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Ezékiel 40

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1 Huszonötödik esztendejében fogságunknak, az esztendõnek kezdetén, a hónap tizedikén, a tizennegyedik esztendõben az után, hogy a város megveretett, épen ezen a napon lõn az Úr keze én rajtam, és elvitt engemet oda.

2 Isteni látásokban vitt engem Izráel földjére, és letõn engem egy igen magas hegyre, s azon vala mint egy város épülete dél felõl.

3 És oda vitt engem, és ímé egy férfiú vala ott, tekintete mint az ércznek tekintete, és len-zsinór vala kezében és mérõpálcza; és a kapuban áll vala.

4 És szóla nékem az a férfiú: Embernek fia! láss szemeiddel és füleiddel hallj, és figyelmetes légy mindarra, a mit mutatok néked; mert hogy ezeket megmutassam néked, azért hozattál ide: hirdesd mindazokat, a miket látsz, Izráel házának.

5 És ímé, kõfal vala a házon kivül köröskörül; és a férfiú kezében a mérõpálcza vala hat singnyi (a [köz]singben s egy tenyérben); és méré az épület szélességét egy pálczányira s magasságát egy pálczányira.

6 És méne egy kapuhoz, mely napkeletre néz vala, és felméne grádicsain, és méré a kapu küszöbét egy pálczányi szélességre, a másik küszöböt is egy pálczányi szélességre;

7 És az õrkamarát egy pálczányi hosszúságra és egy pálczányi szélességre, és az õrkamarák közét öt singnyire, és a kapu küszöbét, a kapu tornácza mellett belõl, egy pálczányira.

8 És méré a kapu tornáczát belõl egy pálczányira.

9 És méré a kapu tornáczát nyolcz singnyire, és gyámoszlopait két singnyire; vala pedig a kapu tornácza belõl.

10 És a napkeleti kapunak mind egyfelõl, mind másfelõl három-három õrkamarája vala, egy mértéke mind a háromnak, és egy mértékök a gyámoszlopoknak is mind egyfelõl, mind másfelõl.

11 És méré a kapu nyílásának szélességét tíz singre, és a kapu hosszúságát tizenhárom singre;

12 És az õrkamarák elõtt való korlátot egy singnyire, és egy singnyire vala e korlát másfelõl is; mindenik õrkamara pedig hat singnyi vala egyfelõl és hat singnyi másfelõl.

13 És méré a kaput az egyik õrkamara tetejétõl a másik tetejéig; huszonöt singnyi szélességre [ott, hol] ajtó ajtóval vala szemben.

14 És tevé a gyámoszlopokat hatvan singre, és a gyámoszlopokhoz [nyúlik] vala a pitvar a kapunál körös-körül.

15 És a bejárat kapujának elejétõl a belsõ kapu tornáczának elejéig vala ötven sing.

16 És az õrkamarákon szoros ablakok valának, és gyámoszlopaikon is belül a kapuban köröskörül, hasonlóképen a tornáczokon; és valának ablakok köröskörül belõl, és a gyámoszlopokon pálmafaragások.

17 És vitt engem a külsõ pitvarba, és ímé, ott kamarák és kõbõl rakott pádimentom vala készítve a pitvaron köröskörül; harmincz kamara vala a kõbõl rakott pádimentomon.

18 És a kõbõl rakott pádimentom a kapuk mellett vala a kapuk hosszúsága szerint: az alsó kõbõl rakott pádimentom vala ez.

19 És méré a szélességet az alsó kapu elejétõl fogva a belsõ pitvar külsõ elejéig száz singnyire, a keleti és északi oldalon.

20 És a kapunak is, mely néz vala északra, a külsõ pitvaron, megméré hosszúságát és szélességét;

21 És õrkamarái valának: három egyfelõl és három másfelõl, és gyámoszlopai és tornácza egy mértékben valának az elsõ kapuval: ötven sing a hosszúsága, és szélessége huszonöt sing.

22 És ablakai és tornácza és pálmafaragásai annak a kapunak mértéke szerint valának, mely néz napkeletre, és hét grádicson mennek vala fel hozzá; és tornáczai, e [grádicsok] elõtt valának.

23 És a belsõ pitvarnak kapuja vala az északi és napkeleti kapu ellenében, és mére kaputól kapuig száz singet.

24 És vitt engem a déli útra, és ímé, egy kapu vala [ott] dél felé, és megméré gyámoszlopait és tornáczát ugyanama mérték szerint.

25 És ablakai valának és tornáczának is köröskörül, olyanok mint amaz ablakok; hosszúsága ötven sing, és szélessége huszonöt sing.

26 És hét grádicsa vala feljáratának, és tornácza azok elõtt vala; és pálmafaragásai valának egyik egyfelõl, a másik másfelõl gyámoszlopain.

27 És kapuja vala a belsõ pitvarnak dél felé, és mére kaputól kapuig dél felé száz singet.

28 És bevitt engemet a déli kapun át a belsõ pitvarba, és megméré a déli kaput ugyanama mértékek szerint;

29 És õrkamaráit és gyámoszlopait és tornáczát ugyanama mértékek szerint, és ablakai valának és tornáczának is köröskörül, hosszúsága ötven sing, és szélessége huszonöt sing.

30 És tornáczok valának köröskörül, hosszúságuk huszonöt sing, és szélességök öt sing.

31 És tornácza a külsõ pitvar felé vala, és pálmafaragások valának gyámoszlopain, és nyolcz grádicsa vala feljáratának.

32 Vitt továbbá engem a belsõ pitvarba kelet felé, és megméré a kaput ugyanama mértékek szerint;

33 És õrkamaráit és gyámoszlopait és tornáczát ugyanama mértékek szerint, és ablakai valának és tornáczának is köröskörül, hosszúsága ötven sing, és szélessége huszonöt sing.

34 És tornácza vala a külsõ pitvar felé, és gyámoszlopain pálmafaragások valának mind egy-, mind másfelõl, és nyolcz grádicsa vala feljáratának.

35 És vitt engem az északi kapuhoz, és megméré ugyanama mértékek szerint;

36 Õrkamaráit, gyámoszlopait és tornáczát, és ablakai valának köröskörül, hosszúsága ötven sing, és szélessége huszonöt sing.

37 És tornácza a külsõ pitvar felé vala, és pálmafaragások valának gyámoszlopain mind egyfelõl, mind másfelõl, és nyolcz grádicsa vala feljáratának.

38 És egy kamara vala, és annak ajtaja a kapuk gyámoszlopainál; ott mossák vala meg az egészen égõáldozatot.

39 És a kapu tornáczában két asztal vala egyfelõl, és másfelõl is két asztal vala, hogy azokon öljék meg az egészen égõáldozatot és a bûnért való áldozatot és a vétekért való áldozatot.

40 És oldalt kivül, északra onnét, hol felmennek a kapu ajtajához, két asztal vala, és a kapu tornáczának másik oldalán is két asztal.

41 Négy asztal egyfelõl, és másfelõl is Négy asztal a kapu oldalán; nyolcz asztal, ezeken ölik vala [az áldozatot.

42 És négy asztal vala az égõáldozatra faragott kõbõl, másfél sing hosszú és másfél sing széles és egy sing magas; ezekre teszik a szerszámokat, melyekkel az égõáldozatot és egyéb áldozatot ölnek.

43 És a szegek valának egy tenyérnyiek, oda erõsítve belõl köröskörül, s az asztalokra [jöve] az áldozat húsa.

44 A belsõ kapun kivül pedig vala két kamara az énekesek számára a belsõ pitvarban, egyik oldalt az északi kaputól, melynek eleje dél felé vala, s a másik oldalt a déli kaputól, melynek eleje észak felé vala.

45 És szóla nékem: Ez a kamara, mely délre néz, a papoké, kik a házhoz való szolgálatban foglalatosak:

46 Az a kamara pedig, mely északra néz, azoké a papoké, kik az oltárhoz való szolgálatban foglalatosak, ezek a Sádók fiai, kik az Úrhoz járulnak a Lévi fiai közül, hogy szolgáljanak néki.

47 És megméré a pitvart; hosszúsága száz sing és szélessége is száz sing, négyszögre; és az oltár vala a ház elõtt.

48 És vitt engem a ház tornáczába, és a tornácz gyámoszlopát megméré egyfelõl is öt singre, másfelõl is öt singre; a kapu szélességét pedig három singre egyfelõl s másfelõl is három singre.

49 A tornácz hosszúsága húsz sing vala és a szélessége tizenegy sing, és tíz grádicson mennek vala föl hozzá; és oszlopok valának a gyámoszlopoknál, egyik egyfelõl, másik másfelõl.

   

De obras de Swedenborg

 

Arcana Coelestia #3857

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3857. 'And Rachel was barren' means that interior truths were not received. This is clear from the representation of 'Rachel' as the affection for interior truth, dealt with already, and from the meaning of 'barren' as not giving rise to doctrines, nor thus Churches. This statement expresses the opposite of what is said in reference to Leah, that is, that 'Jehovah opened her womb', meaning that the affection represented by her gave rise to the doctrines taught by the Churches. The reason interior truths were not received is that interior truths are such as go above the range of man's belief, that is to say, they do not fall into ideas he has and are not conditioned by the outward appearances or the illusions of the senses by which everyone allows himself to be led. He does not believe interior truths unless in some way they coincide with those appearances or illusions.

[2] For example, it is an interior truth that intervals of time and of space do not exist in the next life, but states instead. Man who is within time and space while he lives in the world forms all his ideas from these, so much so that he cannot have any thought without them, 3404. Consequently unless the states which exist in the next life were described by means of the intervals of time and space which man experiences, that is, by means of the kind of things that are moulded by time and space, he would perceive nothing and so believe nothing, and as a consequence would receive nothing. Doctrine would in that case be barren and no Church would arise from it.

[3] Take another example. Unless celestial and spiritual affections were described by means of such things as constitute worldly and bodily affections man would not perceive anything, for these are the affections he experiences, and it is from them that he is able to have notions about celestial and spiritual affections. Yet the two types of affections are as different from each other, or as far apart, as heaven from earth. Take for example the glory of heaven, that is, of the angels in heaven, 3839. Unless man modelled his idea of the glory of heaven on the idea of the glory which exists in the world he would not grasp it at all and so would not acknowledge it. The same applies to all other interior or heavenly things.

[4] For this reason the Lord has spoken in the Word in accordance with man's own ability to grasp things and with the appearances that go with that grasp of them. The literal sense of the Word is such, yet at the same time is of such a nature that it holds within it the internal sense which contains interior truths. This then explains why it is said in reference to Leah that 'Jehovah opened her womb', and that 'Rachel was barren'; for as has been stated, 'Leah' represents the affection for exterior truth, 'Rachel' the affection for interior truth. But because exterior truths are the first truths which a person learns, the Lord has provided that by means of them he can be introduced into interior truths. This provision is meant by the statement in Genesis 30:22 that God at last remembered Rachel, hearkened to her, and opened her womb.

[5] The truth of all this may be seen from the Churches which existed in ancient times, and from their doctrinal teachings, namely that their teachings were formed from external truths. With the Ancient Church which existed after the Flood their doctrinal teachings were for the most part external representatives and meaningful signs which had internal truths stored within them. For the majority of its members holy worship consisted in those external representatives and signs. If anyone had told them that the essential ingredients of Divine worship were not those representatives and meaningful signs but the spiritual and celestial realities represented and meant by these, they would have rejected them altogether, and so the Church would have ceased to exist. This applied even more to the Jewish Church. If anyone had told them that their religious observances received their holiness from the Divine things that were the Lord's within them they would not have acknowledged them at all.

[6] Such also was mankind when the Lord came into the world. They had grown even more bodily-minded, especially so those who were members of the Church. This is quite evident even from the disciples who, though with the Lord constantly and hearing so many things about His kingdom, were as yet unable to perceive interior truths. They were still unable to have any other concept of the Lord than such as exists with the Jews at the present day about the Messiah whom they are still awaiting. They imagined that He would promote that people to a position of dominion and glory over all nations throughout the world. And after hearing so many things from the Lord about the heavenly kingdom the disciples were still unable to think anything else than that the heavenly kingdom would be like an earthly kingdom, where God the Father would be supreme, after Him the Son, and then themselves the twelve, and so would reign in this order. For the same reasons also James and John asked to sit one on His right and the other on the left, Mark 10:35-37; and the rest of the disciples were angry at these two wishing to be greater than the rest, Mark 10:41; Matthew 20:24. For the same reason also, after teaching them what it was to be greatest in heaven, Matthew 20:25-28; Mark 10:42-45, the Lord still spoke in the way that they themselves thought. That is to say, He spoke of them sitting on twelve thrones and judging the twelve tribes of Israel, Luke 22:24, 30; Matthew 19:28.

[7] If they had been told that the word 'disciples' was not used to mean themselves but all people in whom the good of love and faith dwells, 3354, 3488, and also that in the Lord's kingdom there are no thrones, nor positions of government and dominion, as in the world, and that they would not be able to pass judgement on even the smallest aspect of any one person, 2129, 2553, they would have rejected that saying, and each would have left the Lord and gone back to his own employment. The reason why the Lord spoke in the way He did was so that they would receive those things and through them be introduced into internal truths. For within the external truths which the Lord spoke internal truths lay stored away which in course of time are laid bare. And when these are laid bare those external truths are dispelled and serve solely as the objects or the means for thought about internal ones. From these considerations one may recognize what is meant by the fact that Jehovah opened Leah's womb first and she bore sons to Jacob, and that Rachel did so subsequently.

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

De obras de Swedenborg

 

Arcana Coelestia #1925

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1925. 'The angel of Jehovah found her' means thought in the interior man, that is to say, thought residing with the Lord. This becomes clear from the representation and meaning of 'the angel of Jehovah'. Mention is made several times in the Word of 'the angel of Jehovah', and in every case when used in the good sense it represents and means some essential quality with the Lord and from the Lord. Which one it represents and means however becomes clear from the train of thought. They were indeed angels who were sent to men and women, and who also spoke through the prophets. Yet what they spoke did not originate in those angels but was something imparted through them. In fact their state at the time was such that they knew no other than that they were Jehovah, that is, the Lord. But as soon as they had finished speaking they returned to their previous state and spoke as they normally did from themselves.

[2] This was the case with the angels who uttered the Word of the Lord, as I have been given to know from much similar experience in the next life, experience that will be presented in the Lord's Divine mercy further on. This is the reason why angels were sometimes called Jehovah, as is quite clear from the angel that appeared in the bramble-bush to Moses, concerning whom the following is recorded,

The angel of Jehovah appeared to Moses in a flame of fire from the middle of the bramble-bush. Jehovah saw that he turned aside to see, and God called to him from the middle of the bramble-bush God said to Moses, I am who I am. And God said again to Moses, Thus shall you say to the children of Israel, Jehovah the God of your fathers has sent me to you. Exodus 3:2, 4, 14-15.

From these verses it is evident that it was an angel who appeared to Moses as a flame in the bramble-bush and that he spoke as Jehovah, because the Lord or Jehovah was speaking through him.

[3] So that man may be spoken to by means of articulated sounds heard in the natural world, the Lord employs angels as His ministers by filling them with the Divine and by rendering unconscious all that is their own, so that for the time being they know no other than that they themselves are Jehovah. In this way the Divine of Jehovah which belongs in highest things comes down into the lowest constituting the natural world in which man sees and hears. It was similar in the case of the angel who spoke to Gideon, of whom the following is said in the Book of Judges,

The angel of Jehovah appeared to Gideon and said to him, Jehovah is with you, O mighty man of strength. And Gideon said to him, Forgive me for asking, 1 O my Lord; why has all this befallen us? And Jehovah looked on him and said, Go in this might of yours. And Jehovah said to him, Surely I will be with you. Judges 6:12-14, 16.

And further on,

Gideon saw that he was the angel of Jehovah, and Gideon said, Alas, Lord Jehovih! Inasmuch as I have seen the angel of Jehovah face to face. 2 And Jehovah said to him, Peace be to you; do not fear. Judges 6:22-23.

Here similarly it was an angel, but his state was such at that time that he knew no other than that he was Jehovah, or the Lord. Elsewhere in the Book of Judges,

The angel of Jehovah went up from Gilgal to Bochim, and he said, I brought you up out of Egypt and led you into the land which I swore to give to your fathers. I said, I will not break my covenant with you, even for ever. Judges 2:1.

Here similarly the angel speaks in the name of Jehovah, declaring that he brought them out of the land of Egypt, though in fact it was not the angel who led them out but Jehovah, as is stated many times elsewhere.

[4] From this it may become clear how angels spoke through the prophets - that it was the Lord Himself who spoke, yet through angels, and that the angels spoke nothing at all from themselves. That the Word comes from the Lord is clear from many places, as also in Matthew,

To fulfill what the Lord had spoken through the prophet, saying, Behold, a virgin will be with child and give birth to a son. Matthew 1:22-23.

And there are other places besides this. It is because the Lord speaks through angels when He speaks to man that the Lord is also called an angel in various places in the Word. In these instances 'angel' means, as stated, some essential quality residing with the Lord and deriving from Him, as is the case here where it is the Lord's interior thought. This also is the reason why in this chapter the angel is named Jehovah and also God, as in verse 13, 'And Hagar called the name of Jehovah who was speaking to her, You are a God who sees me'.

[5] In other places 'angels' is used in a similar way to mean some specific attribute that is the Lord's, as in John,

The seven stars are the angels of the seven Churches. Revelation 1:20.

There are no angels of Churches, but by 'angels' is meant that which constitutes the Church, and thus which is the Lord's in regard to the Churches. In the same book,

I saw the wall of the Holy Jerusalem, great and high, having twelve gates, and above the gates twelve angels, and names written which are those of the twelve tribes of the sons of Israel. Revelation 21:12.

Here 'twelve angels' has the same meaning as 'the twelve tribes', namely all things of faith, and so the Lord from whom faith and all that belongs to it is derived. In the same book,

I saw an angel flying in mid-heaven, having an eternal gospel. Revelation 14:6.

Here 'an angel' means the gospel that is the Lord's alone.

[6] In Isaiah,

The angel of His presence 3 saved them; 4 in His love and in His pity He redeemed them, and lifted them up and carried them all the days of eternity. Isaiah 63:9.

Here 'the angel of His presence" is used to mean the Lord's mercy towards the entire human race in redeeming it. Similarly in Jacob's blessing of the sons of Joseph,

May the angel who has redeemed me from every evil bless the boys. Genesis 48:16.

Here also the redemption, which is the Lord's, is meant by 'the angel'. In Malachi,

Suddenly there will come to His temple the Lord whom you are seeking, and the angel of the covenant in whom you delight. Malachi 3:1.

Here it is plainly evident that the Lord is meant by 'the angel'. The expression 'the angel of the covenant' is used here because of His Coming into the world. In Exodus it is plainer still that 'an angel' means the Lord,

Behold, I send an angel before you to guard you on the way, and to bring you to the place which I have prepared. He will not tolerate your transgression, for My name is within him. Exodus 23:20-21.

From this it is now clear that 'an angel' in the Word is used to mean the Lord; but just what aspect of the Lord is evident from the train of thought in the internal sense.

Notas a pie de página:

1. literally, In me or On me

2. literally, faces to faces

3. literally, faces

4. The Latin means us but the Hebrew means them which Swedenborg has in other places where he quotes this verse.

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