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Ezékiel 34

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1 És lõn az Úrnak beszéde hozzám, mondván:

2 Embernek fia! prófétálj Izráel pásztorai felõl, prófétálj és mondjad nékik, a pásztoroknak: Így szól az Úr Isten: Jaj Izráel pásztorainak, a kik önmagokat legeltették! Avagy nem a nyájat kell-é legeltetni a pásztoroknak?

3 A tejet megettétek, és a gyapjúval ruházkodtatok, a hízottat megöltétek; a nyájat nem legeltettétek.

4 A gyöngéket nem erõsítettétek, és a beteget nem gyógyítottátok, s a megtöröttet nem kötözgettétek, s az elûzöttet vissza nem hoztátok és az elveszettet meg nem kerestétek, hanem keményen és kegyetlenül uralkodtatok rajtok;

5 Szétszóródtak hát pásztor nélkül, és lõnek mindenféle mezei vadak eledelévé, és szétszóródtak;

6 Tévelygett nyájam minden hegyen s minden magas halmon, és az egész föld színén szétszóródott az én nyájam, s nem volt, a ki keresné, sem a ki tudakozódnék utána.

7 Annakokáért, ti pásztorok, halljátok meg az Úr beszédét:

8 Élek én, ezt mondja az Úr Isten, mivelhogy az én nyájam ragadománynyá lõn, és lõn az én nyájam mindenféle mezei vadak eledelévé, pásztor hiányában, és nem keresték az én pásztoraim az én nyájamat, hanem legeltették a pásztorok önmagokat, és az én nyájamat nem legeltették;

9 Ennekokáért, ti pásztorok, halljátok meg az Úr beszédét:

10 Így szól az Úr Isten: Ímé, [megyek] a pásztorok ellen, és elõkérem nyájamat az õ kezökbõl, s megszüntetem õket a nyáj legeltetésétõl, és nem legeltetik többé a pásztorok önmagokat, s kiragadom juhaimat szájokból, hogy ne legyenek nékik ételül.

11 Mert így szól az Úr Isten: Ímé, én magam keresem meg nyájamat, és magam tudakozódom utána.

12 Miképen a pásztor tudakozódik nyája után, a mely napon ott áll elszéledt juhai között; így tudakozódom nyájam után, és kiszabadítom õket minden helyrõl, a hova szétszóródtak a felhõnek s borúnak napján.

13 És kihozom õket a népek közül s egybegyûjtöm a földekrõl, és beviszem õket az õ földjökre, és legeltetem õket Izráel hegyein, a mélységekben s a föld minden lakóhelyén.

14 legelõn legeltetem õket, és Izráel magasságos hegyein leszen akluk, ott feküsznek akolban, s kövér legelõn legelnek Izráel hegyein.

15 Én magam legeltetem nyájamat, s én nyugosztom meg õket, ezt mondja az Úr Isten;

16 Az elveszettet megkeresem, s az elûzöttet visszahozom, s a megtöröttet kötözgetem, s a beteget erõsítem; és a kövéret s erõset elvesztem, [és] legeltetem õket úgy, mint illik.

17 Ti pedig, én juhaim, így szól az Úr Isten, ímé én ítéletet teszek juh és juh között, a kosok és bakok közt.

18 Avagy kevés-é néktek, hogy a legelõt legelitek, hogy még legelõitek maradékát lábaitokkal eltapodjátok? és hogy a víz tisztáját iszszátok, hogy még a maradékát lábaitokkal felzavarjátok?

19 És az én juhaim a ti lábaitok tapodását legelik, s lábaitok zavarását iszszák!

20 Annakokáért így szól az Úr Isten hozzájok: Ímé én, én teszek ítéletet kövér és ösztövér juh között,

21 Mivelhogy oldallal és vállal eltaszíttok és szarvaitokkal elökleltek minden erõtelent, míg szétszórván, azokat kiûzitek;

22 És megtartom az én juhaimat, hogy többé ne legyenek zsákmányul, és ítéletet teszek juh és juh között.

23 És állatok föléjök egyetlenegy pásztort, hogy legeltesse õket: az én szolgámat, Dávidot, õ legelteti õket s õ lesz nékik pásztoruk.

24 Én pedig, az Úr, leszek nékik Istenök, és az én szolgám, Dávid, fejedelem közöttök. Én, az Úr mondottam.

25 És szerzek õ velök békességnek frigyét, és megszüntetem a gonosz vadakat a földrõl, hogy bátorságosan lakhassanak a pusztában és alhassanak az erdõkben.

26 És adok reájok és az én magaslatom környékére áldást, és bocsátom az esõt idejében; áldott esõk lesznek.

27 A mezõ fája megadja gyümölcsét s a föld megadja termését, és lesznek földjökön bátorságosan, és megtudják, hogy én vagyok az Úr, mikor eltöröm jármok keresztfáit, és kimentem õket azok kezébõl, kik õket szolgáltatják.

28 És nem lesznek többé prédául a pogányoknak, s a föld vadai nem eszik meg õket; és laknak bátorságosan, s nem lesz, a ki felijeszsze õket.

29 És támasztok nékik drága plántaföldet, hogy többé meg ne emésztessenek éhség miatt a földön, s ne viseljék többé a pogányok gyalázatát;

30 És megismerik, hogy én, az Úr, az õ Istenök, velök vagyok, és õk népem, Izráel háza, ezt mondja az Úr Isten;

31 Ti pedig az én juhaim, legelõm nyája vagytok, emberek vagytok, én pedig Istenetek, ezt mondja az Úr Isten.

   

Mula sa Mga gawa ni Swedenborg

 

Arcana Coelestia # 2235

Pag-aralan ang Sipi na ito

  
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2235. That 'righteousness' means in regard to good, and 'judgement' to truth, becomes clear from the meaning of 'righteousness' and from the meaning of 'judgement'. Righteousness and judgement are mentioned together many times in the Word, but what they mean in the internal sense has not yet been known. In the proximate sense 'righteousness' has reference to that which is righteous, and 'judgement' to that which is upright. That which is righteous occurs when something is judged from good, and according to conscience, but that which is upright when it is judged from law, and so from the righteous demands of the law, thus also according to conscience since the law gives conscience its standards. In the internal sense however, 'righteousness' is that which stems from good, and 'judgement' that which stems from truth. Good is everything that belongs to love and charity, truth everything that belongs to faith derived from love and charity. Truth derives its essence from good, and is called truth derived from good, just as faith is derived from love, and so also judgement from righteousness.

[2] That such is the meaning of 'righteousness and judgement' is clear from the following places in the Word: In Jeremiah,

Thus said Jehovah, Do judgement and righteousness, and deliver the plundered out of the hand of the oppressor. Woe to him who builds his house in unrighteousness, and his upper rooms not in judgement! Did not your father eat and drink, and do judgement and righteousness? Then it was well with him. Jeremiah 22:3, 13, 15.

'Judgement' stands for the things connected with truth, 'righteousness' for those connected with good. In Ezekiel,

If the wicked man turns away from his sin and does judgement and righteousness, all his sins which he has committed will not be remembered; he has done judgement and righteousness; he will surely live. When the wicked turns away from his wickedness and does judgement and righteousness he will live because of these. Ezekiel 33:14, 16, 19.

Here similarly 'judgement' stands for the truth of faith, and 'righteousness' for the good of charity.

[3] In Amos,

Let judgement flow like waters, and righteousness like a mighty stream. Amos 5:24.

Here the meaning is similar. In Isaiah,

Thus said Jehovah, Keep judgement and do righteousness, for My salvation is near to come, and My righteousness to reveal itself. Isaiah 56:1.

In the same prophet,

To peace there will be no end, upon the throne of David and over his kingdom, to establish it and to uphold it in judgement and righteousness, from now and even for evermore. Isaiah 9:7.

Here 'judgement and righteousness' stands for the existence with them of the truths of faith, and of the goods of charity. In the same prophet,

Jehovah is exalted, for He dwells on high. He has filled Zion with judgement and righteousness. Isaiah 33:5.

'Judgement' stands for faith, 'righteousness' for love, 'Zion' for the Church. 'Judgement' is mentioned first because love comes through faith; but when 'righteousness' is mentioned first it is for the reason that faith is derived from love, as in Hosea,

I will betroth you to Me for ever, and I will betroth you to Me in righteousness and judgement, and in mercy and in compassion, 1 and I will betroth you to Me in faith, and you will know Jehovah. Hosea 2:19-20.

Here 'righteousness' is mentioned first, as also is 'mercy', which are the attributes of love, while 'judgement' is mentioned second, as also is 'compassion', which are the attributes of faith that is derived from love. And both are called 'faith' or faithfulness.

[4] In David,

O Jehovah, Your mercy is in the heavens; Your truth reaches up to the skies. Your righteousness is like the mountains of God, Your judgements like the great deep. Psalms 36:5-6.

Here both 'mercy' and 'righteousness' are in a similar way the attributes of love, while 'truth' and 'judgements' are those of faith. In the same author,

Let truth spring out of the ground, and let righteousness look down from heaven. Jehovah will indeed give what is good, and our land will give its increase. Psalms 85:11-12.

Here 'truth', which constitutes faith, stands for judgement, and 'righteousness' for love or mercy. In Zechariah,

I will lead them and they will dwell in the midst of Jerusalem, and they will be My people, and I will be their God in truth and in righteousness. Zechariah 8:8.

From this place also it is evident that 'judgement' is truth and 'righteousness' good, since 'truth' is mentioned here in place of judgement. Similarly in David,

He who walks blameless and performs righteousness and speaks the truth. Psalms 15:2.

[5] Because faith is grounded in charity, that is, because truth is grounded in good, truths rooted in good are in various places called 'the judgements of righteousness', so that 'judgements' has virtually the same meaning as commandments, as in Isaiah,

Let them seek Me day by day and desire the knowledge of My ways, as though a nation that does righteousness and does not forsake the judgement of their God. Let them ask of Me the judgements of righteousness, let them desire the approach of God. Isaiah 58:2.

That 'commandments' means virtually the same may be seen in David,

Seven times in the day I have praised You for Your judgements of righteousness. All Your commandments are righteousness. Psalms 119:164, 172.

It is said in particular of the Lord that He performs 'judgement and righteousness' when He creates man anew, as in Jeremiah,

Let him who glories glory in this, that he understands and knows Me, that I am Jehovah who performs mercy, judgement and righteousness in the earth; for in these things I am well pleased. Jeremiah 9:24.

Here mercy, which is an attribute of love, is described as 'judgement and righteousness'. In the same prophet,

I will raise up for David a righteous branch, and he will rule as king, and act intelligently, and execute judgement and righteousness in the land. Jeremiah 23:5; 33:15.

[6] Hence the following in John,

If I go away I will send the Paraclete to you. And when He comes He will convince the world in regard to sin and righteousness and judgement: in regard to sin, because they do not believe in Me; in regard to righteousness, because I go away to the Father, and you will see Me no more; in regard to judgement, because the prince of this world is judged. John 16:7-11.

'Sin' here stands for all faithlessness. 'He will convince in regard to righteousness' means in regard to everything that is contrary to good, when yet the Lord united the Human to the Divine to save the world, meant by 'I go away to the Father and you will see Me no more'. 'In regard to judgement' means in regard to everything that is contrary to the truth, when yet evils were cast down into their own hells so that they could not do harm any more, meant by 'the prince of this world is judged'. In general 'He will convince in regard to sin, righteousness, and judgement' means in regard to all faithlessness contrary to good and truth, and so means that no charity and faith exist. For in ancient times righteousness and judgement were used, in reference to the Lord, to mean all mercy and grace, but in reference to man all charity and faith.

Mga talababa:

1. literally, compassions

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

Mula sa Mga gawa ni Swedenborg

 

Arcana Coelestia # 3391

Pag-aralan ang Sipi na ito

  
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3391. 'That Abimelech the king of the Philistines looked through a window and saw' means the doctrine of faith which has regard to rational concepts held within cognitions. This is clear from the representation of 'Abimelech' as the doctrine of faith which has regard to rational concepts, dealt with in 2504, 2509, 2510, 2533; from the meaning of 'the king of the Philistines' as matters of doctrine, dealt with in 3365; and from the meaning of 'a window' as the understanding part of the mind, dealt with in 655, 658, and therefore internal sight, for this in former times was meant by 'windows'. Thus 'looking through a window' is perceiving things that are seen through internal sight. In general those things are cognitions which belong to the external man; but rational concepts - or what amounts to the same, appearances of truth, which are spiritual truths, 3368 - are not cognitions but are held within cognitions since they belong to the rational man, and so to the internal man. And it is characteristic of the internal man to regard the things belonging to the external man, and so to regard the truths held within cognitions. Since cognitions belong to the natural man they are consequently the recipient vessels for rational concepts. For Divine truths flow into the rational part of the mind and by way of the rational into the natural, where they present themselves like an image produced by many objects reflected in a mirror, see 3368.

[2] That 'windows' means the things that constitute internal sight, that is, the understanding, which are referred to by the single term 'intellectual concepts' is clear from the places in the Word introduced in 655, as well as from the following: In Joel,

They will run about the city, they will run on the wall, they will climb into the houses, they will go in through the windows like a thief. Joel 2:9.

This refers to the evils and falsities present in the final days of the Church. 'Climbing into the houses' stands for destroying goods which belong to the will - 'houses' being goods that belong to the will, see 710, 2233, 2234; and 'going in through the windows' for destroying truths and cognitions of those which belong to the understanding. In Zephaniah,

Jehovah will stretch out His hand over the north and will destroy Asshur. Herds will lie down in the midst of her, every wild beast of that nation. The spoonbill also and the duck will lodge in its pomegranates. 1 A voice will sing in the window, dryness will be on the threshold, for the cedar has been laid bare. Zephaniah 2:13-14.

This refers to the destruction of the truths of faith by means of reasonings, meant by Asshur, 119, 1186. 'A voice will sing in the window' stands for the desolation of truth, and so of the ability to understand what is true.

[3] In the Book of Judges,

She looked through the window, and the mother of Sisera exclaimed through the lattices, Why is his chariot so long in coming? Judges 5:28.

These words come in the prophecy of Deborah and Barak and have to do with the resurgence of the spiritual Church. 'Looking through the window' stands for the reasonings of those who deny truths and in so doing destroy things that belong to the Church; for such reasonings are intellectual concepts in the contrary sense. In Jeremiah,

Woe to him who builds his house without righteousness, and his upper rooms without judgement, who says, I will build myself a wide house and spacious upper rooms, and he cuts out windows for himself, panelling it with cedar, and paints it with vermilion. Jeremiah 22:13-14.

'Building a house without righteousness, and upper rooms without judgement' stands for building a religion out of what is not good and not truth - 'righteousness and judgement' meaning good and truth, see 2235. 'Cutting out windows for oneself, panelling it with cedar, and painting it with vermilion' stands for falsifying truths, intellectual and spiritual. The windows of the Temple in Jerusalem represented nothing else than such things as constitute intellectual and thus spiritual concepts. The windows of the new temple that are mentioned in Ezekiel, 40:16, 22, 25, 33, 36; 41:16, 26, have a similar meaning, for anyone may see that the new temple, the new Jerusalem, and the new earth described in that prophet mean nothing else than the Lord's kingdom, and that accordingly the details mentioned concerning them are the kind of things that belong to that kingdom.

Mga talababa:

1. The original Hebrew word is thought to describe capitals shaped like pomegranates.

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