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Ezekiel 16

勉強

   

1 Again the word of the LORD came unto me, saying,

2 Son of man, cause Jerusalem to know her abominations,

3 And say, Thus saith the Lord GOD unto Jerusalem; Thy birth and thy nativity is of the land of Canaan; thy father was an Amorite, and thy mother an Hittite.

4 And as for thy nativity, in the day thou wast born thy navel was not cut, neither wast thou washed in water to supple thee; thou wast not salted at all, nor swaddled at all.

5 None eye pitied thee, to do any of these unto thee, to have compassion upon thee; but thou wast cast out in the open field, to the lothing of thy person, in the day that thou wast born.

6 And when I passed by thee, and saw thee polluted in thine own blood, I said unto thee when thou wast in thy blood, Live; yea, I said unto thee when thou wast in thy blood, Live.

7 I have caused thee to multiply as the bud of the field, and thou hast increased and waxen great, and thou art come to excellent ornaments: thy breasts are fashioned, and thine hair is grown, whereas thou wast naked and bare.

8 Now when I passed by thee, and looked upon thee, behold, thy time was the time of love; and I spread my skirt over thee, and covered thy nakedness: yea, I sware unto thee, and entered into a covenant with thee, saith the Lord GOD, and thou becamest mine.

9 Then washed I thee with water; yea, I throughly washed away thy blood from thee, and I anointed thee with oil.

10 I clothed thee also with broidered work, and shod thee with badgers' skin, and I girded thee about with fine linen, and I covered thee with silk.

11 I decked thee also with ornaments, and I put bracelets upon thy hands, and a chain on thy neck.

12 And I put a jewel on thy forehead, and earrings in thine ears, and a beautiful crown upon thine head.

13 Thus wast thou decked with gold and silver; and thy raiment was of fine linen, and silk, and broidered work; thou didst eat fine flour, and honey, and oil: and thou wast exceeding beautiful, and thou didst prosper into a kingdom.

14 And thy renown went forth among the heathen for thy beauty: for it was perfect through my comeliness, which I had put upon thee, saith the Lord GOD.

15 But thou didst trust in thine own beauty, and playedst the harlot because of thy renown, and pouredst out thy fornications on every one that passed by; his it was.

16 And of thy garments thou didst take, and deckedst thy high places with divers colours, and playedst the harlot thereupon: the like things shall not come, neither shall it be so.

17 Thou hast also taken thy fair jewels of my gold and of my silver, which I had given thee, and madest to thyself images of men, and didst commit whoredom with them,

18 And tookest thy broidered garments, and coveredst them: and thou hast set mine oil and mine incense before them.

19 My meat also which I gave thee, fine flour, and oil, and honey, wherewith I fed thee, thou hast even set it before them for a sweet savour: and thus it was, saith the Lord GOD.

20 Moreover thou hast taken thy sons and thy daughters, whom thou hast borne unto me, and these hast thou sacrificed unto them to be devoured. Is this of thy whoredoms a small matter,

21 That thou hast slain my children, and delivered them to cause them to pass through the fire for them?

22 And in all thine abominations and thy whoredoms thou hast not remembered the days of thy youth, when thou wast naked and bare, and wast polluted in thy blood.

23 And it came to pass after all thy wickedness, (woe, woe unto thee! saith the Lord GOD;)

24 That thou hast also built unto thee an eminent place, and hast made thee an high place in every street.

25 Thou hast built thy high place at every head of the way, and hast made thy beauty to be abhorred, and hast opened thy feet to every one that passed by, and multiplied thy whoredoms.

26 Thou hast also committed fornication with the Egyptians thy neighbours, great of flesh; and hast increased thy whoredoms, to provoke me to anger.

27 Behold, therefore I have stretched out my hand over thee, and have diminished thine ordinary food, and delivered thee unto the will of them that hate thee, the daughters of the Philistines, which are ashamed of thy lewd way.

28 Thou hast played the whore also with the Assyrians, because thou wast unsatiable; yea, thou hast played the harlot with them, and yet couldest not be satisfied.

29 Thou hast moreover multiplied thy fornication in the land of Canaan unto Chaldea; and yet thou wast not satisfied herewith.

30 How weak is thine heart, saith the Lord GOD, seeing thou doest all these things, the work of an imperious whorish woman;

31 In that thou buildest thine eminent place in the head of every way, and makest thine high place in every street; and hast not been as an harlot, in that thou scornest hire;

32 But as a wife that committeth adultery, which taketh strangers instead of her husband!

33 They give gifts to all whores: but thou givest thy gifts to all thy lovers, and hirest them, that they may come unto thee on every side for thy whoredom.

34 And the contrary is in thee from other women in thy whoredoms, whereas none followeth thee to commit whoredoms: and in that thou givest a reward, and no reward is given unto thee, therefore thou art contrary.

35 Wherefore, O harlot, hear the word of the LORD:

36 Thus saith the Lord GOD; Because thy filthiness was poured out, and thy nakedness discovered through thy whoredoms with thy lovers, and with all the idols of thy abominations, and by the blood of thy children, which thou didst give unto them;

37 Behold, therefore I will gather all thy lovers, with whom thou hast taken pleasure, and all them that thou hast loved, with all them that thou hast hated; I will even gather them round about against thee, and will discover thy nakedness unto them, that they may see all thy nakedness.

38 And I will judge thee, as women that break wedlock and shed blood are judged; and I will give thee blood in fury and jealousy.

39 And I will also give thee into their hand, and they shall throw down thine eminent place, and shall break down thy high places: they shall strip thee also of thy clothes, and shall take thy fair jewels, and leave thee naked and bare.

40 They shall also bring up a company against thee, and they shall stone thee with stones, and thrust thee through with their swords.

41 And they shall burn thine houses with fire, and execute judgments upon thee in the sight of many women: and I will cause thee to cease from playing the harlot, and thou also shalt give no hire any more.

42 So will I make my fury toward thee to rest, and my jealousy shall depart from thee, and I will be quiet, and will be no more angry.

43 Because thou hast not remembered the days of thy youth, but hast fretted me in all these things; behold, therefore I also will recompense thy way upon thine head, saith the Lord GOD: and thou shalt not commit this lewdness above all thine abominations.

44 Behold, every one that useth proverbs shall use this proverb against thee, saying, As is the mother, so is her daughter.

45 Thou art thy mother's daughter, that lotheth her husband and her children; and thou art the sister of thy sisters, which lothed their husbands and their children: your mother was an Hittite, and your father an Amorite.

46 And thine elder sister is Samaria, she and her daughters that dwell at thy left hand: and thy younger sister, that dwelleth at thy right hand, is Sodom and her daughters.

47 Yet hast thou not walked after their ways, nor done after their abominations: but, as if that were a very little thing, thou wast corrupted more than they in all thy ways.

48 As I live, saith the Lord GOD, Sodom thy sister hath not done, she nor her daughters, as thou hast done, thou and thy daughters.

49 Behold, this was the iniquity of thy sister Sodom, pride, fulness of bread, and abundance of idleness was in her and in her daughters, neither did she strengthen the hand of the poor and needy.

50 And they were haughty, and committed abomination before me: therefore I took them away as I saw good.

51 Neither hath Samaria committed half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.

52 Thou also, which hast judged thy sisters, bear thine own shame for thy sins that thou hast committed more abominable than they: they are more righteous than thou: yea, be thou confounded also, and bear thy shame, in that thou hast justified thy sisters.

53 When I shall bring again their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, then will I bring again the captivity of thy captives in the midst of them:

54 That thou mayest bear thine own shame, and mayest be confounded in all that thou hast done, in that thou art a comfort unto them.

55 When thy sisters, Sodom and her daughters, shall return to their former estate, and Samaria and her daughters shall return to their former estate, then thou and thy daughters shall return to your former estate.

56 For thy sister Sodom was not mentioned by thy mouth in the day of thy pride,

57 Before thy wickedness was discovered, as at the time of thy reproach of the daughters of Syria, and all that are round about her, the daughters of the Philistines, which despise thee round about.

58 Thou hast borne thy lewdness and thine abominations, saith the LORD.

59 For thus saith the Lord GOD; I will even deal with thee as thou hast done, which hast despised the oath in breaking the covenant.

60 Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant.

61 Then thou shalt remember thy ways, and be ashamed, when thou shalt receive thy sisters, thine elder and thy younger: and I will give them unto thee for daughters, but not by thy covenant.

62 And I will establish my covenant with thee; and thou shalt know that I am the LORD:

63 That thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD.

   

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Apocalypse Explained#283

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283. Verse 8. And the four animals, each by itself, had six wings round about, signifies the appearance of the spiritual Divine on all sides about the celestial Divine. This is evident from the signification of the four animals, which were the cherubim, as being the Lord's Divine guard and providence that the higher heavens be not approached except from the good of love and of charity; and as this is the significance of the four animals as regards their bodies, they signify also the celestial Divine (of which presently). It is evident also from the signification of "six wings round about," as meaning the spiritual Divine round about the celestial Divine (of which also presently). The "cherubim" in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine; because all things that represent heavenly things signify in respect to their bodies what is essential, and in respect to what is about them what is formal. So man also, in respect to his body signifies good in essence, and in respect to the encompassing things good in form. Celestial good is good in essence, and spiritual good is good in form; and this for the reason that the will, in which good resides, is man himself, or the man in essence; while the understanding in which is truth, which is the form of good, is the man thence derived, thus man in form; this good also is round about the other.

[2] But let it be told first what the celestial Divine is, and what the spiritual Divine is. The heavens are divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. They differ in this, that those in the celestial kingdom are in the good of love to the Lord, and those in the spiritual kingdom are in the good of charity towards the neighbor. Therefore the celestial Divine is the good of love to the Lord, and the spiritual Divine is the good of charity towards the neighbor. Moreover, according to these goods the heavens are arranged; the highest or third heaven consists of those who are in celestial good, or in the good of love to the Lord; and the heaven that succeeds this, and is called the middle or second heaven, consists of those who are in spiritual good, or in the good of charity towards the neighbor; and as celestial good is good in the highest place, and spiritual good is good in the second place, therefore the latter is round about the former; for that which is above is also within, and that which is below is also without, and what is without is round about. This is why in the Word higher things, and things in the midst, signify things interior; and lower things, and things round about, signify things exterior. Now as each good, the celestial and the spiritual, guards, and as the "animals," that is, the cherubim, in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine, it is clear that by "the four animals, each by itself, were seen to have six wings round about," the appearance of the spiritual Divine on all sides round about the celestial Divine is signified. (But a fuller idea of these things can be had from what is said and shown in the work on Heaven and Hell; first, from the chapter where it is shown that The Divine of the Lord makes Heaven, n. 7-12; then from the chapter, The Divine of the Lord in Heaven is Love to Him, and Charity towards the Neighbor, n. 13-19; and lastly, in the chapter, Heaven is divided into two Kingdoms, a Celestial Kingdom and a Spiritual Kingdom, n. 20-28.)

[3] The cherubim were seen as animals because heavenly things are represented in ultimates in various ways, as can be seen from many passages in the Word; as:

That the Holy Spirit appeared as a dove over Jesus when He was baptized (Matthew 3:16-17).

And that the Divine of the Lord appeared as a lamb (Revelation 5:6, 8, 13).

And from this the Lord was also called a Lamb (Revelation 6:1, 16, 7:9-10, 14, 17, 12:11, 13:8, 14:1, 4, 17:14; 19:7, 9, 21:22-23, 27).

There were "four cherubim," and "each had six wings," because "four" signifies celestial good, and "six" spiritual good; for "four" signifies conjunction, and inmost conjunction with the Lord is through love to Him; but "six" signifies communication, and communication with the Lord is by means of charity towards the neighbor.

[4] That "wings" signify the spiritual Divine, which in its essence is truth from good, can be seen from the following passages. In David:

If ye have lain among the ranks, [ye shall have] the wings of a dove overlaid with silver, and her pinions with the yellow of gold; when Thou, Shaddai, dost spread out, kings shall be in it (Psalms 68:13-14).

What it means that "those who lie among the ranks shall have the wings of a dove overlaid with silver, and her pinions with the yellow of gold," and that "kings shall be in it when Shaddai spreadeth out," can be understood only from the internal sense; in that sense "to lie among the ranks" signifies to live according to the statutes; "the wings of a dove overlaid with silver" signify spiritual truths; her "pinions with the yellow of gold" signify spiritual good from which are those truths; "Shaddai" signifies a state of temptations; "kings in it" signify truths in that state and after it. "The wings of a dove overlaid with silver" signify spiritual truths, because "wing" signifies the spiritual, "dove" signifies truth from good, and "silver" the truth itself; "pinions overlaid with the yellow of gold" signify spiritual good from which are those truths, because "pinions" and "the yellow of gold" signify spiritual good from which are truths. "When Shaddai spreadeth out" signifies a state of temptations because "God Shaddai" signifies temptations and consolations after them; and as truths from good are implanted in man by temptations it is said, "kings shall be in it," for "kings" signify truths from good (See above, n. 31).

[5] In the same:

God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Psalms 18:10).

"God rode upon a cherub" signifies the Lord's Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "He was borne upon the wings of the wind" signifies omnipresence in the natural world; "wings of the wind" are things spiritual, from which are things natural.

[6] In the same:

Jehovah covereth thee under His pinion, and under His wings shalt thou trust; truth is a shield and a buckler (Psalms 91:4).

"To cover under the pinion" signifies to guard by Divine truth, which is the spiritual Divine; and "to trust under His wings" signifies under truth known [verum scientificum], which is the spiritual natural Divine; and as both signify truth, and "to cover" signifies guarding by means of it, it is said, "truth is a shield and a buckler." This makes clear what is signified:

By being hidden under the shadow of God's wings (Psalms 17:8);

By putting trust under the shadow of His wings (Psalms 36:7; 57:1);

Also by singing under the shadow of His wings (Psalms 63:7).

[7] That "wing" in reference to the Lord signifies the spiritual Divine is further evident from the following passages. In Ezekiel:

When I passed by thee, and saw thee, that behold thy time was the time of loves, I spread My wing over thee, and I covered thy nakedness (Ezekiel 16:8).

Here Jerusalem is treated of, and by it the church is meant, here its reformation; "the time of loves" signifies the state when it could be reformed; "I spread My wing over thee" signifies spiritual truth by which reformation is effected; "I covered thy nakedness" signifies putting evil out of sight thereby; for the evil that man has by heredity and afterwards from what is his own [ex proprio] is put out of sight, that is, so removed as not to appear, by spiritual truths, which are truths from good.

[8] In David:

Jehovah covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain; He layeth the beams of His chambers in the waters; He maketh the clouds His chariot; He walketh upon the wings of the wind (Psalms 104:2, 3).

The "light with which Jehovah covereth Himself" signifies Divine truth in the heavens; it is called His "garment" because it proceeds from Him as a sun, and is thus outside of Him and about Him. This has a like meaning with the "light" and "the garments" of the Lord, when He was transfigured (Matthew 17:2; Mark 9:3; Luke 9:28-37). "He stretcheth out the heavens like a curtain" signifies filling heaven and them that are therein with Divine truth, and thereby with intelligence; "He layeth the beams of His chambers in the waters" means to fill those who are in the ultimate heaven and in the church with the knowledges of truth and good; "He maketh the clouds His chariot" signifies the doctrine of truth from the literal sense of the Word, "clouds" mean that sense, and "chariot" doctrine; "to walk upon the wings of the wind" signifies the spiritual sense of the Word contained in the literal sense.

[9] In Malachi:

Unto you that fear My name shall the Sun of righteousness arise, and healing in His wings (Malachi 4:2).

"The Sun of righteousness" signifies the good of love, which is the celestial Divine; and the "wings of Jehovah, in which there is healing," signify truth from that good, which is the spiritual Divine; "healing" is reformation thereby.

[10] In Moses:

As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings, so Jehovah doth lead him (Deuteronomy 32:11, 12).

Here comparison is made with an "eagle," because "eagle" signifies intelligence, and "wing" the spiritual Divine, which is Divine truth, from which is intelligence.

[11] In Isaiah:

They that wait upon Jehovah renew their strength, they mount up with a wing like eagles (Isaiah 40:31).

"To mount up with a wing like eagles" is to ascend into the light of heaven, which is Divine truth or the spiritual Divine from which is intelligence.

[12] In Ezekiel:

The mountain of height will I plant it; that it may lift up the bough and bear fruit, and become a magnificent cedar; that under it may dwell every bird of every wing (Ezekiel 17:23). "A magnificent cedar" signifies the spiritual church; "every bird of every wing" signifies things intellectual which are from spiritual truths.

From this it can be seen what "the wings of the cherubim," both here and elsewhere in the Word, signify, namely, the spiritual Divine, which is Divine truth instructing, regenerating, and protecting.

[13] As also in Ezekiel:

Each cherub had four faces: and each had four wings, their wings were erect one toward the other, each had two wings covering their bodies. I heard the sound of the wings like the sound of great waters, as the voice of Shaddai; when they went, the voice of a tumult like the voice of a camp; when they stood they let down their wings. I heard the voice of their wings kissing each the other, and the voice of wheels beside them; the voice of the wings of the cherubim was heard even unto the court without, as the voice of God Shaddai. The likeness of hands was under their wings (Ezekiel 1:4, 6, 23-24; 3:12-13; 10:5, 21).

That "wings" here signify the spiritual Divine, which is the Lord's Divine truth in His celestial kingdom, is evident from the particulars of the description here; that there were "four wings" signifies the spiritual Divine in that kingdom; that "their wings were erect one toward the other," and "kissed each other" signifies consociation and conjunction from the Lord of all in that kingdom; that "the wings covered their bodies" signifies the spiritual Divine there encompassing the celestial Divine; that "the sound of their wings was heard as the sound of great waters," and "as the voice of wheels," and "as the voice of Shaddai," and that "the voice of the wings was heard even unto the court without" signifies the quality of the spiritual Divine, that is, of Divine truths in the ultimate heaven; for "voice" is predicated of truth; "waters" signify truths and the perception of truths; "wheels" the truths of doctrinals, because a "chariot" signifies doctrine; and "God Shaddai" means truth rebuking in temptations, and afterwards consoling; the "court without" is the ultimate heaven; the "likeness of hands under the wings" signifies the power of Divine truth.

[14] From this also can be seen what the "wings" of the cherubim, that were over the mercy-seat which was upon the ark, signified, which are thus described in Moses:

Make one cherub from the one end, and the other cherub from the other end; out of the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall spread out the wings upwards, covering over the mercy-seat with the wings, and their faces shall be a man to his brother; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat above the ark; and to the ark thou shalt commit the testimony that I shall give thee (Exodus 25:18-21).

Here, too, "cherubim" in like manner signify the Lord's Providence in respect to guarding, that the highest heaven or the celestial kingdom be not approached except through the good of love from the Lord and to the Lord. The "testimony" or the "law," in the ark, signifies the Lord Himself; the "ark" the inmost or the highest heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love, and then expiation; the "wings of the cherubim" signify the spiritual Divine in that heaven or in that kingdom; that "the wings were spread out upwards," and that "they covered the mercy-seat," and that "their faces were toward the mercy-seat" signify the reception itself and hearing. (But all this can be seen more fully explained in Arcana Coelestia 9506-9546.) And as the "wings of the cherubim" and their direction signify Divine truth heard and received by the Lord, therefore it follows in Moses:

And there I will meet with thee, and I will speak with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, all things which I will command unto the sons of Israel (Exodus 25:22, and Numbers 7:89).

[15] As most expressions in the Word have a contrary sense also, so do "wings," in which sense they signify falsities and reasonings from them; as in Revelation:

Out of the smoke [of the pit of the abyss] went forth locusts. And the voice of their wings was as the voice of chariots of many horses running to war (Revelation 9:2-3, 9).

"Locusts" signify falsities in extremes, and "horses" reasonings from them, and "war" signifies the combat of falsity against truth; it is therefore said, "the voice of the wings of the locusts was as the voice of chariots of many horses running to war."

[16] In Hosea:

Ephraim is joined to idols. Their wine is gone; in whoring they have committed whoredom. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices (Hosea 4:17-19).

"Ephraim" signifies the intellectual, such as it is with those within the church who are illustrated when they read the Word; "idols" signify the falsities of doctrine; therefore "Ephraim joined to idols" signifies a perverted intellectual seizing upon falsities; that "their wine is gone" signifies that the truth of the church is gone, "wine" meaning that truth; "in whoring they have committed whoredom" signifies that they have falsified truths, "whoredom" meaning the falsification of truth; "the wind hath bound up in its wings" signifies reasonings from fallacies, from which are falsities. (What fallacies in respect to things spiritual are, see The Doctrine of the New Jerusalem 53.) "Wind in the wings" has a like signification in Zechariah 5:9.

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