The Bible

 

Ezekiel 18

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1 And the word of the Lord came to me, saying: What is the meaning?

2 That you use among you this parable as a proverb in the land of Israel, saying: The fathers have eaten sour grapes, and the teeth of the children are set on edge.

3 As I live, saith the Lord God, this parable shall be no more to you a proverb in Israel.

4 Behold all souls are mine: as the soul of the father, so also the soul of the son is mine: the soul that sinneth, the same shall die.

5 And if a man be just, and do judgment and justice,

6 And hath not eaten upon the mountains, nor lifted up his eyes to the idols of the house of Israel: and hath not defiled his neighbour's wife, nor come near to a menstruous woman:

7 And hath not wronged any man: but hath restored the pledge to the debtor, hath taken nothing away by violence: hath given his bread to the hungry, and hath covered the naked with a garment:

8 Hath not lent upon usury, nor taken any increase: hath withdrawn his hand from iniquity, and hath executed true judgment between man and man:

9 Hath walked in my commandments, and kept my judgments, to do truth: he is just, he shall surely live, saith the Lord God.

10 And if he beget a son that is a robber, a shedder of blood, and that hath done some one of these things:

11 Though he doth not all these things, but that eateth upon the mountains, and that defileth his neighbour's wife:

12 That grieveth the needy and the poor, that taketh away by violence, that restoreth not the pledge, and that lifteth up his eyes to idols, that committeth abomination:

13 That giveth upon usury, and that taketh an increase: shall such a one live? he shall not live. Seeing he hath done all these detestable things, he shall surely die, his blood shall be upon him.

14 But if he beget a son, who, seeing all his father's sine, which he hath done, is afraid, and shall not do the like to them :

15 That hath not eaten upon the mountains, nor lifted up his eyes to the idols of the house of Israel, and hath not defiled his neighbour's wife:

16 And hath not grieved any man, nor withholden the pledge, nor taken away with violence, but hath given his bread to the hungry, and covered the naked with a garment:

17 That hath turned away his hand from injuring the poor, hath not taken usury and increase, but hath executed my judgments, and hath walked in my commandments: this man shall not die for the iniquity of his father, but living he shall live.

18 As for his father, because he oppressed and offered violence to his brother, and wrought evil in the midst of his people, behold he is dead in his own iniquity.

19 And you say: Why hath not the son borne the iniquity of his father? Verily, because the son hath wrought judgment and justice, hath kept all my commandments, and done them, living, he shall live.

20 The soul that sinneth, the same shall die: the son shall not bear the iniquity of the father, and the father shall not bear the iniquity of the son: the justice of the just shall be upon him, and the wickedness of the wicked shall be upon him.

21 But if the wicked do penance for all his sins which he hath committed, and keep all my commandments, and do judgment, and justice, living he shall live, and shall not die.

22 I will not remember all his iniquities that he hath done: in his justice which he hath wrought, he shall live.

23 Is it my will that a sinner should die, saith the Lord God, and not that he should be converted from his ways, and live?

24 But if the just man turn himself away from his justice, and do iniquity according to all the abominations which the wicked man useth to work, shall he live? all his justices which he hath done, shall not be remembered: in the prevarication, by which he hath prevaricated, and in his sin, which he hath committed, in them he shall die.

25 And you have said: The way of the Lord is not right. Hear ye, therefore, O house of Israel: Is it my way that is not right, and are not rather your ways perverse?

26 For when the just turneth himself away from his justice, and committeth iniquity, he shall die therein: in the injustice that he hath wrought he shall die.

27 And when the wicked turneth himself away from his wickedness, which he hath wrought, and doeth judgment, and justice: he shall save his soul alive.

28 Because he considereth and turneth away himself from all his iniquities which he hath wrought, he shall surely live, and not die.

29 And the children of Israel say: The way of the Lord is not right. Are not my ways right, O house of Israel, and are not rather your ways perverse?

30 Therefore will I judge every man according to his ways, O house of Israel, saith the Lord God. Be converted, and do penance for all your iniquities: and iniquity shall not be your ruin.

31 Cast away from you all your transgressions, by which you have transgressed, and make to yourselves a new heart, and a new spirit: and why will you die, O house of Israel?

32 For I desire not the death of him that dieth, saith the Lord God, return ye and live.

   

From Swedenborg's Works

 

Arcana Coelestia #9936

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9936. 'And it shall be on Aaron's forehead' means from the Lord's Divine Love. This is clear from the representation of 'Aaron' as the Lord in respect of Divine Good, which is the Good of His Divine Love, dealt with in 9806; and from the meaning of 'forehead', when the Lord is the subject, as His Divine Love. 'The Lord's face', which is the same as 'Jehovah's face', means all attributes of Divine Love, such as mercy, peace, goodness, or wisdom, 222, 223, 5585, 6848, 6849, 9306, 9545, 9546. These are meant by 'Jehovah's face' or 'the Lord's face' because in general 'the face' means a person's interiors, that is, a person's affections and consequent thoughts, thus the things which constitute his love and faith, see the places referred to in 9546. These are meant by 'the face' because they shine from the face, as if seen in their imprint or image, which also is why the face is called the image of the mind. So it is that when 'face' is mentioned in connection with Jehovah or the Lord the attributes of His Divine Love are meant. 'Forehead' in particular means Divine Love itself, because interiors have been allotted their own provinces in the face. The interiors that belong to love reside in the province of the forehead, those belonging to wisdom and intelligence in the province of the eyes, those belonging to perception in the province of the nose, and those belonging to utterance in the province of the mouth.

[2] From all this it is evident why 'forehead' - when the Lord, represented by Aaron, is the subject - means Divine Love. Since someone's forehead corresponds to his love those governed by celestial love, that is, by love to the Lord derived from the Lord, are said 'to have a sign on their foreheads', meaning that they are under the Lord's protection because they abide in His Love, as in Ezekiel,

Jehovah said, Go through the middle of Jerusalem and make a sign on the foreheads of the men (vir) who groan and sigh over all the abominations done in the midst of it, and strike; do not let your eye spare. But against any man (vir) on whom there is a sign do not go near. Ezekiel 9:4-6.

In John, in the Book of Revelation,

Behold, a Lamb standing on Mount Zion, and with Him a hundred and forty-four thousand, having His Father's name written on their foreheads. Revelation 14:1.

In the same book,

They will see the face of God and of the Lamb, and His name will be on their foreheads. Revelation 22:4.

In the same book,

It was declared that they should not harm the grass of the earth, or any green thing, or any tree, but only the people who did not have God's sign on their foreheads. Revelation 9:4.

[3] 'Having God's sign on their foreheads' and 'having God and the Lamb's name on them' stand for their being kept safe from molestation by evils from hell, because they abide in the Lord through love. 'The grass' and 'any green thing', which were not to be harmed, stand for true factual knowledge by means of which the truth of faith develops, 7571, 7691; and 'any tree', which too was not to be harmed, stands for the perception of truth springing from good, 103, 2163, 2722, 2972, 4552, 7692.

[4] In Moses,

You shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. You shall bind these words as a sign onto your hand, and let them be as frontlets between your eyes. Deuteronomy 6:4-5, 8.

'As frontlets' stands for as a sign of love to Jehovah God. The words 'between your eyes' are used because intelligence and wisdom which are born from that love are meant by 'eyes'; and wisdom born from that love consists in having God constantly before one's eyes. This is self-evidently so because the subject is love to Jehovah God. The declaration that they should love Him with all their heart, with all their soul, and with all their strength, means that they should do so with all their human powers. 'With the heart' means with the will where the good of love resides, 7542, 9050, 9300, 9495; and 'with the soul' means with the understanding where the truth of faith resides, and so with faith, 9050. These two powers belong to the internal man. 'With all their strength' means with those powers of will and understanding as they exist in the external man. The strength and power of the love of both, of the external man and of the internal, are meant by 'hands', 4931-4937, 7518; and this is why it says that those words were to be bound 'as a sign on the hand'.

[5] Since 'the forehead' by virtue of its correspondence means celestial or heavenly love with those who are good, with those who are bad it accordingly means hellish love, which is the opposite of heavenly. The forehead of the latter is called a bronze forehead in Isaiah 48:4, and an obstinate forehead in Ezekiel 3:7-8. And in reference to those ruled by hellish love it is said that they had the mark of the beast on their foreheads, Revelation 13:16; 14:9; 20:4, and also the name of Babylon on their foreheads, Revelation 17:5.

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