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Ezekiel 16

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1 και εγενετο λογος κυριου προς με λεγων

2 υιε ανθρωπου διαμαρτυραι τη ιερουσαλημ τας ανομιας αυτης

3 και ερεις ταδε λεγει κυριος τη ιερουσαλημ η ριζα σου και η γενεσις σου εκ γης χανααν ο πατηρ σου αμορραιος και η μητηρ σου χετταια

4 και η γενεσις σου εν η ημερα ετεχθης ουκ εδησαν τους μαστους σου και εν υδατι ουκ ελουσθης ουδε αλι ηλισθης και σπαργανοις ουκ εσπαργανωθης

5 ουδε εφεισατο ο οφθαλμος μου επι σοι του ποιησαι σοι εν εκ παντων τουτων του παθειν τι επι σοι και απερριφης επι προσωπον του πεδιου τη σκολιοτητι της ψυχης σου εν η ημερα ετεχθης

6 και διηλθον επι σε και ειδον σε πεφυρμενην εν τω αιματι σου και ειπα σοι εκ του αιματος σου ζωη

7 πληθυνου καθως η ανατολη του αγρου δεδωκα σε και επληθυνθης και εμεγαλυνθης και εισηλθες εις πολεις πολεων οι μαστοι σου ανωρθωθησαν και η θριξ σου ανετειλεν συ δε ησθα γυμνη και ασχημονουσα

8 και διηλθον δια σου και ειδον σε και ιδου καιρος σου καιρος καταλυοντων και διεπετασα τας πτερυγας μου επι σε και εκαλυψα την ασχημοσυνην σου και ωμοσα σοι και εισηλθον εν διαθηκη μετα σου λεγει κυριος και εγενου μοι

9 και ελουσα σε εν υδατι και απεπλυνα το αιμα σου απο σου και εχρισα σε εν ελαιω

10 και ενεδυσα σε ποικιλα και υπεδησα σε υακινθον και εζωσα σε βυσσω και περιεβαλον σε τριχαπτω

11 και εκοσμησα σε κοσμω και περιεθηκα ψελια περι τας χειρας σου και καθεμα περι τον τραχηλον σου

12 και εδωκα ενωτιον περι τον μυκτηρα σου και τροχισκους επι τα ωτα σου και στεφανον καυχησεως επι την κεφαλην σου

13 και εκοσμηθης χρυσιω και αργυριω και τα περιβολαια σου βυσσινα και τριχαπτα και ποικιλα σεμιδαλιν και ελαιον και μελι εφαγες και εγενου καλη σφοδρα

14 και εξηλθεν σου ονομα εν τοις εθνεσιν εν τω καλλει σου διοτι συντετελεσμενον ην εν ευπρεπεια εν τη ωραιοτητι η εταξα επι σε λεγει κυριος

15 και επεποιθεις εν τω καλλει σου και επορνευσας επι τω ονοματι σου και εξεχεας την πορνειαν σου επι παντα παροδον ο ουκ εσται

16 και ελαβες εκ των ιματιων σου και εποιησας σεαυτη ειδωλα ραπτα και εξεπορνευσας επ' αυτα και ου μη εισελθης ουδε μη γενηται

17 και ελαβες τα σκευη της καυχησεως σου εκ του χρυσιου μου και εκ του αργυριου μου εξ ων εδωκα σοι και εποιησας σεαυτη εικονας αρσενικας και εξεπορνευσας εν αυταις

18 και ελαβες τον ιματισμον τον ποικιλον σου και περιεβαλες αυτα και το ελαιον μου και το θυμιαμα μου εθηκας προ προσωπου αυτων

19 και τους αρτους μου ους εδωκα σοι σεμιδαλιν και ελαιον και μελι εψωμισα σε και εθηκας αυτα προ προσωπου αυτων εις οσμην ευωδιας και εγενετο λεγει κυριος

20 και ελαβες τους υιους σου και τας θυγατερας σου ας εγεννησας και εθυσας αυτα αυτοις εις αναλωσιν ως μικρα εξεπορνευσας

21 και εσφαξας τα τεκνα σου και εδωκας αυτα εν τω αποτροπιαζεσθαι σε εν αυτοις

22 τουτο παρα πασαν την πορνειαν σου και ουκ εμνησθης τας ημερας της νηπιοτητος σου οτε ησθα γυμνη και ασχημονουσα και πεφυρμενη εν τω αιματι σου εζησας

23 και εγενετο μετα πασας τας κακιας σου λεγει κυριος

24 και ωκοδομησας σεαυτη οικημα πορνικον και εποιησας σεαυτη εκθεμα εν παση πλατεια

25 και επ' αρχης πασης οδου ωκοδομησας τα πορνεια σου και ελυμηνω το καλλος σου και διηγαγες τα σκελη σου παντι παροδω και επληθυνας την πορνειαν σου

26 και εξεπορνευσας επι τους υιους αιγυπτου τους ομορουντας σοι τους μεγαλοσαρκους και πολλαχως εξεπορνευσας του παροργισαι με

27 εαν δε εκτεινω την χειρα μου επι σε και εξαρω τα νομιμα σου και παραδωσω σε εις ψυχας μισουντων σε θυγατερας αλλοφυλων τας εκκλινουσας σε εκ της οδου σου ης ησεβησας

28 και εξεπορνευσας επι τας θυγατερας ασσουρ και ουδ' ουτως ενεπλησθης και εξεπορνευσας και ουκ ενεπιπλω

29 και επληθυνας τας διαθηκας σου προς γην χαλδαιων και ουδε εν τουτοις ενεπλησθης

30 τι διαθω την θυγατερα σου λεγει κυριος εν τω ποιησαι σε ταυτα παντα εργα γυναικος πορνης και εξεπορνευσας τρισσως

31 εν ταις θυγατρασιν σου το πορνειον σου ωκοδομησας επι πασης αρχης οδου και την βασιν σου εποιησας εν παση πλατεια και εγενου ως πορνη συναγουσα μισθωματα

32 η γυνη η μοιχωμενη ομοια σοι παρα του ανδρος αυτης λαμβανουσα μισθωματα

33 πασι τοις εκπορνευσασιν αυτην προσεδιδου μισθωματα και συ δεδωκας μισθωματα πασι τοις ερασταις σου και εφορτιζες αυτους του ερχεσθαι προς σε κυκλοθεν εν τη πορνεια σου

34 και εγενετο εν σοι διεστραμμενον παρα τας γυναικας εν τη πορνεια σου και μετα σου πεπορνευκασιν εν τω προσδιδοναι σε μισθωματα και σοι μισθωματα ουκ εδοθη και εγενετο εν σοι διεστραμμενα

35 δια τουτο πορνη ακουε λογον κυριου

36 ταδε λεγει κυριος ανθ' ων εξεχεας τον χαλκον σου και αποκαλυφθησεται η αισχυνη σου εν τη πορνεια σου προς τους εραστας σου και εις παντα τα ενθυμηματα των ανομιων σου και εν τοις αιμασιν των τεκνων σου ων εδωκας αυτοις

37 δια τουτο ιδου εγω επι σε συναγω παντας τους εραστας σου εν οις επεμιγης εν αυτοις και παντας ους ηγαπησας συν πασιν οις εμισεις και συναξω αυτους επι σε κυκλοθεν και αποκαλυψω τας κακιας σου προς αυτους και οψονται πασαν την αισχυνην σου

38 και εκδικησω σε εκδικησει μοιχαλιδος και εκχεουσης αιμα και θησω σε εν αιματι θυμου και ζηλου

39 και παραδωσω σε εις χειρας αυτων και κατασκαψουσιν το πορνειον σου και καθελουσιν την βασιν σου και εκδυσουσιν σε τον ιματισμον σου και λημψονται τα σκευη της καυχησεως σου και αφησουσιν σε γυμνην και ασχημονουσαν

40 και αξουσιν επι σε οχλους και λιθοβολησουσιν σε εν λιθοις και κατασφαξουσιν σε εν τοις ξιφεσιν αυτων

41 και εμπρησουσιν τους οικους σου πυρι και ποιησουσιν εν σοι εκδικησεις ενωπιον γυναικων πολλων και αποστρεψω σε εκ της πορνειας σου και μισθωματα ου μη δως ουκετι

42 και επαφησω τον θυμον μου επι σε και εξαρθησεται ο ζηλος μου εκ σου και αναπαυσομαι και ου μη μεριμνησω ουκετι

43 ανθ' ων ουκ εμνησθης την ημεραν της νηπιοτητος σου και ελυπεις με εν πασι τουτοις και εγω ιδου τας οδους σου εις κεφαλην σου δεδωκα λεγει κυριος και ουτως εποιησας την ασεβειαν επι πασαις ταις ανομιαις σου

44 ταυτα εστιν παντα οσα ειπαν κατα σου εν παραβολη λεγοντες καθως η μητηρ και η θυγατηρ

45 θυγατηρ της μητρος σου συ ει η απωσαμενη τον ανδρα αυτης και τα τεκνα αυτης και αδελφη των αδελφων σου των απωσαμενων τους ανδρας αυτων και τα τεκνα αυτων η μητηρ υμων χετταια και ο πατηρ υμων αμορραιος

46 η αδελφη υμων η πρεσβυτερα σαμαρεια αυτη και αι θυγατερες αυτης η κατοικουσα εξ ευωνυμων σου και η αδελφη σου η νεωτερα σου η κατοικουσα εκ δεξιων σου σοδομα και αι θυγατερες αυτης

47 και ουδ' ως εν ταις οδοις αυτων επορευθης ουδε κατα τας ανομιας αυτων εποιησας παρα μικρον και υπερκεισαι αυτας εν πασαις ταις οδοις σου

48 ζω εγω λεγει κυριος ει πεποιηκεν σοδομα η αδελφη σου αυτη και αι θυγατερες αυτης ον τροπον εποιησας συ και αι θυγατερες σου

49 πλην τουτο το ανομημα σοδομων της αδελφης σου υπερηφανια εν πλησμονη αρτων και εν ευθηνια οινου εσπαταλων αυτη και αι θυγατερες αυτης τουτο υπηρχεν αυτη και ταις θυγατρασιν αυτης και χειρα πτωχου και πενητος ουκ αντελαμβανοντο

50 και εμεγαλαυχουν και εποιησαν ανομηματα ενωπιον μου και εξηρα αυτας καθως ειδον

51 και σαμαρεια κατα τας ημισεις των αμαρτιων σου ουχ ημαρτεν και επληθυνας τας ανομιας σου υπερ αυτας και εδικαιωσας τας αδελφας σου εν πασαις ταις ανομιαις σου αις εποιησας

52 και συ κομισαι βασανον σου εν η εφθειρας τας αδελφας σου εν ταις αμαρτιαις σου αις ηνομησας υπερ αυτας και εδικαιωσας αυτας υπερ σεαυτην και συ αισχυνθητι και λαβε την ατιμιαν σου εν τω δικαιωσαι σε τας αδελφας σου

53 και αποστρεψω τας αποστροφας αυτων την αποστροφην σοδομων και των θυγατερων αυτης και αποστρεψω την αποστροφην σαμαρειας και των θυγατερων αυτης και αποστρεψω την αποστροφην σου εν μεσω αυτων

54 οπως κομιση την βασανον σου και ατιμωθηση εκ παντων ων εποιησας εν τω σε παροργισαι με

55 και η αδελφη σου σοδομα και αι θυγατερες αυτης αποκατασταθησονται καθως ησαν απ' αρχης και σαμαρεια και αι θυγατερες αυτης αποκατασταθησονται καθως ησαν απ' αρχης και συ και αι θυγατερες σου αποκατασταθησεσθε καθως απ' αρχης ητε

56 και ει μη ην σοδομα η αδελφη σου εις ακοην εν τω στοματι σου εν ταις ημεραις υπερηφανιας σου

57 προ του αποκαλυφθηναι τας κακιας σου ον τροπον νυν ονειδος ει θυγατερων συριας και παντων των κυκλω αυτης θυγατερων αλλοφυλων των περιεχουσων σε κυκλω

58 τας ασεβειας σου και τας ανομιας σου συ κεκομισαι αυτας λεγει κυριος

59 ταδε λεγει κυριος και ποιησω εν σοι καθως εποιησας ως ητιμωσας ταυτα του παραβηναι την διαθηκην μου

60 και μνησθησομαι εγω της διαθηκης μου της μετα σου εν ημεραις νηπιοτητος σου και αναστησω σοι διαθηκην αιωνιον

61 και μνησθηση την οδον σου και εξατιμωθηση εν τω αναλαβειν σε τας αδελφας σου τας πρεσβυτερας σου συν ταις νεωτεραις σου και δωσω αυτας σοι εις οικοδομην και ουκ εκ διαθηκης σου

62 και αναστησω εγω την διαθηκην μου μετα σου και επιγνωση οτι εγω κυριος

63 οπως μνησθης και αισχυνθης και μη η σοι ετι ανοιξαι το στομα σου απο προσωπου της ατιμιας σου εν τω εξιλασκεσθαι με σοι κατα παντα οσα εποιησας λεγει κυριος

   

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Jeremiah 23:7

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7 δια τουτο ιδου ημεραι ερχονται λεγει κυριος και ουκ ερουσιν ετι ζη κυριος ος ανηγαγεν τον οικον ισραηλ εκ γης αιγυπτου

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Arcana Coelestia # 878

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878. 'He put out his hand' means his own power. 'And he took hold of it, and brought it in to himself into the ark' means that self was the source of the good he did and of the truth he thought. This is clear from the meaning of 'the hand' as power. Here therefore his own power from which he acts is meant. Indeed 'putting out his hand and taking hold of the dove and bringing it in to himself' is attaching and attributing to himself the truth meant by the dove. That 'the hand' means power, and also the exercise of power, and resulting self-confidence, is clear from many places in the Word, as in Isaiah,

I will visit upon the fruit of the stout heart of the king of Asshur, for he has said, By the power of my hand I have done it, and by my wisdom, for I have understanding. Isaiah 10:12-13.

Here 'hand' clearly stands for his own power to which he attributed what he had done, on account of which visitation was made on him.

[2] In the same prophet,

Moab will stretch out his hands in the midst of him as swimmer does to swim, but He will lay low his pride together with the powerfulness 1 of his hands. Isaiah 25:11.

'Hands' stands for his own power resulting from projection of self above others, and so from pride. In the same prophet,

Their inhabitants were shorn of power, 2 they were dismayed and filled with shame. Isaiah 37:27.

'Shorn of power' 2 stands for having no power. In the same prophet,

Will the clay say to its potter, What are you making? or your work [say], He has no hands? Isaiah 45:9.

'He has no hands' stands for no power to it. In Ezekiel,

The king will mourn, and the prince will be wrapped in stupidity, and the hands of the people of the land will be all atremble. Ezekiel 7:17.

Here 'the hands' stands for power. In Micah,

Woe to those devising iniquity and working out evil upon their beds, which they carry out at morning light, and because they make their own hand their god! Micah 2:1.

'Hand' stands for their own power which they trust in as their god. In Zechariah,

Woe to the worthless shepherd deserting the flock! The sword will fall upon his arm and upon his right eye. His arm will be wholly withered, and his right eye utterly darkened. Zechariah 11:17.

[3] Since 'hands' means powers, men's evils and falsities are throughout the Word therefore called 'the works of their hands'. Evils come from the will side of man's proprium, falsities from the understanding side. The fact that this is the source of evils and falsities becomes quite clear from the nature of the human proprium, that it is nothing but evil and falsity. That this is the nature of the proprium see what has been stated already in 39, 41, 141, 150, 154, 210, 215. Because 'the hands' in general means power, the Word therefore frequently attributes hands to Jehovah, or the Lord. And in those contexts 'hands' in the internal sense means omnipotence, as in Isaiah, Jehovah, Your hand has been lifted up. Isaiah 26:11. 'Hand' stands for Divine power. In the same prophet,

Jehovah stretches out 3 His hand, they are all destroyed. Isaiah 31:3.

'Hand' stands for Divine power. In the same prophet,

Over the work of My hands command Me. My hands stretched out the heavens, and I commanded all their host. Isaiah 45:11-12.

'Hands' stands for Divine power. In the Word regenerate people are often called 'the work of Jehovah's hands'. In the same prophet,

My hand laid the foundation of the earth, and My right hand measured out the heavens. Isaiah 48:13.

'Hand' and 'right hand' stand for omnipotence.

[4] In the same prophet,

Has My hand been shortened, that it cannot redeem? Is there no power in Me to deliver? Isaiah 50:2.

'Hand' and 'power' stand for Divine power. In Jeremiah,

You did bring Your people Israel out of the land of Egypt with signs and wonders, and with a strong hand and with an outstretched arm. Jeremiah 32:17, 21.

'Power' in verse Jeremiah 32:17 and 'hand' in verse Jeremiah 32:21 stand for Divine power. It is quite often stated that 'they were brought out of Egypt with a strong hand and an outstretched arm': in Ezekiel,

Thus said the Lord Jehovih, On the day I chose Israel and lifted up My hand to the seed of the house of Jacob and made Myself known to them in the land of Egypt, I lifted up My hand to them, to lead them out of the land of Egypt. Ezekiel 20:5-6, 23.

In Moses,

Israel saw the great work 4 which Jehovah did on the Egyptians. Exodus 14:31.

[5] All these quotations plainly show that 'the hand' means power. Indeed so much was the hand the symbol of power that it also became its representative, as is clear from the miracles performed in Egypt, when Moses was commanded to stretch out his rod or his hand and they were accomplished -

Moses stretched out his hand and there was hail all over Egypt. Exodus 9:22-23.

Moses stretched out his hand and there was darkness. Exodus 10:21-22.

Moses stretched out his hand and rod over the Sea Suph and it was dried up, and he stretched out his hand and it returned. Exodus 14:11, 27. 5

No mentally normal person can believe that any power resided in Moses' hand or rod. Rather, because the lifting up and stretching out of the hand symbolized Divine power, that action also became its representative in the Jewish Church.

[6] The same applies to Joshua's stretching out his javelin, described as follows,

Jehovah said, Stretch out the javelin that is in your hand towards Ai, for I will give it into your hand. When Joshua stretched out the javelin that was in his hand, they entered the city and took it. And Joshua did not draw back the hand with which he stretched out the javelin until he had utterly destroyed all the inhabitants of Ai. Joshua 8:18-19, 26.

This also makes clear the nature of the representatives which comprised the external features of the Jewish Church. Consequently the Word is such that details recorded in its external sense do not give the appearance of being representatives of the Lord and His kingdom, such as the reference in these quotations to Moses or Joshua stretching out his hand, and all other details recorded there. In these it is never evident that such things are being represented as long as the mind is fixed solely on the historical details of the letter. From this it is also evident how far the Jews had receded from a true understanding of the Word and of the religious practices of their Church by focusing the whole of their worship purely on things of an external nature, even to the extent of attributing power to Moses' rod and to Joshua's javelin, when in fact these had no more power in them than a piece of wood. Yet because they did symbolize the Lord's omnipotence, which was at the time understood in heaven, signs and miracles were accomplished when by command they stretched out their hand or rod. Something similar happened when Moses on the hilltop held up his hands. When he did so Joshua was winning, but when he dropped them he was losing. So they held his hands up for him. Exodus 17:9-13.

[7] It was similar with the laying on of hands when men were being consecrated, as the people did to the Levites, Numbers 8:9-10, 12, and as Moses did to Joshua when the latter was to succeed him, Numbers 27:18, 23 - the purpose being to confer power. And this is why in our own times the ceremonies of ordination and of blessing are accompanied by the laying on of hands. To what extent the hand meant and represented power becomes clear from the following references in the Word to Uzzah and Jeroboam,

Of Uzzah it says that he reached out (his hand) to the Ark of God and took hold of it, and as a consequence died. 2 Samuel 6:6-7.

'The Ark' represented the Lord, and so everything holy and heavenly. 'Uzzah reached out to the Ark' represented man's own power, which is his proprium. And because the proprium is unholy the word 'hand' is left out but nevertheless understood. It is left out to prevent angels perceiving anything so profane as his touching with his hand that which was holy. And because he 'reached out' he died.

[8] In reference to Jeroboam,

It happened, when he heard the saying of the man of God which he cried out against the altar, that Jeroboam reached out his hand from above the altar saying, Lay hold of him. And his hand which he reached out against him dried up, and he could not draw it back to himself. He said to the man of God, Entreat now the face 6 of Jehovah your God, that my hand may be restored to me. And the man of God entreated the face 6 of Jehovah and his hand was restored to him, and became as it was before. 1 Kings 13:4-6.

Here similarly 'reaching out his hand' means man's own power, or proprium, which is unholy. He was willing to violate what was holy by stretching out his hand against the man of God, as a consequence of which his hand was dried up. Yet because he was an idolater and therefore not able to profane, as stated already, his hand was restored. The fact that 'the hand' means and represents power becomes clear from representatives in the world of spirits. In that world a bare arm sometimes comes into sight possessing so much strength that it can break bones to bits and crush their inner marrow to nothing at all. It consequently strikes so much terror as to cause heart-failure. It really does possess such strength.

Poznámky pod čarou:

1. literally, with the cataracts or the floodgates

2. literally, short in the hand

3. or has stretched out

4. literally, the great hand

5. Exodus 14:15, 16 were possibly intended in this reference, as well as verses 21, 27.

6. literally, the faces

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

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