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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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Arcana Coelestia # 9995

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9995. 'Of fine wheat flour you shall make them' means truth which springs from Divine Good, of which those [celestial kinds of good] consist. This is clear from the meaning of 'fine flour' as truth, dealt with below; from the meaning of 'wheat' as the good of love, dealt with in 3941, and so in the highest sense as Divine Good; and from the meaning of 'making them' as the requirement that those kinds of celestial good, meant by unleavened bread, cakes, and wafers, must consist of that truth. The situation in all this is that all the truths and forms of good that exist in heaven have their origin in Divine Truth emanating from the Lord's Divine Good. This Divine Truth as received by angels in the celestial kingdom is called celestial good, but as received in the spiritual kingdom by angels there it is called spiritual good; for no matter how often Divine Truth emanating from the Lord's Divine Good is called Truth it is still good. The reason for referring to it as Truth is that it appears in heaven, before angels' outward sight there, as light; for the light there is Divine Truth, but the heat within that light, which is the good of love, causes it to be good. The situation is similar with people in this world. When the truth of faith emanates from the good of charity, as happens when a person has been regenerated, truth appears as good, which is also as a consequence called spiritual good since the inner being of truth is good, and truth is the outward form of good.

[2] From all this it may become clear why a person finds it so hard to distinguish between thinking and willing, for when he wills something he says that he thinks it, and often when he thinks something that he wills it. Yet they are as distinct and separate as truth and good are; for the inner being of thought is the will and the outward form of the will is thought, just as the inner being of truth is good and the outward form of good is truth, as stated immediately above. Since a person finds it so hard to distinguish one from the other he does not know what the inner being of his life is, or that good constitutes it, not truth except insofar as it springs from good. Good belongs to the will, and the will consists in what a person loves, so that truth does not become the being of a person's life until he loves it; and when the person loves it he does it. Truth however belongs to the understanding, whose function is thinking; and when he thinks it he is able to speak about it. Also it is possible to understand the truth and think it without willing or doing it; but then it does not become the person's own, part of his life, because it does not have within itself the inner being of his life. Knowing nothing about any of this a person consequently ascribes salvation wholly to faith and scarcely at all to charity, when in fact faith receives its inner being of life from charity, even as truth receives it from good.

[3] Furthermore all good with a person is given form by truth, for good flows in from the Lord by an inward path, while truth enters by an outward path. They then marry in the internal man, though in one way in the case of a spiritual person or angel and in another in the case of a celestial person or angel. With a spiritual person or angel the marriage takes place in the understanding part of the mind, but in a celestial person or angel in the will part. The outward path by which truth enters lies through hearing and sight into the understanding, but the inward path by which good flows in from the Lord lies through what is inmost in the person into the will. On this subject see what has been shown in the places referred to in 9596. From all this it is evident that the celestial kinds of good meant by unleavened bread, cakes, and wafers, come into being through Divine Truth emanating from the Lord's Divine Good, and that this is what should be understood by 'of fine wheat flour you shall make them'. This goes to explain why minchahs, though varying in how they were made, all consisted of fine flour mixed with oil, see Leviticus 2:1-16; 6:20-23; Numbers 7:13ff; 15:2-15; 28:11-15.

[4] The fact that 'fine flour', and also 'flour', mean truth that springs from good is clear from the following places: In Ezekiel,

You ate fine flour, honey, and oil; therefore you became extremely beautiful. Ezekiel 16:13.

These things are said of Jerusalem, by which the Ancient Church is meant in that chapter in Ezekiel. 'Fine flour' means that Church's truth which springs from good, 'honey' its delight, 'oil' the good of love, and 'eating' making it one's own. The words 'you became beautiful' are consequently used, for spiritual beauty comes as a result of truths and forms of good.

[5] In Hosea,

He does not have any standing grain; the ears will yield no flour. [If] by chance they do yield it, aliens will swallow it up. Hosea 8:7.

'Standing grain' means the truth of faith springing from good, in the process of being conceived, 9146, 'the ears will yield no flour' sterility because there is no truth springing from good, and 'aliens' who 'will swallow it up' falsities arising from evil that will consume it.

[6] In 1 Kings 17:12-15 the Sidonian woman in Zarephath told Elijah that she had nothing to make a cake with except a handful of flour in a jar and a tiny amount of oil in a flask. So Elijah told her that she should make a cake for him first, and that 'the jar of flour will not be used up, nor will the flask of oil fail', which was indeed what happened. Here 'flour' means the Church's truth, and 'oil' its good; for the woman in Sidon represents a Church that is in possession of cognitions or knowledge of truth and good, while Elijah the Prophet represents the Lord in respect of the Word. From this it is evident what this miracle has to do with, for all the miracles described in the Word have to do with things such as belong to the Church, 7337, 8364, 9086. From this it is evident what is meant by 'the jar of flour will not be used up, nor will the flask of oil fail' if from the little she had she made a cake for Elijah first and for her son after that. For the meaning of 'the woman' as the Church, see 252, 253; for that of 'Sidon' as cognitions of truth and good, 1201; and for that of 'Elijah' as the Lord in respect of the Word, 2762, 5247 (end).

[7] In Isaiah,

O daughter of Babel, take a mill, and grind flour. Isaiah 47:1-2.

'Daughter of Babel' stands for those within the Church who are outwardly holy but inwardly unholy. 'Grinding flour' stands for choosing matters from the literal sense of the Word such as serve to strengthen the evils of self-love and love of the world. For any such evil is unholy, 'grinding' describes choosing, and also explaining in support of those kinds of love, while 'flour' means truth that serves, see 4335.

[8] From all this it is evident what 'grinding' means and therefore what something 'ground up' means, as in Jeremiah,

Princes have been hung up by their hands, the faces of the old men have not been honoured; the young men have been led away to grind at the mill. Lamentations 5:12-13.

In Moses,

Moses took the calf which they had made, and burned it in the fire, and ground it up till it became fine powder 1 . Then he sprinkled it over the face of the water and made the children of Israel drink it. Exodus 32:20; Deuteronomy 9:21.

And in Matthew,

At that time two will be in the field, one will be taken, the other left behind. Two women grinding; one will be taken, the other will be left behind. Matthew 24:40-41.

From these places it is evident what 'grinding' means, namely this: In a good sense it means choosing truths from the Word and explaining them in such a way that they are made to serve what is good, and in a bad sense in such a way that they are made to serve what is bad, see 7780. And from this it is also clear what something 'ground up' means, consequently what 'flour' and 'fine flour' mean.

Poznámky pod čarou:

1. literally, became the minutest

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