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Jezekilj 4

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1 A ti, sine čovečji, uzmi opeku, i metni je preda se, i izreži na njoj grad Jerusalim.

2 I postavi oko njega opsadu, i načini kule prema njemu, i iskopaj oko njega opkop, i postavi vojsku oko njega, i namesti ubojne sprave oko njega.

3 Po tom uzmi tavicu gvozdenu, i metni je kao gvozden zid između sebe i grada, i okreni lice svoje suprot njemu, i on će se opsesti, i ti ćeš ga opsesti. To će biti znak domu Izrailjevom.

4 Potom lezi na levu stranu svoju, i metni na nju bezakonje doma Izrailjevog; koliko dana uzležiš na njoj toliko ćeš nositi njihovo bezakonje.

5 A ja ti dajem godine bezakonja njihova brojem dana, trista i devedeset dana, i toliko ćeš nositi bezakonje doma Izrailjevog.

6 A kad ih navršiš, onda lezi na desnu stranu svoju, i nosi bezakonje doma Judinog četrdeset dana; po jedan dan dajem ti za godinu.

7 I okreni lice svoje prema opkoljenom Jerusalimu zagalivši mišicu svoju, i prorokuj protiv njega.

8 I evo, vezaću te uzicama da se ne prevrneš s jedne strane na drugu dokle ne navršiš dane opsade tvoje.

9 I uzmi pšenice i ječma i boba i leća i prosa i krupnika, i saspi sve u jedan sud, i načini od toga sebi hleba prema broju dana u koje ćeš ležati na svojoj strani, tri stotine i devedeset dana ješćeš ga.

10 I jela tvog što ćeš jesti neka bude merom dvadeset sikala na dan; na rokove jedi ga.

11 I vodu pij merom, po šestinu ina, pij na rokove.

12 A hleb presan ječmen jedi, ispekavši ga na kalu čovečjem na njihove oči.

13 I reče Gospod: Tako će jesti sinovi Izrailjevi hleb svoj nečist među narodima u koje ću ih razagnati.

14 Tada rekoh: Ah Gospode Gospode, gle, duša se moja nije oskvrnila, jer od detinjstva svog do sada nisam jeo mrcinoga ni šta bi zverka razdrla, niti je ušlo u usta moja meso nečisto.

15 A On mi reče: Vidi, dajem ti goveđu balegu mesto čovečjeg kala, da na njoj ispečeš sebi hleb.

16 Zatim reče mi: Sine čovečji, evo ja ću slomiti potporu u hlebu u Jerusalimu, te će jesti hleb na meru i u brizi, i vodu će piti na meru i u čudu.

17 Jer će im nestati hleba i vode da će se čuditi među sobom i sasušiće se od bezakonja svog.

   

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Arcana Coelestia # 3332

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3332. 'Jacob gave Esau bread and lentil pottage' means that the good of life was given the good of truth and the good of doctrine. This is clear from the representation of 'Esau' as the good of life, dealt with in 3300, 3322; from the meaning of 'bread' as in general the good of love - both celestial and spiritual good - dealt with in 276, 680, 2165, 2177, and so also the good of truth, this being spiritual good; and from the meaning of 'lentil pottage' as the good of doctrine, for 'pottage' or soup means the massing together of matters of doctrine, 3316, but 'lentils' the good that exists essentially in these. Jacob's giving them to Esau means in the internal sense that those goods come through the doctrine of truth, which Jacob represents, 3305.

[2] These words and those that follow in this final verse describe progress made in regard to truth and good. They describe the situation with the spiritual man while being regenerated, that is to say, how he first learns matters of doctrine concerning truth; how next he is stirred by an affection for them, which is the good of doctrine; how after that, through insight into the matters of doctrine, he is stirred by an affection for the truths which they hold within them, which is the good of truth; and how at length he desires to live according to them, which is the good of life. Thus while undergoing regeneration the spiritual man advances from the doctrine of truth towards the good of life. But once he has reached that point the order is reversed - that good is the point from which he sees the good of truth, the latter the point from which he sees the good of doctrine, and this good in turn the point from which he sees matters of doctrine concerning truth. From these considerations it may be known how, from being sensory-minded, a person becomes spiritual, and what he is like when he has become spiritual.

[3] Those varieties of good, that is to say, the good of life, the good of truth, and the good of doctrine, are all distinct from one another, as becomes clear to those who weigh the matter up. The good of life is that which issues from the will, the good of truth that which issues from the understanding, while the good of doctrine is that which issues from knowledge. Doctrinal teaching is such that it includes all three. It is clear that 'lentils' means the good of doctrine from the fact that wheat, barley, beans, lentils, millet, and spelt are such things as are meant by bread, though with specific differences. The fact that 'bread' in general means good is evident from what has been stated and shown in 276, 680, 2165, 2177; and so specific kinds of good are meant by the grains and beans that have been mentioned - nobler kinds of good by wheat and barley, but less noble by beans and lentils, as also becomes evident from these words in Ezekiel,

You, take for yourself wheat and barley, and beans and lentils, and millet and spelt, and put them into a single vessel, and make them into bread for yourself. Ezekiel 4:9, 12-13.

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