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Ezekijel 16

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1 I dođe mi riječ Jahvina:

2 Sine čovječji! Pokaži Jeruzalemu sve gadosti njegove!

3 Reci: Ovako Jahve Gospod govori Jeruzalemu, nevjernici: 'Podrijetlom i rodom iz zemlje si kanaanske, otac ti Amorejac, mati Hetitkinja.

4 Kad si svijet ugledala, na dan rođenja tvojega pupka ti ne odrezaše niti te vodom opraše da te očiste; solju te ne osoliše niti te povojima poviše.

5 Nijedno se oko na te ne sažali niti se tko smilova da ti to učini, nego te na dan rođenja tvojega gadnu baciše napolje.

6 A ja prođoh kraj tebe i vidjeh gdje se koprcaš u krvi. I rekoh ti dok si još u krvi bila: 'Živi!' U krvi ti tvojoj rekoh: 'Živi!

7 Razrasti se kao izdanak u polju!' I umnožih te, i ti se razraste i velika postade, i dođe vrijeme da sazreš. Dojke ti se raspupale, kosa ti narasla, ali si još gola i naga bila.

8 Prođoh kraj tebe i u te se zagledah: i gle, dob tvoja - dob je ljubavi! Raširih na te skute svoje i pokrih ti golotinju. Prisegoh ti i sklopih Savez s tobom - riječ je Jahve Gospoda - i ti moja postade.

9 Okupah te u vodi, krv saprah s tebe i uljem te pomazah.

10 Obukoh te u šarene haljine, na noge ti obuh sandale od fine kože; opasah te bezom i pokrih te prijevjesom svilenim.

11 Uresih te nakitima: na ruke ti stavih narukvice, oko vrata ogrlice;

12 prstenom ti nos uresih, uši naušnicama, a glavu ti ovjenčah vijencem najljepšim.

13 I tako se sva u srebru i zlatu pojavi, u haljini od beza, svilom izvezenoj. Za hranu ti dadoh najfinije brašno, med i ulje. Bila si tako lijepa, prelijepa, za kraljicu podobna!

14 Glas o ljepoti tvojoj puče među narodima, jer ti bijaše tako lijepa u nakitu mojem što ga djenuh na tebe - riječ je Jahve Gospoda.

15 Ali te ljepota tvoja zanijela, zbog glasa se svojega bludu podade: blud si svoj nudila obilno svakom prolazniku, njegova si bila.

16 Od haljina si svojih šarene uzvišice pravila i na njima se bludu odavala ...

17 I nakite uze zlatne i srebrne, kojima te ja bijah uresio, i od njih načini sebi muške likove da s njima bludničiš.

18 Uze šarene, vezene haljine da njima odjeneš kumire svoje i njima si prinosila moje ulje i moj kad.

19 A hranu što ti je dadoh - najfinije brašno, med i ulje kojima te hranjah - pred njih si stavljala na ugodan miris. Da, tako to bijaše - riječ je Jahve Gospoda!

20 Sinove si svoje i kćeri uzimala koje meni porodi i njima ih za hranu klala. Malo ti bijaše tvoga bludničenja,

21 pa si čak i djecu moju davala da se njima na čast kroz oganj provedu!

22 U svim tim gnusobama i bludu svojemu ne spomenu se dana mladosti svoje, kad si se gola i naga u krvi svojoj koprcala.

23 I povrh svega zla - Jao! Jao! riječ je Jahve Gospoda -

24 sagradi sebi humke, posvud diže uzvišice.

25 Na svim raskršćima podiže uzvišice i na njima blatiš svoju ljepotu, nudiš se svakom prolazniku množeć' svoje bludničenje.

26 Bludu se podade sa sinovima Egipta, snažna tijela, bludničenje si množila da me razjariš.

27 Zato, evo, ruku digoh na te, smanjivši ti obrok hrane i predavši te bijesu tvojih mrziteljica, kćeri filistejskih, koje se stide sramotnoga tvojeg vladanja.

28 Tjerala si blud i sa sinovima Asira i nisi se zasitila; i s njima si blud tjerala, ali se nisi zasitila.

29 Umnožila si bludničenje svoje i sa zemljom kanaanskom, sa zemljom kaldejskom, ali se ni onda nisi zasitila.

30 O, kako li slabo bijaše tvoje srce - riječ je Jahve Gospoda - kad činjaše ono što rade bludnice najrazvratnije.

31 Na svim raskrsnicama humak sebi podiže, posvuda sagradi sebi uzvišice. Ali ne kao druge bludnice, jer si prezirala plaću bludničku,

32 nego kao preljubnica: mjesto muža, strance si primala.

33 Svima se bludnicama plaća, a ti si sama ljubavnike svoje plaćala i još si ih u bludnosti svojoj darovima mamila da ti dođu odasvuda.

34 Ti bijaše bludnica kakvih nema: nitko za tobom nije trčao da s tobom blud provodi, nego si sama davala plaću bludničku, a nisu je tebi plaćali. Toliko si bila opaka!

35 Stoga, razvratnice, čuj riječ Jahvinu:

36 Ovako govori Jahve Gospod: Jer si svlačila svoju sramotu i u bludu golotinju otkrivala pred svima svojim ljubavnicima i gnusnim kumirima, i zbog krvi svojih sinova što si ih njima prinosila,

37 evo, skupit ću sve tvoje ljubavnike s kojima si se naslađivala, sve koje si voljela i koje si mrzila, skupit ću ih odasvud protiv tebe i razotkriti im tvoju golotinju, neka vide sramotu tvoju.

38 Sudit ću ti kao što se sudi preljubnicama i krvnicama i predati te bijesu njihovu.

39 Predat ću te u ruke njihove da poruše tvoje humke, da razore uzvišice tvoje. I zderat će sa tebe haljine, oteti nakit i ostaviti te golu, sasvim nagu.

40 A zatim će na te dovesti svjetinu da te kamenuje i da te sasiječe mačevima.

41 Kuće će ti ognjem spaliti i naočigled svim ženama izvršiti pravdu nad tobom. Tako ću dokrajčiti tvoje bludničenje, nećeš više davati plaću bludničku.

42 Iskalit ću gnjev svoj nad tobom i povući ću svoju ljubomoru od tebe. Smirit ću se i neću se više gnjeviti.

43 I jer se ne spomenu svoje mladosti, već me svim tim izazivaše, oborit ću ti na glavu sve postupke tvoje - riječ je Jahve Gospoda: nećeš više dodavati bestidnosti na sve svoje gadosti!

44 I sastavljač poslovica narugat će ti se poslovicom: 'Kakva mati, takva kći.'

45 Prava si kći svoje matere, koja ostavi muža i djecu; sestra si sestara svojih, koje ostaviše muževe svoje i djecu: Hetitkinja vam mati bijaše, otac Amorejac:

46 Samarija, sestra tvoja starija, sa svojim kćerima tebi slijeva stoji; Sodoma, tvoja mlađa sestra, sa kćerima svojim zdesna ti stoji.

47 A ti ne samo da si njihovim putem hodila i činila njihove gadosti - to bi tebi bilo premalo - već bijaše od njih pokvarenija na svojim putovima.

48 Života mi mojega - riječ je Jahve Gospoda - tvoja sestra Sodoma sa svojim kćerima ne učini što si ti počinila zajedno sa kćerima svojim.

49 Evo opačina sestre tvoje Sodome: gizdavo, u izobilju kruha i bezbrižno življaše ona i kćeri njezine, a sirotinju i bijednike ne pomagahu.

50 Uzoholiše se i gadosti pred očima mojim činjahu, i zato ih zatrijeh, kao što vidje!

51 A sestra ti Samarija ne počini ni polovicu grijeha tvojih, i tako ti počini više gadosti nego one obje zajedno, opravdavši sestre svoje svojim gadostima.

52 Zato snosi sad sramotu grijeha kojima si sestre svoje opravdala; zbog grijeha kojima se više od njih nagrdi, one izađoše pravednije. Postidi se, dakle, i snosi sramotu svoju kojom sestre opravda.

53 A ja ću okrenuti udes njihov, udes Sodome i kćeri njenih, udes Samarije i kćeri njenih; i tvoj ću udes okrenuti među njima,

54 da snosiš sramotu svoju i da se postidiš za sve što si počinila, njima na utjehu.

55 Sestra tvoja Sodoma i kćeri njene vratit će se u stanje prijašnje; Sestra tvoja Samarija i kćeri njene vratit će se u stanje prijašnje; ali i ti i kćeri tvoje vratit ćete se u stanje prijašnje.

56 Zar se nije spominjala sestra tvoja Sodoma dok ti bijaše ponosita,

57 prije negoli se golotinja tvoja otkrila? Budi sada za ruglo kćerima edomskim, susjedama njenim i kćerima filistejskim koje ti se sa svih strana rugaju.

58 Snosi, dakle, svoju sramotu i svoje gadosti - riječ je Jahve Gospoda!'

59 Jer ovako govori Jahve Gospod: 'Postupit ću s tobom onako kako ti učini kad pogazi zakletvu i raskinu Savez.

60 Ali ću se ja ipak spomenuti svojega Saveza s tobom što ga sklopih u dane mladosti tvoje i uspostavit ću s tobom Savez vječan.

61 I ti ćeš se opomenuti svojih putova i postidjet ćeš se kad primiš svoje sestre, stariju i mlađu, koje ću ti dati za kćeri, ali ne snagom tvog Saveza.

62 Sklopit ću s tobom savez svoj i znat ćeš da sam ja Jahve,

63 da se opomeneš i da se postidiš i da od sramote više ne otvoriš usta kad ti oprostim sve što učini! To je riječ Jahve Gospoda.'"

   

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Apocalypse Explained # 238

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238. And miserable and poor, signifies that they do not know that they have neither knowledges of truth nor knowledges of good. This is evident from the signification of "miserable" or "pitiable," as meaning those who are in no knowledges of truth; and from the signification of "poor" as meaning those who are in no knowledges of good. That this is the meaning of "miserable" and "poor" is evident from many passages in the Word, and also from this, that spiritual misery and poverty are nothing else than a lack of the knowledges of truth and good, for the spirit is then miserable and poor; but when the spirit possesses these it is rich and wealthy; therefore also "riches" and "wealth" in the Word signifies spiritual riches and wealth, which are the knowledges of truth and good (as was shown just above, n. 236).

[2] "Miserable and poor" are terms used in many passages in the Word. He who is ignorant of the spiritual sense of the Word believes that by these no others are meant than the miserable and poor in the world. These, however, are not meant, but those who are not in truths and goods and in the knowledges thereof; and by the "miserable" indeed, those who are not in truths because not in the knowledges of truths, and by the "poor" those who are not in goods because not in the knowledges of goods. As these two, truths and goods, are meant by these two expressions, the two in many places are mentioned together; as in the passages that now follow. In David:

I am miserable and poor, Lord, remember me (Psalms 40:17; 70:5). Incline thine ear, O Jehovah, answer me, for I am miserable and poor (Psalms 86:1).

The "miserable and poor" here mean evidently those who are miserable and poor, not in respect to worldly riches but in respect to spiritual riches, as David says this of himself; therefore he also said, "Jehovah, incline thine ear, and answer me."

[3] In the same:

The wicked draw out the sword and bend their bow, to cast down the miserable and poor (Psalms 37:14).

Here also "the miserable and poor" mean evidently those who are spiritually such and yet long for the knowledges of truth and good, for it is said that "the wicked draw out the sword and bend the bow," "sword" signifying falsity combating against truth and striving to destroy it, and "bow" the doctrine of falsity fighting against the doctrine of truth; therefore it is said that they do this "to cast down the miserable and poor." (That "sword" signifies truth combating against falsity, and in a contrary sense, falsity combating against truth, see above, n. 131; and that "bow" signifies doctrine in both senses, see Arcana Coelestia 2686, 2709)

[4] So in another place in the same:

The wicked man hath persecuted the miserable and poor and the broken in heart, to slay them (Psalms 109:16).

In Isaiah:

The fool speaketh folly, and his heart doeth iniquity to practice hypocrisy and to speak error against Jehovah, to make empty the hungry soul, and to make him who thirsteth for drink to want. He counseleth wicked devices to destroy the miserable by words of a lie, even when the poor speaketh judgment (Isaiah 32:6-7).

Here likewise "the miserable and poor" mean those who are destitute of the knowledges of truth and good; therefore it is said that "the wicked counseleth wicked devices to destroy the miserable by the words of a lie, even when the poor speaketh judgment;" "by the words of a lie" means by falsities, and "to speak judgment" is to speak what is right. Because such are treated of, it is also said that he "practices hypocrisy and speaketh error against Jehovah, to make empty the hungry soul and to make him who thirsteth for drink to want." "To practice hypocrisy and to speak error" is to do evil from falsity, and to speak falsity from evil; "to make empty the hungry soul" is to deprive those of the knowledges of good who long for them, and "to make him who thirsteth for drink to want" is to deprive those of the knowledges of truth who long for them.

In the same:

The miserable shall have joy in Jehovah, and the poor of men shall exult in the Holy One of Israel (Isaiah 29:19).

Here also "the miserable and poor" signify those who are in lack of truth and good and yet long for them; of these, and not of those who are miserable and poor in respect to worldly wealth, it is said that they "shall have joy in Jehovah, and shall exult in the Holy One of Israel."

[5] From this it can be seen what is signified by the "miserable and poor" in other passages of the Word, as in the following. In David:

The poor shall not always be forgotten; and the hope of the miserable shall not perish for ever (Psalms 9:18).

In the same:

God shall judge the miserable of the people, He shall save the sons of the poor. He shall deliver the poor when he crieth, and the miserable. He shall spare the weak and the poor, and the souls of the poor He shall save (Psalms 72:4, 12-13).

In the same:

The miserable shall see, they that seek Jehovah 1 shall be glad. For Jehovah heareth the poor (Psalms 69:32-33).

In the same:

Jehovah deliverest the miserable from him that is too strong for him, the poor from them that despoil him (Psalms 35:10).

In the same:

The miserable and the poor praise Thy name (Psalms 74:21; 109:22).

In the same:

I know that Jehovah will maintain the cause of the miserable, and the judgment of the poor (Psalms 140:12).

Also elsewhere (as Isaiah 10:2; Jeremiah 22:16; Ezekiel 16:49; 18:12; 22:29; Amos 8:4; Deuteronomy 15:11; 24:14). "The miserable" and "the poor" are both mentioned in these passages, because it is according to the style of the Word that where truth is spoken of, good is also spoken of; and in a contrary sense, where falsity is spoken of, evil is also spoken of, since they make a one, and as if it were a marriage; this is why "the miserable and the poor" are mentioned together; for, by "the miserable" those deficient in the knowledges of truth are meant, and by "the poor" those deficient in the knowledges of good. (That there is such a marriage almost everywhere in the prophetical parts of the Word, see Arcana Coelestia 683, 793, 801, 2516, 2712, 3004, 3005, 3009, 4138, 5138, 5194, 5502, 6343, 7022, 7945, 8339, 9263, 9314.)

For the same reason it is said in what follows, "and blind and naked;" for by "the blind" one who is in no understanding of truth is meant, and by "the naked" one who is in no understanding and will of good. So in the following verse, "I counsel thee to buy of Me gold tried by fire, and white garments that thou mayest be clothed;" for by "gold tried by fire" the good of love is meant, and by "white garments" the truths of faith. And further, "That the shame of thy nakedness be not manifest; and anoint thine eyes with eye-salve, that thou mayest see," which means, lest evils and falsities be seen. So also elsewhere. But that there is such a marriage in the particulars of the Word, none but those who know its internal sense can see.

Poznámky pod čarou:

1. For "Jehovah" the Hebrew has "God."

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.