La Bibbia

 

Ezechiele 7

Studio

   

1 E la parola dell’Eterno mi fu rivolta in questi termini:

2 "E tu, figliuol d’uomo, così parla il Signore, l’Eterno, riguardo al paese d’Israele: La fine! la fine viene sulle quattro estremità del paese!

3 Ora ti sovrasta la fine, e io manderò contro di te la mia ira, ti giudicherò secondo la tua condotta, e ti farò ricadere addosso tutte le tue abominazioni.

4 E l’occhio mio non ti risparmierà, io sarò senza pietà, ti farò ricadere addosso la tua condotta e le tue abominazioni saranno in mezzo a te; e voi conoscerete che io sono l’Eterno.

5 Così parla il Signore, l’Eterno: Una calamità! ecco viene una calamità!

6 La fine viene! viene la fine! Ella si desta per te! ecco ella viene!

7 Vien la tua volta, o abitante del paese! Il tempo viene, il giorno s’avvicina: giorno di tumulto, e non di grida di gioia su per i monti.

8 Ora, in breve, io spanderò su di te il mio furore, sfogherò su di te la mia ira, ti giudicherò secondo la tua condotta, e ti farò ricadere addosso tutte le tue abominazioni.

9 E l’occhio mio non ti risparmierà, io non avrò pietà, ti farò ricadere addosso la tua condotta, le tue abominazioni saranno in mezzo a te, e voi conoscerete che io, l’Eterno, son quegli che colpisce.

10 Ecco il giorno! ecco ei viene! giunge la tua volta! La tua verga è fiorita! l’orgoglio è sbocciato!

11 La violenza s’eleva e divien la verga dell’empietà; nulla più riman d’essi, della loro folla tumultuosa, del loro fracasso, nulla della loro magnificenza!

12 Giunge il tempo, il giorno s’avvicina! Chi compra non si rallegri, chi vende non si dolga, perché un’ira ardente sovrasta a tutta la loro moltitudine.

13 Poiché chi vende non tornerà in possesso di ciò che avrà venduto, anche se fosse tuttora in vita; poiché la visione contro tutta la loro moltitudine non sarà revocata, e nessuno potrà col suo peccato mantenere la propria vita.

14 Suona la tromba, tutto è pronto, ma nessuno va alla battaglia; poiché l’ardore della mia ira sovrasta a tutta la loro moltitudine.

15 Di fuori, la spada; di dentro, la peste e la fame! Chi è nei campi morrà per la spada: chi è in città sarà divorato dalla fame e dalla peste.

16 E quelli di loro che riusciranno a scampare staranno su per i monti come le colombe delle valli, tutti quanti gemendo, ognuno per la propria iniquità.

17 Tutte le mani diverranno fiacche, tutte le ginocchia si scioglieranno in acqua.

18 E si cingeranno di sacchi, e lo spavento sarà la loro coperta; la vergogna sarà su tutti i volti, e avran tutti il capo rasato.

19 Getteranno il loro argento per le strade, e il loro oro sarà per essi una immondezza; il loro argento e il loro oro non li potranno salvare nel giorno del furore dell’Eterno; non potranno saziare la loro fame, né empir loro le viscere, perché furon quelli la pietra d’intoppo per cui caddero nella loro iniquità.

20 La bellezza dei loro ornamenti era per loro fonte d’orgoglio; e ne han fatto delle immagini delle loro abominazioni, delle loro divinità esecrande; perciò io farò che siano per essi una cosa immonda

21 e abbandonerò tutto come preda in man degli stranieri e come bottino in man degli empi della terra, che lo profaneranno.

22 E stornerò la mia faccia da loro; e i nemici profaneranno il mio intimo santuario; de’ furibondi entreranno in Gerusalemme, e la profaneranno.

23 Prepara le catene! poiché questo paese è pieno di delitti di sangue, e questa città è piena di violenza.

24 E io farò venire le più malvagie delle nazioni, che s’impossesseranno delle loro case: farò venir meno la superbia de’ potenti, e i loro santuari saran profanati.

25 Vien la ruina! Essi cercheranno la pace, ma non ve ne sarà alcuna.

26 Verrà calamità su calamità, allarme sopra allarme; essi chiederanno delle visioni al profeta e la legge mancherà ai sacerdoti, il consiglio agli anziani.

27 Il re farà cordoglio, il principe si rivestirà di desolazione, e le mani del popolo del paese tremeranno di spavento. Io li tratterò secondo la loro condotta, e li giudicherò secondo che meritano: e conosceranno che io sono l’Eterno".

   

Dalle opere di Swedenborg

 

Doctrine of the Sacred Scripture #35

Studia questo passo

  
/ 118  
  

35. As we showed in no. 28, the prophets of the Old Testament represented the Lord in relation to the Word, and consequently represented the doctrine of the church drawn from the Word, and for that reason they were called sons of man. It follows from this that by the various hardships they suffered and bore, they represented the violence done by the Jews to the Word’s literal sense.

For instance, the prophet Isaiah put off the sackcloth from his loins and put off the sandals from his feet, and went naked and barefoot for three years (Isaiah 20:2-3).

The prophet Ezekiel likewise drew a barber’s razor over his head and beard, burned a third part of the hair in the midst of the city, struck another third part with a sword, scattered the remaining third part into the wind, bound a few of the hairs in the edges of his garment, and finally threw them into the midst of the fire and burned them (Ezekiel 5:1-4).

[2] Because, as we said above, the prophets represented the Word and so symbolized the doctrine of the church drawn from the Word, and because the head symbolizes wisdom from the Word, therefore the hair of the head and a beard symbolized the outmost expression of truth.

Because this is what they symbolized, therefore it was a sign of great mourning and also a great disgrace to make oneself bald or to be seen bald. It was for this reason and no other that the prophet shaved off the hair of his head and his beard, in order for him to represent by it the state of the Jewish church in relation to the Word. It was for this reason and no other that the forty-two she-bears tore apart the boys who called Elisha bald (2 Kings 2:23-24), inasmuch as the prophet represented the Word, as we said before, and baldness symbolized the Word without its outmost sense.

[3] Nazirites represented the Lord in relation to the Word in its outmost expressions, as will be seen in no. 49 in the next section. Therefore they were required to let their hair grow and not to shave any of it off. The word “Nazirite” in the Hebrew also means the hair.

The high priest, too, was required not to shave his head (Leviticus 21:10). Likewise those who were heads of families (Leviticus 21:5).

So it was that baldness was, for the people then, a great disgrace, as can be seen from the following:

On all their heads baldness, and every beard shaved. (Isaiah 15:2, cf. Jeremiah 48:37)

Shame on every face, and baldness on all their heads. (Ezekiel 7:18)

Every head made bald, and every shoulder shaved. (Ezekiel 29:18)

I will cause sackcloth to ascend upon all loins, and baldness on every head. (Amos 8:10)

Put on baldness and shave yourself for your precious children, and expand your baldness..., for they shall go from you.... (Micah 1:16)

To put on baldness here and expand it means, symbolically, to falsify the Word’s truths in its outmost expressions. When these are falsified, as they were by the Jews, the whole Word is destroyed. For the outmost expressions of the Word are its supports and underpinnings. Indeed, every single word supports and underpins its celestial and spiritual truths.

[4] Because the hair of the head symbolizes truth in outmost expressions, therefore all those in the spiritual world who scorn the Word and falsify its literal sense appear bald, whereas those who honor and love it appear to have attractive hair.

On this subject, see also no. 49 below.

  
/ 118  
  

Thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

Dalle opere di Swedenborg

 

Doctrine of the Sacred Scripture #49

Studia questo passo

  
/ 118  
  

49. We have so far shown that the Word in its natural sense, the literal sense, is in its holiness and in its fullness. We must now say something about the Word’s being in that sense present also in its power.

The magnitude and nature of the power of Divine truth in heaven, as well as on earth, can be seen from what we said in the book Heaven and Hell 228-233, about the power angels have in heaven.

The power of Divine truth is especially a power against falsities and evils, thus against the hells. One must fight against these by means of truths from the Word’s literal sense. It is also by means of the truths a person has that the Lord has the power to save him. For a person is reformed and regenerated by means of truths drawn from the Word’s literal sense, and he is then released from hell and introduced into heaven. This power is one that the Lord took on also in respect to His Divine humanity, after He had fulfilled everything in the Word, even to its outmost expressions. [2] That is why, when the Lord was about to fulfill the last of these by His suffering of the cross, He said to the chief priest,

“...hereafter you will see the Son of man sitting at the right hand of the Power, coming on the clouds of heaven.” (Matthew 26:64, cf. Mark 14:62)

The Son of man is the Lord in relation to the Word. The clouds of heaven are the Word in its literal sense. Sitting at the right hand of God (as also in Mark 16:19) is omnipotence exercised by means of the Word.

The Lord’s power emanating from the outmost expressions of the Word was represented in the Jewish Church by Nazirites, and by Samson, of whom we are told that he was a Nazirite from his mother’s womb, and that his power lay in his hair. Nazirite or the state of being a Nazirite also means a person’s hair.

[3] That Samson’s power lay in his hair, he himself declared, saying,

No razor has come upon my head, for I have been a Nazirite...from my mother’s womb. If I am shaven, then my strength will leave me, and I shall become weak, and be like any other man. (Judges 16:17)

It is impossible for anyone to know why the vow of a Nazirite, which means a person’s hair, was instituted, and why it is that Samson drew his power from his hair, unless he knows what the head symbolizes in the Word. The head symbolizes the wisdom of heaven, which angels and people have from the Lord by means of Divine truth. Therefore the hair of the head symbolizes the wisdom of heaven in outmost expressions, and also Divine truth in outmost expressions.

[4] Because this is the symbolic meaning of the hair by its correspondence with the heavens, therefore it was a statute for Nazirites that they not shave the hair of their heads, because it was the consecration of God upon their heads (Numbers 6:1-21). And for the same reason it was also a statute that the high priest and his sons not shave their heads, lest they die, and wrath come upon the whole house of Israel (Leviticus 10:6).

[5] Because the hair, on account of that symbolic meaning, which it had from its correspondence, was so holy, therefore the Son of man, that is, the Lord in relation to the Word, is described even in respect to His hair, that it was “like wool as white as snow” (Revelation 1:14). The Ancient of Days is described similarly (Daniel 7:9).

On this subject, see also something above in no. 35.

In sum, the power of Divine truth, or of the Word, lies in the literal sense, and that is because the Word is present there in its fullness, and because in that sense angels in both of the Lord’s kingdoms and people are together.

  
/ 118  
  

Thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.