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Hesekiel 11

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1 Siis Vaim tõstis minu üles ja viis mu Issanda koja Idaväravasse, mis on ida poole; ja vaata, värava suus oli kakskümmend viis meest ja ma nägin nende keskel Jaasanjat, Assuri poega, ja Pelatjat, Benaja poega, rahva ülemaid.

2 Ja ta ütles mulle: 'Inimesepoeg, need on mehed, kes kavatsevad nurjatust ja peavad kurja nõu selle linna vastu;

3 nad ütlevad: 'Aeg ei ole käes, et ehitada kodasid. See linn on pott ja meie oleme liha.'

4 Seepärast kuuluta neile prohvetlikult, kuuluta prohvetlikult, inimesepoeg!'

5 Siis langes mu peale Issanda Vaim ja ütles mulle: 'Räägi: Nõnda ütleb Issand: Nii te ütlete, Iisraeli sugu, ja mis teil mõttes on, seda ma tean!

6 Palju on teie poolt mahalööduid selles linnas ja te olete mahalöödutega täitnud selle tänavad.

7 Seepärast ütleb Issand Jumal nõnda: Teie mahalöödud, keda te olete pannud selle keskele, on liha, ja see linn on pott, aga ma viin teid sellest välja.

8 Mõõka te kardate, aga mina toon mõõga teie kallale, ütleb Issand Jumal.

9 Ma viin teid välja selle keskelt ja annan teid võõraste kätte; otsused teie kohta viin ma täide.

10 Te langete mõõga läbi, Iisraeli piiril mõistan ma kohut teie üle ja te saate tunda, et mina olen Issand.

11 See linn ei ole teile potiks ja teie ei ole lihaks selle sees: Iisraeli piiril mõistan ma kohut teie üle.

12 Ja te saate tunda, et mina olen Issand, sest te ei ole käinud mu määruste järgi ega ole teinud mu seaduste järgi, vaid olete teinud nende paganate seaduste järgi, kes asuvad teil ümberkaudu.'

13 Aga kui ma prohvetlikult kuulutasin, suri Pelatja, Benaja poeg; siis ma langesin silmili ja kisendasin suure häälega ning ütlesin: 'Oh Issand Jumal! Kas sa teed lõpu Iisraeli jäägile?'

14 Ja mulle tuli Issanda sõna; ta ütles:

15 'Inimesepoeg, su vennad, su vennad, sugulased ja kogu Iisraeli sugu üheskoos on need, kelle kohta Jeruusalemma elanikud ütlevad: 'Nad on Issandast kaugel, maa on antud omandiks meile!'

16 Seepärast ütle: Nõnda ütleb Issand Jumal: Kuigi ma olen nad viinud kaugele paganate sekka ja kuigi ma olen nad pillutanud mööda maid, olen ma siiski pisut olnud neile pühamuks maades, kuhu nad on sattunud.

17 Seepärast ütle: Nõnda ütleb Issand Jumal: Mina kogun teid rahvaste seast ja korjan teid maadest, kuhu teid on pillutatud, ja ma annan teile Iisraeli maa.

18 Siis nad tulevad sinna ja kõrvaldavad sealt kõik selle põlastusväärsused ja kõik selle jäledused.

19 Mina annan neile ühesuguse südame ja annan nende sisse uue vaimu: ma kõrvaldan nende ihust kivise südame ja annan neile lihase südame,

20 et nad käiksid mu määruste järgi ning peaksid mu seadusi ja täidaksid neid; siis on nad mulle rahvaks ja mina olen neile Jumalaks.

21 Aga kelle süda käib nende põlastusväärsuste ja nende jäleduste meele järgi, nende eluviisid panen ma nende oma pea peale, ütleb Issand Jumal.'

22 Siis tõstsid keerubid oma tiivad ja üheaegselt nendega tõusid rattad ning ülal nende kohal oli Iisraeli Jumala auhiilgus.

23 Ja Issanda auhiilgus tõusis üles linna keskelt ning jäi seisma mäele, mis on ida pool linna.

24 Aga Vaim tõstis mind üles ja viis mind Kaldeasse vangide juurde nägemuses, Jumala Vaimus; siis kadus mul nägemus, mida ma olin näinud.

25 Ja ma jutustasin vangidele kõigist Issanda sõnadest, mis ta mulle oli ilmutanud.

   

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Pot

  

Pots" and other large vessels in the Bible represent facts and factual ideas, which serve as containers for truth the same way pots serve as containers for water or wine. Pots fill their function because they are hard, strong and impervious; facts are also absolute and unchanging, filling their function the same way. And pots must be filled to serve any use, just as facts must be filled with truth to serve any purpose. To some extent this meaning also applies to cups, bowls and other smaller vessels, though it is a little more immediate. Generally you don't fill a cup so you can store a liquid; you fill it to drink it. Smaller vessels then often take more of their meaning from the substance they contain, and in many cases ("cup" and "wine" especially) actually mean the same thing.

Ze Swedenborgových děl

 

Arcana Coelestia # 4462

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4462. 'To give our sister to a man who has a foreskin' means unless they could identify the truth and the good of the Church with representatives and disregard the spiritual entities meant by these. This is clear from the meaning of 'the foreskin' as an external representative - as the sign that they were members of the Church. It was usual therefore to speak of circumcision and the foreskin when they needed to distinguish between those who belonged to the Church and those who did not. For circumcision meant the departure from filthy loves, namely self-love and love of the world, and the acceptance of heavenly loves, which are love to the Lord and love towards the neighbour, and so an acceptance of the Church. This is why these words mean an acceptance of their semblance of religion and that therefore they identified the truth and the good of the Church with representatives, disregarding the internal things meant by these. For otherwise they would not be like them, as the words that follow show, 'Only on this [condition] will we consent to you: If you will be as we are'. As regards 'circumcision' being the sign of purification from filthy loves, see 2039, 2632, and the expression 'uncircumcised' being used of those who were governed by those loves, 2049, 3412, 3413.

[2] Scarcely anyone at the present day knows what circumcision means specifically, and this therefore must be stated. The genital organs in both sexes mean things associated with the joining together of good and truth. They not only mean them but also in actual fact correspond to them. It has been shown at the ends of chapters that all the organs and members in the human being have a correspondence with spiritual things in heaven, including therefore the organs and members devoted to procreation. These correspond to the marriage of good and truth, from which marriage conjugial love also comes down, see 2618, 2727-2729, 2803, 3132, 4434. Because the foreskin covered the genital organ it corresponded in the Most Ancient Church to the obscuration of good and truth, but in the Ancient Church to the defilement of them. With a person who belonged to the Most Ancient Church, because he was an internal man, good and truth were able to be obscured but not defiled, but with one who belonged to the Ancient Church, because he was in comparison with his predecessor an external man, good and truth were able to be defiled since it is external things, that is to say, external loves, that cause defilement. For this reason those who belonged to the Most Ancient Church had no knowledge of circumcision, only those who belonged to the Ancient Church had it.

[3] In addition circumcision spread from this Church to many nations. It was imposed on Abraham and his descendants not as something new but as the revival of a practice which had been abandoned, it becoming for his descendants the sign that they belonged to the Church. But that nation did not know, and did not wish to know, what it was a sign of, for they identified religion with representatives alone, which are externals. They therefore condemned the uncircumcised as a whole, when yet circumcision was to be merely a sign representative of purification from self-love and love of the world, from which those are purified who have been circumcised spiritually and are called circumcised at heart, as in Moses,

Jehovah God will circumcise your heart, and the heart of your seed, so that you will love Jehovah your God with all your heart and with all your soul. Deuteronomy 30:6.

In the same author,

You shall circumcise the foreskin of your heart, and you shall be stiff-necked no longer. Deuteronomy 10:16, 18.

And in Jeremiah,

Break up your fallow ground, and remove the foreskin of your heart. Jeremiah 4:3-4.

[4] People however who are governed by self-love and love of the world are called 'uncircumcised', in spite of their having been circumcised, as in Jeremiah,

Behold, the days are coming in which I will visit every one circumcised in the foreskin - Egypt, and Judah, and Edom, and the children of Ammon, and Moab, and all that have the corners [of their hair] cut and who dwell in the wilderness, for all these nations are uncircumcised, and all the house of Israel is uncircumcised in heart. Jeremiah 9:25-26.

From this it is also evident that many other nations were circumcised, for it is said 'I will visit every one circumcised in the foreskin', and so, as stated above, that circumcision was not something new, nor was it confined to the descendants of Jacob as a distinguishing feature. The Philistines were not circumcised, and therefore 'the uncircumcised' is generally used to mean the Philistines, 1 Samuel 14:6; 17:26, 36; 31:4; 2 Samuel 1:20; and elsewhere.

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