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Ezequiel 16

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1 Y vino Palabra del SEÑOR a mí, diciendo:

2 Hijo de hombre, notifica a Jerusalén sus abominaciones,

3 Y di: Así dijo el Señor DIOS sobre Jerusalén: Tu habitación y tu raza fue de la tierra de Canaán; tu padre amorreo, y tu madre hetea.

4 En cuanto a tu nacimiento, el día que naciste no fue cortado tu ombligo, ni fuiste lavada con aguas para ablandarte, ni salada con sal, ni fuiste envuelta con fajas.

5 No hubo ojo que se compadeciese de ti, para hacerte algo de esto, teniendo de ti misericordia; sino que fuiste echada sobre la faz del campo, con menosprecio de tu vida, en el día que naciste.

6 Y yo pasé junto a ti, y te vi sucia en tus sangres, y te dije: En tus sangres vivirás; te dije: En tus sangres vivirás.

7 En millares, como la hierba del campo, te puse, y fuiste aumentada y engrandecida, y viniste a ser adornada grandemente; los pechos te crecieron, y tu pelo reverdeció; mas tú estabas desnuda y descubierta.

8 Y pasé yo junto a ti, y te miré, y he aquí que tu tiempo era tiempo de amores; y extendí mi manto sobre ti, y cubrí tus vergüenzas; y te di juramento, y entré en pacto contigo, dijo el Señor DIOS, y fuiste mía;

9 y te lavé con aguas, y lavé tus sangres de encima de ti, y te ungí con aceite;

10 y te vestí de bordado, y te calcé de tejón, y te ceñí de lino, y te vestí de seda.

11 Y te atavíe con ornamentos, y puse ajorcas en tus brazos, y collar a tu cuello;

12 y puse cerquillos sobre tus narices, y zarcillos en tus orejas, y diadema de hermosura en tu cabeza.

13 Y fuiste adornada de oro y de plata, y tu vestido fue lino, y seda, y bordado; comiste flor de harina de trigo, y miel, y aceite; y fuiste hermoseada en extremo, y has prosperado hasta reinar.

14 Y te salió renombre entre los gentiles a causa de tu hermosura; porque era perfecta, a causa de mi hermosura que yo puse sobre ti, dijo el Señor DIOS.

15 Mas confiaste en tu hermosura, y fornicaste a causa de tu renombre, y derramaste tus fornicaciones a cuantos pasaron; suya eras.

16 Y tomaste de tus vestidos, e hiciste altares de diversos colores, y fornicaste en ellos; cosa semejante no vendrá, ni será así .

17 Tomaste asimismo los vasos de tu hermosura de mi oro y de mi plata, que yo te había dado, y te hiciste imágenes de hombre, y fornicaste con ellas.

18 Y tomaste tus vestidos de diversos colores, y las cubriste; y mi aceite y mi perfume pusiste delante de ellas.

19 Mi pan también, que yo te había dado, la flor de la harina, y el aceite, y la miel, con que yo te mantuve, pusiste delante de ellas para olor suave; y fue así , dijo el Señor DIOS.

20 Además de esto, tomaste tus hijos y tus hijas que me habías engendrado, y los sacrificaste a ellas para consumación. ¿Es poco, esto de tus fornicaciones?

21 Y sacrificaste mis hijos, y los diste a ellas para que los hiciesen pasar por el fuego a ellas.

22 Y con todas tus abominaciones y tus fornicaciones, ¿no te has acordado de los días de tu mocedad, cuando estabas desnuda y descubierta? Envuelta en tus sangres estabas.

23 Y fue que después de toda tu maldad (¡ay, ay de ti! Dijo el Señor DIOS),

24 te edificaste alto, y te hiciste altar en todas las plazas;

25 en toda cabeza de camino edificaste tu altar, y tornaste abominable tu hermosura, y abriste tus piernas a cuantos pasaban, y multiplicaste tus fornicaciones.

26 Y fornicaste con los hijos de Egipto, tus vecinos, gruesos de carnes; y aumentaste tus fornicaciones para enojarme.

27 Por tanto, he aquí que yo extendí sobre ti mi mano, y disminuí tu libertad, y te entregué a la voluntad de las hijas de los filisteos que te aborrecen, las cuales se avergüenzan de tu camino tan deshonesto.

28 Fornicaste también con los hijos de Assur por no haberte saciado; y fornicaste con ellos, y tampoco te saciaste.

29 Multiplicaste asimismo tu fornicación en la tierra de Canaán y de los caldeos; ni tampoco con esto te saciaste.

30 ¡Cuán inconstante es tu corazón, dijo el Señor DIOS, habiendo hecho todas estas cosas, obras de una poderosa ramera,

31 edificando tus altares en cabeza de todo camino, y haciendo tus altares en todas las plazas! Y no fuiste semejante a ramera, menospreciando el salario,

32 sino como mujer adúltera, que en lugar de su marido recibe a ajenos.

33 A todas las rameras dan dones; mas tú diste tus dones a todos tus enamorados; y les diste presentes, para que entrasen a ti de todas partes por tus fornicaciones.

34 Y ha sido en ti al contrario de las mujeres en tus fornicaciones, ni nunca después de ti será así fornicado; porque en dar tú dones, y no ser dados dones a ti, ha sido al contrario.

35 Por tanto, ramera, oye palabra del SEÑOR:

36 Así dijo el Señor DIOS: Por cuanto han sido descubiertas tus vergüenzas, y tu confusión ha sido manifestada a tus enamorados en tus fornicaciones; y a los ídolos de tus abominaciones, y en la sangre de tus hijos, los cuales les diste;

37 por tanto, he aquí que yo junto todos tus enamorados con los cuales tomaste placer, y todos los que amaste, con todos los que aborreciste; y los reuniré contra ti alrededor, y les descubriré tu vergüenza, y verán toda tu desnudez.

38 Y yo te juzgaré por las leyes de las adúlteras, y de las que derraman sangre; y te daré en sangre de ira y de celo.

39 Y te entregaré en mano de ellos; y destruirán tu alto, y derribarán tus altares, y te harán desnudar de tus ropas, y se llevarán los vasos de tu gloria, y te dejarán desnuda y descubierta.

40 Y harán subir contra ti reunión de gente, y te apedrearán con piedras, y te atravesarán con sus espadas.

41 Y quemarán tus casas a fuego, y harán en ti juicios a ojos de muchas mujeres; y te haré cesar de ser ramera, ni tampoco darás más don.

42 Y haré reposar mi ira sobre ti, y se apartará de ti mi celo, y descansaré de enojarme más.

43 Por cuanto no te acordaste de los días de tu juventud, y me provocaste a ira en todo esto, por eso, he aquí yo también he tornado tu camino sobre tu cabeza, dijo el Señor DIOS; pues ni aun has pensado sobre todas tus abominaciones.

44 He aquí, que todo proverbista hará de ti proverbio, diciendo: Como la madre, tal su hija.

45 Hija de tu madre eres tú, que desechó a su marido y a sus hijos; y hermana de tus hermanas eres tú, que desecharon a sus maridos y a sus hijos; vuestra madre fue hetea, y vuestro padre el amorreo.

46 Y tu hermana mayor es Samaria con sus hijas, la cual habita a tu mano izquierda; y tu hermana la menor que tú es Sodoma con sus hijas, la cual habita a tu mano derecha.

47 Y aun no anduviste en sus caminos, ni hiciste según sus abominaciones; antes, como si esto fuera poco y muy poco, antes te corrompiste más que ellas en todos tus caminos.

48 Vivo yo, dijo el Señor DIOS, Sodoma tu hermana, con sus hijas, nunca hizo como hiciste tú y tus hijas.

49 He aquí que ésta fue la maldad de Sodoma tu hermana: soberbia, saciedad de pan, y abundancia de ociosidad tuvo ella y sus hijas; y no corroboró la mano del afligido y del menesteroso.

50 Y se llenaron de soberbia, e hicieron abominación delante de mí, y cuando lo vi las quité.

51 Y Samaria no cometió ni la mitad de tus pecados; porque tú multiplicaste tus abominaciones más que ellas, y has justificado a tus hermanas con todas tus abominaciones que hiciste.

52 Tú también, que juzgaste a tus hermanas, lleva tu vergüenza en tus pecados que hiciste, más abominables que los de ellas; más justas son que tú; avergüénzate, pues, tú también, y lleva tu confusión, pues que has justificado a tus hermanas.

53 Yo, pues, haré tornar sus cautivos, los cautivos de Sodoma y de sus hijas, y los cautivos de Samaria y de sus hijas, y los cautivos de tus cautiverios entre ellas,

54 para que tú lleves tu confusión, y te avergüences de todo lo que has hecho, siéndoles tú motivo de consuelo.

55 Y tus hermanas, Sodoma con sus hijas y Samaria con sus hijas, volverán a su primer estado; tú también y tus hijas volveréis a vuestro primer estado.

56 Sodoma, tu hermana, no fue nombrada en tu boca en el tiempo de tus soberbias,

57 antes que tu maldad se descubriese, como en el tiempo de la vergüenza de las hijas de Siria y de todas las hijas de los filisteos alrededor, que te menosprecian en contorno.

58 Tú has llevado tu lujuria y tus abominaciones, dijo el SEÑOR.

59 Porque así dijo el Señor DIOS: ¿Haré yo contigo como tú hiciste, que menospreciaste el juramento para invalidar el pacto?

60 Antes yo tendré memoria de mi pacto que concerté contigo en los días de tu juventud, y te confirmaré un pacto sempiterno.

61 Y te acordarás de tus caminos y te avergonzarás, cuando recibás a tus hermanas, las mayores que tú con las menores que tú, las cuales yo te daré por hijas, mas no por tu pacto.

62 Y confirmaré mi pacto contigo, y sabrás que yo soy el SEÑOR;

63 Para que te acuerdes, y te avergüences, y nunca más abras la boca a causa de tu vergüenza, cuando me aplacare para contigo de todo lo que hiciste, dijo el Señor DIOS.

   

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Arcana Coelestia # 9688

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9688. 'The work of an embroiderer' means things that belong to factual knowledge. This is clear from the meaning of 'the work of an embroiderer', or embroidery, as factual knowledge. A large number of places in the Word speak of that which has been embroidered and of embroidery, and in every case factual knowledge is meant by it. The reason for this goes back to representatives in the next life; there garments embroidered in various ways are seen, and by these garments truths on the level of factual knowledge are meant.

[2] Truths on the level of factual knowledge differ from those on the level of the understanding in the same way as outward things differ from inward ones, or as the natural level with a person differs from the spiritual. Facts serve the understanding as objects from which it may deduce truths; for the power of understanding is the internal or spiritual man's power of sight, and known facts are its objects in the external or natural man. These facts are meant by 'the work of an embroiderer' whereas that power of understanding is meant by 'the work of a designer', 9598, for designing is a function of the understanding, and embroidering a function of the knowledge and skill employed by the understanding. This explains why the objects within the dwelling-place, which were signs meaning inner realities, were the work of a designer, such as the curtains that formed it, verse 1, and the veil between the holy place and the holy of holies, verse 31. But the objects which were signs meaning outer realities were the work of an embroiderer, such as the screen in place of a tent door, and the screen in place of a gate of the court, Exodus 38:18, and also the girdle, Exodus 39:29, 'the girdle' being what is external linking everything internal, 'the court' being the lowest part of heaven, and 'the tent door' the place where there is an exit from the middle heaven into the lowest.

[3] The fact that 'embroidery' and that which has been 'embroidered' mean factual knowledge belonging to the external or natural man is clear from the following places in the Word: In Ezekiel,

Fine linen with embroidery from Egypt was your sail; violet and purple from the islands of Elishah was your covering. Syria was your merchant by reason of the multitude of your handiworks; [they exchanged for your wares] chrysoprase and purple, and embroidered work, and fine linen. The merchants of Sheba [came] with balls of violet and with embroidered work. Ezekiel 27:7, 16, 24.

This refers to Tyre, by which those in possession of cognitions or knowledge of truth and good are meant, and in the abstract sense those cognitions themselves, 1201. 'Fine linen with embroidery' means truth on the level of factual knowledge, for 'fine linen' means truth from a celestial origin, 5319, 9469, and 'embroidery' is factual knowledge. This also is the reason why it says that it came from Egypt - for 'Egypt' means factual knowledge, 1164, 1165, 1186, 1462, 2588, 4749, 4964, 4966, 5700, 5702, 6004, 6015, 6125, 6651, 6679, 6683, 6692, 6750, 7779 (end), 9391 - and also from Syria and from Sheba, since cognitions of truth and good are meant by 'Syria', 1232, 1234, 3051, 3249, 3664, 3680, 4112, and in like manner by 'Sheba', 1171, 3240. Cognitions of truth and good constitute the Church's factual knowledge. Anybody endowed with the ability to think intelligently and weigh things up can see that in these verses from Ezekiel one should not understand embroidery, fine linen, violet, or purple, but that these commodities mean things such as are worthy of mention in the Word, namely spiritual realities that belong to heaven and the Church.

[4] In the same prophet,

All the princes of the sea will step down from upon their thrones, and will cast away their robes and will strip off their embroidered garments. They will clothe themselves with tremblings. Ezekiel 26:16.

This too refers to Tyre. 'The princes of the sea' are the first and foremost known facts, which are called dogmas, 'princes' meaning things which are first and foremost, see 1482, 2089, 5044, and 'the sea' factual knowledge in general 28, 2850. 'Robes' are external truths, 'embroidered' are truths on the level of factual knowledge, which too are external ones. For the meaning of 'garments' as truths, 2576, 4545, 4763, 5248, 5319, 5954, 6914, 6917, 6918, 9093, 9158, 9212, 9216.

[5] In the same prophet,

I clothed you with embroidered cloth, and shod you with badger; I swathed you in fine linen and covered you with silk. Thus were you adorned with gold and silver; and your garments were fine linen, silk, and embroidered cloth. But you took your embroidered garments and covered the images, with which you committed whoredom. 1 Ezekiel 16:10, 13, 18.

This refers to Jerusalem, by which the Church is meant. 'Embroidered garments' stands for truths on the level of factual knowledge. 'Covering the images, with which she committed whoredom' stands for giving strength to falsities, for 'committing whoredom' means perverting truths by bringing them into contact with falsities or with evils. Is there anyone who cannot see that since these verses describe Jerusalem 'fine linen, silk, and embroidered cloth' are not used to mean fine linen, silk, and embroidered cloth? Yet what they really mean the Christian world does not seek to know, because it supposes that heavenly and spiritual matters in the Word reside in its literal sense; the more internal contents of the Word it calls mystical, but has no interest in them.

[6] In the same prophet,

A great eagle with great wings, with long pinions, full of feathers, 2 which had embroidery ... Ezekiel 17:3.

This refers to the house of Israel, which means the spiritual Church; and this Church is called 'an eagle' by virtue of its perception of truth, 3901, 8764, 'which had embroidery' standing for its possession of factual knowledge. In David,

All glorious is the king's daughter within, in her clothing with gold interweavings; in an embroidered [robe] she will be led to the king. Psalms 45:13-14.

'The king's daughter' stands for an affection for truth, 'an embroidered [robe]' for factual knowledge of truth. In the Book of Judges,

Will they not divide the spoil, ... the spoil of colours for Sisera, the spoil of colours of embroidered work, embroiderers' colour - on the necks of the spoil? 3 Judges 5:30.

In this verse, which is part of the Song of Deborah and Barak, 'embroidered [work]' stands for factual knowledge belonging to the natural man.

Poznámky pod čarou:

1. Here verse 18 of Ezekiel 16 has become confused with the preceding verse 17.

2. literally, A great eagle, great with wings, long with pinions, and full with feathers,

3. The meaning in the Hebrew of this verse is very obscure. The Latin rendering by Sebastian Schmidt, which Swedenborg relies on here, is literal and equally difficult to make sense of.

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

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Arcana Coelestia # 4545

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4545. 'And be purified, and change your garments' means the holiness that was to be put on. This is clear from the meaning of 'being purified' or being cleansed as being made holy, dealt with below, and from the meaning of 'changing one's garments' as putting on, in this case putting on holy truths, for in the internal sense of the Word truths are meant by 'garments'. It is quite evident that 'changing one's garments' was an accepted representative within the Church, but what that custom represented no one can know unless he knows what 'garments' means in the internal sense - namely truths, see 2576. Because in the internal sense the casting aside of falsities and the arrangement by good of truths within the natural is the subject here, it is therefore recorded that Jacob commanded them to change their garments.

[2] 'Changing their garments' was representative of the need to put on holy truths, as may also be seen from other places in the Word, as in Isaiah,

Awake, awake, put on your strength, O Zion, put on your beautiful garments, O Jerusalem, the holy city, for there will no more come into you the uncircumcised and the unclean. Isaiah 52:1.

Since 'Zion' means the celestial Church and 'Jerusalem' the spiritual Church, and the celestial Church is that which dwells in good by virtue of its love to the Lord, and the spiritual Church in truth by virtue of its faith and charity, 'strength' is therefore used in reference to Zion, and 'garments' in reference to Jerusalem. And when clothed with these the two are 'clean'.

[3] In Zechariah,

Joshua was clothed with filthy garments, and so stood before the angel. And [the angel] answered and said to those standing before him - he said - Remove the filthy garments from upon him. And he said to him, See, I have caused your iniquity to pass away from upon you, by putting on you a change of garments Zechariah 3:3-4.

From this place too it is evident that 'removing garments' and 'putting on a change of garments' represented purification from falsities, for the words 'I have caused your iniquity to pass away from upon you' are used. This also explains why people had changes of garments - which they called simply 'changes', an expression occurring in various places in the Word - because different representations were set forth by means of those changes.

[4] Because the kinds of things mentioned here were represented by changes of garments it is therefore said in Ezekiel, in the description of the new Temple, which in the internal sense means a new Church,

When the priests enter they shall not go out of the holy place to the outer court, but there shall lay aside their garments in which they have ministered, for these are holy, 1 and they shall put on other garments and go near the things which are for the people. Ezekiel 42:14.

And in the same prophet,

When they go out to the outer court, to the people, they shall put off their garments in which they have been ministering and lay them in the holy chambers, and they shall put on other garments, and they shall not sanctify the people in their own garments. 2 Ezekiel 44:19.

[5] Anyone may see that a new temple and the holy city and land which are referred to by the prophet in this chapter, and in the chapters before and after it, are not used to mean any new temple, new city, or new land. For reference is made to sacrifices and religious ceremonies being introduced anew, when in fact these had to be brought to an end; and mention is also made of how the tribes of Israel, referred to by name, were to divide the land among themselves into inheritances, when in fact they were dispersed and never returned to the land. From this it is evident that the religious ceremonies referred to in those chapters mean the spiritual and celestial things constituting the Church. Much the same is meant by Aaron's change of garments when he was going to minister, to offer a burnt offering; in Moses,

He shall put on his linen robe, and linen breeches. He shall place the ashes at the side of the altar. After he takes off his own garments and puts on other garments he shall carry away the ashes to a clean place outside the camp. Leviticus 6:9-12.

This was what he had to do when offering the burnt offering.

[6] As regards 'being cleansed' meaning being made holy, this may be seen from the cleansings that were commanded, such as the command to wash their flesh and their garments, and the command to be sprinkled with the waters of separation. Everyone who knows anything about the spiritual man may also recognize that nobody is made holy by carrying out commands such as these. For what does iniquity or sin have to do with the garments a person is wearing? Yet it is stated several times that after people had cleansed themselves they would be holy. From this it is also evident that such rituals which the Israelites were commanded to carry out were in no way holy except by virtue of their representation of holy things, and that as a consequence people who served as representers did not on that account become holy persons. It was the holiness they represented, quite apart from them as actual persons, that stirred the affections of the spirits present with them, and through these the affections of the angels in heaven, 4307.

[7] For in order that the human race may be kept in being, human beings must of necessity live in communication with heaven; and that communication is effected through the Church. Otherwise human beings would become like animals, lacking any restraints internally or externally, so that all would plunge unchecked into the destruction of others and would annihilate one another. And because in the time of the Israelites no communication through any Church was possible, the Lord therefore provided in an amazing way for a communication to be effected by means of representatives. It is evident from many places in the Word that being made holy was represented by the ritual observance of washing and cleansing, as when Jehovah came down on Mount Sinai and then said to Moses,

Make them holy today and tomorrow, and let them wash their garments and be ready on the third day. Exodus 19:10-11.

In Ezekiel,

I will sprinkle clean water over you, and you will be cleansed from all your uncleannesses, and from all your idols I will cleanse you. And I will give you a new heart, and a new spirit will I give in the midst of you. Ezekiel 36:25-26.

Here it is plain that 'sprinkling clean water' represented purification of the heart, so that 'being cleansed' means being made holy.

Poznámky pod čarou:

1. literally, holiness

2. The Latin means they shall sanctify the people in other garments, but the Hebrew means they shall not sanctify the people in their own garments, which Swedenborg has in another place where he quotes this verse.

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