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Esekiel 21

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1 Da kom Herrens ord til mig, og det lød så:

2 Menneskesønn! Vend ditt åsyn mot Jerusalem og prek mot helligdommene og spå mot Israels land!

3 Og si til Israels land: Så sier Herren: Se, jeg kommer over dig og drar mitt sverd av skjeden, og jeg vil utrydde både rettferdige og ugudelige i dig.

4 Fordi jeg vil utrydde både rettferdige og ugudelige i dig, derfor skal mitt sverd fare ut av skjeden mot alt kjød, fra syd til nord.

5 Og alt kjød skal kjenne at jeg, Herren, har draget mitt sverd av skjeden; det skal ikke mere vende tilbake.

6 Men du, menneskesønn, skal sukke så det bryter i dine lender; i sår verk skal du sukke for deres øine.

7 Og når de da sier til dig: Hvorfor sukker du? - da skal du svare: Over en tidende; for den kommer, og da skal hvert hjerte smelte og alle hender synke og hver ånd bli sløv og alle knær bli som vann; se, det kommer, og det skal skje, sier Herren, Israels Gud.

8 Og Herrens ord kom til mig, og det lød så:

9 Menneskesønn! Spå og si: Så sier Herren: si: Et sverd, et sverd er hvesset, og slipt er det og.

10 Til å slakte er det hvesset, til å lyne er det slipt. Eller skulde vi glede oss, du min sønns stamme* som forakter alt tre**? / {* d.e. Israels folk.} / {** d.e. all tukt; ESK 21, 13.}

11 Det skulde slipes for å tas i hånd; det er hvesset dette sverd, og det er slipt for å gis i en drapsmanns hånd.

12 Skrik og hyl, menneskesønn! For det kommer over mitt folk, det kommer over alle Israels fyrster; de blir overgitt til sverdet sammen med mitt folk. Derfor slå dig på lenden!

13 For en prøvelse er for hånden, og hvad skulde den ramme, om ikke den stamme som forakter tukt? sier Herren, Israels Gud.

14 Og du menneskesønn, spå og slå hendene sammen! Dobbelt, ja tredobbelt kommer sverdet, det sverd som slår mange ihjel, dette sverd som slår den store* ihjel, det som truer dem på alle kanter. / {* d.e. kongen; ESK 21, 25.}

15 Forat hjertene skal smelte og anstøtene bli mange, setter jeg et blinkende sverd mot alle dets* porter; akk, det er gjort til å lyne, skjerpet til å slakte. / {* Jerusalems.}

16 Ta dig sammen og hugg til høire! Vend dig og hugg til venstre! Dit hvor din egg er bestemt!

17 Også jeg vil slå hendene sammen og stille min harme; jeg, Herren, har talt.

18 Og Herrens ord kom til mig, og det lød så:

19 Og du menneskesønn, gjør dig to veier, som kongen av Babels sverd kan fare frem på! Fra ett land skal de begge gå ut, og du skal risse en hånd* - risse den ved begynnelsen av veien til hver by! / {* som veiviser.}

20 En vei skal du gjøre som sverdet kan fare frem på til abba i ammonittenes land, og en til Juda, inn i Jerusalem, den faste by.

21 For Babels konge står på veiskjellet, ved begynnelsen av de to veier, for å la sig spå; han ryster pilene, han spør husgudene, han ser på leveren.

22 I sin høire hånd får han loddet: Jerusalem; der skal han stille op murbrekkere, åpne munnen til krigsskrik, lufte røsten med hærrop - stille op murbrekkere mot portene, kaste op en voll og bygge skanser.

23 Men dette er i deres* øine bare en tom spådom; de har jo de helligste eder**. Men han*** minner om deres misgjerning, forat de skal gripes. / {* jødenes.} / {** de mener sig på grunn av Herrens eder sikre; MIK 3, 11. JE 7, 4.} / {*** Herren.}

24 Derfor sier Herren, Israels Gud, så: Fordi I selv minner om eders misgjerning, idet eders overtredelser åpenbares, så eders synder viser sig i alle eders gjerninger - fordi jeg således blir minnet om eder, skal I gripes med hånden.

25 Og du dødsdømte, du ugudelige, du Israels fyrste, hvis dag er kommet når den misgjerning er skjedd som fører til undergang!

26 sier Herren, Israels Gud: Ta huen bort og løft kronen av! Det som nu er, skal ikke være mere; det lave skal ophøies, og det høie skal fornedres.

27 Jeg vil vende op ned, op ned, op ned på det som er; heller ikke ved dette skal det bli, inntil han kommer hvem retten tilhører*, og jeg gir ham den. / {* d.e. Messias; 1MO 49, 10.}

28 Og du menneskesønn, spå og si: Så sier Herren, Israels Gud, om Ammons barn og om deres hånsord*: Du skal si: Et sverd, et sverd er draget, slipt til å slakte, til å fortære, til å lyne, / {* ESK 25, 3.}

29 mens de skuer falske syner for dig og spår dig løgn, for å legge dig ved siden av de ihjelslåtte ugudeliges halser*, hvis dag er kommet når den misgjerning er skjedd som fører til undergang. / {* d.e. for å slå eder ihjel sammen med de ugudelige i Juda.}

30 Stikk sverdet i skjeden igjen! På det sted hvor du blev skapt, i det land hvorfra du er oprunnet, der vil jeg dømme dig.

31 Og jeg vil utøse min harme over dig, min vredes ild vil jeg la lue mot dig, og jeg vil gi dig i ville menneskers hånd, som er mestere i å ødelegge.

32 Du skal bli til føde for ilden, ditt blod skal bli utøst i ditt land, ingen skal mere komme dig i hu; for jeg, Herren, har sagt det.

   

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Apocalypse Explained # 1082

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1082. And shall eat her flesh, signifies rejection of its evils, which are adulterated goods, and then the manifestation that they were without any good. This is evident from the signification of "flesh," as being the good of the Word and of the church, and in the contrary sense the evil thereof. Here "flesh" means evils, which are adulterated goods. Also from the signification of "to eat," as being to consume, but here to reject wholly, because this is said of the Reformed, who have rejected the works or goods of Babylon, which consist especially in gifts to the idols of their saints, to their sepulchers, also to monasteries, and to the monks themselves, given as offerings for various expiations. It follows that the same words mean also the manifestation that they were without any good, for when spurious and meritorious goods are rejected, which are signified by the "flesh that they should eat," it is then manifest that they are without any good.

[2] "Flesh" has various significations in the Word. It signifies what is man's own [proprium], thus either his good or evil, and from this it signifies the whole man. But in the highest sense it signifies the Lord's Divine Human, and particularly the Divine good of the Divine love that proceeds from Him. That "flesh" signifies the Divine Human as to the good of love is evident in John:

Jesus said, I am the living bread, which cometh down out of heaven; if anyone eat of this bread he shall live forever; and the bread which I will give is My flesh, which I will give for the life of the world. The Jews, therefore, strove one with another, saying, How can this one give His flesh to eat? Jesus therefore said unto them, Verily, verily, I say unto you, except ye eat the flesh of the Son of man, and drink His blood ye shall not have life in yourselves. He that eateth My flesh and drinketh My blood hath eternal life, and I will raise him up at the last day; for My flesh is truly food, and My blood is truly drink. He that eateth My flesh and drinketh My blood abideth in Me and I in him. This is the bread which cometh down out of heaven (John 6:51-58).

It is clearly evident that "flesh" here means the own [proprium] of the Lord's Divine Human, which is the Divine good of the Divine love, and is that which is called in the Holy Supper the body. (That the "body" there, that is, the "flesh," is the Divine good, and the "blood" is the Divine truth, may be seen above, n. 329.) And as "bread and wine" have the same signification as "flesh and blood," "bread" meaning the Divine good, and "wine" the Divine truth, therefore these were commanded in place of flesh and blood.

[3] Divine good from the Lord was signified also by the flesh of the sacrifices that Aaron, his sons, and those who sacrificed, and others who were clean, might eat:

And that this was holy (may be seen in Exodus 12:7-9, 29:31-34; Leviticus 7:15-21; 8:31; Deuteronomy 12:27; 16:4);

Consequently if an unclean person ate of that flesh he would be cut off from his people (Leviticus 7:21).

That those sacrifices were called bread (Leviticus 22:6-7).

That that flesh was called the flesh of holiness (Jeremiah 11:15; Haggai 2:12),

And the flesh of the offering, which was to be upon the table in the Lord's kingdom (Ezekiel 40:43).

The Lord's Divine Human is also called "flesh" in John:

The Word was made flesh, and dwelt among us; and we saw His glory, the glory as of the only-begotten of the Father (John 1:14).

[4] That "flesh" signified also the good with man can be seen from the following passages. In Ezekiel:

I will give them one heart, and I will give a new spirit in the midst of you, and I will take away the heart of stone out of their flesh, and I will give them a heart of flesh (Ezekiel 11:19; 36:26).

"Heart of flesh" means the will and love of good. In David:

O God, Thou art my God, in the morning I seek Thee; my soul thirsteth for Thee; my flesh longeth for Thee in a land of drought and weariness without waters (Psalms 63:1).

In the same:

My soul longeth for the courts of Jehovah; my heart and my flesh cry out unto the living God (Psalms 84:2).

The "flesh" that longeth for Jehovah, and that crieth out unto the living God, signifies man as to good of the will, for the "flesh" of man corresponds to the good or evil of his will, and the "blood" to the truth or falsity of his understanding; here "flesh" means the good of the will, because it longeth for Jehovah and crieth out unto God.

[5] In Job:

I have known my Redeemer, He liveth, and at the last He shall rise upon the dust; and afterwards these things shall be encompassed by my skin, and from my flesh I shall see God (Job 19:25-27).

To see God from one's flesh signifies from one's own voluntary made new by the Lord, and thus good. In Ezekiel:

Upon the bones seen in the midst of the valley, I will put sinews, and I will cause flesh to come up upon them, and I will cover them with skin, and I will give spirit unto them that they may live (Ezekiel 37:6, 8).

Here, too, "flesh" signifies what is one's own [proprium] of the will made new by the Lord, and thus good. What "bones" and the rest signify here may be seen above (n. 418, 419, 665). In Revelation:

Come and gather yourselves together unto the supper of the great God, that ye may eat the flesh of kings, and the flesh of commanders of thousands, and the flesh of the mighty, and the flesh of horses and of them that sit on them, and the flesh of all, free and bond, small and great (Revelation 19:17-18; Ezekiel 39:17-19).

That "flesh" here does not mean flesh but goods of every kind, is clearly evident.

[6] But on the other hand, that "flesh" signifies man's own voluntary, which regarded in itself is evil, is evident from the following passages. In Isaiah:

They shall eat every man the flesh of his own arm (Isaiah 9:20).

In the same:

I will feed thine oppressors with their own flesh (Isaiah 49:26).

In Jeremiah:

I will feed you with the flesh of their sons and with the flesh of their daughters; and they shall eat every man the flesh of his companion (Jeremiah 19:9).

In Zechariah:

The rest shall eat everyone the flesh of another (Zechariah 11:9).

In Moses:

I will chastise you sevenfold for your sins, and ye shall eat the flesh of your sons and the flesh of your daughters (Leviticus 26:28-29).

[7] In Jeremiah:

Cursed is the man who trusteth in man and maketh flesh his arm (Jeremiah 17:5).

Here "flesh" signifies what is man's own [proprium] which in itself is evil; to appropriate this to oneself is signified by eating and feeding upon it. Again, "flesh" signifies what is man's own [proprium] in Matthew:

Jesus said, Blessed art thou, Simon, for flesh and blood hath not revealed it unto thee (Matthew 16:17).

In John:

As many as received, to them gave He power to become sons of God, who were born, not from bloods nor from the will of the flesh, but from God (John 1:12-13).

In Ezekiel:

Jerusalem committed whoredom with the sons of Egypt her neighbors, great in flesh (Ezekiel 16:26).

In Isaiah:

Egypt is man and not God, and his horses are flesh and not spirit (Isaiah 31:3).

In John:

It is the spirit that quickeneth, the flesh profiteth nothing (John 6:63).

In the same:

That which is born of the flesh is flesh, that which is begotten of the spirit is spirit (John 3:6).

In David:

God remembered that they were flesh, a breath that passeth away and returneth not (Psalms 78:39).

The evil of man's will, which is what is his own [proprium] from birth is what is signified in these passages by "flesh"; also by:

The flesh that the sons of Israel lusted after in the desert, and on account of which they were smitten with a great plague, and from which the place was called graves of lust (Numbers 11:4-34).

Moreover, in the Word the expression "all flesh" is frequently used as meaning every man (as in Genesis 6:12, 13, 17, 19; Isaiah 40:5, 6; 49:26; 66:16, 23, 24; Jeremiah 25:31; 32:27; 45:5; Ezekiel 20:48, 21:4, 5; and elsewhere).

(Continuation respecting the Word)

[8] The spiritual by influx presents what is correspondent to itself in the natural, in order that the end may become a cause, and the cause become an effect, and thus the end through the cause may present itself in the effect as visible and sensible. This trine, namely, end, cause, and effect, is given from creation in every heaven. The end is the good of love, the cause is truth from that good, and the effect is use. That which produces is love, and the product therefrom is of love from good by means of truth. The final products, which are in our world, are various, as numerous as the objects are in its three kingdoms of nature, animal, vegetable, and mineral. All products are correspondences.

[9] As this trine, namely, end, cause, and effect, exists in each heaven, there must be in each heaven products that are correspondences, and which in form and aspect are like the objects in the three kingdoms of our earth; from which it is clear that each heaven is like our earth in external appearance, differing only in excellence and beauty according to degrees. Now in order that the Word may be full, that is, may consist of effects in which are a cause and an end, or may consist of uses, in which truth is the cause and good is the end and love is that which produces, it must needs consist of correspondences; and from this it follows that the Word in each heaven is like the Word in our world, differing only in excellence and beauty according to degrees. What this difference is shall be told elsewhere.

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