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Ezequiel 20

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1 Y ACONTECIO en el año séptimo, en el mes quinto, á los diez del mes, que vinieron algunos de los ancianos de Israel á consultar á Jehová, y sentáronse delante de mí.

2 Y fué á mí palabra de Jehová, diciendo:

3 Hijo del hombre, habla á los ancianos de Israel, y diles: Así ha dicho el Señor Jehová: ¿A consultarme venís vosotros? Vivo yo, que yo no os responderé, dice el Señor Jehová.

4 ¿Quieres tú juzgarlos? ¿los quieres juzgar tú, hijo del hombre? Notifícales las abominaciones de sus padres;

5 Y diles: Así ha dicho el Señor Jehová: El día que escogí á Israel, y que alcé mi mano por la simiente de la casa de Jacob, y que fuí conocido de ellos en la tierra de Egipto, cuando alcé mi mano á ellos, diciendo: Yo soy Jehová vuestro Dios;

6 Aquel día que les alcé mi mano, que los sacaría de la tierra de Egipto á la tierra que les había proveído, que fluye leche y miel, la cual es la más hermosa de todas las tierras;

7 Entonces les dije: Cada uno eche de sí cada uno de las abominaciones de sus ojos, y no os contaminéis en los ídolos de Egipto. Yo soy Jehová vuestro Dios.

8 Mas ellos se rebelaron contra mí, y no quisieron obedecerme: no echó de sí cada uno las abominaciones de sus ojos, ni dejaron los ídolos de Egipto; y dije que derramaría mi ira sobre ellos, para cumplir mi enojo en ellos en medio de la tierra de Egipto.

9 Con todo, á causa de mi nombre, porque no se infamase en los ojos de las gentes en medio de las cuales estaban, en cuyos ojos fuí conocido de ellos, hice para sacarlos de tierra de Egipto.

10 Saquélos pues de la tierra de Egipto, y trájelos al desierto;

11 Y díles mis ordenanzas, y declaréles mis derechos, los cuales el hombre que los hiciere, vivirá en ellos.

12 Y díles también mis sábados que fuesen por señal entre mí y ellos, para que supiesen que yo soy Jehová que los santifico.

13 Mas rebeláronse contra mí la casa de Israel en el desierto; no anduvieron en mis ordenanzas, y desecharon mis derechos, los cuales el hombre que los hiciere, vivirá en ellos; y mis sábados profanaron en gran manera; dije, por tanto, que había de derramar

14 Pero en atención á mi nombre hice porque no se infamase á la vista de la gentes, delante de cuyos ojos los saqué.

15 Y también yo les alcé mi mano en el desierto, que no los metería en la tierra que les dí, que fluye leche y miel, la cual es la más hermosa de todas las tierras;

16 Porque desecharon mis derechos, y no anduvieron en mis ordenanzas, y mis sábados profanaron: porque tras sus ídolos iba su corazón.

17 Con todo los perdonó mi ojo, no matándolos, ni los consumí en el desierto;

18 Antes dije en el desierto á sus hijos: No andéis en las ordenanzas de vuestros padres, ni guardéis sus leyes, ni os contaminéis en sus ídolos.

19 Yo soy Jehová vuestro Dios; andad en mis ordenanzas, y guardad mis derechos, y ponedlos por obra:

20 Y santificad mis sábados, y sean por señal entre mí y vosotros, para que sepáis que yo soy Jehová vuestro Dios.

21 Y los hijos se rebelaron contra mí: no anduvieron en mis ordenanzas, ni guardaron mis derechos para ponerlos por obra, los cuales el hombre que los cumpliere, vivirá en ellos; profanaron mis sábados. Dije entonces que derramaría mi ira sobre ellos, para c

22 Mas retraje mi mano, y en atención á mi nombre hice porque no se infamase á vista de las gentes, delante de cuyos ojos los saqué.

23 Y también les alcé yo mi mano en el desierto, que los esparciría entre las gentes, y que los aventaría por las tierras;

24 Porque no pusieron por obra mis derechos, y desecharon mis ordenanzas, y profanaron mis sábados, y tras los ídolos de sus padres se les fueron sus ojos.

25 Por eso yo también les dí ordenanzas no buenas, y derechos por los cuales no viviesen;

26 Y contaminélos en sus ofrendas cuando hacían pasar por el fuego todo primogénito, para que los desolase, á fin de que supiesen que yo soy Jehová.

27 Por tanto, hijo del hombre, habla á la casa de Israel, y diles: Así ha dicho el Señor Jehová: Aun en esto me afrentaron vuestros padres cuando cometieron contra mí rebelión.

28 Porque yo los metí en la tierra sobre la cual había alzado mi mano que les había de dar, y miraron á todo collado alto, y á todo árbol espeso, y allí sacrificaron sus víctimas, y allí presentaron la irritación de sus ofrendas, allí pusieron también él olo

29 Y yo les dije: ¿Qué es ese alto adonde vosotros vais? Y fué llamado su nombre Bamah hasta el día de hoy.

30 Di, pues, á la casa de Israel: Así ha dicho el Señor Jehová: ¿No os contamináis vosotros á la manera de vuestros padres, y fornicáis tras sus abominaciones?

31 Porque ofreciendo vuestras ofrendas, haciendo pasar vuestros hijos por el fuego, os habéis contaminado con todos vuestros ídolos hasta hoy: ¿y he de responderos yo, casa de Israel? Vivo yo, dice el Señor Jehová, que no os responderé.

32 Y no ha de ser lo que habéis pensado. Porque vosotros decís: Seamos como las gentes, como las familias de las naciones, sirviendo á la madera y á la piedra.

33 Vivo yo, dice el Señor Jehová, que con mano fuerte, y brazo extendido, y enojo derramado, tengo de reinar sobre vosotros:

34 Y os sacaré de entre los pueblos, y os juntaré de las tierras en que estáis esparcidos, con mano fuerte, y brazo extendido, y enojo derramado:

35 Y os he de traer al desierto de pueblos, y allí litigaré con vosotros cara á cara.

36 Como litigué con vuestros padres en el desierto de la tierra de Egipto, así litigaré con vosotros, dice el Señor Jehová.

37 Y os haré pasar bajo de vara y os traeré en vínculo de concierto;

38 Y apartaré de entre vosotros los rebeldes, y los que se rebelaron contra mí: de la tierra de sus destierros los sacaré, y á la tierra de Israel no vendrán; y sabréis que yo soy Jehová.

39 Y vosotros, oh casa de Israel, así ha dicho el Señor Jehová: Andad cada uno tras sus ídolos, y servidles, pues que á mí no me obedecéis; y no profanéis más mi santo nombre con vuestras ofrendas, y con vuestros ídolos.

40 Empero en mi santo monte, en el alto monte de Israel, dice el Señor Jehová, allí me servirá toda la casa de Israel, toda ella en la tierra: allí los querré, y allí demandaré vuestras ofrendas, y las primicias de vuestros dones, con todas vuestras cosas co

41 En olor de suavidad os aceptaré, cuando os hubiere sacado de entre los pueblos, y os hubiere juntado de las tierras en que estáis esparcidos; y seré santificado en vosotros á los ojos de las gentes.

42 Y sabréis que yo soy Jehová, cuando os hubiere metido en la tierra de Israel, en la tierra por la cual alcé mi mano que la daría á vuestros padres.

43 Y allí os acordaréis de vuestros caminos, y de todos vuestros hechos en que os contaminasteis; y seréis confusos en vuestra misma presencia por todos vuestros pecados que cometisteis.

44 Y sabréis que yo soy Jehová cuando hiciere con vosotros por amor de mi nombre, no según vuestros caminos malos, ni según vuestras perversas obras, oh casa de Israel, dice el Señor Jehová.

45 Y fué á mí palabra de Jehová, diciendo:

46 Hijo del hombre, pon tu rostro hacia el mediodía, y derrama tu palabra hacia la parte austral, y profetiza contra el bosque del campo del mediodía.

47 Y dirás al bosque del mediodía: Oye palabra de Jehová: Así ha dicho el Señor Jehová: He aquí que yo enciendo en ti fuego, el cual consumirá en ti todo árbol verde, y todo árbol seco: no se apagará la llama del fuego; y serán quemados en ella todos rostros

48 Y verá toda carne que yo Jehová lo encendí; no se apagará.

49 Y dije: ­Ah, Señor Jehová! ellos dicen de mí: ¿No profiere éste parábolas?

   

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Arcana Coelestia # 10283

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10283. 'It shall not be poured onto the flesh of a person' means no imparting [of what is the Lord's] to a person's proprium or self. This is clear from the meaning of 'the flesh of a person' as his proprium, dealt with below; and from the meaning of 'pouring onto' as imparting to. For 'pouring' has a similar meaning to 'touching'; but 'pouring' is used in connection with liquids, namely oil, wine, and water, and 'pouring out' in connection with Divine, heavenly, and spiritual realities, whereas 'touching' is used in connection with dry substances and with bodily things. For the meaning of 'touching' as imparting, see 10130. From this it follows that 'the anointing oil shall not be poured onto the flesh of a person' means that there is no imparting of the Divine Good of the Lord's Divine Love to a person's proprium or self, because a person's proprium is nothing but evil and the Lord's Divine Good cannot be imparted to what is evil.

A person's proprium or self is nothing but evil, see 210, 215, 694, 731, 874-876, 987, 1023, 1024, 1047, 5660, 5786, 8480.

[2] One part of the human proprium belongs to the will and the other part to the understanding; the will part consists of evil, and the understanding part of falsity arising from this. The former - the will part of the proprium - is meant by human flesh, and the understanding part by the blood of that flesh. The truth of this is clear from the following places: In Matthew,

Jesus said, Blessed are you, Simon, for flesh and blood has not revealed this to you, but My Father who is in heaven. Matthew 16:17.

It is plainly evident that 'flesh' here, and also 'blood', means the human proprium or self.

[3] In John,

As many as received Him, to them He gave power to be sons of God, who were born, not of blood 1 , nor of the will of the flesh, but of God. John 1:12-13.

'Blood' here means falsities that come out of the understanding part of the human proprium, and 'the will of the flesh' evils that spring from the will part of it. For the meaning of 'blood' as falsity arising from evil, thus what is in the understanding part of the proprium as a result of what is in the will part, see 4735, 9127.

[4] In Isaiah,

I will feed your oppressors with their flesh and they will be drunk with their blood as with new wine. Isaiah 49:26.

'Feeding them with their flesh' and 'making them drunk with their blood' stands for filling them up with evil and the falsity of evil, thus with what is of the proprium or what is one's own; for both the evil and the falsity come out of the proprium.

[5] In Jeremiah,

Cursed is the man (homo) who trusts in man (homo) and makes flesh his arm. Jeremiah 17:5.

'Trusting in man and making flesh his arm' means trusting in oneself and one's proprium.

[6] In Isaiah,

The people have become as fuel for the fire. If any of them cuts down on the right he will be hungry, and if any eats on the left they will not be satisfied. Each will eat the flesh of his own arm 2 ; Manasseh [will eat] Ephraim, and Ephraim Manasseh. Isaiah 9:19-21.

'Fuel for the fire' means making the evils or desires of self-love and love of the world one's own, 'being hungry' and 'not being satisfied' mean not accepting the good or the truth of faith, and 'the flesh of his arm' means both parts of the human proprium, 'Manasseh' meaning evil in the will, 'Ephraim' falsity in the understanding, and 'eating' making one's own.

'Fire' means the evils or desires of self-love and love of the world, see 5071, 5215, 6314, 6832, 7324, 7575, 9141.

The reason why 'being hungry' and 'not being satisfied' mean not accepting the good or the truth of faith is that 'hunger' or famine and 'thirst' mean desolation with regard to goodness and truth, 5360, 5376, 6110, 7102, 8568(end).

'The right' means good from which truth emanates, and 'the left' truth through which good comes, 10061; consequently 'being hungry if any of them cuts down on the right, and not being satisfied if any eats on the left' means that no matter how much instruction they may receive about goodness and truth they will not accept them.

[7] 'Manasseh' means good in the will, 5351, 5353, 5354(end), 6222, 6234, 6238, 6267, and 'Ephraim' truth in the understanding, 3969, 5354, 6222, 6234, 6238, 6267, so that in the contrary sense 'Manasseh' means evil in the will and 'Ephraim' falsity in the understanding, since almost everything in the Word also has a contrary meaning.

'Eating' means making one's own, 3168, 3513(end), 3596, 4745, from which it is evident what 'eating the flesh of his own arm' means, namely making evil and falsity originating in the proprium one's own.

The expression 'flesh of the arm' is used because 'the arm', like 'the hand', means the powers present in a person, in which he puts his trust, see in the places referred to in 10019.

[8] In Zechariah,

I said, I will not feed you. Let the one that is dying die; [the sheep] that are left will eat, every one the flesh of another. Zechariah 11:9.

'Not feeding' stands for not teaching and reforming, 'dying' for loss of spiritual life, and 'eating the flesh of another' for making evils originating in the proprium of another one's own.

[9] In Ezekiel,

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

'Jerusalem' stands for the perverted Church, 'committing whoredom with the sons of Egypt, the great in flesh' for falsifying the Church's truths by means of factual knowledge which begins in the natural man alone, thus by means of factual knowledge based on sensory evidence.

'Jerusalem' means the Church, see 402, 2117, 3654, in this instance the Church when it has been perverted.

'Committing whoredom' means falsifying truths, 2466, 2729, 8904.

'Sons' means truths, or else falsities, 1147, 3373, 4257, 9807.

'Egypt' means factual knowledge, in either [a good or a bad] sense, see in the places referred to in 9340, and also the natural, in the places referred to in 9391.

Consequently the words 'the great in flesh' describe people who, relying on sensory evidence, reason and draw conclusions about the Church's truths. Those who do this lay hold of falsities as truths, for to rely on sensory evidence to reason and draw conclusions about anything is to rely on the illusions of the bodily senses. People therefore who are ruled by their senses are meant by 'the great in flesh'; for their own bodily perceptions govern their thinking.

[10] In Isaiah,

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

Here also 'Egypt' stands for factual knowledge, 'his horses' for a power of understanding consisting of this. That power is called 'flesh, not spirit' when people use what is their own and not God's to draw conclusions.

By 'horses' is meant the power of understanding, see 2761, 2762, 3217, 5321, 6534, and by 'the horses of Egypt' factual knowledge supplied from a perverted understanding, 6125, 8146, 8148.

[11] The fact that 'flesh' means a person's proprium or selfhood, or what amounts to the same thing, his own evil will, is clear in Moses, where the subject is the Israelite people's desire for flesh to eat, described as follows,

The rabble who were in the midst of the people had a strong craving and said, Who will feed us with flesh? Jehovah said, Tomorrow you will eat flesh. Not for one day will you eat it, nor for two days, nor for five days, nor for ten days, nor for twenty days, [but] for a whole month. And a wind set out from Jehovah, and it cut off the quails from the sea and sent them down 3 over the camp, about two cubits above the surface of the land. The people rose up that whole day, and the whole night, and the whole of the next day, and gathered them and spread them out all around the camp. The flesh was still between their teeth, before it could be swallowed, and Jehovah's anger flared up against the people, and He struck the people with an extremely great plague. So he called the name of the place The Graves of Craving. Numbers 11:4, 18-20, 31-34.

[12] The fact that 'flesh' meant that nation's proprium becomes clear from every detail in these verses; for unless this had been meant what evil could there have been in their desire for flesh, especially as flesh had been promised them on a previous occasion, Exodus 16:12? But since it meant the proprium, thus an evil will, which that nation possessed in greater measure than other nations, it says - when they desired flesh - that they 'had a strong craving', on account of which they were struck with a great plague, and on account of which the place where they were buried was called The Graves of Craving. Whether you speak of an evil will or of craving, it amounts to the same thing, for an evil will consists in craving. The human proprium has no desire for anything apart from what belongs to itself; it has no desire for anything that concerns the neighbour or anything that concerns God, unless this is beneficial to itself. Since that nation was like this it says that they would eat flesh not for one day, not for two, not for five, nor for ten, nor for twenty, but for a whole month, meaning that this nation would be like that forever (for 'a whole month' means forever); and for the same reason it says that while the flesh was still between their teeth, before it could be swallowed, they were struck with a great plague. For by 'teeth' the bodily level of the proprium, the lowest of a person's mind, is meant, 4424(end), 5565-5568, 9062. The fact that this nation was like this may be seen in the places referred to in 9380, and in the Song of Moses, at Deuteronomy 32:20, 22-26, 28, 32-34.

[13] In the Word spirit is set in contrast to flesh, for 'spirit' means life from the Lord and 'flesh' life from man, as in John,

It is the Spirit which bestows life, the flesh does not profit anything. The words that I speak to you, they are spirit and they are life. John 6:63.

From this it is clear that 'spirit' means life from the Lord, which is the life of love to Him and faith in Him, received from Him, and that 'flesh' means life from man, thus his selfhood. This is why it says 'the flesh does not profit anything'. Something similar is meant elsewhere in John,

That which has been born from the flesh is flesh, but that which has been born from the spirit is spirit. John 3:6.

In David,

God remembered that they were flesh; a spirit which would pass away would not come back. Psalms 78:39.

[14] Since 'flesh' in reference to man means his proprium, which consists of the evil of self-love and love of the world, it is evident what 'flesh' means when used in reference to the Lord, namely His Proprium, which consists of the Divine Good of Divine Love. This is what 'the Lord's flesh' means in John,

The bread which I will give you is My flesh. Unless you eat the flesh of the Son of Man and drink His blood, you will have no life in you. Whoever eats My flesh and drinks My blood has eternal life; for My flesh is truly food and My blood is truly drink. John 6:51, 53-55.

'The flesh' of the Lord means the Divine Good of His Divine Love, and 'the blood' the Divine Truth emanating from that Divine Good, so that they are similar in meaning to the bread and wine in the Holy Supper; and those Divine Realities are His own, present within His Divine Human, see 1001, 3813, 4735, 6978, 7317, 7326, 7850, 9127, 9393, 10026, 10033, 10152. Also, the sacrifices represented forms of good that originate in the Lord, and therefore the flesh of those sacrifices meant forms of good, 10040, 10079. Furthermore, various places in the Word use the expression 'all flesh', by which every human being should be understood, 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.

Poznámky pod čarou:

1. literally, bloods

2. literally, they will eat, a man (vir) the flesh of his own arm

3. Reading demisit (sent down) for dimisit (allowed to depart)

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