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Ezekiel 16

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1 And there is a word of Jehovah unto me, saying,

2 `Son of man, cause Jerusalem to know her abominations, and thou hast said:

3 Thus said the Lord Jehovah to Jerusalem: Thy birth and thy nativity [Are] of the land of the Canaanite, Thy father the Amorite, and thy mother a Hittite.

4 As to thy nativity, in the day thou wast born, Thou -- thy navel hath not been cut, And in water thou wast not washed for ease, And thou hast not been salted at all, And thou hast not been swaddled at all.

5 No eye hath had pity on thee, to do to thee any of these, To have compassion on thee, And thou art cast on the face of the field, With loathing of thy person. In the day thou hast been born -- thou!

6 And I do pass over by thee, And I see thee trodden down in thy blood, And I say to thee in thy blood, Live, And I say to thee in thy blood, Live.

7 A myriad -- as the shoot of the field I have made thee, And thou art multiplied, and art great, And comest in with an excellent adornment, Breasts have been formed, and thy hair hath grown -- And thou, naked and bare!

8 And I pass over by thee, and I see thee, And lo, thy time [is] a time of loves, And I spread My skirt over thee, And I cover thy nakedness, And I swear to thee, and come in to a covenant with thee, An affirmation of the Lord Jehovah, And thou dost become Mine.

9 And I do wash thee with water, And I wash away thy blood from off thee, And I anoint thee with perfume.

10 And I clothe thee with embroidery, And I shoe thee with badger's skin, And I gird thee with fine linen, And I cover thee with figured silk.

11 And I adorn thee with adornments, And I give bracelets for thy hands, And a chain for thy neck.

12 And I give a ring for thy nose, And rings for thine ears, And a crown of beauty on thy head.

13 And thou dost put on gold and silver, And thy clothing [is] fine linen, And figured silk and embroidery, Fine flour, and honey, and oil thou hast eaten, And thou art very very beautiful, And dost go prosperously to the kingdom.

14 And go forth doth thy name among nations, Because of thy beauty -- for it [is] complete, In My honour that I have set upon thee, An affirmation of the Lord Jehovah.

15 And thou dost trust in thy beauty, And goest a-whoring because of thy renown, And dost pour out thy whoredoms On every passer by -- to him it is.

16 And thou dost take of thy garments, And dost make to thee spotted high-places, And dost go a-whoring upon them, They are not coming in -- nor shall it be!

17 And thou dost take thy beauteous vessels Of My gold and My silver that I gave to thee, And dost make to thee images of a male, And dost go a-whoring with them,

18 And dost take the garments of thy embroidery, And thou dost cover them, And My oil and My perfume thou hast set before them.

19 And My bread, that I gave to thee, Fine flour, and oil, and honey, that I caused thee to eat. Thou hast even set it before them, For a sweet fragrance -- thus it is, An affirmation of the Lord Jehovah.

20 And thou dost take thy sons and thy daughters Whom thou hast born to Me, And dost sacrifice them to them for food. Is it a little thing because of thy whoredoms,

21 That thou dost slaughter My sons, And dost give them up in causing them to pass over to them?

22 And with all thine abominations and thy whoredoms, Thou hast not remembered the days of thy youth, When thou wast naked and bare, Trodden down in thy blood thou wast!

23 And it cometh to pass, after all thy wickedness, (Wo, wo, to thee -- an affirmation of the Lord Jehovah),

24 That thou dost build to thee an arch, And dost make to thee a high place in every broad place.

25 At every head of the way thou hast built thy high place, And thou dost make thy beauty abominable, And dost open wide thy feet to every passer by, And dost multiply thy whoredoms,

26 And dost go a-whoring unto sons of Egypt, Thy neighbours -- great of appetite! And thou dost multiply thy whoredoms, To provoke Me to anger.

27 And lo, I have stretched out My hand against thee, And I diminish thy portion, And give thee to the desire of those hating thee, The daughters of the Philistines, Who are ashamed of thy wicked way.

28 And thou goest a-whoring unto sons of Asshur, Without thy being satisfied, And thou dost go a-whoring with them, And also -- thou hast not been satisfied.

29 And thou dost multiply thy whoredoms On the land of Canaan -- toward Chaldea, And even with this thou hast not been satisfied.

30 How weak [is] thy heart, An affirmation of the Lord Jehovah, In thy doing all these, The work of a domineering whorish woman.

31 In thy building thine arch at the head of every way, Thy high place thou hast made in every broad place, And -- hast not been as a whore deriding a gift.

32 The wife who committeth adultery -- Under her husband -- doth receive strangers.

33 To all whores they give a gift, And -- thou hast given thy gifts to all thy lovers, And dost bribe them to come in unto thee, From round about -- in thy whoredoms.

34 And the contrary is in thee from women in thy whoredoms, That after thee none doth go a-whoring; And in thy giving a gift, And a gift hath not been given to thee; And thou art become contrary.

35 Therefore, O whore, hear a word of Jehovah,

36 Thus said the Lord Jehovah: Because of thy brass being poured forth, And thy nakedness is revealed in thy whoredoms near thy lovers, And near all the idols of thy abominations, And according to the blood of thy sons, Whom thou hast given to them;

37 Therefore, lo, I am assembling all thy lovers, To whom thou hast been sweet, And all whom thou hast loved, Besides all whom thou hast hated; And I have assembled them by thee round about, And have revealed thy nakedness to them, And they have seen all thy nakedness.

38 And I have judged thee -- judgments of adultresses, And of women shedding blood, And have given thee blood, fury, and jealousy.

39 And I have given thee into their hand, And they have thrown down thine arch, And they have broken down thy high places, And they have stript thee of thy garments, And they have taken thy beauteous vessels, And they have left thee naked and bare.

40 And have caused an assembly to come up against thee, And stoned thee with stones, And thrust thee through with their swords,

41 And burnt thy houses with fire, And done in thee judgments before the eyes of many women, And I have caused thee to cease from going a-whoring, And also a gift thou givest no more.

42 And I have caused My fury against thee to rest, And My jealousy hath turned aside from thee, And I have been quiet, and I am not angry any more.

43 Because thou hast not remembered the days of thy youth, And dost give trouble to Me in all these, Lo, even I also thy way at first gave up, An affirmation of the Lord Jehovah, And I did not this thought for all thine abominations.

44 Lo, every one using a simile, Doth use a simile concerning thee, saying: As the mother -- her daughter!

45 Thy mother's daughter thou [art], Loathing her husband and her sons, And thy sisters' sister thou [art], Who loathed their husbands and their sons, Your mother [is] a Hittite, and your father an Amorite.

46 And thine elder sister [is] Samaria, she and her daughters, Who is dwelling at thy left hand, And thy younger sister, who is dwelling on thy right hand, [is] Sodom and her daughters.

47 And -- in their ways thou hast not walked, And according to their abominations done, As a little thing it hath been loathed, And thou dost more corruptly than they in all thy ways.

48 I live -- an affirmation of the Lord Jehovah, Sodom thy sister hath not done -- she and her daughters -- As thou hast done -- thou and thy daughters.

49 Lo, this hath been the iniquity of Sodom thy sister, Arrogancy, fulness of bread, and quiet ease, Have been to her and to her daughters, And the hand of the afflicted and needy She hath not strengthened.

50 And they are haughty and do abomination before Me, And I turn them aside when I have seen.

51 As to Samaria, as the half of thy sins -- she hath not sinned, And thou dost multiply thine abominations more than they, And dost justify thy sisters by all thy abominations that thou hast done.

52 Thou also -- bear thy shame, That thou hast adjudged to thy sisters, Because of thy sins that thou hast done more abominably than they, They are more righteous than thou, And thou, also, be ashamed and bear thy shame, In thy justifying thy sisters.

53 And I have turned back [to] their captivity, The captivity of Sodom and her daughters, And the captivity of Samaria and her daughters, And the captivity of thy captives in their midst,

54 So that thou dost bear thy shame, And hast been ashamed of all that thou hast done, In thy comforting them.

55 And thy sisters, Sodom and her daughters, Do turn back to their former state, And Samaria and her daughters Do turn back to their former state, And thou and thy daughters do turn back to your former state.

56 And thy sister Sodom hath not been for a report in thy mouth, In the day of thine arrogancy,

57 Before thy wickedness is revealed, As [at] the time of the reproach of the daughters of Aram, And of all her neighbours, the daughters of the Philistines, Who are despising thee round about.

58 Thy devices and thine abominations, Thou hast borne them, an affirmation of Jehovah.

59 For thus said the Lord Jehovah: I have dealt with thee as thou hast done, In that thou hast despised an oath -- to break covenant.

60 And I -- I have remembered My covenant with thee, In the days of thy youth, And I have established for thee a covenant age-during.

61 And thou hast remembered thy ways, And thou hast been ashamed, In thy receiving thy sisters -- Thine elder with thy younger, And I have given them to thee for daughters, And not by thy covenant.

62 And I -- I have established My covenant with thee, And thou hast known that I [am] Jehovah.

63 So that thou dost remember, And thou hast been ashamed, And there is not to thee any more an opening of the mouth because of thy shame, In My receiving atonement for thee, For all that thou hast done, An affirmation of the Lord Jehovah!'

   

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Arcana Coelestia # 2177

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2177. That 'meal of fine flour' means the spiritual and celestial ingredients [of the rational] which were present at that time with the Lord, and 'cakes' the same when both had been joined together, is quite clear from the sacrifices of the representative Church and from the minchah presented at the same time, which consisted of fine flour mixed with oil and made into cakes. Representative worship consisted primarily in burnt offerings and sacrifices. What these represented has been stated above where 'bread' was the subject, in 2165, namely the celestial things of the Lord's kingdom in heaven and of the Lord's kingdom on earth, which is the Church, and also the things of the Lord's kingdom or Church as it exists with every individual, and in general everything that is in essence love and charity, since these are celestial entities. In those times all the sacrifices were called 'bread'. Along with those sacrifices a minchah was included - which, as has been stated, consisted of fine flour mixed with oil to which also incense was added - and also a wine-offering.

[2] What these latter represented becomes clear too, namely things similar to those represented by sacrifices but of a lower order, thus the things which belong to the spiritual Church, and also those which belong to the external Church. It may become clear to anyone that such things would never have been prescribed unless they had represented Divine things, and also that each one represented some specific thing. For unless they had represented Divine things they would have been no different from similar things found among gentiles, among whom also there were sacrifices, minchahs, libations, and incense, as well as perpetual fires and many other things which had come down to them from the Ancient Church, especially from the Hebrew Church. But because they were separated from the internal, that is, the Divine things represented by them, those external forms of worship were nothing but idolatrous, as they also came to be among the Jews, who likewise sank into all kinds of idolatry. From this it may become clear to anyone that heavenly arcana were present within every form of ritual, especially so within the sacrifices and every detail of them.

[3] As regards the minchah, the nature of it and how it was to be made into cakes is described in a whole chapter in Moses - in Leviticus 2; also Numbers 15, and elsewhere. The law regarding the minchah is described in Leviticus in the following words,

Fire shall be kept burning unceasingly on the altar; it shall not be put out. And this is the law of the minchah: Aaron's sons shall bring it before Jehovah to the front of the altar, and he shall take up from it a fistful of fine flour of the minchah and of the oil of it and all the frankincense which is on the minchah, and he shall burn it on the altar; it is an odour of rest for a memorial to Jehovah. And the rest of it Aaron and his sons shall eat. Unleavened bread shall be eaten in a holy place. In the court of the tent of meeting shall they eat it. It shall not be cooked leavened; I have given it as their portion from My fire-offerings; it is most holy. Leviticus 6:13-17.

[4] The fire which was to be kept burning unceasingly on the altar represented the Lord's love, that is, His mercy, which is constant and eternal. 'Fire' in the Word means love, see 934, and therefore 'the fire-offerings made for an odour of rest' means the good pleasure which the Lord takes in those things that belong to love and charity. That 'odour' means good pleasure, that is, that which is pleasing, see 925, 1519. Their 'taking a fistful' represented their being required to love with all their soul or strength, for 'the hand' or 'the palm' of the hand means power, as shown in 878, from which 'the fist' also means the same. 'The fine flour together with the oil and the frankincense' represented all things of charity - 'fine flour' the spiritual ingredient of it, 'oil' the celestial, and 'frankincense' that which was in this manner pleasing. That 'fine flour' represents the spiritual ingredient is evident from what has just been stated and from what is stated below. That 'oil' represents the celestial ingredient, or the good or charity, see 886, and that 'frankincense' on account of its odour represents that which is pleasing and acceptable, 925.

[5] Its being 'unleavened bread' or not fermented means that it was to be genuine, thus something offered from genuineness of heart and having no uncleanness. The eating of the rest by Aaron and his sons represented man's reciprocation and his making it his own, and thus represented conjunction by means of love and charity; and it is for this reason that they were commanded to eat it 'in a holy place'. Hence it is called something most holy. These were the things which were represented by the minchah. It was also the way in which the representatives themselves were perceived in heaven; and when the member of the Church understood them in the same way his ideas were like the perception which the angels possess, so that he was in the Lord's kingdom in heaven even though he was on earth.

[6] For more about the minchah - what it was to consist of in any particular kind of sacrifice; the way in which it was to be baked into cakes; what kind was to be offered by those who were being cleansed, and also what kinds on other occasions (all of which would take too long to introduce and explain here) - see what is said about it in Exodus 29:39-41; Leviticus 5:11-13; 6:16-17, 19-21; 10:12-13; 23:10-13, 6, 17; Numbers 5:15 and following verses; 6:15-17, 19-20; 7: in various places; 28:5, 8, 9, 12-13, 20-21, 28-29; 29:3-4, 9-10, 14-15, 18, 21, 24, 27, 30, 33, 37

[7] 'Fine flour made into cakes' had in general the same representation as bread, namely the celestial ingredient of love, while 'meals represented its spiritual ingredient, as becomes clear in the places indicated above. The loaves which were called 'the bread of the Presence' or 'the shewbread' consisted of fine flour, which was made into cakes and placed on the table to provide an unceasing representation of the Lord's love, that is, of His mercy, towards the whole human race, and man's reciprocation. These loaves are spoken of in Moses as follows,

You shall take fine pour and bake it into twelve cakes; two-tenths [of an ephah] shall there be in one cake And you shall place them in two rows, six in a row, on the clean table before Jehovah. And you shall put pure frankincense on each row, and it shall be bread serving as a memorial, a fire-offering to Jehovah. Every sabbath day [Aaron] shall set it out in order before Jehovah continually; it is from the children of Israel as an eternal covenant. And it shall be for Aaron and his sons, and they shall eat it in a holy place, for it is to him the most holy of fire-offerings to Jehovah, by an eternal statute. Leviticus 24:5-9.

Every item and smallest detail mentioned here represented the holiness of love and charity, 'fine flour' having the same representation as meal of fine flour, namely that which is celestial and that which is spiritual that goes with it, and 'cake' the two when joined together.

[8] From this it is clear what the holiness of the Word is to those who possess heavenly ideas, and indeed what holiness was present within this particular representative observance, on account of which it is called 'most holy'. It is also clear how devoid of holiness the Word is to those who imagine that it does not have anything heavenly within it and who keep solely to externals. Exemplifying the latter are those who in the present verse under consideration perceive 'the meal' to be merely meal, 'the fine flour' merely fine flour, and 'the cake' merely a cake, and who imagine that these things have been stated without each one that is mentioned embodying something of the Divine within it. Their attitude is similar to that of those who imagine that the bread and wine of the Holy Supper are no more than a certain religious observance that does not have anything holy within it. Yet in fact it possesses such holiness that the minds of men are linked by means of it to the minds of those in heaven, when from an internal affection they think that the bread and wine mean the Lord's love and man's reciprocation, and by virtue of that interior thought and affection they abide in holiness.

[9] Much the same was implied by the requirement that when the children of Israel entered the land they were to present as a heave-offering to Jehovah a cake made from the first of their dough, Numbers 15:20. The fact that such things are meant is also evident in the Prophets, from' among whom for the moment let this one place in Ezekiel be introduced here,

You were adorned with gold and silver, and your raiment was of fine linen and silk and embroidered cloth. You ate fine flour, honey, and oil. You became exceedingly beautiful, and attained to a kingdom. Ezekiel 16:13.

This refers to Jerusalem, by which is meant the Church, which Church in its earliest days bore an appearance such as this, that is to say, the Ancient Church, which is described by means of raiment and many other adornments. Its affections for truth and good are also described by 'the fine flour, honey, and oil'. It may become clear to anyone that all these details mean in the internal sense something altogether different from what they do in the sense of the letter. And the same applies to Abraham's saying to Sarah, 'Take quickly three measures of meal of fine flour, knead it, and make cakes'. That 'three' means things that are holy has been shown already in 720, 901.

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