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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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Arcana Coelestia # 4288

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4288. These same verses which have been explained so far also have regard to the Jewish and Israelitish nation which is called 'Jacob' in the Word, as stated and shown above in 4279. In the sense which is being called the internal historical the words 'Let me go, for the dawn is coming up' mean that the genuine representative role would depart from the descendants of Jacob before they entered into the representatives connected with the land of Canaan. The nature of that nation has been shown above, namely that among them no internal worship existed, only external worship; that is to say, they had become cut off from the heavenly marriage, and therefore no Church could be established among that nation, only that which was a representative of the Church, see 4281.

[2] But one must know what a representative Church is and what a representative of the Church is. A representative Church exists when internal worship is present within external, but a representative of the Church when no internal worship exists even though external does so. In both cases they observe very similar external practices, that is to say, they follow similar ordinances, laws, and commands. But in the representative Church external things correspond to internal so that they make one, whereas in a representative of the Church that correspondence does not exist because external things are either devoid of internal or else at variance with them. In the representative Church celestial and spiritual love is supreme, but in a representative of the Church bodily and worldly love is supreme. Celestial and spiritual love constitutes the internal itself, but when no celestial or spiritual love exists, only bodily and worldly, that which is external devoid of what is internal exists. The Ancient Church which existed after the Flood was a representative Church, but that which was established among the descendants of Jacob was merely a representative of the Church. But to make the difference between the two quite plain, let it be illustrated by examples.

[3] In the representative Church Divine worship took place on mountains because 'mountains' meant celestial love, and in the highest sense the Lord, 795, 1430, 2722, 4210; and when they held worship on mountains they were in their own holy place because they were at the same time abiding in celestial love. In the representative Church Divine worship also took place in groves because 'groves' meant spiritual love, and in the highest sense the Lord in regard to that love, 2722; and when they held worship in groves they were in their own holy place because they were at the same time abiding in spiritual love. When they held Divine worship in the representative Church they used to turn their faces towards the rising of the sun because 'the rising sun' too meant celestial love, 101, 1529, 1530, 2441, 2495, 3636, 3643. And when they looked up at the moon they were again filled with holy reverence because 'the moon' meant spiritual love, 1529-1531, 2495, 4060. And the same applied when they looked up at the starry sky because this meant the angelic heaven or the Lord's kingdom. In the representative Church they had tents or tabernacles in which they held Divine worship, and this was holy worship because 'tents' or 'tabernacles' means the holiness of love and of worship, 414, 1102, 2145, 2152, 3312. And countless other examples could be mentioned.

[4] In the representative of the Church Divine worship did indeed take place at first on mountains and also in groves. The practice also existed then of turning to face the rising of the sun, as well as that of beholding the moon and the stars. There was likewise worship in tents or tabernacles. But because their external worship was devoid of internal - that is, they were governed by bodily and worldly love and not by celestial and spiritual, and so worshipped the actual mountains or groves, and also the sun, moon, and stars, as well as their tents or tabernacles - those practices, which had been holy in the Ancient Church, were now made idolatrous by those belonging to a representative of the Church. They were therefore restricted to the same place and practices for them all, that is to say, to the mountain on which Jerusalem and at length Zion stood, where from the temple they beheld the rising of the sun, and also to one tent for them all, called the tent of meeting, and ultimately to the ark in the temple. They were restricted to these things to the end that a representative of the Church might come into being when they practiced what was outwardly holy. Otherwise they would have rendered holy things unholy.

[5] From these examples one may see what the difference is between a representative Church and a representative of the Church. In general, one may see that members of the representative Church communicated with the three heavens, and that they did so in things of an interior kind, for which external ones could serve as the foundation on which they rested. But those who belonged to a representative of the Church did not communicate with heaven in things of an interior kind. Yet the external things to which those people were limited were nevertheless able to serve as the foundation for interior ones. The Lord's Providence in a miraculous manner enabled this to be so, for the reason that some kind of communication might be established between heaven and mankind through what was a semblance of the Church. For without any communication of heaven with mankind by means of some kind of Church the human race would perish. But what the communication is like when it takes place through external things devoid of any correspondence with internal ones cannot be stated briefly. In the Lord's Divine mercy a statement is to be made about this later on.

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