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エゼキエル書 20

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1 第七年の五十日に、イスラエルの長老たちのある人々が、に尋ねるためにきて、わたしのに座した。

2 時に主の言葉がわたしに臨んだ、

3 「人のよ、イスラエルの長老たちに告げて言え。なる神はこう言われる、あなたがたがわたしのもとに来たのは、わたしに何か尋ねるためであるか。なる神は言われる、わたしは生きている、わたしはあなたがたの尋ねに答えない。

4 あなたは彼らをさばこうとするのか。人のよ、あなたは彼らをさばこうとするのか。それなら彼らの先祖たちのした憎むべき事を彼らに知らせ、

5 かつ彼らに言え。なるはこう言われる、わたしがイスラエルを選び、ヤコブのの子孫に誓い、エジプトの地でわたし自身を彼らに知らせ彼らに誓って、わたしはあなたがたのであると言った

6 そのにわたしは彼らに誓って、エジプトの地から彼らを導き出し、わたしが彼らのために探り求めた乳と蜜との流れる地、全地の中で最もすばらしい所へ行かせると言った。

7 わたしは彼らに言った、あなたがたは、おのおのそのを楽しませる憎むべきものを捨てよ。エジプトの偶像をもって、その身を汚すな。わたしはあなたがたのであると。

8 ところが彼らはわたしにそむき、わたしの言うことを聞こうともしなかった。彼らは、おのおのそのを楽しませた憎むべきものを捨てず、またエジプトの偶像を捨てなかった。

9 しかしわたしはわたしの名のために行動した。それはエジプトの地から彼らを導き出して、周囲に住んでいた異邦人たちに、わたしのことを知らせ、わたしの名が彼らのの前に、はずかしめられないためである。

10 すなわち、わたしはエジプトの地から彼らを導き出して、荒野に連れて行き、

11 わたしの定めを彼らに授け、わたしのおきてを彼らに示した。これは人がこれを行うことによって生きるものである。

12 わたしはまた彼らに安息日を与えて、わたしと彼らとの間のしるしとした。これはなるわたしが彼らを聖別したことを、彼らに知らせるためである。

13 しかしイスラエルの荒野でわたしにそむき、わたしの定めに歩まず、人がそれを行うことによって、生きることのできるわたしのおきてを捨て、大いにわたしの安息日を汚した。

14 わたしはわたしの名のために行動した。それはわたしが彼らを導き出して見せた異邦人の前に、わたしの名が汚されないためである。

15 ただし、わたしは荒野で彼らに誓い、わたしが彼らに与えた乳と蜜との流れる地、全地の最もすばらしい地に、彼らを導かないと言った。

16 これは彼らがそのに偶像を慕って、わがおきてを捨て、わが定めに歩まず、わが安息日を汚したからである。

17 けれどもわたしは彼らを惜しみ見て、彼らを滅ぼさず、荒野で彼らを絶やさなかった。

18 わたしはまた荒野で彼らのどもたちに言った、あなたがたの先祖の定めに歩んではならない。そのおきてを守ってはならない。その偶像をもって、あなたがたの身を汚してはならない。

19 なるわたしはあなたがたのである。わが定めに歩み、わがおきてを守ってこれを行い、

20 わが安息日を聖別せよ。これはわたしとあなたがたとの間のしるしとなって、なるわたしがあなたがたのであることを、あなたがたに知らせるためである。

21 しかしそのどもたちはわたしにそむき、わが定めに歩まず、人がこれを行うことによって、生きることのできるわたしのおきてを守り行わず、わが安息日を汚した。

22 しかしわたしはわがを翻して、わが名のために行動した。それはわたしが彼らを導き出して見せた異邦人の前に、わたしの名が汚されないためである。

23 ただしわたしは荒野で彼らに誓い、わたしは異邦人の間に彼らを散らし、々の中に彼らをふりまくと言った。

24 これは彼らがわがおきてを行わず、わが定めを捨て、わが安息日を汚し、彼らのにその先祖の偶像を慕ったからである。

25 またわたしは彼らに良くない定めと、それによって生きることのできないおきてとを与え、

26 そして、彼らのういごに火の中を通らせるその供え物によって、彼らを汚し、彼らを恐れさせた。わたしがこれを行ったのは、わたしがであることを、彼らに知らせるためである。

27 それゆえ人のよ、イスラエルのに告げて言え。なる神はこう言われる、あなたがたの先祖はまた、不信の罪を犯してわたしを汚した。

28 わたしが彼らに与えようと誓った地に、彼らを導き入れた時、彼らはすべての高い丘と、すべての茂ったとを見て、その所で犠牲をささげ、忌むべき供え物をささげ、またこうばしいかおりをその所に上らせ、その所に灌祭を注いだ。

29 (わたしは彼らに言った、あなたがたが通うその高き所はなんであるか。それでその名は今日までバマととなえられている。)

30 それゆえ、イスラエルのに言え。なる神はこう言われる、あなたがたは、その先祖のおこないに従って、その身を汚し、その憎むべきものを慕うのか。

31 あなたがたは、その供え物をささげ、その供にの中を通らせて、今日まですべての偶像をもって、その身を汚すのである。イスラエルのよ、わたしは、なおあなたがたに尋ねられるべきであろうか。わたしは生きている。わたしは決してあなたがたに尋ねられるはずはないと、なる神は言われる。

32 あなたがたの心にあること、すなわち『われわれは異邦人のようになり、々のもろもろのやからのようになって、を拝もう』との考えは決して成就しない。

33 なる神は言われる、わたしは生きている、わたしは必ず強いと伸べたと注がれた憤りとをもって、あなたがたを治める

34 わたしはわが強いと伸べたと注がれた憤りとをもって、あなたがたをもろもろの民の中から導き出し、その散らされた国々から集め、

35 もろもろの民の荒野に導き入れ、その所でとを合わせて、あなたがたをさばく。

36 すなわち、エジプトの地の荒野で、あなたがたの先祖をさばいたように、わたしはあなたがたをさばくと、なる神は言われる。

37 わたしはあなたがたに、むちのを通らせ、数えてはいらせ、

38 あなたがたのうちから、従わぬ者と、わたしにそむいた者とを分かち、その寄留した地から、彼らを導き出す。しかし彼らはイスラエルの地に入ることはできない。こうしてあなたがたはわたしがであることを知るようになる。

39 それで、イスラエルのよ、なる神はこう言われる、あなたがたはわたしに聞かないなら、今もも、おのおのその偶像に行って仕えるがよい。しかし再び供え物と偶像とをもって、わたしの聖なる名を汚してはならない。

40 なる神は言われる、わたしの聖なるイスラエルの高いの上で、イスラエルのはその地で、ことごとくわたしに仕える。その所でわたしは喜んで彼らを受けいれ、あなたがたのささげ物と最上の供え物とを、その聖なるささげ物と共に求める。

41 わたしがあなたがたをもろもろの民の中から導き出し、かつてあなたがたを散らした々から集める時、こうばしいかおりとして、あなたがたを喜んで受けいれる。そしてわたしは異邦人の前で、あなたがたの中に、わたしの聖なることをあらわす。

42 こうしてわたしがあなたがたを、イスラエルの地、すなわちあなたがたの先祖たちに与えると誓った地に、はいらせる時、あなたがたはわたしがであることを知るようになる。

43 またその所であなたがたは、その身を汚したあなたがたのおこないと、すべてのわざとを思い出し、みずから行ったすべての悪事のために、自分を忌みきらうようになる。

44 イスラエルのよ、わたしがあなたがたの悪しきおこないによらず、またその腐れたわざによらず、わたしの名のために、あなたがたを扱う時、あなたがたはわたしがであることを知るのであると、なる神は言われる」。

45 主の言葉がまたわたしに臨んだ、

46 「人のよ、に向け、に向かって語り、ネゲブのの地に対して預言せよ。

47 すなわちネゲブのに言え、主の言葉を聞け、なる神はこう言われる、見よ、わたしはあなたのうちにを燃やす。そのはあなたのうちのすべての青と、すべての枯れを焼き滅ぼし、その燃える炎は消されることがなく、からまで、すべての地のおもては、これがために焼ける。

48 すべてなる者は、なるわたしがこれを焼いたことを見る。その火は消されない」。

49 そこでわたしは言った、「ああなる神よ、彼らはわたしについてこう語っています、『彼はたとえをもって語る者ではないか』と」。

   

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Apocalypse Explained #946

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946. For Thy judgments have been made manifest, signifies that Divine truths have been revealed to them. This is evident from the signification of "judgments," as being Divine truths (of which presently); also from the signification of "made manifest," as being to be revealed. That Divine truths are revealed at the end of the church, and that they have been revealed, will be shown in what follows in this chapter, because this is there treated of. "Judgments" signify Divine truths because the laws of government in the Lord's spiritual kingdom are called "judgments;" while the laws of government in His celestial kingdom are called "justice." For the laws of government in the Lord's spiritual kingdom are laws from the Divine truth; while the laws of government in the Lord's celestial kingdom are laws from the Divine good. This is why "judgment" and "justice" are mentioned in the Word, in the following passages. In Isaiah:

Of peace there shall be no end upon the throne of David, to establish it, and to uphold it in judgment and in justice from henceforth and to eternity (Isaiah 9:7).

This is said of the Lord and His kingdom. His spiritual kingdom is signified by "the throne of David;" and because this kingdom is in Divine truths from Divine good it is said, "in judgment and in justice."

In Jeremiah:

I will raise unto David a righteous Branch, and He shall reign King, and He shall act intelligently, and shall do judgment and justice (Jeremiah 23:5).

This, too, is said of the Lord, and of His spiritual kingdom. And as this kingdom is in Divine truths from Divine good it is said, "He shall reign king, and shall act intelligently, and He shall do judgment and justice." The Lord is called "King," from Divine truth; and as Divine truth is also Divine intelligence it is said that "He shall act intelligently." And as the Divine truth is from the Divine good it is said that "He shall do judgment and justice."

[2] In Isaiah:

Jehovah is exalted, for He dwelleth on high, He hath filled Zion with judgment and justice (Isaiah 33:5).

"Zion" means heaven and the church, where the Lord reigns by the Divine truth; and as all the Divine truth is from the Divine good it is said, "He hath filled Zion with judgment and justice."

In Jeremiah:

I Jehovah doing judgment and justice in the earth; for in these things I am well pleased (Jeremiah 9:24).

Here, too, "judgment and justice" signify the Divine truth from the Divine good.

In Isaiah:

They ask of me the judgments of justice, they long for an approach unto God (5 Isaiah 58:2).

The "judgments of justice" are Divine truths from the Divine good, as are "judgment and justice;" for the spiritual sense conjoins things that the sense of the letter separates.

In Hosea:

I will betroth thee unto Me forever; and I will betroth thee unto Me in justice and in judgment and in mercy and in truth (Hosea 2:19, 20).

This treats of the Lord's celestial kingdom, which consists of those who are in love to the Lord; and as the Lord's conjunction with such is comparatively like the conjunction of a husband with a wife, for so does the good of love conjoin, it is said, "I will betroth thee unto Me in justice and in judgment," "justice" being put here in the first place, and "judgment" in the second, because those who are in the good of love to the Lord are also in truths; for they see truths from good. As "justice" is predicated of good, and "judgment" of truth, it is also said, "in mercy and in truth," "mercy" belonging to good, because it is of love.

[3] In David:

Jehovah is in the heavens. Thy justice is like the mountains of God, and Thy judgments are like the great deep (Psalms 36:5-6).

"Justice" is predicated of the Divine good, and is therefore compared to "the mountains of God;" for "mountains of God" signify the goods of love (See above, n. 405, 510, 850); and "judgments" are predicated of Divine truths, and are therefore compared to "the great deep;" for "the great deep" signifies the Divine truth. From this it can now be seen that "judgments" signify Divine truths.

[4] In many passages in the Word, "judgments," "commandments," and "statutes" are mentioned; and "judgments" there signify civil laws, "commandments" the laws of spiritual life, and "statutes" the laws of worship. That "judgments" signify civil laws, is evident from Exodus (21, 22, 23), where the things commanded are called "judgments" because according to them the judges gave judgments in the gates of the city; nevertheless they signify Divine truths, such as are in the Lord's spiritual kingdom in the heavens, for they contain these in the spiritual sense; as can be (Arcana Coelestia 8971-9103) seen (Arcana Coelestia 9124-9231) from (Arcana Coelestia 9247-9348) the explanation of them in the Arcana Coelestia 8971-9103, 9124-9231, 9247-9348). That the laws given to the sons of Israel were called "judgments, "commandments," and "statutes," can be seen from the following passages.

In Moses:

I will speak unto thee all the commandments, the statutes, and the judgments, which thou shalt teach them, that they may do them (Deuteronomy 5:31).

In the same:

These are the commandments, the statutes, and the judgments, which Jehovah your God commanded to teach you (Deuteronomy 6:1).

In the same:

Therefore thou shalt keep the commandments, the statutes, and the judgments, which I command thee this day, to do them (Deuteronomy 7:11).

In David:

If his sons forsake My law and walk not in My judgments, if they profane My statutes and keep not My commandments, then will I visit their transgression with the rod (Psalms 89:30-32).

So in many other places, as Leviticus 18:5; 19:37; 20:22; 25:18; 26:15; Deuteronomy 4:1; 5:1, 6, 7; 17:19; 26:17; Ezekiel 5:6, 7; 11:12, 20; 18:9; 20:11, 13, 25; 37:24. In these passages "commandments" mean the laws of life, especially those contained in the Decalogue, which are therefore called the Ten Commandments; while "statutes" mean the laws of worship which related especially to sacrifices and holy ministrations; and "judgments" mean civil laws; and as these laws were representative of spiritual laws, they signify such Divine truths as are in the Lord's spiritual kingdom in the heavens.

[5] It follows from this that when man shuns and turns away from evils as sins and is raised up into heaven by the Lord, he is no longer in what is his own (proprium), but in the Lord, and thus he thinks and wills goods. Again, since man acts as he thinks and wills, for every act of man proceeds from the thought of his will, it follows that when he shuns and turns away from evils, he does goods from the Lord and not from self; and this is why shunning evils is doing goods. The goods that a man then does are meant by good works; and good works in their whole complex are meant by charity. Man cannot be reformed unless he thinks, wills, and does as if from himself, since that which is done as if by the man himself is conjoined to him and remains with him, while that which is not done by the man as if from himself, not being received in any life of sense, flows through like ether; and this is why the Lord wills that man should not only shun and turn away from evils as if of himself, but should also think, will, and do as if of himself, and yet acknowledge in heart, that all these things are from the Lord. This he must acknowledge because it is the truth.

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

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Arcana Coelestia #8918

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8918. 'And stood afar off' means remoteness from internal things. This is clear from the meaning of 'standing a long way off' as existing remotely, in this instance remotely from internal things, since it was Mount Sinai - by which heaven and the Divine there is meant, 8805 - that they stood away from. Whether you say remotely from the Divine, or from heaven, or from internal things, it amounts to the same thing, since heaven consists in internal things. For inwardly a person resides in the light of heaven, and outwardly in the light of the world; or what amounts to the same thing, a person's soul or spirit resides in heaven, but his body in the world. Heaven is nearer the Divine than the world is, because there the Lord's Divine is what reigns and is the All in all.

Before any further consideration is given to the meaning of 'afar off', it should be recognized that 'afar off' in the spiritual sense has no regard to spatial distance but to the Divine, and so to goodness and truth. Distance from actual goodness that emanates from the Divine produces appearances of spatial distances in heaven. Angelic communities appear distinct and separate there, indeed at a distance from one another; but this notion of space between them comes about as a result of their distance from goodness and truth which emanate, as has been stated, from the Lord's Divine. This is bound to seem incomprehensible, indeed as something absurd, to many in the world. The reason for this is that a person's thoughts and ideas are based on spatial distances and lengths of time, so much so that a person cannot engage in thought without them. Consequently if you take away lengths of time and spatial distances from a person's thought he can grasp scarcely anything. Yet the thinking of angels in heaven is altogether free from anything temporal or spatial, so completely that their thoughts are a thousand times, indeed ten thousand times superior in intelligence and wisdom to man's thoughts. And what is astounding, if with them an idea of a temporal or spatial origin intrudes, shadow and thick darkness immediately overtakes their minds, because they then fall from the superior light of heaven into the inferior light of the natural order, which to them is thick darkness.

[2] The fact that there are no spatial distances or periods of time in the next life, but states instead, or that appearances of them exist as a result of variations of state in respect of goodness and truth, see 2625, 2837, 3356, 3387, 3404, 4321, 4882, 5605, 7381. From this one may now see what 'standing afar off' means in the spiritual sense, namely remoteness from heaven where the Divine is, at this point remoteness from internal things, because as stated above, that nation which stood at that time a long way off from Mount Sinai was most remote from internal things. They were interested solely in outward things, and considered worship of God to consist wholly in them. That nation was also allowed to do this because they were then able to represent heavenly and Divine realities; for in order that these may be represented an outward form is necessary, and this may exist devoid of anything internal, 3147, 3670, 4208, 4281, 4288, 4307, 8588.

[3] 'Afar off' means remote from goodness and truth that come from the Lord, and so remote from internal things, in the following places as well: In Luke,

The rich man in hell lifting up his eyes saw Abraham afar off, and Lazarus in his bosom. Abraham said to him, Between us and you there is a great gulf fixed, so that those who want to pass across from here to you cannot, nor can those who are there pass across to us. Luke 16:23, 25, 26.

'Abraham' here is not used to mean Abraham, for he is not known in heaven, but in the highest sense to mean the Lord, and in the relative sense to mean those in heaven who are governed by the good of love to and faith in the Lord, 1834, 1876, 1965, 1989, 2011, 3245, 3305 (end), 6098, 6185, 6276, 6804. Those in hell are said 'to see afar off' those in heaven because they are in a state extremely remote from goodness and truth. 'A great gulf' between them is the actual remoteness from good, which also produces the appearance of a gulf lying in between.

[4] Those who whenever they think rely on spatial ideas, as all people in the world do, inevitably envisage hell, and also heaven, to be a place far away from a person. But the truth of the matter is that hell and heaven are near a person; indeed they are in a person, hell being in a bad person, heaven in a good person. Everyone after death also enters that hell or that heaven he was in when in the world. But after death a change of state takes place, in that the hell which was not recognized in the world becomes recognizable, and the heaven which too was not recognized in the world becomes recognizable, the heaven being full of all happiness, and the hell of all unhappiness. The truth that heaven is within us is what the Lord teaches in Luke,

The kingdom of God is within you. Luke 17:21.

In Isaiah,

They are coming from a land far away, from the end of heaven. Isaiah 13:5; Jeremiah 5:15.

In Isaiah,

Hear, you that are afar off what I have done; and know, you that are near, My strength. Isaiah 33:13.

In the same prophet,

I will say to the north, Give up; and to the south, Do not withhold. Bring My sons from afar and My daughters from the end of the earth. Bring forth the blind people who have eyes, and the deaf who have ears. Isaiah 43:6, 8; 49:12.

In the same prophet,

Listen to Me, O islands, and hearken, O peoples from afar. Isaiah 49:1; Jeremiah 31:10.

In Jeremiah,

Behold, the voice of the cry of the daughter of My people from a land far away, Is not Jehovah in Zion? Is not her king in her? Jeremiah 8:19.

In the same prophet,

O Jehovah, You have planted them, and they have also taken root. You are near in their mouth but far away from their heart. 1 Jeremiah 12:2.

In the same prophet, I am a God near at hand, and not a God afar off. Jeremiah 23:23.

In all these places 'afar off' means remote from good.

Note a piè di pagina:

1. literally, reins or kidneys

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