IBhayibheli

 

Ezequiel 11

Funda

   

1 Y el Espíritu me levantó, y me metió por la puerta oriental de la Casa del SEÑOR, la cual mira hacia el oriente; y he aquí a la entrada de la puerta veinticinco varones, entre los cuales vi a Jaazanías hijo de Azur, y a Pelatías hijo de Benaía, príncipes del pueblo.

2 Y me dijo: Hijo de hombre, estos son los hombres que maquinan perversidad, y dan en esta ciudad mal consejo;

3 los cuales dicen: No será tan pronto; edifiquemos casas; ésta será la caldera, y nosotros la carne.

4 Por tanto profetiza contra ellos, profetiza, hijo de hombre.

5 Y cayó sobre mí el Espíritu del SEÑOR, y me dijo: Di: Así dijo el SEÑOR: Así habéis hablado, oh Casa de Israel, y las cosas que suben a vuestro espíritu, yo las he entendido.

6 Habéis multiplicado vuestros muertos en esta ciudad, y habéis llenado de muertos sus calles.

7 Por tanto, así ha dicho el Señor DIOS: Vuestros muertos que habéis puesto en medio de ella, ellos son la carne, y ella es la caldera; mas yo os sacaré a vosotros de en medio de ella.

8 Cuchillo habéis temido, y Cuchillo traeré sobre vosotros, dijo el Señor DIOS.

9 Y os sacaré de en medio de ella, y os entregaré en manos de extraños, y yo haré juicios en vosotros.

10 A cuchillo caeréis; en el término de Israel os juzgaré, y sabréis que yo soy el SEÑOR.

11 Esta no os será por caldera, ni vosotros seréis en medio de ella la carne; en el término de Israel os tengo que juzgar.

12 Y sabréis que yo soy el SEÑOR, porque no habéis andado en mis ordenanzas, ni habéis hecho según mis juicios, sino según los juicios de los gentiles que están en vuestros alrededores.

13 Y aconteció que, estando yo profetizando, Pelatías hijo de Benaía murió. Entonces caí sobre mi rostro, y clamé con gran voz, y dije: ¡Ah, Señor DIOS! ¿harás tú consumación del remanente de Israel?

14 Y vino Palabra del SEÑOR a mí, diciendo:

15 Hijo de hombre, tus hermanos, tus hermanos, los hombres de tu parentesco y toda la Casa de Israel, toda ella son aquellos a quienes dijeron los moradores de Jerusalén: Alejaos del SEÑOR; a nosotros es dada la tierra en posesión.

16 Por tanto di: Así dijo el Señor DIOS: Aunque los he echado lejos entre los gentiles, y los he esparcido por las tierras, con todo eso les seré por un pequeño santuario en las tierras adonde llegaren.

17 Di, por tanto: Así dijo el Señor DIOS: Yo os recogeré de los pueblos, y os congregaré de las tierras en las cuales estáis esparcidos, y os daré la tierra de Israel.

18 Y vendrán allá, y quitarán de ella todas sus contaminaciones, y todas sus abominaciones.

19 Y les daré un corazón, y espíritu nuevo daré en sus entrañas; y quitaré el corazón de piedra de su carne, y les daré corazón de carne;

20 para que anden en mis ordenanzas, y guarden mis juicios y los cumplan, y me sean por pueblo, y yo sea a ellos por Dios.

21 Mas a aquellos cuyo corazón anda tras el deseo de sus contaminaciones y de sus abominaciones, yo tornaré su camino sobre sus cabezas, dijo el Señor DIOS.

22 Después alzaron los querubines sus alas, y las ruedas en pos de ellos; y la gloria del Dios de Israel estaba sobre ellos encima.

23 Y la gloria del SEÑOR se fue de en medio de la ciudad, y paró sobre el monte que está al oriente de la ciudad.

24 Luego me levantó el Espíritu, y me volvió a llevar en visión del Espíritu de Dios a la tierra de los caldeos, a los cautivos. Y se fue de mí la visión que había visto.

25 Y hablé a los cautivos todas las palabras del SEÑOR que él me había mostrado.

   

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #10011

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

10011. 'And pour it on his head, and anoint him' means a representative sign of Divine Good in the Lord, suffusing His whole Human. This is clear from the meaning of 'pouring oil on Aaron's head' as Divine Good suffusing the Lord's whole Human, for 'oil' means Divine Good, 4582, 9474, 'Aaron' the Lord in respect of Divine Good, 9806, and 'head' the whole Human; and from the meaning of 'anointing' as a representative sign of this thing, dealt with in 9474, 9954. The reason why 'the head' means the whole Human, or the whole person, is that everything in the human being comes down from the head; for the body is an extension from the head. Therefore also what a person thinks or wills, an activity that takes place in the head, presents itself in the body as an effect. The situation with the head is like that with what is highest or inmost in the heavens. This comes down and flows into heavens below, bringing them into being and making them extensions from itself. Therefore also the human head corresponds to the inmost heaven, the body down to the loins to the middle heaven, and the feet to the lowest heaven. In short, in things that are extensions only that which is inmost has life essentially. From this it is evident that since God is the inmost in all things, or what amounts to the same thing, is the highest of them all, from Him alone comes the life that all things possess. Therefore insofar as a person receives what is of God he has life within him.

[2] Furthermore the oil that a priest was anointed with flowed from the top of his head right down onto his body, as may be seen in David,

It is like the good oil upon the head running down onto Aaron's beard, which runs down over the collar 1 of his garments. Psalms 133:2.

In Matthew,

A woman poured an alabaster flask of balm over Jesus' head as He reclined [at the table]. Jesus said, She has poured this balm over My body to [prepare it for] the tomb. Matthew 26:7, 12.

And in Mark,

A woman came having an alabaster flask of very costly spikenard 2 ; and breaking the alabaster flask she poured it over Jesus' head. And Jesus said, This woman has come beforehand to anoint My body for burial. Mark 14:3, 8.

From these places it is also evident that 'anointing the head' is anointing the whole body.

[3] The use of 'the head' to mean the whole person is further clear from very many places in the Word, for example in Isaiah,

The redeemed of Jehovah will return, and will come to Zion with song, and everlasting joy upon their heads. Isaiah 35:10.

In Moses,

Let the precious things of the produce of the sun, the firstfruits of the mountains of the east, and the precious things of the earth come on the head of Joseph, and on the crown of the head of the Nazirite among his brothers. Deuteronomy 33:14-16.

In Jeremiah,

Jehovah's storm will burst upon the heads of the wicked. Jeremiah 30:23.

In Ezekiel,

I will bring their way upon their own heads. Ezekiel 11:21; 16:43; 22:31.

[Similar words occur in] Joel 3:4, 7; Obadiah verse 15. In Ezekiel,

Woe to those who make veils upon the head [of persons] of every stature to hunt souls! Ezekiel 13:18.

In David,

God will bruise the head of [His] enemies, the hairy scalp 3 . Psalms 68:21.

From all these places it is now evident that 'head' is used to mean the whole person, so that 'pouring oil on Aaron's head' means Divine Good in the Lord, suffusing His whole Human. While He was in the world the Lord made Himself Divine Truth, and when He left the world He made Himself Divine Good, see the places referred to in 9315(end), 9199(end).

Imibhalo yaphansi:

1. literally, the mouth

2. literally, flask of ointment of liquid and very costly

3. literally, the crown of hair

  
Yiya esigabeni / 10837  
  

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

Okususelwe Emisebenzini kaSwedenborg

 

Arcana Coelestia #8480

Funda lesi Sigaba

  
Yiya esigabeni / 10837  
  

8480. 'And some did leave part of it until the morning' means the abuse of God's goodness, in that they wished to obtain it of themselves. This is clear from the meaning of 'leaving it until the morning' as being anxious to acquire good of themselves, dealt with above in 8478, which is therefore the abuse of God's goodness. It is called an abuse when something of a like nature to outward appearances arises, yet springs from a contrary origin. Good arises from a contrary origin when it springs from man, not from the Lord. For the Lord is absolute Good and therefore the source of all good. Good that originates in Him has the Divine within it, and so is good right through to its inmost or prime being. But good that originates in man is not good, because in himself man is nothing but evil. Consequently good originating in him is primarily and in essence evil, though to outward appearance it may look like good. These things are like flowers portrayed in a picture compared to flowers that grow in the garden. The latter flowers are beautiful through to their inmost parts, for the more they open out the more beautiful they become. But flowers portrayed in a picture are beautiful merely in outward appearance; for inwardly they are nothing other than clay and a mass of particles of earth lying in disorder within it. This is also what the Lord teaches when He says,

Solomon in all his glory was not clothed like one of the lilies of the field. Matthew 6:29.

[2] So it is with good that originates in man and good that originates in the Lord. Man cannot know that those kinds of good are so greatly different from each other because he judges by external appearances. But angels have a clear perception of where man's good originates and what it is therefore like. The angels with a person are present and so to speak dwelling in good originating in the Lord. They are unable to be present in good originating in man; they get as far away from it as they can, since inmostly it is evil. For good originating in the Lord has heaven within it; that good images the form of heaven, concealing in itself inmostly the Lord Himself. For in all good that comes from the Lord there is a likeness of Him and therefore a likeness of heaven. But in all good that comes from man there is a likeness of man; and since man in himself is nothing but evil it is a likeness of hell. This is how greatly different good originating in the Lord is from good originating in man.

Good originating in the Lord exists with those who love the Lord above all things and their neighbour as themselves; but good originating in man exists with those who love themselves above all things and despise their neighbour in comparison with themselves. The latter are also those who are concerned for the morrow because they trust in themselves, whereas the former are those who are unconcerned for the morrow because they trust in the Lord, a matter dealt with above in 8478. Those who trust in the Lord are constantly receiving good from Him; for whatever happens to them, whether it seems to be advantageous or not advantageous, is nevertheless good, for it serves as a means contributing to their eternal happiness. But those who trust in themselves are constantly bringing evil on themselves, for whatever happens to them, even if it seems to be advantageous and fortunate, is nevertheless bad, and consequently acts as a means contributing to their eternal unhappiness. These are the things that are meant when it says that they were to leave none of the manna till the morning, and that any they did leave bred worms and putrified.

  
Yiya esigabeni / 10837  
  

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