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Ezekiel 16

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1 And the word of Jehovah was unto me, saying,

2 Son of man, cause Jerusalem to know her abominations,

3 and say, Thus says the Lord Jehovih* unto Jerusalem; Thy negotiations and thy births are from the land of the Canaanites; thy father was an Amorite, and thy mother a Hittite.

4 And as for thy birth, in the day thou wast·​·born thine umbilical·​·cord was not cut·​·off, neither wast thou bathed with water for me to regard; salted thou wast not salted, swaddled thou wast not swaddled.

5 Not an eye spared thee, to do any one of these unto thee, to have pity upon thee; but thou wast cast onto the faces of the field, at the abhorrence of thy soul, in the day that thou wast·​·born.

6 And I passed by thee, and saw thee trodden·​·down in thine own blood, and I said to thee when thou wast in thy bloods*, Live; and, I said to thee when thou wast in thy bloods, Live.

7 As to becoming·​·much, I have put thee as the growth of the field, and thou hast become·​·much and hast grown·​·up, and thou hast come into decorations of decorations; thy breasts are established, and thy hair has grown, and thou wast naked and with nakedness.

8 And I passed by thee, and saw thee, and behold, thy time was the time of loves; and I spread My wing over thee, and covered thy nakedness; and, I promised to thee, and came into a covenant with thee, says the Lord Jehovih, and thou becamest Mine.

9 And I bathed thee with water; and I rinsed thy bloods from on thee, and I anointed thee with oil.

10 And I clothed thee with embroidery, and shod thee with badger skin, and I bound· thee ·up with fine·​·linen, and I covered thee with silk.

11 And I decked thee with decoration, and I put bracelets upon thy hands, and a necklace upon thy throat.

12 And I put a jewel above thy nose, and earrings on thine ears, and a crown of adornment on thy head.

13 And thou wast decked with gold and silver; and thy clothes were of fine·​·linen, and silk, and embroidery; thou didst eat flour, and honey, and oil; and thou wast· exceedingly ·beautiful, and thou didst prosper into a kingdom.

14 And thy name went·​·out among the nations with thy beauty; for it was all by My honor, which I had set on thee, says the Lord Jehovih.

15 And thou didst trust in thine own beauty, and didst commit·​·harlotry on·​·account·​·of thy name, and didst spill·​·out thy harlotries on all passing·​·by, for him to have.

16 And from thy garments thou didst take, and didst make for thee high·​·places spotted, and didst commit·​·harlotry on them; they shall not come, and it shall not be.

17 And thou hast taken the vessels of thine adornment from My gold and from My silver, which I had given thee, and didst make for thyself images of a male, and didst commit·​·harlotry with them,

18 and didst take thine embroidered garments, and didst cover them; and thou hast put My oil and My incense before them.

19 And My bread which I gave thee, flour, and oil, and honey, I caused thee to eat, and thou hast put it before them for a restful smell; and thus it was, says the Lord Jehovih.

20 And thou hast taken thy sons and thy daughters, to whom thou hast given·​·birth for Me, and these hast thou sacrificed unto them to be devoured. Is this of thy harlotries a·​·little matter,

21 that thou hast slaughtered My sons, and given them to cause them to pass·​·through the fire for them?

22 And with all thine abominations and thy harlotries thou hast not remembered the days of thy youth, when thou wast naked and with nakedness, and wast trodden·​·down in thy blood.

23 And it was after all thine evil; Woe, woe to thee! says the Lord Jehovih.

24 And thou hast built for thyself an arch, and hast made for thyself a high·​·place in every avenue.

25 At the head of every way thou hast built thy high·​·place, and hast made thy beauty to be abominated, and hast opened·​·wide thy feet to all who pass·​·by, and multiplied thy harlotries.

26 And thou hast committed·​·harlotry with the sons of Egypt thy neighbors, great of flesh; and hast multiplied thy harlotries, to provoke Me.

27 And, behold, I have stretched·​·out My hand over thee, and have diminished thy stated food, and given thee into the soul of them that hate thee, the daughters of the Philistines, who are ashamed on account of thy way of crime.

28 And thou hast committed·​·harlotry with the sons of Assyria, without satisfying thyself; and thou hast committed·​·harlotry with them, and wast not even satisfied.

29 And thou hast multiplied thy harlotry in the land of Canaan toward Chaldea; and yet thou wast not satisfied by this.

30 How thy heart is languishing, says the Lord Jehovih, in that thou doest all these things, the deed of a domineering woman, a harlot;

31 in that thou buildest thy arch at the head of every way, and makest thy high·​·place on every avenue; and hast not been as a harlot, for thou scoffest·​·at hire;

32 But as the wife that commits·​·adultery, which takes strangers instead of her husband!

33 They give wages to all the harlots; but thou givest thy wages to all thy lovers, and bribest them to come to thee from all around thy harlotry.

34 And in thee in thy harlotries is the contrary of other women, and after thee they commit· not ·harlotry, and in thy giving hire, and no hire is given to thee, and thus thou art contrary.

35 Therefore, O harlot, hear the word of Jehovah:

36 thus says the Lord Jehovih; Because thy bronze was spilled·​·out, and thy nakedness revealed by thy harlotries with thy lovers, and with all the idols of thine abominations, and by the bloods of thy sons, which thou didst give to them;

37 behold, therefore I will bring·​·together all thy lovers, with whom thou art·​·agreeable, and all them that thou hast loved, with all them that thou hast hated; I will even bring· them ·together against thee all around, and will reveal thy nakedness unto them, and they shall see all thy nakedness.

38 And I will judge thee, with the judgments on women who commit·​·adultery and shed blood; and I will give thee blood with fury and zeal.

39 And I will give thee into their hand, and they shall break·​·down thine arch, and shall tear·​·down thy high·​·places; and they shall strip thee of thy garments, and shall take the vessels of thine adornment, and place thee naked and with nakedness.

40 And they shall bring·​·up an assembly against thee, and they shall stone thee with stones, and thrust thee through with their swords.

41 And they shall burn·​·up thy houses with fire, and do judgments in thee to the eyes of many women; and I will cause thee to cease from committing·​·harlotry, and also thou shalt not still give hire.

42 And I will make My fury on thee to rest, and My zeal shall be removed from thee, and I will be·​·quiet, and will be provoked no more.

43 Because thou hast not remembered the days of thy youth, but hast made Me tremble in all these things; behold, then I also will put thy way upon thy head, says the Lord Jehovih; and thou shalt not do this crime over all thine abominations.

44 Behold, every enunciator shall enunciate against thee, saying, As is her mother, so is her daughter.

45 Thou art thy mother’s daughter, that abhorred her husband and her sons; and thou art the sister of thy sisters, which abhorred their men and their sons; your mother was a Hittite, and your father an Amorite.

46 And thine elder sister is Samaria, she and her daughters that dwell upon thy left hand; and thy younger sister, that dwells at thy right·​·hand, is Sodom and her daughters.

47 And thou hast not walked in their ways, and done their abominations; but, as though these were little, small, and loathed, thou wast corrupted more·​·than they in all thy ways.

48 As I am alive, says the Lord Jehovih, Sodom thy sister has not done, she nor her daughters, as thou hast done, thou and thy daughters.

49 Behold, this was the iniquity of Sodom thy sister, pride, satiated with bread; and the tranquility of idleness was to her and to her daughters; neither did she make·​·firm the hand of the afflicted and needy.

50 And they were·​·haughty, and did abomination before Me; and I removed them as I saw good.

51 Neither has Samaria sinned half of thy sins; but thou hast multiplied thine abominations more than they, and hast justified thy sisters in all thine abominations which thou hast done.

52 Thou also, which hast judged thy sisters, bear thine own humiliation over thy sins that thou hast made·​·abominable more·​·than they; they are more justified than thou: and, be thou ashamed also, and bear thy humiliation, in that thou hast justified thy sisters.

53 And I shall return their captivity, the captivity of Sodom and her daughters, and the captivity of Samaria and her daughters, and I will bring again the captivity of thy captives in the midst of them:

54 so·​·that thou mayest bear thine own humiliation, and mayest be humiliated in all that thou hast done, in that thou art a comfort unto them.

55 And thy sisters, Sodom and her daughters, shall return to their ancient times, and Samaria and her daughters shall return to their times before, and thou and thy daughters shall return to your ancient times.

56 And thy sister Sodom was not reported by thy mouth in the day of thy pride,

57 before thine evil was revealed, as at the time of thy reproach of the daughters of Syria, and all that are all around her, the daughters of the Philistines, having·​·contempt for thee all around.

58 Thou hast borne thy crimes and thine abominations, says Jehovah.

59 For thus says the Lord Jehovih; And I will do with thee as thou hast done, in that thou hast despised the oath in making· the covenant ·of·​·none·​·effect.

60 But I will remember My covenant with thee in the days of thy youth, and I will raise·​·up unto thee an eternal covenant.

61 And thou shalt remember thy ways, and be humiliated, when thou shalt take thy sisters, thine elder and thy younger; and I will give them to thee for daughters, but not by thy covenant.

62 And I will raise·​·up My covenant with thee; and thou shalt know that I am Jehovah:

63 so·​·that thou mayest remember, and be·​·ashamed, and there shall not be to thee an open mouth any·​·more on·​·account·​·of thy humiliation, when I have made·​·atonement toward thee for all that thou hast done, says the Lord Jehovih.

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

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Apocalypse Explained # 618

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618. And it shall make bitter thy belly, signifies that inwardly it was undelightful, because outwardly it was adulterated. This is evident from the signification of "to be bitter" or "bitterness," as meaning undelightful because of adulterated truth (of which presently); and from the signification of the "belly," as meaning what is interior. The "belly" means what is interior, because after this it is said that "in the mouth it was as honey, sweet," and the "mouth" means what is exterior, for what is taken in by the mouth is chewed and passed down into the belly, thus going from the exterior to the interior and entering into the viscera of man; but as to the signification of "belly" it shall be told presently. "Bitter" (or bitterness) signifies what is undelightful because of adulterated truth, and therefore "to make bitter" signifies to render undelightful, because what is sweet becomes bitter and thus undelightful by a mixture with something offensive; from this comes the bitterness of wormwood, gall, and myrrh. Now as "sweet" signifies what is delightful from the good of truth and the truth of good, so "bitter" signifies what is undelightful because of adulterated truth. What is undelightful thence is not perceived and felt as bitter by anyone in the natural world, but by the spirit and angel in the spiritual world; for every adulterated good of truth, when it is changed with them into taste, is clearly perceived as bitter. For spirits and angels equally with men have taste, but the taste of spirits and angels flows forth from a spiritual source, but that of men from a natural source; the taste of bitterness with spirits is from the adulterated truth of good, but with men it is from a mixture of what is sweet with what is offensive. John's sensation of bitterness was also from a spiritual origin, for he was in the spirit, otherwise he could not have eaten the little book. Adulterated truth means the truth of good applied to evil and mixed with its falsity, and this is done when the truths of the sense of the letter of the Word are applied to filthy loves, and are thus mixed with evils. This undelightfulness is what is here signified by the bitterness of the belly.

[2] It shall also be told briefly what is meant by what is interior in the Word, that is, the interiors of the Word. The interiors of the Word are the things contained in its internal or spiritual sense; these truths are genuine truths; to these the exterior truths of the Word correspond, which are the truths in the external or natural sense, called the sense of the letter and the literal sense. When the exterior things of the Word, or the truths in the sense of the letter or the literal sense of the Word, are falsified and adulterated, then the interior truths of the Word are falsified and adulterated; for this reason, when a man applies the Word in the sense of the letter to the evils of earthly loves, it becomes undelightful to angels, who are in the internal or spiritual sense of the Word, and this undelightfulness is like that of bitterness. From this it can be seen that "the little book would make bitter, and did make bitter, the belly," signifies that the Word was inwardly undelightful. This undelightfulness thus far spoken of is spiritual undelightfulness; but there is also a spiritual-natural undelightfulness that is also meant by this "bitterness," which is that the truth of doctrine inwardly gathered from the sense of the letter of the Word and called its literal sense, is undelightful to those who are in falsities of evil; for this relates to the understanding of the Word by the men of the church at its end, when they are for the most part in falsities from evil; and to such the falsities of evil, confirmed from the sense of the letter of the Word, are delightful, 1 but truths confirmed from the literal sense of the Word are undelightful. This, too, is signified by "the little book made bitter the belly, but in the mouth was like honey, sweet."

[3] That "bitter" signifies the truth of good adulterated can also be seen from the Word where "bitter" is mentioned, as in the following passages. In Isaiah:

Woe unto them that call evil good and good evil; that put darkness for light, and light for darkness; that put bitter for sweet and sweet for bitter! Woe unto the mighty to drink wine, and to the men of strength to mingle strong drink (Isaiah 5:20, 22).

Evidently good and truth adulterated are here signified by "bitter," for it is said, "Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness," which signifies the adulteration of good and the falsification of truth; for good is adulterated when "good is called evil and when evil is called good," and truth is falsified when "darkness is put for light and light for darkness," "darkness" meaning falsities, and "light" truths. This makes clear that like things are signified by "putting bitter for sweet and sweet for bitter," also by "Woe unto the mighty to drink wine, and to the men of strength to mingle strong drink;" "the mighty to drink wine" signify those who adulterate the truth of the Word, and "the men of strength to mingle strong drink" signify those who falsify it, "wine" and "strong drink" meaning the truths of the Word, and "the mighty" and "men of strength" those who excel in ingenuity and skill in adulterating these.

[4] In the same:

The new wine shall mourn, the vine shall languish, all the glad in heart shall sigh. They shall not drink wine with a song; strong drink shall be bitter to them that drink it (Isaiah 24:7, 9).

"The new wine that shall mourn," and "the vine that shall languish," signify the truth of the Word and of the church which has been lost, "new wine" signifying the truth of the Word, and the "vine" the truth of the doctrine of the church; "all the glad in heart shall sigh, and they shall not drink wine with a song," signifies that internal blessedness of mind and felicity of heart will perish because of the loss of the truth of spiritual good; "strong drink shall be bitter to them that drink it," signifies the truth of good made undelightful by its falsification and adulteration.

[5] In Moses:

The waters in Marah, that they were unable to drink because of the bitterness, were healed by the wood that was cast into them (Exodus 15:23-25).

"The waters in Marah, that they were unable to drink because of their bitterness," represented truths adulterated, "waters" signifying truths, and "bitterness" adulteration. "Healing them by wood cast into them" represented the good of love and of life dispelling falsity and opening truth, and thus restoring it; for all truth is adulterated by the evil of life and of love, consequently it is opened and restored by the good of love and of life, because all truth is of good, and the good of love is like a fire, from which truth appears in light.

[6] The like is signified by:

The pottage into which the sons of the prophets cast the wild gourds or the bitter wild grapes, and which Elisha healed by casting in meal (2 Kings 4:38-41).

"The pottage into which they cast the bitter gourds" signifies the Word falsified; and the "meal" that was cast in, by which it was healed, signifies truth from good; for the truth that is from good dissipates the falsities from which is falsification.

[7] Because the sons of Jacob perverted all the truths of the Word, and by applying them to themselves and to earthly loves falsified and adulterated them, it is said of them in the song of Moses:

That their vine is of the vine of Sodom and of the fields of Gomorrah, and their grapes are grapes of gall, their clusters are of bitternesses (Deuteronomy 32:32).

A "vine" signifies the church in respect to truth, consequently also the truth of the church; and "the grapes" signify the goods therefrom, which are the goods of charity, and "clusters", the goods of faith; from which it is evident that "clusters of bitternesses" signify the goods of faith adulterated.

[8] In the same:

That the waters of the curse should be given to the wife accused by her husband of adultery, and if she was 2 guilty the waters would become bitternesses in her, and the belly would swell and the thigh fall away (Numbers 5:12-29).

The marriage of man and wife signifies the marriage of truth and good, for love truly conjugial descends from that spiritual marriage; therefore "adultery" signifies the conjunction of falsity and evil, and this was why "if she was guilty the waters became bitternesses," which signifies the adulteration of good; and as the "belly" signified conjugial love, in like manner as the womb, and also the thigh, so "the belly swelled and the thigh fell away," which signifies in the spiritual sense that the conjugial or conjugial love itself, spiritual and natural, had perished; "the womb" or "belly" signifying spiritual conjugial love, and the "thigh" natural conjugial love. From this it can be seen that "bitter" and "bitterness" signify in general the falsification and adulteration of truth and good, and that the various kinds of these are signified by "gall," "wormwood," "myrrh," "wild grapes," "wild gourds," and many others.

Сноски:

1. Latin has "undelightful," the context calls for "delightful."

2. Latin has "they were," the Hebrew "she was," cf. Arcana Coelestia 3021.

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

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Arcana Coelestia # 5650

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5650. 'So that he may come down on us and fall on us' means that for this reason they were subjected to its absolute power and control. This is clear from the meaning of 'coming down on someone' as considering him blameworthy; and from the meaning of 'falling on someone' as making him subject to one's own power and control, which in this case is absolute since the statement 'take us as slaves, and our asses' follows after this. The implications of all this are as follows: Before the natural man is joined to the spiritual, or the external man to the internal, he is left to consider whether he wants the strong desires that spring from self-love and love of the world, also such ideas as he has used to defend those desires, to be done away with, and whether he wants to surrender dominion to the spiritual or internal man. He is left to consider this so that he may choose in freedom what he pleases. When the natural man without the spiritual contemplates this possibility he rejects it; for he loves his strong evil desires for the reason that he loves himself and the world. Such a contemplation fills him with anxiety and he imagines that if those desires are done away with his life would be finished; for he locates everything in the natural or external man. Alternatively he imagines that after they have been done away with he will be left with no power of his own and that all his thought, will, and action will come to him through heaven, so that he will no longer have any responsibility for these. Once the natural man has been left to himself in this condition, he draws back and becomes resistant. But when some light flows from the Lord through heaven into his natural he starts to think differently. That is to say, he now refers the spiritual man to have dominion, for then he is able to think what is true and to will what is good and so is able to enter heaven, which is not possible if the natural man has dominion. And when he considers that all the angels in the whole of heaven are like this and as a consequence experience joy defying description, he goes to war with the natural man and at length wishes to make the same subject to the spiritual. This is the condition into which someone who is to be regenerated is brought, so that he can in freedom turn where he wills; and insofar as he does in freedom turn in that direction he is being regenerated. All these matters are the things under consideration here in the internal sense.

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