZI-AAI1S απο-P ο- A--GSF ορασις-N3I-GSF ος- --GSF οραω-VBI-AAI1S

25 και-C λαλεω-VAI-AAI1S προς-P ο- A--ASF αιχμαλωσια-N1A-ASF πας-A3--APM ο- A--APM λογος-N2--APM ο- A--GSM κυριος-N2--GSM ος- --APM δεικνυω-VAI-AAI3S εγω- P--DS

   

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Arcana Coelestia # 2921

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2921. 'My lord, you are a prince of God in the midst of us' means the Lord as regards Divine good and truth with them. This is clear from the meaning of 'a lord' and of 'a prince of God', and from the meaning of 'in the midst of us'. The fact that the expression 'lord' is used when good is the subject is clear from the Old Testament Word, for there Jehovah is sometimes called Jehovah, sometimes God, sometimes Lord, sometimes Jehovah God, sometimes Lord Jehovih, sometimes Jehovah Zebaoth, and always for a hidden reason which cannot be known except from the internal sense. In general when the celestial things of love, that is, when good, are dealt with, the name Jehovah is used, but when the spiritual things of faith are dealt with, the name God is used. And when both together are dealt with, the names Jehovah God are used. When however the Divine power of good, that is, when omnipotence is the subject, Jehovah Zebaoth (or Jehovah of Hosts), and also the Lord, are used; so that the names Jehovah Zebaoth and the name the Lord have the same sense and meaning. From this also, that is to say, from the power of good, men and angels are called 'lords', and in the contrary sense those are called servants or slaves who have no power at all or else have a power received from their lords. From these considerations it becomes clear that here 'my lord' in the internal sense means the Lord as regards good, which in what follows below will be illustrated from the Word. 'A prince of God' however means the Lord as regards the power of truth, that is, as regards truth, as becomes clear from the meaning of 'a prince' or 'princes' as first and foremost truths, dealt with in 1482, 2089, and from the fact that the phrase 'a prince of God' is used, for the name God is used when truth is dealt with but the name Jehovah when good is dealt with, 2586, 2769, 2807, 2822. As regards 'in the midst of us' meaning among them or present with them, this is clear without explanation.

[2] That in the Old Testament Word the names Jehovah Zebaoth and the name Lord have the same sense and meaning is clear in Isaiah,

The zeal of Jehovah Zebaoth will do this; the Lord has sent a word into Jacob, and it has fallen on Israel. Isaiah 9:7-8.

Elsewhere in the same prophet,

A mighty king will have dominion over them, said the Lord, Jehovah Zebaoth. Isaiah 19:4.

In Malachi,

Behold, suddenly there will come to His temple the Lord whom you are seeking and the angel of the covenant in whom you delight. Behold, He is coming, says Jehovah Zebaoth. Malachi 3:1.

More plainly, in Isaiah,

I saw the Lord sitting upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Woe is me! For I am cut off; for my eyes have seen the King, Jehovah Zebaoth. And I heard the voice of the Lord. Isaiah 6:1-3, 5, 8.

From these places it is evident that Jehovah Zebaoth and the Lord have the same meaning.

[3] But 'the Lord Jehovih' is used more particularly when the help of omnipotence is sought and prayed for, as in Isaiah,

Say to the cities of Judah, Behold your God! Behold, the Lord Jehovih will come with might, and His arm will exercise dominion for Him; behold, His reward is with Him, and His work before Him. He will pasture His flock like a shepherd. Isaiah 40:9-11.

For further examples of this use of 'the Lord Jehovih', see Isaiah 25:8; 40:10; 48:16; 50:4-5, 7, 9; 61:1; Jeremiah 2:22; Ezekiel 8:1; 11:13, 17, 21; 12:10, 19, 28; 13:8, 13, 16, 18, 20; 14:4, 6, 11, 18, 20-21; Micah 1:2; Psalms 71:5, 16; and many other places.

[4] What is more, in the Old Testament Word 'the Lord' entails the same as 'Jehovah', that is to say, 'the Lord' is used when good is dealt with, and therefore also the Lord is distinguished from God in the same way as Jehovah is from God; as in Moses,

Jehovah your God, He is God of gods, and Lord of lords. Deuteronomy 10:17.

In David,

Confess the God of gods, for His mercy is for ever; confess the Lord of lords, for His mercy is for ever. Psalms 136:1-3.

[5] But nowhere in the New Testament Word, neither in the Gospels nor in the Book of Revelation, is Jehovah used. Instead of Jehovah the name the Lord occurs - for hidden reasons to be dealt with below. The fact that in the New Testament Word the Lord is used instead of Jehovah is quite clear in Mark,

Jesus said, The first of all the commandments is, Hear, O Israel, the Lord our God is one Lord. Therefore you shall love the Lord your God with all your heart, and with all your soul, and with all your thought, and with all your strength. Mark 12:29-30.

The same is expressed in Moses as follows,

Hear, O Israel, Jehovah our God is one Jehovah; and you shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. Deuteronomy 6:4-5.

Here it is evident that the name 'the Lord' is used instead of Jehovah. Likewise in John,

I looked, and behold, a throne had been set in heaven, with one seated upon the throne. Around the throne were four living creatures, full of eyes in front and behind. Each had for himself six wings round about him, and was full of eyes within. They were saying, Holy, holy, holy is the Lord God omnipotent. Revelation 4:2, 6, 8.

This is described in Isaiah as follows,

I saw the Lord seated upon a throne, high and lifted up. Above Him stood the seraphim; each had six wings. One called to another, Holy, holy, holy is Jehovah Zebaoth. Isaiah 6:1-3, 5, 8.

In this case 'the Lord' is used instead of 'Jehovah', that is, 'the Lord God omnipotent' instead of 'Jehovah Zebaoth'. The fact that the four living creatures are the seraphim or cherubs is evident in Ezekiel 1:5, 13-15, 19 and following verses; 10:15. That in the New Testament 'the Lord' is Jehovah is also clear from many other places, as in Luke,

An angel of the Lord appeared to Zechariah. Luke 1:11.

'An angel of the Lord' is used instead of 'an angel of Jehovah'. In the same chapter the angel told Zechariah regarding his son,

He will turn many of the children of Israel to the Lord their God. Luke 1:16.

'To the Lord their God' is used instead of 'to Jehovah their God'. Also in the same chapter, the angel told Mary regarding Jesus,

He will be great, and will be called the Son of the Most High; and the Lord God will give to Him the throne of David. Luke 1:32.

'The Lord God' is used instead of 'Jehovah God'. Still in the same chapter,

Mary said, My soul magnifies the Lord, and my spirit has rejoiced in God my Saviour. Luke 1:46-47.

Here also 'the Lord' is used instead of 'Jehovah'. And again in the same chapter, Zechariah prophesied, saying,

Blessed is the Lord God of Israel. Luke 1:68.

'The Lord God' is used instead of 'Jehovah God'. In the same gospel,

An angel of the Lord stood before the shepherds, and the glory of the Lord shone around them. Luke 2:9.

'An angel of the Lord' and 'the glory of the Lord' are used instead of 'an angel of Jehovah' and 'the glory of Jehovah'. In Matthew,

Blessed is He coming in the name of the Lord. Matthew 21:9; 23:39; Luke 13:35; John 12:13.

'In the name of the Lord' is used instead of 'in the name of Jehovah'. There are many other places besides all these, such as Luke 1:28; 2:15, 22-24, 29, 38-39; 5:17; Mark 12:10-11.

[6] Among the hidden reasons why people called Jehovah the Lord were the following: If when the Lord was in the world they had been told that He was the Jehovah mentioned so many times in the Old Testament, see 1736, they would not have accepted it because they would not have believed it. And there is the further reason that as regards the Human the Lord did not become Jehovah until He had in every respect united the Divine Essence to the Human Essence, and the Human Essence to the Divine Essence, see 1725, 1729, 1733, 1745, 1815, 2156, 2751. These became fully united after the final temptation, which was that of the Cross; and it was for this reason that after the Resurrection the disciples always called Him Lord, John 20:2, 13, 15, 18, 20, 25; 21:7, 12, 15-17, 20; Mark 16:19-20; and Thomas said,

My Lord and my God. John 20:28.

And as the Lord was the Jehovah mentioned so many times in the Old Testament, therefore He also told the disciples,

You call Me Master and Lord, and you are right, for so I am. If therefore I your Lord and Master have washed your feet, you also ought to wash one anothers' feet. John 13:13-14, 16.

These words mean that He was Jehovah God, for in this instance He is called 'Lord' as regards good, but 'Master' as regards truth. That the Lord was Jehovah is also meant by the angel's words to the shepherds,

To you is born this day a Saviour, who is Christ the Lord. Luke 2:11.

'Christ' is used instead of 'Messiah', 'Anointed One', and 'King', 'the Lord, instead of 'Jehovah' - 'Christ' having regard to truth, 'the Lord' to good. Anyone who does not examine the Word carefully cannot know this, for he believes that our Saviour was called Lord because this was an everyday expression that was used to offer respect to Him, as to others, when in reality He was so called by virtue of His being Jehovah.

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

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