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Ezekiel第34章

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1 And there is a word of Jehovah unto me, saying,

2 `Son of man, prophesy concerning shepherds of Israel, prophesy, and thou hast said unto them: To the shepherds, thus said the Lord Jehovah: Wo [to] the shepherds of Israel, Who have been feeding themselves! The flock do not the shepherds feed?

3 The fat ye do eat, and the wool ye put on, The fed one ye slaughter, the flock ye feed not.

4 The weak ye have not strengthened, And the sick one ye have not healed, And the broken ye have not bound up, And the driven away have not brought back, And the lost ye have not sought, And with might ye have ruled them and with rigour.

5 And they are scattered from want of a shepherd, And are for food to every beast of the field, Yea, they are scattered.

6 Go astray do My flock on all the mountains, And on every high hill, And on all the face of the land have My flock been scattered, And there is none inquiring, and none seeking.

7 Therefore, shepherds, hear a word of Jehovah:

8 I live -- an affirmation of the Lord Jehovah, If not, because of My flock being for a prey, Yea, My flock is for food to every beast of the field, Because there is no shepherd, And My shepherds have not sought My flock, And the shepherds do feed themselves, And My flock they have not fed.

9 Therefore, O shepherds, hear a word of Jehovah:

10 Thus said the Lord Jehovah: Lo, I [am] against the shepherds, And have required My flock from their hand, And caused them to cease from feeding the flock, And no more do the shepherds feed themselves, And I have delivered My flock from their mouth, And they are not to them for food.

11 For thus said the Lord Jehovah: Lo, I -- even I, have required My flock, And I have sought it out.

12 As a shepherd's searching of his drove, In the day of his being in the midst of his scattered flock, so I do seek My flock, And have delivered them out of all places, Whither they have been scattered, In a day of cloud and thick darkness.

13 And brought them out from the peoples, And have gathered them from the lands, And brought them unto their own ground, And have fed them on mountains of Israel, By streams, and by all dwellings of the land.

14 With good pasture I do feed them, And on mountains of the high place of Israel is their habitation, There do they lie down in a good habitation, And fat pastures they enjoy on mountains of Israel.

15 I feed My flock, and cause them to lie down, An affirmation of the Lord Jehovah.

16 The lost I seek, and the driven away bring back, And the broken I bind up, and the sick I strengthen, And the fat and the strong I destroy, I feed it with judgment.

17 And you, My flock, thus said the Lord Jehovah: Lo, I am judging between sheep and sheep, between rams and he-goats.

18 Is it a little thing for you -- the good pasture ye enjoy, And the remnant of your pasture ye tread down with your feet, And a depth of waters ye do drink, And the remainder with your feet ye trample,

19 And My flock the trodden thing of your feet consumeth, And the trampled thing of your feet drinketh?

20 Therefore, thus said the Lord Jehovah to them: Lo, I -- even I, have judged between fat sheep and lean sheep.

21 Because with side and with shoulder ye thrust away, And with your horns push all the diseased, Till ye have scattered them to the out-place,

22 And I have given safety to My flock, And they are not any more for prey, And I have judged between sheep and sheep.

23 And have raised up over them one shepherd, And he hath fed them -- my servant David, He doth feed them, and he is their shepherd,

24 And I, Jehovah, I am their God, And My servant David prince in their midst, I, Jehovah, have spoken.

25 And I have made for them a covenant of peace, And caused evil beasts to cease out of the land, And they have dwelt in a wilderness confidently, And they have slept in forests.

26 And I have given them, and the suburbs of my hill, a blessing, And caused the shower to come down in its season, Showers of blessing they are.

27 And given hath the tree of the field its fruit, And the land doth give her increase, And they have been on their land confident, And they have known that I [am] Jehovah, In My breaking the bands of their yoke, And I have delivered them from the hand of those laying service on them.

28 And they are no more a prey to nations, And the beast of the earth devoureth them not, And they have dwelt confidently, And there is none troubling.

29 And I have raised for them a plant for renown, And they are no more consumed by hunger in the land, And they bear no more the shame of the nations.

30 And they have known that I, Jehovah, their God, [am] with them, And they -- the house of Israel -- My people, An affirmation of the Lord Jehovah.

31 And ye, My flock, the flock of My pasture, Men ye [are] -- I [am] your God, An affirmation of the Lord Jehovah!'

   

来自斯威登堡的著作

 

Arcana Coelestia#9836

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9836. 'Two shoulders joined together shall it have at its two ends, and it shall be joined together' means an everlasting preservation of good and truth on every side by all exertion and power through a total uniting together. This is clear from the meaning of 'shoulders' as all the force and power, dealt with in 1085, 4931-4937, though the expressions 'placing on the shoulders' and 'carrying on them', used below in reference to the two shoham stones on which the names of the sons of Israel were engraved, mean an everlasting preservation of good and truth (for all forms of good and truths in their entirety are meant by 'the names of the sons of Israel', a subject dealt with further on); from the meaning of 'joined together' as a total uniting; and from the meaning of 'the two ends', or to the right and to the left, as on every side, dealt with in 8613.

[2] The implications of all this are that the ephod, as has been shown above, represented the outermost part of the Lord's spiritual kingdom. Thus the shoulder-pieces, on which the two shoham stones with the names of the sons of Israel had been placed, represented the everlasting preservation of good and truth; and the joining together of the ephod on the shoulders, and also in front of the breast and behind the back, represented a total uniting. This helps to make clear what is meant by the details stated further on regarding the shoulder-pieces and the engravings on them, namely the everlasting preservation of the good and truth present by all exertion and power, thus the preservation of the heavens. The stones with the names of the sons of Israel had been placed on the shoulder-pieces of the ephod, which represented the outermost part of the spiritual kingdom, because all preservation is dependent on the condition of what exists on last and lowest levels. For everything within terminates and forms a base for itself there on which to rest and remain in existence. Things on last and lowest levels resemble the soles and the upper parts of the feet on which the entire body stands; they are also like the hands and arms through which the body exercises its powers. Furthermore the strength of the body is concentrated there. This also explains why the hands and arms, the soles and feet too, correspond to the last and lowest parts of heaven. The fact that power and might reside in things which are last and lowest was represented in the Ancient Church by Nazirites and the hair on their head, in which their might resided, as is evident from Samson in Judges 14-16, and also their holiness, 3301. Regarding the hair, which on those men's heads was their Naziriteship, that it corresponds to the lowest levels of good and truth, or good and truth on lowest levels, see 3301, 5247, 6437.

[3] The residing of power in last and lowest things, and also the preservation in these of more internal ones in their proper condition, are matters which may be understood by people who know what the situation is with things in the natural order which follow one another in sequence and consequently exist together with one another. Things which follow in sequence finally come together on the last and lowest level, where they exist side-by-side in the same order. This being so, the things existing together with one another, which are last and lowest, serve those following one another in sequence, which are prior and higher, as corresponding supports on which they rest and are thereby preserved.

[4] 'The shoulders' means all the force and power exerted in offering resistance, breaking, or impelling. This is clear in Ezekiel,

You push with side and shoulder, and butt with your horns all the weak sheep, until you have scattered them abroad. Ezekiel 34:21.

In the same prophet,

Egypt has been a staff of reed to the house of Israel. When they took hold of you by the hand, you were broken, and you tore open their whole shoulder. 1 Ezekiel 29:6-7.

'Tearing open the whole shoulder' stands for depriving of all the power to grasp truths, 'Egypt' being the perverted factual knowledge which causes such deprivation.

[5] In Zechariah,

They refused to listen, and turned 2 a stubborn shoulder. Zechariah 7:11.

'Turning a stubborn shoulder' stands for offering resistance. In David,

They thought a wicked deed, [but] they did not prevail; for You will set a shoulder against them. Psalms 21:11-12.

'Setting a shoulder against them' too stands for offering resistance, and so stands for power. The fact that 'shoulder' means power is evident from representatives in the next life, where those who offer resistance are seen setting an opposing shoulder.

[6] Placing onto the shoulders and carrying on them means preserving everlastingly in a state of good and truth through all exertion and power. This is clear in Isaiah,

The nations will bring your sons in their bosom, and carry your daughters on their shoulder. Isaiah 49:22.

This refers to a new Church. 'Sons' means truths, and 'daughters' forms of good; and 'carrying on the shoulder' stands for preserving them. The preservation of good in its proper condition was also represented by the action of the children of Israel, who carried their dough on their shoulder when they were going out of Egypt, Exodus 12:34; and by that of the sons of Kohath, who carried holy things 3 on their shoulder, Numbers 7:9. This explains why the Lord, who spoke by means of correspondences, said that when the lost sheep was found the owner placed it on his shoulder, rejoicing, Luke 15:5. 'The sheep that was lost and found' is good as it resides with someone who comes to his senses.

[7] Since 'carrying on the shoulder' had this meaning it is also said of those who love and preserve gold and silver that they carry them on their shoulder, Isaiah 46:7. Carrying also means holding something in its proper state or condition, see 9500. All this shows what was meant by the engraving of the names of the sons of Israel on the two shoham stones and the placement of them on the shoulder-pieces of the ephod, and by the injunction that 'Aaron shall bear (or carry) them on his two shoulders for a remembrance', verse 12. 'Carrying on the shoulder', when it has reference to subjection, means servitude, see Genesis 49:15; Psalms 81:6; Isaiah 9:4; 10:27; Matthew 23:4; Zephaniah 3:9. But when it has reference to dominion it means supreme power, Isaiah 9:6; 22:22.

脚注:

1. literally, you dug through for them all the shoulder

2. literally, gave

3. literally, the works of the holy place (or of holiness)

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