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Jezekilj 23

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1 Opet mi dođe reč Gospodnja govoreći:

2 Sine čovečji, behu dve žene, kćeri jedne matere.

3 One se kurvahu u Misiru, u mladosti svojoj kurvahu se, onde im pipaše grudi, i onde im zgnječiše dojke devojačke.

4 A imena im behu, starijoj Ola, a sestri joj Oliva; one postaše moje, i rodiše sinove i kćeri. imena im behu Ola Samariji, a Oliva Jerusalimu.

5 I Ola kad beše moja kurvaše se, i upaljivaše se za svojim milosnicima, Asircima susedima,

6 Koji nošahu porfiru, i behu knezovi i vlastelji, sve lepi mladići, vitezovi, koji jahahu na konjima.

7 I udari u kurvanje s njima, koji svi behu najlepši između sinova asirskih, i za kojima se god upaljivaše, skvrnjaše se o sve gadne bogove njihove.

8 A ni s Misircima ne okani se kurvanja svog, jer spavahu s njom od mladosti njene i oni joj gnječiše devojačke dojke i s njom se kurvaše.

9 Zato je dadoh u ruke milosnicima njenim, u ruke Asircima, za kojima se upaljivaše.

10 Oni otkriše golotinju njenu, uzeše joj sinove i kćeri, a nju mačem ubiše; i ona izađe na glas među ženama kad sudove izvršiše na njoj.

11 A sestra njena Oliva, videći to, upaljivaše se još gore nego ona, i kurvarstvo njeno beše gore od kurvarstva sestre joj.

12 Upaljivaše se za Asircima, knezovima i vlasteljima, susedima, krasno odevenim, vitezima koji jahahu na konjima i svi behu lepi mladići.

13 I videh gde se oskvrni, i gde obe idu jednim putem.

14 I ova se još više kurvaše; jer kad bi videla ljude napisane na zidu, likove haldejske napisane crvenilom,

15 Opasane pojasima po bedrima, sa šarenim kapama na glavi, koji svi behu na oči kao vojvode nalik na sinove vavilonske iz zemlje haldejske, svoje postojbine,

16 Upaljivaše se za njima čim ih viđaše očima svojim, i slaše poslanike k njima u haldejsku.

17 I Vavilonjani dolažahu k njoj na postelju ljubavnu, i skvrnjahu je kurvarstvom svojim, i pošto bi se oskvrnila s njima, odvraćaše se duša njena od njih.

18 I kad otkri kurvarstva svoja i otkri golotinju svoju, odvrati se duša moja od nje kao što se odvrati duša moja od sestre njene.

19 Jer umnoži kurvarstva svoja opominjući se dana mladosti svoje kad se kurvaše u zemlji misirskoj,

20 I upaljivaše se za svojim milosnicima, u kojih je telo kao u magarca, i tečenje kao u konja.

21 I tako si se vratila na nevaljalstvo mladosti svoje kad ti pipahu grudi u Misiru radi devojačkih dojaka tvojih.

22 Za to, Olivo, ovako veli Gospod Gospod: Evo, ja ću podignuti milosnike tvoje na te, one od kojih se odvratila duša tvoja, i dovešću ih na te od svuda,

23 Vavilonjane i sve Haldejce, Fekođane i Sojane i Kojane, sve Asirce s njima, lepe mladiće, knezove i vlastelje sve, vitezove i ljude čuvene, koji svi jašu na konjima.

24 I doći će na te s kolima i s kolicima i s točkovima i s mnoštvom naroda, i opkoliće te sa štitovima i štitićima i šlemovima; i njima ću dati sud da ti sude svojim sudom.

25 I staviću revnost svoju tebi na suprot, te će raditi s tobom gnevno, nos i uši odseći će ti, i šta te ostane pašće od mača, i uzeće sinove tvoje i kćeri tvoje, i šta te ostane proždreće oganj.

26 I svući će s tebe haljine, i uzeće krasni nakit tvoj.

27 Tako ću učiniti kraj grdilu tvom i tvom kurvanju u zemlji misirskoj, te nećeš podignuti očiju svojih k njima i nećeš se više sećati Misiraca.

28 Jer ovako veli Gospod Gospod: Evo, ja ću te dati u ruke onima na koje mrziš, u ruke onima od kojih se odvratila duša tvoja.

29 I oni će raditi s tobom neprijateljski, i uzeće svu muku tvoju, i ostaviće te golu nagu, te će se otkriti golotinja kurvarstva tvog, i grdilo tvoje i kurvarstvo tvoje.

30 To ću ti učiniti što si se kurvala za narodima, što si se oskvrnila o njihove gadne bogove.

31 Putem sestre svoje išla si, zato ću dati čašu njenu tebi u ruku.

32 Ovako veli Gospod Gospod: Čašu sestre svoje ispićeš duboku i široku, bićeš podsmeh i rug, jer čaša mnogo bere.

33 Napunićeš se pijanstva i žalosti čašom pustošenja i zatiranja, čašom sestre svoje Samarije.

34 I ispićeš je i iscediti, i razbićeš je, i dojke ćeš svoje pokidati, jer ja rekoh, govori Gospod Gospod.

35 Zato ovako veli Gospod Gospod: Što si me zaboravila i bacila me za leđa svoja, za to i ti nosi grdilo svoje i kurvarstva svoja.

36 Po tom reče mi Gospod: Sine čovečji, hoćeš li suditi Oli i Olivi? Pokaži im gadove njihove,

37 Da su činile preljubu i da je krv na rukama njihovim i da su činile preljubu s gadnim bogovima svojim i vodile kroz oganj sinove svoje koje su mi rodile, da ih jedu.

38 Još i ovo mi činiše: Skvrniše svetinju moju u isti dan, i subote moje przniše.

39 Jer zaklavši sinove svoje gadnim bogovima svojim dolaziše u svetinju moju istog dana da je oskvrne; i gle, tako činiše usred doma mog.

40 I još slaše po ljude da bi došli iz daleka, i oni, čim poslanik bi poslan k njima, gle, odmah dolaziše, i njih radi si se kupala, mazala oči svoje i kitila si se nakitom.

41 I sedala si na krasan odar, pred kojim beše sto postavljen, i na nj si metala kad moj i ulje moje.

42 I beše onde vika veselog mnoštva, i osim ljudi iz gomile dovođahu Saveje iz pustinje, koji im metahu narukvice na ruke i krasne vence na glave.

43 I rekoh za ostarelu u kurvarstvu: Još će se kurvati.

44 I dolažahu k njoj kao što idu k ženi kurvi; tako dolažahu k Oli i Olivi, ženama nevaljalim.

45 Zato će im pravedni ljudi suditi kao što se sudi ženama preljubočinicama i kao što se sudi onima koje prolivaju krv; jer su preljubočinice i krv je na rukama njihovim.

46 Zato ovako govori Gospod Gospod: Dovešću na njih ljudstvo, i daću ih da se zlostave i oplene.

47 I ljudstvo će ih zasuti kamenjem, i iseći će ih mačevima svojim; sinove će njihove i kćeri njihove pobiti, i kuće će njihove spaliti ognjem.

48 I tako ću ukinuti nevaljalstvo u zemlji, i naučiće se sve žene da ne rade po vašem nevaljalstvu.

49 I vrći će vaše nevaljalstvo na vas, i nosićete grehe gadnih bogova svojih, i poznaćete da sam ja Gospod Gospod.

   

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Apocalypse Explained # 575

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575. Verse 17. And thus I saw the horses in the vision, and those that sat on them, signifies the falsifications of the Word by reasonings from fallacies. This is evident from the signification of "horses," as being the understanding of the Word (See above, n. 355, 364, 372, 373, 381, 382); here its falsifications, because it is said that "he saw the horses in vision" (of which presently); also from the signification of "those that sat on them," as being those who understand the Word (respecting which see the passages above cited), but here it means reasonings from fallacies respecting the meaning of the Word, because the sensual man and its reasoning from fallacies are treated of (See above, n. 569), and because it is said that he saw them "in vision," and not as before "in the spirit;" to see "in vision" signifying here to see from fallacies.

[2] Visions, which and from which a man or the spirit of man sees, are of a twofold kind; there are real visions and visions that are not real; real visions are visions of such things as really appear in the spiritual world, corresponding altogether with the thoughts and affections of angels, consequently they are real correspondences. Such were the visions that the prophets had who prophesied truths; such also were the visions that appeared to John, and that are described throughout Revelation. But visions that are not real have the same appearance in the external form as real visions, but not in the internal form; they are produced by spirits by means of phantasies. Such visions those prophets had who prophesied vain things or lies. All such visions, because they are not real are fallacies, and thus they also signify fallacies. And as "the horses and those that sat on them" were seen by John in such visions, they signify reasonings from fallacies, and thence falsifications of the Word.

[3] As the prophets, by whom the Word was written, had real visions, and others who were also called prophets had visions that were not real, but their visions were vain and are called "lies," it is important that it should be known what visions are. All things that really appear in the spiritual world are correspondences, for they correspond to the interiors of angels, which are the things of their minds, that is, of their affection and of their thought therefrom, and therefore such things are signified by them. For the spiritual, which is of the affection and the consequent thought of the angels, clothes itself with such forms as appear in the three kingdoms of the natural world, the animal, the vegetable, and the mineral, and all these forms are correspondences, such as appeared to the prophets, and which signify the things to which they corresponded. But in the spiritual world there can be appearances also that are not correspondences; and these are produced by spirits, especially evil spirits, by means of phantasies, for by means of phantasies such spirits can present to the view palaces, and houses full of decorations, also decorated garments; they can also induce upon themselves beautiful faces, and other like appearances; but as soon as the phantasy ceases all these things vanish, because they are external in which there is nothing internal. As such visions are from phantasies they signify fallacies because they deceive the senses and fallaciously present to view things like real things. Because such fallacies are here signified, it is said, "I saw horses in vision." As reasonings from fallacies are here treated of, what fallacies are is to be told.

[4] There are many fallacies in natural, in civil, in moral, and in spiritual affairs; but as fallacies in spiritual things are the fallacies here meant, I wish to show by some examples what and of what nature fallacies in spiritual things are. The sensual man is in fallacies, because all the ideas of his thought are from the world and enter through the bodily senses; from these, therefore, he thinks and draws conclusions respecting spiritual things. Moreover, the sensual man does not know what the spiritual is, and believes that there can be nothing above nature, or if there is, that it is natural and material. He cannot at all comprehend that anything can exist in the spiritual world like the objects in the natural world, that is, that there can appear there paradises, shrubberies, flower beds, grass plots, palaces, houses. Sensual men declare that such things are phantasies, although they know that like things were seen by the prophets when they were in the spirit. They do not believe that such things exist in the spiritual world, because they suppose anything that cannot be seen with the eyes or perceived by some sense of the body is a nonentity.

[5] Those who judge from fallacies cannot at all apprehend that man after death has a complete human form, and that angels have that form; they deny therefore that men after death are human forms; they say that they are something breathlike, without eyes, ears, or mouth, consequently without sight, hearing, or speech, flitting about in the air, and waiting for the resurrection of the body, that they may see, hear, and speak. This they say and believe because they think from the fallacies of the bodily senses. They who reason and draw conclusions from the fallacies of the senses attribute all things to nature, and scarcely anything to the Divine; if they attribute creation to the Divine, they imagine, nevertheless, that all things were transferred into nature, and that all the effects that appear flow from nature alone, and nothing from the spiritual world; as when they see the wonderful things that pertain to silk-worms, butterflies, bees, the wonderful things in the generation of all animals from eggs, and innumerable other like things, they imagine nature to be the sole artificer of these things, and are unable to think at all about the spiritual world and its influx into the natural, and about the existence and subsistence of such wonderful things as being from that source; and yet the truth is that the Divine flows in continually through the spiritual world into the natural, and produces such things, and that nature was created to serve for the clothing of these things that proceed and flow in from the spiritual world. But to specify all the fallacies in respect to spiritual things pertaining to the sensual man of the church, would be too lengthy; some of them may be seen mentioned in The Doctrine of the New Jerusalem 53).

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