Bible

 

Esekiel 22

Studie

   

1 Og Herrens ord kom til mig, og det lød så:

2 Og du menneskesønn! Vil du dømme, vil du dømme blodstaden? Forehold den alle dens vederstyggeligheter!

3 Og du skal si: Så sier Herren, Israels Gud: Du by som har utøst dine innbyggeres blod, forat din tid skal komme, du som har gjort dig motbydelige avguder og således er blitt uren!

4 Ved det blod som du har utøst, er du blitt skyldig, og ved de motbydelige avguder som du har gjort, er du blitt uren, og du har fått dine dager til å nærme sig og har nådd dine år; derfor gjør jeg dig til hån for folkene og til spott for alle landene.

5 De land som er nær, og de som er langt borte fra dig, skal spotte dig, du med ditt utskjemte navn og din store forvirring!

6 Se, Israels fyrster i dig brukte alle sin arm til å utøse blod.

7 Far og mor blev ringeaktet hos dig; mot den fremmede blev det brukt vold hos dig; den farløse og enken blev undertrykt hos dig.

8 Mine helligdommer foraktet du, og mine sabbater vanhelliget du.

9 Baktalere stod frem hos dig for å utøse blod, og på dine fjell blev der ett [avgudsoffer]*; skjenselsgjerninger skjedde hos dig. / {* ESK 18, 6.}

10 Farens blusel blottedes hos dig; en kvinne som var uren i sin månedlige svakhet, krenkedes hos dig.

11 En bar sig vederstyggelig at mot sin næstes hustru, og en annen vanæret sin sønnekone i skammelig utukt, atter en annen krenket sin søster, sin fars datter, hos dig.

12 Gaver tok de hos dig for å utøse blod; rente og overmål tok du, og mot din næste gjorde du urett og vold, og mig glemte du, sier Herren, Israels Gud.

13 Men se, jeg har slått mine hender sammen over den urettferdige vinning du har samlet dig, og over det blod du har utøst i din midte.

14 Skal ditt hjerte holde stand eller dine hender ha sin styrke i de dager da jeg vil ha med dig å gjøre? Jeg, Herren, har sagt det, og jeg skal gjøre det.

15 Jeg vil sprede dig iblandt folkene og strø dig omkring i landene, og jeg vil ta bort fra dig all din urenhet.

16 Du skal bli vanhelliget ved din egen skyld for folkenes øine, og du skal kjenne at jeg er Herren.

17 Og Herrens ord kom til mig, og det lød så:

18 Menneskesønn! Israels hus er blitt mig til slagg; de er alle sammen som kobber og tinn og jern og bly i en ovn; sølvslagg er de blitt.

19 Derfor sier Herren, Israels Gud, så: Fordi I alle er blitt til slagg, se, derfor vil jeg samle eder sammen i Jerusalem.

20 Likesom en samler sølv og kobber og jern og bly og tinn i en ovn og blåser ild på det for å smelte det, således vil jeg samle eder i min vrede og min harme og legge eder i ovnen og smelte eder.

21 Ja, jeg vil samle eder og blåse på eder med min vredes ild, og I skal smeltes i den;

22 som sølv smeltes i en ovn, således skal I smeltes i den, og I skal kjenne at jeg, Herren, har utøst min harme over eder.

23 Og Herrens ord kom til mig, og det lød så:

24 Menneskesønn! Si til det*: Du er et land som ikke er renset, som ikke har fått skyllregn på vredens dag. / {* Juda.}

25 De profeter det har i sin midte, er en flokk av sammensvorne; de er lik en brølende løve, som raner og røver; de fortærer menneskeliv, de tar gods og kostbarheter; de gjør mange til enker der.

26 Dets prester gjør vold på min lov og vanhelliger mine helligdommer; mellem hellig og vanhellig gjør de ingen forskjell, og de lærer ikke å skjelne mellem urent og rent; for mine sabbater lukker de sine øine, og jeg blir vanhelliget midt iblandt dem.

27 De fyrster det har i sin midte, er lik ulver, som raner og røver; de utøser blod, de ødelegger menneskeliv for å samle urettferdig vinning.

28 Dets profeter stryker over med kalk for dem; de skuer tomhet og spår dem løgn og sier: Så sier Herren, Israels Gud - enda Herren ikke har talt.

29 Folket i landet gjør voldsverk og raner og røver, og den elendige og fattige undertrykker de, og mot den fremmede gjør de voldsverk uten lov og rett.

30 Jeg søkte blandt dem efter en mann som vilde mure op en mur og stille sig i gapet for mitt åsyn til vern for landet, så jeg ikke skulde ødelegge det; men jeg fant ingen.

31 Så utøser jeg da min vrede over dem; ved min harmes ild gjør jeg ende på dem; deres gjerninger lar jeg komme over deres eget hode, sier Herren, Israels Gud.

   

Ze Swedenborgových děl

 

Apocalypse Explained # 238

Prostudujte si tuto pasáž

  
/ 1232  
  

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."

  
/ 1232  
  

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