Novokřesťanské studium Bible

Bible

 

Ezekiel 18

Studie

   

1 Ang salita ng Panginoon ay dumating uli sa akin, na nagsasabi,

2 Anong ibig ninyong sabihin na inyong sinasambit ang kawikaang ito tungkol sa lupain ng Israel, na sinasabi, Kinain ng mga magulang ang mga maasim na ubas, at ang mga ngipin ng mga anak ay nagsisipangilo?

3 Buhay ako, sabi ng Panginoong Dios, hindi na ninyo sasambitin pa ang kawikaang ito sa Israel.

4 Narito, lahat ng kaluluwa ay akin; kung paano ang kaluluwa ng ama, gayon din ang kaluluwa ng anak ay akin: ang kaluluwa na nagkakasala ay mamamatay.

5 Nguni't kung ang isang tao ay maging ganap, at gumawa ng tapat at matuwid,

6 At hindi kumain sa mga bundok, o itinaas man ang kaniyang mga mata sa mga diosdiosan ng sangbahayan ni Israel, o nadumhan man ang asawa ng kaniyang kapuwa, o lumapit man sa isang babae na may kapanahunan:

7 At hindi pumighati sa kanino man, kundi nagsauli ng sangla sa mangungutang sa kaniya, hindi sumamsam ng anoman sa pamamagitan ng pangdadahas nagbigay ng kaniyang tinapay sa gutom, at nagbalot ng kasuutan sa hubad;

8 Siya na hindi nagbigay na may patubo, o kumuha man ng anomang pakinabang, na iniurong ang kaniyang kamay sa kasamaan, gumawa ng tunay na kahatulan sa tao't tao,

9 Lumakad ng ayon sa aking mga palatuntunan, at nagingat ng aking mga kahatulan upang gawing may katotohanan; siya'y ganap, siya'y walang pagsalang mabubuhay, sabi ng Panginoong Dios.

10 Kung siya'y magkaanak ng isang lalake na tulisan, mangbububo ng dugo, at gumagawa ng alin man sa mga ganitong bagay,

11 At hindi gumagawa ng alin man sa mga katungkulang yaon, kundi kumain nga sa mga bundok, at nadumhan ang asawa ng kaniyang kapuwa,

12 Pumighati ng dukha at mapagkailangan, sumamsam sa pamamagitan ng pangdadahas, hindi nagsauli ng sangla, at itinaas ang kaniyang mga mata sa mga diosdiosan, gumawa ng kasuklamsuklam.

13 Nagbigay na may patubo, at tumanggap ng pakinabang; mabubuhay nga baga siya? siya'y hindi mabubuhay: kaniyang ginawa ang lahat na kasuklamsuklam na ito: siya'y walang pagsalang mamamatay; ang kaniyang dugo ay sasa kaniya.

14 Ngayon, narito, kung siya'y magkaanak ng isang lalake, na nakikita ang lahat na kasalanan ng kaniyang ama na ginawa, at natatakot, at hindi gumagawa ng gayon;

15 Na hindi kumain sa mga bundok, o itinaas man ang kaniyang mga mata sa mga diosdiosan ng sangbahayan ni Israel; hindi nadumhan ang asawa ng kaniyang kapuwa,

16 O pumighati man sa kanino man, hindi tumanggap ng anomang sangla, o sumamsam man sa pamamagitan ng pangdadahas, kundi nagbigay ng kaniyang tinapay sa gutom, at nagbalot ng kasuutan sa hubad;

17 Na iniurong ang kaniyang kamay sa dukha, na hindi tumanggap ng patubo o ng pakinabang man, ginawa ang aking mga kahatulan, lumakad sa aking mga palatuntunan, hindi siya mamamatay, ng dahil sa kasamaan ng kaniyang ama, siya'y walang pagsalang mabubuhay.

18 Tungkol sa kaniyang ama, sapagka't siya'y pumighating may kabagsikan, sumamsam sa kaniyang kapatid sa pamamagitan ng pangdadahas, at gumawa ng hindi mabuti sa gitna ng kaniyang bayan, narito siya'y mamamatay sa kaniyang kasamaan.

19 Gayon ma'y sinasabi ninyo, Bakit hindi dinadala ng anak ang kasamaan ng ama? Pagka ginawa ng anak ang tapat at matuwid, at nag-ingat ng lahat na aking palatuntunan, at isinagawa, siya'y walang pagsalang mabubuhay.

20 Ang kaluluwa na nagkakasala, mamamatay: ang anak ay hindi magdadanas ng kasamaan ng ama, o magdadanas man ang ama ng kasamaan ng anak; ang katuwiran ng matuwid ay sasa kaniya, at ang kasamaan ng masama ay sasa kaniya.

21 Nguni't kung ang masama ay humiwalay sa kaniyang lahat na kasalanan na kaniyang nagawa, at ingatan ang lahat na aking mga palatuntunan, at gumawa ng tapat at matuwid, siya'y walang pagsalang mabubuhay, siya'y hindi mamamatay.

22 Wala sa kaniyang mga pagsalangsang na nagawa niya na aalalahanin laban sa kaniya: sa kaniyang katuwiran na kaniyang ginawa ay mabubuhay siya.

23 Mayroon baga akong anomang kasayahan sa kamatayan ng masama? sabi ng Panginoong Dios: at hindi baga mabuti na siya'y humiwalay sa kaniyang lakad, at mabuhay?

24 Nguni't pagka ang matuwid ay humiwalay sa kaniyang katuwiran, at gumagawa ng kasamaan, at gumagawa ng ayon sa lahat na kasuklamsuklam na ginagawa ng masamang tao, mabubuhay baga siya? Walang aalalahanin sa kaniyang mga matuwid na gawa na kaniyang ginawa: sa kaniyang pagsalangsang na kaniyang isinalangsang, at sa kaniyang kasalanan na kaniyang ipinagkasala, sa mga yaon mamamatay siya.

25 Gayon ma'y inyong sinasabi, Ang daan ng Panginoon ay hindi matuwid. Pakinggan mo ngayon, Oh sangbahayan ni Israel, Hindi baga ang aking daan ay matuwid? hindi baga ang iyong mga lakad ang di matuwid?

26 Pagka ang matuwid ay humihiwalay sa kaniyang katuwiran, at gumagawa ng kasamaan, at kinamamatayan; sa kasamaan na kaniyang nagawa ay mamamatay siya.

27 Muli, pagka ang masama ay humihiwalay sa kaniyang kasamaan na kaniyang nagawa, at gumawa ng tapat at matuwid, kaniyang ililigtas na buhay ang kaniyang kaluluwa.

28 Sapagka't siya'y nagmunimuni, at humiwalay sa lahat niyang pagsalangsang na kaniyang nagawa, siya'y walang pagsalang mabubuhay, siya'y hindi mamamatay.

29 Gayon ma'y sabi ng sangbahayan ni Israel, Ang daan ng Panginoon ay hindi matuwid. Oh sangbahayan ni Israel, hindi baga ang aking mga daan ay matuwid? hindi baga ang iyong mga lakad ay ang di matuwid?

30 Kaya't hahatulan ko kayo, Oh sangbahayan ni Israel, bawa't isa'y ayon sa kaniyang mga lakad, sabi ng Panginoong Dios. Kayo'y mangagbalik-loob, at magsihiwalay kayo sa lahat ninyong pagsalangsang; sa gayo'y ang kasamaan ay hindi magiging inyong kapahamakan.

31 Inyong iwaksi ang lahat ninyong pagsalangsang, na inyong isinalangsang: at kayo'y magbagong loob at magbagong diwa: sapagka't bakit kayo mamamatay, Oh angkan ni Israel?

32 Sapagka't wala akong kasayahan sa kamatayan niya na namamatay, sabi ng Panginoong Dios: kaya't magsipagbalik-loob kayo, at kayo'y mangabuhay.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 238

Prostudujte si tuto pasáž

  
/ 1232  
  

238. And miserable and poor, signifies that they do not know that they have neither knowledges of truth nor knowledges of good. This is evident from the signification of "miserable" or "pitiable," as meaning those who are in no knowledges of truth; and from the signification of "poor" as meaning those who are in no knowledges of good. That this is the meaning of "miserable" and "poor" is evident from many passages in the Word, and also from this, that spiritual misery and poverty are nothing else than a lack of the knowledges of truth and good, for the spirit is then miserable and poor; but when the spirit possesses these it is rich and wealthy; therefore also "riches" and "wealth" in the Word signifies spiritual riches and wealth, which are the knowledges of truth and good (as was shown just above, n. 236).

[2] "Miserable and poor" are terms used in many passages in the Word. He who is ignorant of the spiritual sense of the Word believes that by these no others are meant than the miserable and poor in the world. These, however, are not meant, but those who are not in truths and goods and in the knowledges thereof; and by the "miserable" indeed, those who are not in truths because not in the knowledges of truths, and by the "poor" those who are not in goods because not in the knowledges of goods. As these two, truths and goods, are meant by these two expressions, the two in many places are mentioned together; as in the passages that now follow. In David:

I am miserable and poor, Lord, remember me (Psalms 40:17; 70:5). Incline thine ear, O Jehovah, answer me, for I am miserable and poor (Psalms 86:1).

The "miserable and poor" here mean evidently those who are miserable and poor, not in respect to worldly riches but in respect to spiritual riches, as David says this of himself; therefore he also said, "Jehovah, incline thine ear, and answer me."

[3] In the same:

The wicked draw out the sword and bend their bow, to cast down the miserable and poor (Psalms 37:14).

Here also "the miserable and poor" mean evidently those who are spiritually such and yet long for the knowledges of truth and good, for it is said that "the wicked draw out the sword and bend the bow," "sword" signifying falsity combating against truth and striving to destroy it, and "bow" the doctrine of falsity fighting against the doctrine of truth; therefore it is said that they do this "to cast down the miserable and poor." (That "sword" signifies truth combating against falsity, and in a contrary sense, falsity combating against truth, see above, n. 131; and that "bow" signifies doctrine in both senses, see Arcana Coelestia 2686, 2709)

[4] So in another place in the same:

The wicked man hath persecuted the miserable and poor and the broken in heart, to slay them (Psalms 109:16).

In Isaiah:

The fool speaketh folly, and his heart doeth iniquity to practice hypocrisy and to speak error against Jehovah, to make empty the hungry soul, and to make him who thirsteth for drink to want. He counseleth wicked devices to destroy the miserable by words of a lie, even when the poor speaketh judgment (Isaiah 32:6-7).

Here likewise "the miserable and poor" mean those who are destitute of the knowledges of truth and good; therefore it is said that "the wicked counseleth wicked devices to destroy the miserable by the words of a lie, even when the poor speaketh judgment;" "by the words of a lie" means by falsities, and "to speak judgment" is to speak what is right. Because such are treated of, it is also said that he "practices hypocrisy and speaketh error against Jehovah, to make empty the hungry soul and to make him who thirsteth for drink to want." "To practice hypocrisy and to speak error" is to do evil from falsity, and to speak falsity from evil; "to make empty the hungry soul" is to deprive those of the knowledges of good who long for them, and "to make him who thirsteth for drink to want" is to deprive those of the knowledges of truth who long for them.

In the same:

The miserable shall have joy in Jehovah, and the poor of men shall exult in the Holy One of Israel (Isaiah 29:19).

Here also "the miserable and poor" signify those who are in lack of truth and good and yet long for them; of these, and not of those who are miserable and poor in respect to worldly wealth, it is said that they "shall have joy in Jehovah, and shall exult in the Holy One of Israel."

[5] From this it can be seen what is signified by the "miserable and poor" in other passages of the Word, as in the following. In David:

The poor shall not always be forgotten; and the hope of the miserable shall not perish for ever (Psalms 9:18).

In the same:

God shall judge the miserable of the people, He shall save the sons of the poor. He shall deliver the poor when he crieth, and the miserable. He shall spare the weak and the poor, and the souls of the poor He shall save (Psalms 72:4, 12-13).

In the same:

The miserable shall see, they that seek Jehovah 1 shall be glad. For Jehovah heareth the poor (Psalms 69:32-33).

In the same:

Jehovah deliverest the miserable from him that is too strong for him, the poor from them that despoil him (Psalms 35:10).

In the same:

The miserable and the poor praise Thy name (Psalms 74:21; 109:22).

In the same:

I know that Jehovah will maintain the cause of the miserable, and the judgment of the poor (Psalms 140:12).

Also elsewhere (as Isaiah 10:2; Jeremiah 22:16; Ezekiel 16:49; 18:12; 22:29; Amos 8:4; Deuteronomy 15:11; 24:14). "The miserable" and "the poor" are both mentioned in these passages, because it is according to the style of the Word that where truth is spoken of, good is also spoken of; and in a contrary sense, where falsity is spoken of, evil is also spoken of, since they make a one, and as if it were a marriage; this is why "the miserable and the poor" are mentioned together; for, by "the miserable" those deficient in the knowledges of truth are meant, and by "the poor" those deficient in the knowledges of good. (That there is such a marriage almost everywhere in the prophetical parts of the Word, see Arcana Coelestia 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.)

For the same reason it is said in what follows, "and blind and naked;" for by "the blind" one who is in no understanding of truth is meant, and by "the naked" one who is in no understanding and will of good. So in the following verse, "I counsel thee to buy of Me gold tried by fire, and white garments that thou mayest be clothed;" for by "gold tried by fire" the good of love is meant, and by "white garments" the truths of faith. And further, "That the shame of thy nakedness be not manifest; and anoint thine eyes with eye-salve, that thou mayest see," which means, lest evils and falsities be seen. So also elsewhere. But that there is such a marriage in the particulars of the Word, none but those who know its internal sense can see.

Poznámky pod čarou:

1. For "Jehovah" the Hebrew has "God."

  
/ 1232  
  

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

©2024 New Christian Bible Study Corporation. All rights reserved. Printed from newchristianbiblestudy.org