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Ezechiel 16

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1 Et factus est sermo Domini ad me, dicens :

2 Fili hominis, notas fac Jerusalem abominationes suas,

3 et dices : Hæc dicit Dominus Deus Jerusalem : Radix tua et generatio tua de terra Chanaan : pater tuus Amorrhæus, et mater tua Cethæa.

4 Et quando nata es, in die ortus tui, non est præcisus umbilicus tuus : et aqua non es lota in salutem, nec sale salita, nec involuta pannis.

5 Non pepercit super te oculus, ut faceret tibi unum de his, misertus tui : sed projecta es super faciem terræ in abjectione animæ tuæ, in die qua nata es.

6 Transiens autem per te, vidi te conculcari in sanguine tuo, et dixi tibi cum esses in sanguine tuo : Vive, dixi, inquam, tibi ; in sanguine tuo vive.

7 Multiplicatam quasi germen agri dedi te : et multiplicata es, et grandis effecta, et ingressa es, et pervenisti ad mundum muliebrem : ubera tua intumuerunt, et pilus tuus germinavit : et eras nuda, et confusione plena.

8 Et transivi per te, et vidi te : et ecce tempus tuum, tempus amantium : et expandi amictum meum super te, et operui ignominiam tuam : et juravi tibi, et ingressus sum pactum tecum, ait Dominus Deus, et facta es mihi.

9 Et lavi te aqua, et emundavi sanguinem tuum ex te, et unxi te oleo.

10 Et vestivi te discoloribus, et calceavi te janthino : et cinxi te bysso, et indui te subtilibus.

11 Et ornavi te ornamento, et dedi armillas in manibus tuis, et torquem circa collum tuum.

12 Et dedi inaurem super os tuum, et circulos auribus tuis, et coronam decoris in capite tuo.

13 Et ornata es auro et argento, et vestita es bysso et polymito et multicoloribus : similam, et mel, et oleum comedisti : et decora facta es vehementer nimis, et profecisti in regnum.

14 Et egressum est nomen tuum in gentes propter speciem tuam, quia perfecta eras in decore meo, quem posueram super te, dicit Dominus Deus.

15 Et habens fiduciam in pulchritudine tua, fornicata es in nomine tuo : et exposuisti fornicationem tuam omni transeunti, et ejus fieres.

16 Et sumens de vestimentis tuis, fecisti tibi excelsa hinc inde consuta, et fornicata es super eis sicut non est factum, neque futurum est.

17 Et tulisti vasa decoris tui de auro meo atque argento meo, quæ dedi tibi, et fecisti tibi imagines masculinas, et fornicata es in eis.

18 Et sumpsisti vestimenta tua multicoloria, et operuisti illas, et oleum meum et thymiama meum posuisti coram eis.

19 Et panem meum quem dedi tibi, similam, et oleum, et mel, quibus enutrivi te, posuisti in conspectu eorum in odorem suavitatis : et factum est, ait Dominus Deus.

20 Et tulisti filios tuos et filias tuas, quas generasti mihi, et immolasti eis ad devorandum. Numquid parva est fornicatio tua ?

21 Immolasti filios meos, et dedisti, illos consecrans, eis.

22 Et post omnes abominationes tuas et fornicationes, non es recordata dierum adolescentiæ tuæ, quando eras nuda, et confusione plena, conculcata in sanguine tuo.

23 Et accidit post omnem malitiam tuam (væ, væ tibi ! ait Dominus Deus),

24 et ædificasti tibi lupanar, et fecisti tibi prostibulum in cunctis plateis.

25 Ad omne caput viæ ædificasti signum prostitutionis tuæ, et abominabilem fecisti decorem tuum : et divisisti pedes tuos omni transeunti, et multiplicasti fornicationes tuas :

26 et fornicata es cum filiis Ægypti, vicinis tuis, magnarum carnium : et multiplicasti fornicationem tuam ad irritandum me.

27 Ecce ego extendam manum meam super te, et auferam justificationem tuam, et dabo te in animas odientium te filiarum Palæstinarum, quæ erubescunt in via tua scelerata.

28 Et fornicata es in filiis Assyriorum eo quod necdum fueris expleta : et postquam fornicata es, nec sic es satiata :

29 et multiplicasti fornicationem tuam in terra Chanaan cum Chaldæis, et nec sic satiata es.

30 In quo mundabo cor tuum, ait Dominus Deus, cum facias omnia hæc opera mulieris meretricis et procacis ?

31 Quia fabricasti lupanar tuum in capite omnis viæ, et excelsum tuum fecisti in omni platea : nec facta es quasi meretrix fastidio augens pretium :

32 sed quasi mulier adultera, quæ super virum suum inducit alienos.

33 Omnibus meretricibus dantur mercedes : tu autem dedisti mercedes cunctis amatoribus tuis, et dona donabas eis, ut intrarent ad te undique ad fornicandum tecum.

34 Factumque est in te contra consuetudinem mulierum in fornicationibus tuis, et post te non erit fornicatio : in eo enim quod dedisti mercedes, et mercedes non accepisti, factum est in te contrarium.

35 Propterea, meretrix, audi verbum Domini.

36 Hæc dicit Dominus Deus : Quia effusum est æs tuum et revelata est ignominia tua in fornicationibus tuis super amatores tuos, et super idola abominationum tuarum, in sanguine filiorum tuorum quos dedisti eis,

37 ecce ego congregabo omnes amatores tuos, quibus commista es, et omnes quos dilexisti, cum universis quos oderas : et congregabo eos super te undique, et nudabo ignominiam tuam coram eis, et videbunt omnem turpitudinem tuam.

38 Et judicabo te judiciis adulterarum, et effundentium sanguinem : et dabo te in sanguinem furoris et zeli.

39 Et dabo te in manus eorum, et destruent lupanar tuum, et demolientur prostibulum tuum : et denudabunt te vestimentis tuis, et auferent vasa decoris tui, et derelinquent te nudam, plenamque ignominia :

40 et adducent super te multitudinem, et lapidabunt te lapidibus, et trucidabunt te gladiis suis :

41 et comburent domos tuas igni, et facient in te judicia in oculis mulierum plurimarum : et desines fornicari, et mercedes ultra non dabis :

42 et requiescet indignatio mea in te, et auferetur zelus meus a te : et quiescam, nec irascar amplius.

43 Eo quod non fueris recordata dierum adolescentiæ tuæ, et provocasti me in omnibus his, quapropter et ego vias tuas in capite tuo dedi, ait Dominus Deus, et non feci juxta scelera tua in omnibus abominationibus tuis.

44 Ecce omnis qui dicit vulgo proverbium, in te assumet illud, dicens : Sicut mater, ita et filia ejus.

45 Filia matris tuæ es tu, quæ projecit virum suum et filios suos : et soror sororum tuarum es tu, quæ projecerunt viros suos et filios suos : mater vestra Cethæa, et pater vester Amorrhæus.

46 Et soror tua major, Samaria, ipsa et filiæ ejus, quæ habitant ad sinistram tuam : soror autem tua minor te, quæ habitat a dextris tuis, Sodoma, et filiæ ejus.

47 Sed nec in viis earum ambulasti, neque secundum scelera earum fecisti pauxillum minus : pene sceleratiora fecisti illis in omnibus viis tuis.

48 Vivo ego, dicit Dominus Deus, quia non fecit Sodoma, soror tua, ipsa et filiæ ejus, sicut fecisti tu, et filiæ tuæ.

49 Ecce hæc fuit iniquitas Sodomæ, sororis tuæ : superbia, saturitas panis et abundantia, et otium ipsius, et filiarum ejus : et manum egeno et pauperi non porrigebant :

50 et elevatæ sunt, et fecerunt abominationes coram me : et abstuli eas sicut vidisti.

51 Et Samaria dimidium peccatorum tuorum non peccavit : sed vicisti eas sceleribus tuis, et justificasti sorores tuas in omnibus abominationibus tuis quas operata es.

52 Ergo et tu porta confusionem tuam, quæ vicisti sorores tuas peccatis tuis, scelerantius agens ab eis : justificatæ sunt enim a te : ergo et tu confundere, et porta ignominiam tuam, quæ justificasti sorores tuas.

53 Et convertam restituens eas conversione Sodomorum cum filiabus suis, et conversione Samariæ et filiarum ejus, et convertam reversionem tuam in medio earum,

54 ut portes ignominiam tuam, et confundaris in omnibus quæ fecisti consolans eas.

55 Et soror tua Sodoma et filiæ ejus revertentur ad antiquitatem suam, et Samaria et filiæ ejus revertentur ad antiquitatem suam, et tu et filiæ tuæ revertemini ad antiquitatem vestram.

56 Non fuit autem Sodoma, soror tua, audita in ore tuo, in die superbiæ tuæ,

57 antequam revelaretur malitia tua, sicut hoc tempore in opprobrium filiarum Syriæ, et cunctarum in circuitu tuo filiarum Palæstinarum quæ ambiunt te per gyrum.

58 Scelus tuum et ignominiam tuam tu portasti, ait Dominus Deus.

59 Quia hæc dicit Dominus Deus : Et faciam tibi sicut despexisti juramentum, ut irritum faceres pactum :

60 et recordabor ego pacti mei tecum in diebus adolescentiæ tuæ, et suscitabo tibi pactum sempiternum.

61 Et recordaberis viarum tuarum, et confunderis, cum receperis sorores tuas te majores cum minoribus tuis : et dabo eas tibi in filias, sed non ex pacto tuo.

62 Et suscitabo ego pactum meum tecum, et scies quia ego Dominus :

63 ut recorderis, et confundaris, et non sit tibi ultra aperire os præ confusione tua, cum placatus tibi fuero in omnibus quæ fecisti, ait Dominus Deus.

   

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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.

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