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Ezekiel第33章

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1 The word of Yahweh came to me, saying,

2 Son of man, speak to the children of your people, and tell them, When I bring the sword on a land, and the people of the land take a man from among them, and set him for their watchman;

3 if, when he sees the sword come on the land, he blow the trumpet, and warn the people;

4 then whoever hears the sound of the trumpet, and doesn't take warning, if the sword come, and take him away, his blood shall be on his own head.

5 He heard the sound of the trumpet, and didn't take warning; his blood shall be on him; whereas if he had taken warning, he would have delivered his soul.

6 But if the watchman sees the sword come, and doesn't blow the trumpet, and the people aren't warned, and the sword comes, and take any person from among them; he is taken away in his iniquity, but his blood will I require at the watchman's hand.

7 So you, son of man, I have set you a watchman to the house of Israel; therefore hear the word at my mouth, and give them warning from me.

8 When I tell the wicked, O wicked man, you shall surely die, and you don't speak to warn the wicked from his way; that wicked man shall die in his iniquity, but his blood will I require at your hand.

9 Nevertheless, if you warn the wicked of his way to turn from it, and he doesn't turn from his way; he shall die in his iniquity, but you have delivered your soul.

10 You, son of man, tell the house of Israel: Thus you speak, saying, Our transgressions and our sins are on us, and we pine away in them; how then can we live?

11 Tell them, As I live, says the Lord Yahweh, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn, turn from your evil ways; for why will you die, house of Israel?

12 You, son of man, tell the children of your people, The righteousness of the righteous shall not deliver him in the day of his disobedience; and as for the wickedness of the wicked, he shall not fall thereby in the day that he turns from his wickedness; neither shall he who is righteous be able to live thereby in the day that he sins.

13 When I tell the righteous, that he shall surely live; if he trust to his righteousness, and commit iniquity, none of his righteous deeds shall be remembered; but in his iniquity that he has committed, therein shall he die.

14 Again, when I say to the wicked, You shall surely die; if he turn from his sin, and do that which is lawful and right;

15 if the wicked restore the pledge, give again that which he had taken by robbery, walk in the statutes of life, committing no iniquity; he shall surely live, he shall not die.

16 None of his sins that he has committed shall be remembered against him: he has done that which is lawful and right; he shall surely live.

17 Yet the children of your people say, The way of the Lord is not equal: but as for them, their way is not equal.

18 When the righteous turns from his righteousness, and commits iniquity, he shall even die therein.

19 When the wicked turns from his wickedness, and does that which is lawful and right, he shall live thereby.

20 Yet you say, The way of the Lord is not equal. House of Israel, I will judge every one of you after his ways.

21 It happened in the twelfth year of our captivity, in the tenth [month], in the fifth [day] of the month, that one who had escaped out of Jerusalem came to me, saying, The city has been struck.

22 Now the hand of Yahweh had been on me in the evening, before he who was escaped came; and he had opened my mouth, until he came to me in the morning; and my mouth was opened, and I was no more mute.

23 The word of Yahweh came to me, saying,

24 Son of man, they who inhabit those waste places in the land of Israel speak, saying, Abraham was one, and he inherited the land: but we are many; the land is given us for inheritance.

25 Therefore tell them, Thus says the Lord Yahweh: You eat with the blood, and lift up your eyes to your idols, and shed blood: and shall you possess the land?

26 You stand on your sword, you work abomination, and every one of you defiles his neighbor's wife: and shall you possess the land?

27 You shall tell them, Thus says the Lord Yahweh: As I live, surely those who are in the waste places shall fall by the sword; and him who is in the open field will I give to the animals to be devoured; and those who are in the strongholds and in the caves shall die of the pestilence.

28 I will make the land a desolation and an astonishment; and the pride of her power shall cease; and the mountains of Israel shall be desolate, so that none shall pass through.

29 Then shall they know that I am Yahweh, when I have made the land a desolation and an astonishment, because of all their abominations which they have committed.

30 As for you, son of man, the children of your people talk of you by the walls and in the doors of the houses, and speak one to another, everyone to his brother, saying, Please come and hear what is the word that comes forth from Yahweh.

31 They come to you as the people come, and they sit before you as my people, and they hear your words, but don't do them; for with their mouth they show much love, but their heart goes after their gain.

32 Behold, you are to them as a very lovely song of one who has a pleasant voice, and can play well on an instrument; for they hear your words, but they don't do them.

33 When this comes to pass, (behold, it comes), then shall they know that a prophet has been among them.

   

来自斯威登堡的著作

 

Arcana Coelestia#4287

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4287. 'For as a prince you have contended with God and with men, and have prevailed' means repeated victories in conflicts over truths and goods. This is clear from the meaning of 'contending as a prince' as overcoming in conflicts, in this case conflicts that accompany temptations since these are the subject at present; and from the meaning of 'with God and with men' as conflicts over truths and goods, to be dealt with below.

[2] The subject in the highest sense being the Lord, it is He who is meant in that sense by 'one contending as a prince with God and with men', for by His own power He suffered all temptations and through them overcame the hells. Indeed He allowed into Himself all the hells in their order, and even the angels, as will be explained later on. In so doing he brought into order everything in the heavens and in the hells, and at length glorified Himself, that is, made the Human within Him Divine.

[3] From this it is evident that in the highest sense the Lord is meant by Jacob and Israel, as shown immediately above in 4286. Not only has He Himself 'contended as a prince', that is, has suffered all the conflicts brought about by temptations and has overcome in them, but also He suffers them in every individual human being. But see what has been stated many times already on these matters in the following references,

The Lord suffered the severest temptations, greater than anybody else has done, 1663, 1668, 1787, 2776, 2786, 2795, 2816.

Unlike any others the Lord fought out of Divine love, 1690, 1691 (end), 1789, 1812, 1813, 1820.

The Lord fought against hereditary evil from the mother, so that at length He was not her son; even so, no evil of His own doing was attached to Him, 1444, 1573, 2025, 2574, 2649, 3318 (end).

Through the conflicts brought about by temptations and through repeated victories the Lord arranged all things into the form which heaven possesses, 1928.

And through repeated victories in conflicts brought about by temptations He united the Divine Essence to the Human Essence, 1616, 1737, 1813, 1921, 2025, 2026, 2500, 2523, 2632, 2776.

The Lord suffers the temptations that take place in man, subduing evil and the hells, 987, 1661, 1692 (end).

[4] The arcanum that 'contending with God and with men' means being tempted over truths and over goods is one that is not open to view in the letter. It is clear to anyone, and will also be evident from the explanation given below, that it was not God with whom Jacob contended, for it cannot be said of anyone that he contends with God and prevails. But the internal sense teaches what 'God' and 'men' mean here - that 'God' means truth, and 'men' good. The reason for this is that 'God' in the internal sense means truth, and therefore whenever truth is dealt with the name God is used, 2586, 2769, 2807, 2822, whereas the term 'man' is used to mean good. And 'man' means good because the Lord is the only Man and anyone else is called such by virtue of Him, 49, 288, 565, 1894. A further reason is that by virtue of Him heaven is man and is called the Grand Man, 684, 1276, 3624-3649, 3741-3750. And this also was why the Most Ancient Church which was governed by celestial good was referred to as Man, 478.

[5] Therefore whenever good is dealt with in the Word, 'man' (homo) means good, as in Isaiah,

I will make the male person (vir homo) more rare than gold, and man (homo) than the gold of Ophir. Isaiah 13:12.

In the same prophet,

The inhabitants of the land will be scorched and few male persons (vir homo) left. Isaiah 24:6.

'Male persons' stands for spiritual good or the good of truth. 'Man' stands for good. In the same prophet, The highways have been laid waste, the wayfarer has ceased. He has broken the covenant, he has despised the cities, he has no regard for the male person (vir homo). Isaiah 33:8.

In Jeremiah,

I looked to the earth, and behold, that which is void and empty, and towards the heavens, and they had no light I looked, and behold, there was no man; and all the birds of the air had flown away. Jeremiah 4:23, 25.

In the same prophet, behold, the days are coming, said Jehovah, in which I will sow the house of Israel and the house of Judah with the seed of man and the seed of beast. Jeremiah 31:27.

In Ezekiel,

Your merchants [traded] in the souls of men and vessels of bronze, giving these for your merchandise. Ezekiel 27:13.

In the same prophet, You, O my flock, the flock of My pasture, you are men; I am your God. Ezekiel 34:31.

In the same prophet, They will be cities laid waste, filled with the flock of mankind. Ezekiel 36:38.

In these places 'man' (homo) stands for people who are governed by good, and so stands for good, since good is what causes anyone to be 'man'. Truth however which is grounded in good is referred to in the Word as 'a male person' (vir homo) and also as 'the son of man'.

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

来自斯威登堡的著作

 

Arcana Coelestia#2574

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2574. 'And to Sarah he said' means perception from spiritual truth. This is clear from the representation of 'Sarah when a wife' as Divine spiritual truth, dealt with in 2507, and of the same character when 'a sister' as rational truth, dealt with in 2508, and from the meaning of 'saying' as perceiving, dealt with in 2506. Here Sarah is addressed as 'a wife' and also as 'a sister' - as 'a wife' because she had been restored [to Abraham], 2569, as 'a sister' because it is said, 'I have given a thousand pieces of silver to your brother'. Also, in that what was said by Abimelech was perceived by Sarah in her wifely status, therefore 'saying to Sarah' means perceiving from spiritual truth.

[2] These words, it is evident, embody deeper arcana than can be disclosed intelligibly. And if they were to be disclosed merely to a limited extent it would be necessary to explain many things first of all, which are as yet unknown, such as what spiritual truth is; what perception from spiritual truth is; the fact that the Lord alone has had perception from spiritual truth; the fact that just as the Lord implanted rational truth within rational good so He implanted spiritual truth within celestial good, and in so doing was constantly implanting the Human within the Divine in order that in every thing the marriage might exist of the Human with the Divine, and of the Divine with the Human. These things and many more must come first before the things within this verse can be presented intelligibly. Those things are primarily suited to the minds of angels which have the ability to understand them and for the sake of which minds the internal sense of the Word exists. To them these matters are represented in a heavenly manner; and by means of those matters and of the things within this chapter, an idea is instilled of how the Lord by degrees cast aside the human which He had from the mother until at length He was no longer her son (the fact that He did not acknowledge her as His mother is evident in Matthew 12:46-49; Mark 3:31-35; Luke 8:20-21; John 2:4) and also an idea of how by His own power He made the Human Divine until He was one with the Father, as He Himself teaches in John 14:6, 8-11, and elsewhere.

[3] By means of myriads of ideas and representations, all of which are beyond description, the Lord presents such matters to angels in clear light. The reason, as has been stated, is that these are suited to their minds, and when conscious of them they experience the bliss of intelligence and the happiness of wisdom. What is more, there are angels who, while they were men, formed ideas of the Lord's Human as they did of that of any other person. In order that these angels may exist together with celestial angels in the next life - for in that life ideas inspired by an affection for good join people together - such erroneous ideas as they have had about the Lord are dispelled by means of the internal sense, and in this way they are perfected. This shows how precious to angels those things are within the internal sense of the Word, though they may perhaps seem of small importance to man whose idea of such things is so obscure as to be scarcely any idea at all.

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