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Jezekilj 21

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1 Opet mi dođe reč Gospodnja govoreći:

2 Sine čovečji, okreni lice svoje na jug i pokaplji prema jugu, i prorokuj na šumu u južnom polju.

3 I reci šumi južnoj: Čuj reč Gospodnju, ovako veli Gospod Gospod, evo ja ću raspaliti u tebi oganj koji će proždreti u tebi svako drvo zeleno i svako drvo suvo; plamen razgoreli neće se ugasiti, i izgoreće od njega sve od juga do severa.

4 I svako će telo videti da sam ja zapalio; neće se ugasiti.

5 A ja rekoh: Jaoh Gospode Gospode, oni govore za me: Ne govori li taj same priče?

6 I dođe mi reč Gospodnja govoreći:

7 Sine čovečji, okreni lice svoje prema Jerusalimu, i pokaplji prema svetim mestima, i prorokuj protiv zemlje Izrailjeve.

8 I reci zemlji Izrailjevoj: Ovako veli Gospod: Evo me na te; izvući ću mač svoj iz korica, i istrebiću iz tebe pravednog i bezbožnog.

9 Da istrebim iz tebe pravednog i bezbožnog, zato će izaći mač moj iz korica svojih na svako telo od juga do severa.

10 I poznaće svako telo da sam ja Gospod izvukao mač svoj iz korica njegovih, neće se više vratiti.

11 A ti, sine čovečji, uzdiši kao da su ti bedra polomljena, i gorko uzdiši pred njima.

12 A kad ti kažu: Zašto uzdišeš? Ti reci: Za glas što ide, od kog će se rastopiti svako srce i klonuti sve ruke i svakog će duha nestati, i svaka će kolena postati kao voda; evo, ide, i navršiće se, govori Gospod Gospod.

13 Potom dođe mi reč Gospodnja govoreći:

14 Sine čovečji, prorokuj i reci: Ovako veli Gospod Gospod: Reci: mač, mač je naoštren, i uglađen je.

15 Naoštren je da kolje, uglađen je da seva; hoćemo li se radovati kad prut sina mog ne haje ni za kako drvo?

16 Dao ga je da se ugladi da se uzme u ruku; mač je naoštren i uglađen, da se da u ruku ubici.

17 Viči i ridaj, sine čovečji; jer on ide na narod moj, na sve knezove Izrailjeve; pod mač će biti okrenuti s narodom mojim, za to udri se po bedru.

18 Kad beše karanje, šta bi? Eda li ni od pruta koji ne haje neće biti ništa? Govori Gospod Gospod.

19 Ti dakle, sine čovečji, prorokuj i pljeskaj rukama, jer će mač doći i drugom i trećom, mač koji ubija, mač koji velike ubija, koji prodire u kleti.

20 Da se rastope srca i umnoži pogibao, metnuo sam na sva vrata njihova strah od mača; jaoh! Pripravljen je da seva, naoštren da kolje.

21 Stegni se, udri nadesno, nalevo, kuda se god obrneš.

22 Jer ću i ja pljeskati rukama, i namiriću gnev svoj. Ja Gospod rekoh.

23 Još mi dođe reč Gospodnja govoreći:

24 A ti, sine čovečji, načini dva puta, kuda će doći mač cara vavilonskog; iz jedne zemlje neka izlaze oba; i izberi stranu, gde se počinje put gradski, izberi.

25 Načini put kojim će doći mač na Ravu sinova Amonovih, i u Judeju na tvrdi Jerusalim.

26 Jer će car vavilonski stati na rasputici, gde počinju dva puta, te će vračati, gladiće strele, pitaće likove, gledaće u jetru.

27 Nadesno će mu vračanje pokazati Jerusalim da namesti ubojne sprave, da otvori usta na klanje, da podigne glas podvikujući, da namesti ubojne sprave prema vratima, da načini opkope, da pogradi kule.

28 I učiniće se vračanje zaludno zakletima, a to će napomenuti bezakonje da se uhvate.

29 Zato ovako veli Gospod Gospod: Što napominjete svoje bezakonje, te se otkriva nevera vaša i gresi se vaši vide u svim delima vašim, za to što dođoste na pamet, bićete pohvatani rukom.

30 A ti, nečisti bezbožniče, kneže Izrailjev, kome dođe dan kad bi na kraju bezakonje,

31 Ovako veli Gospod Gospod: Skini tu kapu i svrzi taj venac, neće ga biti; niskog ću uzvisiti a visokog ću poniziti.

32 Uništiću, uništiću, uništiću ga, i neće ga biti, dokle ne dođe onaj kome pripada, i njemu ću ga dati.

33 A ti, sine čovečji, prorokuj i reci: Ovako veli Gospod Gospod za sinove Amonove i za njihovu sramotu; reci dakle: mač, mač je izvučen, uglađen da kolje, da zatire, da seva,

34 Dokle ti viđaju taštinu, dokle ti gataju laž, da te metnu na vratove pobijenim bezbožnicima, kojima dođe dan kad bi kraj bezakonju.

35 Ostavi mač u korice, na mestu gde si se rodio, u zemlji gde si postao, sudiću ti;

36 I izliću na te gnev svoj, ognjem gneva svog dunuću na te i predaću te u ruke žestokim ljudima, veštim u zatiranju.

37 Ognju ćeš biti hrana, krv će ti biti posred zemlje, nećeš se spominjati, jer ja Gospod rekoh.

   

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Apocalypse Explained # 126

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126. And I will give thee the crown of life, signifies wisdom and eternal happiness therefrom. This is evident from the signification of "crown," as being wisdom, in reference to those who are in the spiritual affection of the knowledges of truth and good (of which more in what follows); and from the signification of "life," as being eternal happiness, which is also called life eternal. Those who are in the spiritual affection of truth and good, and who are here treated of, have eternal happiness, because heaven with man is implanted by means of the knowledges of truth and good from the Word. He who believes that heaven is implanted by other means is much deceived; for man is born merely natural, with the faculty of becoming spiritual, and he becomes spiritual by means of truths from the Word and a life according to them. Who can ever become spiritual unless he has some knowledge of the Lord, of heaven, of the life after death, of faith, and of love, and of the other things that are means of salvation? If man had no knowledge of these things he would remain natural; and a merely natural man can have nothing in common with the angels of heaven, who are spiritual. Man has two minds, one exterior, the other interior.

The exterior mind is called the natural mind, but the interior is called the spiritual mind. The former or natural mind is opened by means of the knowledges of the things that are in the world; but the latter or spiritual mind by means of the knowledges of the things that are in heaven, which the Word teaches, and the church from the Word; by means of these man becomes spiritual when he knows them and lives according to them.

[2] This is meant by the Lord's words in John:

Except a man has been born of water and of the Spirit, he cannot enter into the kingdom of God (John 3:5).

"Water" signifies the truths of faith, and "spirit" a life according to them (See above, n. 71); and in The Doctrine of the New Jerusalem 202-209). Most people at this day believe that they are to come into heaven solely by virtue of holy worship in temples and by adorations and prayers; but such of them as do not care for the knowledges of truth and good from the Word, and who fail to imbue with these the life, as well as the memory, remain natural as before, and do not become spiritual; for their holy worship, adorations, and prayers, do not proceed from any spiritual origin; since their spiritual mind has not been opened by the knowledges of spiritual things and a life according to them, but is empty; and worship that proceeds from what is empty is merely natural gesture, with nothing spiritual in it. If such persons are insincere and unjust in respect to moral and civil life, their holy worship, adorations, and prayers have within them what repels heaven from them, instead of opening heaven to them as they believe; for their holy worship is like a vessel containing things putrid and filthy, which are oozing forth, or like a splendid garment investing a body covered with ulcers. I have seen many thousands of such cast into hell. But wholly different are holy worship, adorations, and prayers with those who are in the knowledges of truth and good and in a life according to them; with such these acts are pleasing to the Lord, for they are the effects wrought by their spirit in the body, or the effects of their faith and love, thus they are not merely natural gestures, but spiritual acts.

From this it can be seen that the knowledges of truth and good from the Word, and a life according to them, alone make man spiritual; and that in him who is thereby made spiritual, angelic wisdom from the Lord can be implanted together with eternal happiness. Angels derive happiness from no other source than from wisdom.

[3] A "crown" signifies wisdom, because all things by which man is clothed or distinguished derive their signification from the part of man that they clothe or distinguish (See Arcana Coelestia 9827), and "crown" signifies wisdom, because it is a sign upon the head, and "head" in the Word signifies wisdom, for there wisdom resides. So in Ezekiel:

I decked thee with ornaments, I put bracelets upon thy hands; and a chain upon thy throat. And I put a jewel upon thy nose, and earrings in thine ears, and a crown of adorning upon thy head (Ezekiel 16:11, 12).

Jerusalem, which signifies the church, is here treated of, such as it was when it was established by the Lord; by these various insignia are meant, in the spiritual sense, such things as are of the church; and each one takes its signification from the part to which it is applied, and "the crown of adorning" here means wisdom. (But what is meant by "ornament," may be seen in Arcana Coelestia 10536, 10540; by "bracelets," n. 3103, 3105; by "chain" n . 5320; by "jewel," n. 4551; by "earrings," n. 4551, 10402) Wisdom, which is from the knowledges of truth and good from the Word and from a life according to them, is likewise signified by "crown" in many other passages in the Word (as in Isaiah 28:5; Jeremiah 13:18; Lamentations 5:15, 16; Ezekiel 21:25, 26; 23:42; Zechariah 6:11-14; Psalms 89:38, 39; Psalms 132:17, 18; Job 19:9; Revelation 3:11; 4:4). The crowning of kings is from ancient times, when men were familiar with representatives and significatives, and it was known that "kings" represented the Lord in respect to Divine truth, and that a "crown" was intended to signify wisdom (that "kings" represented the Lord in respect to Divine truth, see Arcana Coelestia 1672, 2015, 2069, 3009, 4581, 4966, 5068, 6148); that those that are in truths are called "kings" and "king's sons" see above n. 31; and as these are called "kings" in the Word, and kings have crowns, so here where these are treated of it is said that they were to receive "the crown of life."

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