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Jezekilj 5

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1 Potom, sine čovečji, uzmi nož oštar, britvu brijačku uzmi, i pusti je po glavi svojoj i po bradi svojoj, pa uzmi merila i razdeli.

2 Trećinu sažezi ognjem usred grada, kad se navrše dani opsade, a drugu trećinu uzmi i iseci mačem oko njega, a ostalu trećinu razmetni u vetar, i ja ću izvući mač za njima.

3 Ali uzmi malo, i zaveži u skut svoj.

4 I od toga još uzmi i baci u oganj i sažezi ognjem; odatle će izaći oganj na sav dom Izrailjev.

5 Ovako veli Gospod Gospod: Ovo je Jerusalim koji postavih usred naroda i optočih ga zemljama.

6 Ali promeni zakone moje na bezakonje većma nego narodi, i uredbe moje većma nego zemlje što su oko njega, jer odbaciše moje zakone, i ne hodiše po mojim uredbama.

7 Zato ovako veli Gospod Gospod: Što postaste gori od naroda koji su oko vas, ne hodiste po mojim uredbama i ne izvršavaste moje zakone, pa ni po uredbama naroda koji su oko vas ne činiste,

8 Zato ovako veli Gospod Gospod: Evo i mene na te, i izvršiću usred tebe sudove na vidiku narodima;

9 I učiniću ti šta još nisam učinio niti ću više učiniti za sve gadove tvoje.

10 Zato oci će jesti sinove usred tebe, i sinovi će jesti oce svoje, i izvršiću na tebi sudove i rasejaću sav ostatak tvoj u sve vetrove.

11 Zato, tako ja živ bio, veli Gospod Gospod, što si oskvrnio moju svetinju svakojakim nečistotama svojim i svakojakim gadovima svojim, zato ću i ja tebe potrti, i neće oko moje žaliti, niti ću se smilovati.

12 Trećina će tvoja pomreti od pomora, i od gladi će izginuti usred tebe, a druga će trećina pasti od mača oko tebe, a trećinu ću rasejati u sve vetrove, i izvući ću mač za njima.

13 I tako će se izvršiti gnev moj i namiriću jarost svoju na njima i zadovoljiću se, i oni će poznati da sam ja Gospod govorio u revnosti svojoj kad izvršim gnev svoj na njima.

14 I učiniću od tebe pustoš i rug među narodima koji su oko tebe pred svakim koji prolazi.

15 I bićeš rug i sramota i nauk i čudo narodima što su oko tebe kad izvršim sudove na tebi gnevom, jarošću i ljutim karanjem; ja Gospod rekoh;

16 Kad pustim na vas ljute strele gladi, koje će biti smrtne, koje ću pustiti da vas zatrem, i kad glad navalim na vas i slomim vam potporu u hlebu,

17 Kad pustim na vas glad i ljute zveri, koje će ti decu izjesti, i kad pomor i krv prođu kroza te, i kad pustim mač na te. Ja Gospod rekoh.

   

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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.