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Ezekijel 22

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1 I dođe mi riječ Jahvina:

2 "Sine čovječji, hoćeš li suditi, hoćeš li suditi gradu krvničkom? Pokaži mu sve gnusobe njegove!

3 Reci: 'Ovako govori Jahve Gospod: Grade što u sebi krv toliku prolijevaš i što svuda sebi kumire praviš da se okaljaš, kucnu čas tvoj:

4 krvlju što je proli ti sagriješi i kumirima koje napravi ti se okalja, skrativši tako dane svoje i ubrzavši svoje godine. I zato ću te sada učiniti sramotom među narodima, ruglom po svim zemljama.

5 I koji su ti blizu i koji su ti daleko, podrugivat će se tebi: 'O sramotno ime, grade pokvareni!'

6 Eto, knezovi izraelski - svaki na svoju ruku - u tebi krv prolijevaju.

7 I u tebi se više ne poštuje ni otac ni majka, došljake tlače, siročad i udovice u tebi zlostavljaju!

8 Svetinje moje prezireš, subote oskvrnjuješ.

9 U tebi su klevetnici zbog kojih se krv prolijeva; u tebi se po gorama blaguje, posred tebe čine sramote.

10 U tebi se raskriva sramota očeva, u tebi siluju žene dok su nečiste.

11 Jedan čini gadost sa ženom susjeda svoga, drugi djelom sramotnim oskvrnjuje snahu svoju, a treći u tebi siluje sestru, kćerku oca svoga.

12 Ima ih koji i mito primaju da krv proliju. Uzimaš ujam i pridatak, od bližnjega silom otimaš, a mene zaboravljaš - riječ je Jahve Gospoda.

13 Zato, evo, ja rukama plješćem nad plijenom što ga ti napljačka i nad krvlju što se lije u tebi.

14 Jer, hoće li srce tvoje izdržati i hoće li ruke tvoje odoljeti u dane kad ja na te ustanem? Ja, Jahve, rekoh i učinit ću!

15 Zato ću te raspršiti među narode, rasijat' te po zemljama, da uklonim iz tebe svu nečistoću!

16 I bit ćeš opet moja baština naočigled naroda. I znat ćeš da sam ja Jahve!'"

17 Dođe mi riječ Jahvina:

18 "Sine čovječji, dom Izraelov troska mi postade: bakar, srebro, kositar, željezo i olovo u peći - svi su oni troska!

19 Stoga ovako govori Jahve Gospod: 'Jer mi troska postadoste, skupit ću vas, evo, u Jeruzalemu.

20 Kao što se skuplja srebro, bakar, željezo, olovo i kositar u peći te se okolo oganj potpiri da se sve rastali, tako ću i ja vas skupiti u svojem gnjevu i u svojoj jarosti, složiti vas i rastaliti.

21 Jest, skupit ću vas i potpiriti oko vas oganj svoje jarosti da se usred grada rastalite.

22 Kao što se srebro u peći topi, tako ćete se i vi u njemu rastopiti. I znat ćete da ja, Jahve, gnjev svoj na vas izlijevam!'"

23 Dođe mi riječ Jahvina:

24 "Sine čovječji, reci još: 'Ti si zemlja još neočišćena, koju još ne opra kiša dana jarosnoga!

25 Knezovi njezini, poput lavova što riču i plijen razdiru, ljude proždiru, otimlju im blago i dragocjenosti, množeći udovice usred nje.

26 Svećenici njezini ne poštuju mog Zakona i oskvrnjuju moje svetinje, ne razlikujući sveto od nesvetoga, ne učeći se lučiti nečisto od čistoga. Zanemarili su subote moje, bez časti sam u njihovoj sredini.

27 Starješine njezine, poput vukova što plijen razdiru i krv prolijevaju, upropašćuju ljude, lakomi na dobitak.

28 A proroci njezini sve to premazuju bjelilom i prekrivaju ispraznim viđenjima i lažnim proricanjima zboreći: 'Ovako govori Jahve Gospod!' - a Jahve to ne reče.

29 Imućnici pak čine svakojaka nasilja i otimačine, siromaha i bijednika ugnjetavaju, a došljaka bespravno tlače.

30 Tražio sam među njima nekoga da podigne zidine i stane na proboje preda me u obranu zemlje, da je ne zatrem, i ne nađoh nikoga.

31 I zato izlih na njih gnjev svoj pa ih zatrijeh ognjem svoje jarosti; putove im njihove na glavu oborih' - riječ je Jahve Gospoda."

   

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Apocalypse Explained # 1121

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1121. And a widow I am not, signifies that such are not without defense. This is evident from the signification of "a widow," as being one who is in the affection of good, and from that affection desires truth. Here a "widow" signifies 1 defense, thus "not a widow" means not without defense, because good with its affection does not defend itself, but is defended by truth and the understanding of it, "man" [vir], who defends it, signifying the understanding of truth, thus truth. For the marriage of man [vir] and woman is a complete likeness of the marriage of truth and good; since a man is born to be the understanding of truth, consequently that predominates in him, and woman is born to be the affection of good, consequently that predominates in her; and as good and truth mutually love each other and will to be conjoined, so do the understanding of truth and the affection or will of good. Moreover, the conjugial love of husband and wife derives its origin from the spiritual marriage of truth and good (See in the work on Heaven and Hell 366-386).

[2] "Widow" has the same signification here as in Isaiah:

Hear this, thou luxurious one, sitting securely, saying in thy heart, I and none like me besides. I shall not sit a widow, neither shall I know bereavement. But these two evils shall come to thee in a moment, bereavement and widowhood (Isaiah 47:8-9).

This, too, is said of Babylon, and it has the same signification as these words in Revelation, "A widow I am not, and mourning I shall not see, for this reason in one day shall her plagues come to thee, death, and mourning, and famine." Elsewhere in the Word "widows" signify those, both women and males, who are in good and not in truth and yet desire truth, thus those who are without defense against falsity and evil, but who are defended by the Lord. The term is used also in the contrary sense, as in Isaiah 9:17; 10:1, 2; Jeremiah 15:7-9; 22:3; 49:10-11; Lamentations 5:3; Ezekiel 22:6-7; David, Psalms 68:5; Psalms 146:9; Exodus 22:21-24; Deuteronomy 10:18; 27:19; Matthew 23:14; Luke 20:47.

(Continuation respecting the Athanasian Faith and respecting the Lord)

[3] Life regarded in itself, which is God, cannot create another that shall be the only life; for the life that is God is uncreate, continuous, and inseparable; and from this it is that God is one. But the life that is God can create forms out of substances that are not life, in which it can be, and give to them the appearance of living. Such forms are men; and since they are receptacles of life they could not when first created be anything else than images and likenesses of God; images from the reception of truth and likenesses from the reception of good; for life and its recipient are fitted to each other as the active and passive, but do not mingle. For this reason human forms, which are recipients of life, live, not from themselves, but from God who alone is life; consequently, as is well known, every good of love and every truth of faith is from God, and nothing of these is from man; for if man had the least portion of life as his own he would be able to will and do good from himself, and to understand and believe truth from himself, and thus to claim merit; and yet if he so believes, the form recipient of life closes itself above and becomes perverted, and intelligence perishes. Good and its love and truth and its faith are the life that is God, for God is good itself and truth itself; and therefore in these God dwells in man. And from all this it follows, that man of himself is nothing, and is something only so far as he receives from the Lord, and at the same time acknowledges that it is not his own but is the Lord's; then the Lord gives him to be something; yet not from himself but from the Lord.

Poznámky pod čarou:

1. Absque (without) has been omitted in Latin text; "widow" signifies defense; but it is inserted in explanation at the end of the number, "widows" signify "without defense."

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