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Hesekiel 3

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1 Ja ta ütles mulle: 'Inimesepoeg, söö, mis sulle antakse! Söö ära see rullraamat ja mine räägi Iisraeli soole!'

2 Siis ma avasin oma suu ja ta andis mulle süüa selle rullraamatu.

3 Ja ta ütles mulle: 'Inimesepoeg, täida oma kõht ja toida oma sisemus selle rullraamatuga, mille ma sulle annan!' Siis ma sõin ja see oli mu suus magus nagu mesi.

4 Ja ta ütles mulle: 'Inimesepoeg, tule! Mine Iisraeli soo juurde ja räägi neile minu sõnu!

5 Sest sind ei läkitata mitte umbkeelse või kange keelega rahva juurde, vaid Iisraeli soo juurde,

6 mitte paljude rahvaste juurde, kes on umbkeelsed ja kange keelega, kelle sõnu sa ei mõista. Tõesti, kui ma läkitaksin sind nende juurde, nad kuulaksid sind.

7 Aga Iisraeli sugu ei taha sind kuulata, sest nad ei taha mindki kuulata. Sest kogu Iisraeli sugu on kõva laubaga ja paadunud südamega.

8 Vaata, ma teen su palge karmiks, nagu on nende palged, ja su lauba kõvaks, nagu on nende laubad.

9 Teemandi sarnaseks, ränikivist kõvemaks teen ma su lauba. Ära karda neid ja ära kohku nende ees - nad on ju vastupanija sugu!'

10 Ja ta ütles mulle: 'Inimesepoeg, kõik mu sõnad, mis ma sulle räägin, võta südamesse ja kuule neid oma kõrvaga!

11 Ja mine vangide juurde, oma rahva laste juurde, ja räägi nendega ning ütle neile: Nõnda ütleb Issand Jumal; kuulaku nad või ärgu kuulaku!'

12 Siis tõstis Vaim mu üles ja ma kuulsin enda taga suurt müra; 'Õnnistatud olgu Issanda auhiilgus oma paigas!',

13 ja olevuste tiibade kahinat, mis üksteist puudutasid, ja nendega üheaegselt rataste raginat ja suurt mürinat.

14 Ja Vaim tõstis mu üles ja võttis minu, ja ma läksin sügava sisemise erutusega; Issanda käsi oli tugevasti mu peal.

15 Ja ma tulin Tel-Abibi vangide juurde, kes elasid Kebari jõe ääres; ja seal, kus nad elasid, istusin ma vaikides nende keskel seitse päeva.

16 Aga seitsme päeva pärast tuli mulle Issanda sõna; ta ütles:

17 'Inimesepoeg, ma olen sind pannud vahimeheks Iisraeli soole. Ja kui sa kuuled sõna mu suust, siis sa pead neid minu poolt manitsema.

18 Kui ma ütlen õelale: 'Sa pead surema!', kuid sina ei manitse teda ega räägi, et manitseda õelat pöörduma oma õeluse teelt, et hoida teda elus, siis see õel küll sureb oma süü pärast, aga tema verd ma nõuan sinu käest.

19 Aga kui sa õelat manitsed ja tema ei pöördu oma õelusest või oma õeluse teelt, siis ta sureb oma süü pärast, sina aga oled päästnud oma hinge.

20 Ja kui õige pöördub oma õigusest ja teeb ülekohut, siis ma panen ta ette komistuskivi ja ta peab surema; kui sa teda ei ole manitsenud, siis ta peab surema oma patu pärast ja ta õigeid tegusid, mis ta oli teinud, ei peeta meeles; aga tema verd ma nõuan sinu käest.

21 Ent kui sa õiget manitsed, et õige ei teeks pattu, ja tema ei teegi pattu, siis ta jääb tõesti elama, sest ta on lasknud ennast manitseda ja sina oled päästnud oma hinge.'

22 Issanda käsi tuli seal minu peale ja ta ütles mulle: 'Tõuse, mine orgu, seal räägin ma sinuga!'

23 Ja ma tõusin ning läksin orgu, ja vaata, seal seisis Issanda auhiilgus, samasugune auhiilgus, mida ma olin näinud Kebari jõe ääres; ja ma langesin silmili.

24 Aga minu sisse tuli Vaim ja tõstis mu jalgadele seisma; ta rääkis minuga ja ütles mulle: 'Mine, sule ennast oma kotta!

25 Ja sina, inimesepoeg! Vaata, su peale pannakse köied ja sind seotakse nendega, et sa ei saaks minna välja nende sekka.

26 Ja ma kinnitan su keele su suulae külge, nõnda et sa jääd tummaks ega saa olla neile noomijaks; sest nad on vastupanija sugu.

27 Aga kui mina räägin sinuga, siis ma avan sinu suu, et sa räägiksid nendega: Nõnda ütleb Issand Jumal: Kes tahab kuulata, see kuulaku, kes mitte, see jätku kuulamata, sest nad on vastupanija sugu!

   

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Wheat

  

As the finest of the grains, wheat fittingly represents the finest of spiritual food, what Swedenborg calls "the good of love and charity" – which is the desire for good that springs from love of the Lord and love of serving others.

From a nutritional standpoint, wheat is packed with complex carbohydrates, a good source of lasting energy – and the desire for good from love of the Lord and love of the neighbor is a good source of lasting spiritual energy. Yet the carbohydrate-rich heart of each grain of wheat is covered by a hull rich with vitamins, protein and fiber, building blocks for the body – much as the desire for good is clothed in ideas of how to put good into action.

(Odkazy: Apocalypse Explained 374; Apocalypse Revealed 315; Arcana Coelestia 3941 [1-9], 7605, 9995)

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Arcana Coelestia # 3941

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3941. 'Reuben went in the days of the wheat harvest' means faith in regard to its state of love and charity. This is clear from the representation of 'Reuben' as faith, which is the first stage of regeneration, dealt with in 3862, 3866; from the meaning of 'days' as states, dealt with in 23, 487, 488, 493, 893, 2788, 3462, 3785; and from the meaning of 'wheat' as love and charity, dealt with below - 'wheat harvest' therefore meaning a developing state of love and charity. Jacob's four sons by the servant-girls have portrayed the various means by which the external man is joined to the internal man. Now his remaining four sons portray the actual joining together of good and truth, on account of which reference is made first of all to 'dudaim', by which that joining together or conjugial relationship is meant. The reason why 'wheat harvest' means a developing state of love and charity is that 'the field' means the Church and so the things that constitute the Church, while the seeds sown in it mean the germs of good and truth. And what springs up from those seeds, such as wheat, barley, and many other crops, are the fruits of love and charity, and also of faith. The states of the Church so far as those things are concerned are therefore compared to seedtime and harvest, and are also actually called seedtime and harvest, as in Genesis 8:22 - see 932.

[2] That 'wheat' means the things which constitute love and charity may also be seen from the following places: In Moses,

Jehovah causes him to ride over the heights of the land and He feeds [him] with the produce of the fields, causes him to suck honey out of the crag, and oil out of the stony rock - butter from the cattle, and milk from the flock, with the fat of lambs and rams, the breed 1 of Bashan, and of goats, with the kidney-fat of wheat; and of the blood of the grape you drink unmixed wine. Deuteronomy 32:13-14.

This refers in the internal sense to the Ancient Church and its state when it was established, every aspect of love and charity, and every aspect of faith there, being described by means of things that have spiritual meanings. 'The kidney-fat of wheat' means the celestial side of love and charity. And because 'fat' or 'fatness' means that which is celestial, 353, and 'wheat' means love, the two words are therefore linked together in various places in the Word, as also in David,

O that My people were obedient to Me, that Israel would walk in My ways! He would feed them with the fat of wheat, and with honey out of the rock I will satisfy you. Psalms 81:13, 16.

And elsewhere in the same author,

Jehovah is the one who makes peace your border; with the fat of wheat He satisfies you. Psalms 147:14.

[3] That 'wheat' means love and charity is evident in Jeremiah,

Many shepherds have destroyed My vineyard, they have trampled down the portion of My field, they have rendered the portion of My field into a lonely wilderness. On all the hills in the wilderness those who cause devastation have come, for the sword of Jehovah is devouring from one end of the land even to the other end of the land. There is no peace for any flesh. They have sown wheat and reaped thorns. Jeremiah 12:10, 12-13.

'Vineyard' and 'the field' stand for the Church, 'a lonely wilderness' for the vastation of it, 'a devouring sword' for the vastation of truth, 'no peace' for the absence of good stirring the affections, 'sowing wheat' for forms of good which are the product of love and charity, 'sowing thorns' for evils and falsities which are the result of self-love and love of the world. For 'vineyard' means the spiritual Church, 1069; 'the field' the Church as regards good, 2971; 'wilderness' vastation, 1927, 2708; 'a devouring sword' vastation of truth, 2799; 'peace' good that stirs the affections, 3780.

[4] In Joel,

The field has been laid waste, the ground has been mourning because the grain has been laid waste, the new wine has failed, the oil languishes. Farmers have been put to shame, vinedressers have wailed over the wheat and over the barley, because the harvest of the field has perished. Gird yourselves and lament, O priests; wail, O ministers of the altar. Joel 1:10-11, 13.

It is evident to anyone that here the state of the Church when it has been vastated is what is described, and this being so, that 'the field' and 'the ground' mean the Church, 'the grain' its good, and 'the new wine' its truth, 3580, while 'wheat' means celestial love, 'barley' spiritual love. And since the state of the Church is the subject, the call to 'gird yourselves and lament, O priests, and wail, O ministers of the altar' is used.

[5] In Ezekiel,

The Spirit of Jehovah addressing the prophet, Take for yourself wheat and barley, and beans, and lentils, and millet, and spelt, and put them into a single vessel, and make them for yourself into bread. With human excrement you shall make a cake before their eyes. Thus shall the children of Israel eat their unclean bread. Ezekiel 4:9, 12-13.

This refers to the defilement of good and truth. 'Wheat, barley, beans, lentils, millet, spelt' stands for different kinds of good and of truth derived from good. 'Bread' or a cake made from these together with human excrement stands for the defilement of them all.

[6] In John,

I saw, and behold, a black horse, and the one seated on it held a balance in his hand I heard a voice from the midst of the four living creatures saying, A choenix of wheat for a denarius, and three choenices of barley for a denarius; but do no harm to oil and wine. Revelation 6:5-6.

This too refers to the vastation of good and truth. 'A choenix of wheat for a denarius' stands for a scarcity of love, 'three choenices of wheat for a denarius' for a scarcity of charity.

[7] In Ezekiel,

Judah and the land of Israel, they were your merchants. Wheat of minnith and pannag, and honey, and oil, and balm, they exchanged for your tracings. Ezekiel 27:17.

This refers to Tyre, which means the cognitions of good and truth. The goods of love and charity, and the happiness they bring, are meant by 'wheat of minnith and pannag, and honey, oil, and balm'. 'Judah' means the celestial Church, 'the land of Israel' the spiritual, which are the source of those goods. 'Tracings' means acquisitions.

[8] In Moses,

A land of wheat and barley, and of the vine and of the fig and of the pomegranate, a land of olive oil and honey. Deuteronomy 8:8.

This is a description of the land of Canaan, which in the internal sense means the Lord's kingdom, 1413, 1437, 1585, 1607, 3038, 3705. Forms of good which are the product of love and charity in that kingdom are meant by 'wheat and barley', forms of good which are the product of faith by 'the vine and the fig'.

[9] In Matthew,

Whose fan is in His hand, and He will purge His threshing-floor and gather His wheat into the granary, but the chaff He will burn with unquenchable fire. Matthew 3:12; Luke 3:17.

John the Baptist referred in this way to the Lord. 'Wheat' stands for the goods of love and charity, 'chaff' for those things which do not have any good at all within them. In the same gospel,

Let both grow together until the harvest; and at the time of harvest I will tell the reapers, Gather the weeds first and bind them in bundles to burn them but gather the wheat into my barn. Matthew 13:30.

'Weeds' stands for evils and falsities, 'wheat' for goods. These are comparisons, but all comparisons in the Word are made through the use of things that carry a spiritual meaning.

Poznámky pod čarou:

1. literally, sons

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