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Hesekiel 18

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1 Und des HERRN Wort geschah zu mir und sprach:

2 Was treibt ihr unter euch im Lande Israel dies Sprichwort und sprecht: "Die Väter haben Herlinge gegessen, aber den Kindern sind die Zähne davon stumpf geworden"?

3 So wahr als ich lebe, spricht der HERR HERR, solches Sprichwort soll nicht mehr unter euch gehen in Israel.

4 Denn siehe, alle Seelen sind mein; des Vaters Seele ist sowohl mein als des Sohnes Seele. Welche Seele sündigt, die soll sterben.

5 Wenn nun einer fromm ist, der recht und wohl tut,

6 der auf den Bergen nicht isset, der seine Augen nicht aufhebt zu den Götzen des Hauses Israel und seines Nächsten Weib nicht befleckt und liegt nicht bei der Frau in ihrer Krankheit,

7 der niemand beschädigt, der dem Schuldner sein Pfand wiedergibt, der niemand etwas mit Gewalt nimmt, der dem Hungrigen sein Brot mitteilt und den Nackten kleidet,

8 der nicht wuchert, der nicht Zins nimmt, der seine Hand vom Unrechten kehrt, der zwischen den Leuten recht urteilt,

9 der nach meinen Rechten wandelt und meine Gebote hält, daß er ernstlich darnach tue: das ist ein frommer Mann, der soll das leben haben, spricht der HERR HERR.

10 Wenn er aber einen Sohn zeugt, und derselbe wird ein Mörder, der Blut vergießt oder dieser Stücke eins tut,

11 und der andern Stücke keins tut, sondern auf den Bergen isset und seines Nächsten Weib befleckt,

12 die Armen und Elenden beschädigt, mit Gewalt etwas nimmt, das Pfand nicht wiedergibt, seine Augen zu den Götzen aufhebt und einen Greuel begeht,

13 auf Wucher gibt, Zins nimmt: sollte der Leben? Er soll nicht leben, sondern weil er solche Greuel alle getan hat, soll er des Todes sterben; sein Blut soll auf ihm sein.

14 Wo er aber einen Sohn zeugt, der solche Sünden sieht, so sein Vater tut, und sich fürchtet und nicht also tut,

15 ißt nicht auf den Bergen, hebt seine Augen nicht auf zu den Götzen des Hauses Israel, befleckt nicht seines Nächsten Weib,

16 beschädigt niemand, behält das Pfand nicht, nimmt nicht mit Gewalt etwas, teilt sein Brot mit dem Hungrigen und kleidet den Nackten,

17 der seine Hand vom Unrechten kehrt, keinen Wucher noch Zins nimmt, sondern meine Gebote hält und nach meinen Rechten lebt: der soll nicht sterben um seines Vaters Missetat willen, sondern leben.

18 Aber sein Vater, der Gewalt und Unrecht geübt hat und unter seinem Volk getan hat, was nicht taugt, siehe, der soll sterben um seiner Missetat willen.

19 So sprecht ihr: Warum soll denn ein Sohn nicht tragen seines Vaters Missetat? Darum daß er recht und wohl getan und alle meine Rechte gehalten und getan hat, soll er leben.

20 Denn welche Seele sündigt, die soll sterben. Der Sohn soll nicht tragen die Missetat des Vaters, und der Vater soll nicht tragen die Missetat des Sohnes; sondern des Gerechten Gerechtigkeit soll über ihm sein.

21 Wo sich aber der Gottlose bekehrt von allen seine Sünden, die er getan hat, und hält alle meine Rechte und tut recht und wohl, so soll er leben und nicht sterben.

22 Es soll aller seiner Übertretung, so er begangen hat, nicht gedacht werden; sondern er soll leben um der Gerechtigkeit willen, die er tut.

23 Meinest du, daß ich Gefallen habe am Tode des Gottlosen, spricht der HERR, und nicht vielmehr, daß er sich bekehre von seinem Wesen und lebe?

24 Und wo sich der Gerechte kehrt von seiner Gerechtigkeit und tut Böses und lebt nach all den Greueln, die ein Gottloser tut, sollte der leben? Ja, aller seiner Gerechtigkeit, die er getan hat, soll nicht gedacht werden; sondern in seiner Übertretung und Sünde, die er getan hat, soll er sterben.

25 Doch sprecht ihr: Der HERR handelt nicht recht. So hört nun, ihr vom Hause Israel: Ist's nicht also, daß ich recht habe und ihr unrecht habt?

26 Denn wenn der Gerechte sich kehrt von seiner Gerechtigkeit und tut Böses, so muß er sterben; er muß aber um seiner Bosheit willen, die er getan hat, sterben.

27 Wiederum, wenn der Gottlose kehrt von seiner Ungerechtigkeit, die er getan hat, und tut nun recht und wohl, der wird seine Seele lebendig erhalten.

28 Denn weil er sieht und bekehrt sich von aller Bosheit, die er getan hat, so soll er leben und nicht sterben.

29 Doch sprechen die vom Hause Israel: Der HERR handelt nicht recht. Sollte ich Unrecht haben? Ihr vom Hause Israel habt unrecht.

30 Darum will ich euch richten, ihr vom Hause Israel einen jeglichen nach seinem Wesen, spricht der HERR HERR. Darum so bekehrt euch von aller Übertretung, auf daß ihr nicht fallen müsset um der Missetat willen.

31 Werfet von euch alle eure Übertretung, damit ihr übertreten habt, und machet euch ein neues Herz und einen neuen Geist. Denn warum willst du sterben, du Haus Israel?

32 Denn ich habe keinen Gefallen am Tode des Sterbenden, spricht der HERR HERR. Darum bekehrt euch, so werdet ihr leben.

   

Из Сведенборгових дела

 

Arcana Coelestia # 3901

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3901. The reason why the final state of the Church is compared to eagles gathered together where there is a carcass or body is that 'eagles' means man's rational ideas. When used in reference to forms of good 'eagles' means true rational ideas, but when used in reference to forms of evil 'eagles' means false rational ideas, or reasonings. 'Birds' in general means a person's thoughts, and in both the genuine and the contrary senses, 40, 745, 776, 866, 991, 3219; and each species has some individual meaning, 'eagles' meaning rational ideas because they are high-flyers and sharp-sighted. This meaning may be seen from many places in the Word, from which let the following be brought forward to confirm it. First, places where true rational ideas are meant: in Moses,

Jehovah found His people [Jacob] in a wilderness land and in the emptiness, the howling, the lonely place He encompassed him, instructed him, and kept him as the pupil of His eye. As an eagle stirs up its nest, hovers over its young, spreads out its wings, takes one, carries it on its wings. Deuteronomy 32:10-11.

That which is described here and compared to the eagle is instruction in the truths and goods of faith. The actual process up to the point when a person becomes rational and spiritual is what this description and comparison contains. All comparisons in the Word are made by means of meaningful signs, in this case by 'the eagle', which means the rational.

[2] In the same author,

Jehovah said to Moses, You have seen the things which I did to the Egyptians, and I bore you on eagles' wings so that I might bring you to Myself. Exodus 19:3-4.

Here the meaning is similar. In Isaiah,

Those who await Jehovah will be renewed with strength; they will mount up with strong wings like eagles; they will run and not be weary, they will walk and not faint. Isaiah 40:31.

'Being renewed with strength' stands for growth in the willing of good, 'mounting up with strong wings like eagles' for growth in the understanding of truth, and so growth of the rational. Here, as elsewhere, dual expressions are used to present the subject, the first of a pair involving good which belongs to the will, the second truth which belongs to the understanding. 'Running and not being weary' and 'walking and not fainting' are similar dual expressions.

[3] In Ezekiel,

Speak a parable about the house of Israel, and say, Thus said the Lord Jehovih, A great eagle with long pinions, full of feathers, in its embroidery, came on Lebanon and took a twig of the cedar. He carried it into a land of trade, he placed it in a city of perfumers. It sprouted and became a spreading vine. There was another great eagle with great wings and full of feathers, towards which, behold, this vine directed its roots, and sent out its branches towards it to water it from the beds of its young plants in a good field, by many waters. But it will be laid waste. He sent his ambassadors to Egypt that they might give him horses and many people. Ezekiel 17:2-9, 15.

The eagle mentioned first stands for the rational enlightened by the Divine, the eagle mentioned second for the rational originating in the proprium, subsequently perverted by means of reasonings based on sensory evidence and factual knowledge - 'Egypt' standing for factual knowledge, 1164, 1165, 1186, 1462, and 'horses' for understanding resulting from all this, 2761, 2762, 3217.

[4] In Daniel,

A vision of Daniel. Four beasts came up out of the sea, different from one another. The first was like a lion, but had eagle's wings. I watched it until its wings were torn away and it was lifted up from the ground and made to stand on its feet like a human being; and the heart of a human being was given to it. Daniel 7:3-4.

That which is described by 'a lion which had eagle's wings' is the first state of the Church, 'eagle's wings' in this case meaning rational ideas originating in the proprium. And when these had been removed, rational ideas and desires in the will which had a Divine origin were given to it. These are meant by the lifting up of the eagle from the ground and the standing of it on its feet like a human being, and the gift to it of the heart of a human being.

[5] In Ezekiel,

As for the likeness of the faces of the four living creatures or cherubs, each of the four had the face of a human being, and the face of a lion on the right side; and each of the four the face of an ox on the left side; and each of the four had the face of an eagle. Ezekiel 1:10.

Their wheels were called Galgal; and each one had four faces - the first face was the face of a cherub, the second face the face of a human being, the third the face of a lion, and the fourth the face of an eagle. Ezekiel 10:13-14.

In John,

Around the throne were four living creatures full of eyes in front and behind. The first living creature was like a lion, the second living creature was like a calf, the third living creature had a face like a human being, the fourth living creature was like a flying eagle. Revelation 4:7.

Clearly, those living creatures that were seen mean Divine arcana, as consequently does the likeness of their faces. But exactly which arcana are meant cannot be known unless one knows what 'lion', 'calf', 'human being', and 'eagle' mean in the internal sense. It is evident that 'the face of an eagle' means vigilance and therefore providence, for the cherubs who were represented by the living creatures in Ezekiel mean the Lord's providence which guards against anyone entering the mysteries of faith from himself and his own rationality as the starting point, see 308. This also shows that when 'an eagle' is used in reference to a human being the rational is meant in the internal sense. It has this meaning because an eagle is a high-flyer and from its more exalted position has a wide view of things below.

[6] In Job,

Is it through your intelligence that the hawk flies up and spreads its wings towards the south? Is it at your command 1 that the eagle lifts itself up and makes its nest up high? Job 39:26-27.

In this verse it is evident that 'the eagle' means reason which is an attribute of intelligence. This was what 'eagle' meant in the Ancient Church, for the Book of Job is a book of the Ancient Church, 3540 (end). In fact the writing of almost all the books of that period involved the use of meaningful signs, but with the passage of time meaningful signs have been so eclipsed that it is not even known that 'birds' in general means thoughts, even though these are referred to many times in the Word and in those places quite clearly is meant something different from birds.

[7] As regards 'the eagle' in the contrary sense meaning rational ideas that are not true, and so are false, this is evident from the following places: In Moses,

Jehovah will raise up above you a nation from far away, from the end of the earth, as an eagle flies, a nation whose language you do not understand, a hard-faced nation. Deuteronomy 28:49-50.

In Jeremiah,

Behold, he comes up [like] clouds, and his chariots like a whirlwind; his horses are swifter than eagles. Woe to us, for we have been laid waste! Jeremiah 4:13.

In the same prophet,

Your bragging has deceived you, and the pride of your heart, you who dwell in the clefts of the rock, who hold the height of the hill; because, like the eagle, you have made your nest up high, I will cast you down from there. Behold, he mounts up and flies like an eagle, and spreads his wings over Bozrah; and the heart of the powerful men of Edom has become on that day like the heart of a woman in distress. Jeremiah 49:16, 22.

In the same prophet,

Our pursuers were swifter than eagles; they pursued us over the mountains, they laid in wait for us in the wilderness. Lamentations 4:19.

In Micah,

Make yourself bald, and shave your head for the children of your delight; extend your baldness like an eagle, for they have departed from you. Micah 1:16.

In Obadiah,

If you raise yourself up like the eagle, and if you place your nest among the stars, I will bring you down from there. Obad. verse 4.

In Habakkuk,

I am rousing the Chaldeans, a bitter and headlong nation, marching into the breadths of the earth, to inherit habitations that are not its own. Its horses are swifter than leopards. 2 Its horsemen will come from afar. They will fly in like an eagle hastening to devour. Habakkuk 1:6, 8.

[8] In all these places 'eagles' means falsity that has been introduced through reasonings - the delusions of the senses and external appearances being the source of that falsity. 'The Chaldeans' referred to in the last of the Prophets quoted means people who outwardly are holy but inwardly are under the influence of falsity, see 1368, and these like Babel are those who lay waste the Church, 1367. 'The breadths of the earth' means truths (the vastation of which is meant by 'marching into the breadths of the earth') see 3433, 3434, and 'horses' their intellectual concepts, which are similar, 2761, 2762, 3217. What is meant by 'an eagle hastening to devour' is clear from all this, namely a hastening to make man desolate of truths, for the desolation of the Church is the subject in these verses. Comparisons are made with eagles, but as has been stated, comparisons in the Word are made by means of meaningful signs. From all this one may now see what is meant by the comparison with the eagles which will be gathered together where the carcass is.

Фусноте:

1. literally, mouth

2. The Latin means eagles, but the Hebrew means leopards, 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.