Біблія

 

エゼキエル書 24

Дослідження

   

1 第九年の十十日に、主の言葉がわたしに臨んだ、

2 「人のよ、あなたはこのすなわち今日の名を書きしるせ。バビロンの王は、このエルサレムを包囲した。

3 あなたはこの反逆のにたとえを語って言え。なる神はこう言われる、かますをすえ、これをすえて、をくみ入れよ。

4 その中に肉の切れを入れよ、すべて良い肉の切れ、すなわち、ももとの肉をこれに入れよ。良いをこれに満たせ。

5 の最も良いものを取れ。かまの下にまきを積み、その肉を煮たぎらせ、またその中のを煮よ。

6 それゆえ、なる神はこう言われる、わざわいなるかな、流、さびているかま。そのさびはこれを離れない。肉をひとつびとつ無差別に取り出せ。

7 その流したはまだその中にある。彼女はこれを裸の上に流し、土でこれをおおうために、地面には注がなかった。

8 これは、わたしの怒りをつのらせ、あだを返すために、その流したがおおわれないように、裸の上に流したのである。

9 それゆえ、なる神はこう言われる、わざわいなるかな、流。わたしもまた、まきをさらに積み重ねる。

10 まきを積み重ね、を燃やし、をよく煮て、煮つくし、を焼け。

11 そしてかまを熱くするため、それをからにして炭の上に置き、その銅を焼いて、汚れをその中に溶かし、そのさびを去れ。

12 しかしわたしのほねおりは、むだであった。その多くのさびはによって消えない。

13 そのさびとは、あなたの不潔な淫行である。わたしはあなたを清めようとしたが、あなたはあなたの不潔から清められようとしないから、わたしの怒りをあなたに漏らし尽すまでは、あなたは汚れから清まることはない。

14 なるわたしはこれを言った。そしてこれは必ず成る。わたしはこれをなす。わたしはやめない、惜しまない、悔いない。あなたのおこないにより、あなたのわざによって、あなたをさばくと、なる神は言われる」。

15 また主の言葉がわたしに臨んだ、

16 「人のよ、見よ、わたしは、にわかにあなたのの喜ぶ者を取り去る。嘆いてはならない。泣いてはならない。を流してはならない。

17 声をたてずに嘆け。死人のために嘆き悲しむな。ずきんをかぶり、にくつをはけ。口をおおうな。嘆きのパン食べるな」。

18 のうちに、わたしは人々に語ったが、夕べには、わたしのは死んだ。翌わたしは命じられたようにした。

19 人々はわたしに言った、「あなたがするこの事は、われわれになんの関係があるのか、それをわれわれに告げてはくれまいか」。

20 わたしは彼らに言った、「主の言葉がわたしに臨んだ、

21 イスラエルのに言え、なる神はこう言われる、見よ、わたしはあなたがたのの誇、の喜び、心の望みであるわが聖所を汚す。あなたがたが残すむすこ娘たちは、つるぎに倒れる。

22 あなたがたもわたしがしたようにし、口をおおわず、嘆きのパンを食べず、

23 にずきんをかぶり、にくつをはき、嘆かず、泣かず、そのの中にやせ衰えて、互にうめくようになる。

24 このようにエゼキエルはあなたがたのためにしるしとなる。彼がしたようにあなたがたもせよ。この事が成る時、あなたがたはわたしがなる神であることを知るようになる』。

25 人のよ、わたしが、彼らのとりで、彼らの喜びと栄え、彼らのの喜びであり、その心の望みであるもの、また彼らのむすこ娘たちを取り去る

26 そのに難をのがれて来る者が、あなたのもとにきて、あなたに事を告げる。

27 そのあなたは、そののがれてきた者に向かってを開き、語り、もはや沈黙しない。こうしてあなたは彼らのためにしるしとなり、彼らはわたしがであることを知る」。

   

З творів Сведенборга

 

Arcana Coelestia #8408

Вивчіть цей уривок

  
/ 10837  
  

8408. 'When we sat by a pot of flesh' means a life according to their own pleasure, and such as they craved for. This is clear from the meaning of 'a pot' as a container of good, and in the contrary sense a container of evil, dealt with below; and from the meaning of 'flesh' as the heavenly proprium, thus good, and in the contrary sense as the proprium that is man's own, thus evil, also dealt with below. 1 And since 'flesh' means the proprium, 'sitting by a pot of flesh' means a life according to one's own pleasure, and such as one craves for; for that is the life of the proprium. The reason why 'a pot' means a container of good, and in the contrary sense a container of evil, is that 'the flesh' cooked in it means good and in the contrary sense evil. And having these meanings 'a pot' also means the bodily level or the natural level of the human mind, since these are containers of good or of evil. This being so, it is used in a general sense to mean a person, and in an even more general sense to mean a people or a city; and when 'a pot' is used to mean these, 'flesh' means the good or the evil that is in them, as in Ezekiel,

... the men who think iniquity and give wicked counsel in this city, saying, [The time] is not near; [the city] itself is the pot, we are the flesh. Therefore thus said the Lord Jehovih, Your slain whom you have placed in the midst of it, 2 they are the flesh, but it is the pot. Ezekiel 11:2-3, 7.

Here 'the pot' stands for the city or the people there, and 'the flesh' for evil, since 'the slain', who are called 'the flesh', are those among whom goodness and truth have been wiped out, 4503.

[2] In the same prophet,

Tell a parable against the house of rebellion, and say to them, Thus said the Lord Jehovih, Put on the pot, put it on, and also pour [water into it gather] the pieces into it - every good piece, the thigh and the shoulder. Fill it with the choice of the bones. The Lord Jehovih said, Woe to the city of blood, 3 to the pot whose scum is in it, and whose scum has not gone out of it! Ezekiel 24:3-6.

Here 'the pot' stands for the city or the people there, among whom there exists the evil that results when good is profaned. The good or flesh there is 'the thigh and the shoulder'; the evil is 'the scum' coming from it, and good when profaned is the scum remaining, which also accounts for the city's being called 'the city of blood'.

[3] In Jeremiah,

Jehovah said to Jeremiah, What do you see? I said, A puffed out pot do I see, its face towards the north. Then Jehovah said, From the north evil will be opened over all the inhabitants of the land. Jeremiah 1:11-14.

'A puffed-out pot' stands for a people whom falsities have taken possession of, and 'the north' for the sensory and bodily levels of the human mind, from which evil pours out. The subject here is the end of the Church, when what belongs to the external and therefore to sensory and bodily levels, together with falsity and evil, has dominion; for the Lord's Church moves in a series of stages from what is internal to what is external, at which point it breathes its last.

[4] In Zechariah,

On that day there will be on the horses' bells, Holiness to Jehovah. And the pots in the house of Jehovah will be as the bowls before the altar. And every pot in Jerusalem and Judah will be holiness to Jehovah Zebaoth; and all offering sacrifice will come, and take from them, and cook in them. Zechariah 14:20-21.

The subject here is the salvation of faithful believers, faithful believers being 'the pots', which they are called because they receive good from the Lord; and because they receive that good every 'pot' is said to be 'holiness to Jehovah'. 'The bells of the horses, with Holiness on them' are truths in agreement with good. Since 'pots' are recipients and containers of good, they like all the other vessels for the altar were made of bronze, Exodus 38:3; for 'bronze' means the good of the natural, 425, 1551.

[5] In addition to this 'the pot' may mean religious teachings because these hold the Church's good and truth within them. Such teachings are meant by 'the pot' in which at Elisha's command a soup was boiled for the sons of the prophets, described as follows in the second Book of Kings,

Elisha came again to Gilgal, when there was a famine in the land. When the sons of the prophets were sitting before him he said to his servant, Put on a great pot, and boil a soup for the sons of the prophets. One of them went out into the field to gather herbs and found a wild vine, and gathered from it wild gourds, and cut them up into the pot of soup. While they were eating of the soup they cried out, There is death in the pot, O man of God! But he said that they should bring flour, which he threw into the pot, and said, Pour out for the people and let them eat. Then there was not anything bad in the pot. 2 Kings 4:38-41.

It should be recognized that all Divine miracles have to do with things connected with the Lord's kingdom and the Church, 7337, 8364, and that 'Elisha' represents the Word of the Lord, 2762, and 'prophets' teachings derived from it, 2534, 7269. From this one may see what thing connected with the Church was represented by this miracle, which was that if the Church's good has been falsified it is made good again by means of truth from the Word. 'A famine' is a lack of cognitions or knowledge of truth and good; 'the pot' is religious teachings; 'soup' is the good of the Jewish Church's outward religious observances; 'gourds from a wild vine' is falsification; and 'flour' is truth from the Word, 2177, used to make good again that which has been falsified, meant by 'death in the pot'. The reason why 'pots' means containers of good is that they were included among the utensils in which food was prepared, and 'food', every kind of it, means such things as nourish the soul, that is, affections for good and truth, 681, 1480, 3114, 4792, 5147, 5293, 5340, 5342, 5576, 5410, 5915.

Примітки:

1. The Shorter Oxford English Dictionary describes proprium as A distinctive characteristic; the essential nature, selfhood. It is a Latin word meaning 'one's own (thing)'. Swedenborg uses it in the specialized sense of 'what is of the self.'

2. i.e. the city

3. literally, bloods

  
/ 10837  
  

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

З творів Сведенборга

 

Arcana Coelestia #2534

Вивчіть цей уривок

  
/ 10837  
  

2534. 'For he is a prophet' means that thus it was to be taught. This is clear from the meaning of 'a prophet'. One reads the word 'prophet' many times in the Word, and in the sense of the letter it means those to whom revelation is given, and also - abstractedly from persons - revelation itself. But in the internal sense that word means one who teaches, and also - abstractedly - doctrine itself. And because, as has been stated, the Lord is doctrine itself, or the Word which teaches, He is called 'a Prophet', as also in Moses,

Jehovah your God will raise up a Prophet like me from the midst of you, from your brothers; Him shall you obey. Deuteronomy 18:15, 18.

The words 'like me' are used because the Lord was represented by Moses, as He also was by Abraham, Isaac, Jacob, David, and many more. And because people awaited Him it is therefore said in John,

When the people saw the sign which Jesus had done, they said, This is indeed the Prophet who is to come into the world. John 6:14.

[2] Since the Lord in the highest sense is 'the Prophet' and 'the testimony of Jesus is the spirit of prophecy', Revelation 19:10, 'a prophet' therefore means in the internal sense of the Word a person who teaches, and also - abstractedly - doctrine, as becomes quite clear from the following places: In Luke,

You, child, will be called prophet of the Most High. Luke 1:76.

Zechariah said this in reference to his son, John the Baptist, who was not the prophet but one preparing the way by teaching and preaching the good news about the Lord's Coming, as he himself says,

They asked him, What are you? Are you Elijah? But he said, I am not. Are you the prophet? He answered, No. Therefore they said to him. Who are you? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord. John 1:21-23.

[3] In Matthew,

Many will say on that day, Lord, Lord, did we not prophesy in Your name? Matthew 7:22.

Here it is evident that 'prophesying' means teaching. In John,

You must again prophesy over many peoples, and nations, and tongues, and kings. Revelation 10:11.

'Prophesying' stands for teaching. What 'peoples', 'nations', 'tongues', and 'kings' mean has been stated and shown in various places. In the same book,

The nations will trample the holy city for forty-two months, but I will grant My two witnesses to prophesy one thousand two hundred and sixty days, clothed in sackcloth. Revelation 11:2-3.

Here also 'prophesying' stands for teaching. In Moses,

Jehovah said to Moses, See, I have made you a god to Pharaoh, and Aaron your brother will be your prophet. Exodus 7:1.

Here 'prophet' stands for one teaching or saying what Moses would have to say. In Joel,

I will pour out My spirit on all flesh, and your sons and your daughters will prophesy. Joel 2:28.

'They will prophesy' stands for they will teach.

[4] In Isaiah,

Jehovah has poured out over you a spirit of sleep, and has closed your eyes; the prophets and your heads, the seers, He has covered; and the vision of all this has become to you like the words of a sealed book which men give to one who is able to read, saying, Read this, now; and he will say, I cannot, for it is sealed. Isaiah 29:10-11.

Here 'the prophets' is used to mean those who teach truth, and 'the seers' those who see truth. Their heads are said to be 'covered' when they know no truth at all and see none at all. Because in ancient times those who taught were called prophets, they were also called 'seers', for 'seeing' meant understanding, 2150, 2325. The fact that they were called 'seers', see 1 Samuel 9:9; 2 Samuel 24:11. They were also called 'men (vir) of God' because of the meaning 'man' carried, dealt with in 158, 265, 749, 915, 1007, 2517. The fact that they were called 'men of God', see 2 Kings 1:9-16; 4:7, 9, 16, 21-22, 25, 27, 40, 42; 5:8, 14, 20; 13:19; 23:16-17.

[5] That 'prophets' means in the internal sense those who teach is clear in the whole of Jeremiah 23 and the whole of Ezekiel 13, where prophets are referred to specifically, and also in many other places where they are mentioned. This also explains why 'pseudoprophets' means those who teach falsities, as in Matthew,

At the close of the age many pseudoprophets will arise and lead many astray. False Christs and false prophets 1 will arise and will show great signs, and will lead astray, if possible, even the elect. Matthew 24:11, 24; Mark 13:22.

No others are meant here by 'pseudoprophets' and 'false prophets', nor likewise by the pseudoprophet in Revelation 16:13; 19:20; 20:10.

[6] How much the internal sense of the Word is obscured by ideas that have been conceived from the representatives of the Jewish Church becomes clear from the fact that every time a prophet is mentioned in the Word the idea of prophets like those who lived in those times immediately springs to mind, an idea which impedes greatly any discernment of what is meant by them. But the wiser anyone is, the more easily is an idea conceived from such representatives banished. For example, when the temple is mentioned, people who are more wise in their thinking do not envisage the temple in Jerusalem but the temple of the Lord; when Mount Zion, or simply Zion, is mentioned, they do not envisage a location in Jerusalem but the Lord's kingdom; and when Jerusalem is mentioned, they do not envisage the Jerusalem situated in the tribe of Benjamin and Judah but the holy and heavenly Jerusalem.

Примітки:

1. Here, apparently following Schmidius' Latin version of the Scriptures, Swedenborg has two similar but not identical expressions - pseudoprophetae and falsi prophetae. But in the original Greek the same word occurs in both places.

  
/ 10837  
  

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