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Hesekiel 4

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1 Ja sina, inimesepoeg, võta enesele telliskivi, pane see enese ette ja uurenda sellesse linn - Jeruusalemm!

2 Pane see piiramisseisukorda, ehita selle vastu piiramisseadmed, kuhja piiramisvall, aseta sõjaleerid ja paiguta müüripurustajad ümberringi!

3 Võta siis enesele raudpann ja pane see raudmüüriks enese ja linna vahele ning pööra oma pale kindlalt selle poole, nõnda et see oleks piiratav ja sina selle piiraja; see olgu Iisraeli soole märgiks!

4 Ja sina heida magama oma vasaku külje peale ja võta enda peale Iisraeli soo süü: niipalju päevi kui sa magad selle külje peal, kannad sa nende süüd!

5 Ja mina määran sulle selleks päevade arvuks nende süüaastad: kolmsada üheksakümmend päeva pead sa kandma Iisraeli soo süüd!

6 Ja kui sa need oled lõpetanud, siis teisel korral pead sa magama parema külje peal ja kandma Juuda soo süüd nelikümmend päeva; ma olen sulle määranud iga aasta kohta ühe päeva.

7 Ja pööra oma pale ja paljastatud käsivars ümberpiiratud Jeruusalemma poole ja ennusta sellele!

8 Ja vaata, ma panen su peale köied, et sa ei saaks pöörduda ühelt küljelt teisele, kuni sa oma piiramispäevad oled lõpetanud.

9 Võta nüüd enesele nisu, otri, ube, läätsi, hirssi ja okasnisu, pane need ühte astjasse ja tee neist enesele leiba, niipalju päevi kui sa magad oma külje peal: kolmsada üheksakümmend päeva pead sa seda sööma!

10 Ja su roog, mida sa päevas sööd, vaagigu kakskümmend seeklit; seda pead sa sööma aeg-ajalt.

11 Ja vett pead sa jooma mõõdu järgi: pool toopi; seda pead sa jooma aeg-ajalt.

12 Sa pead seda sööma nagu odrakooki ja küpsetama inimeste silme ees nende rooja peal.'

13 Ja Issand ütles: 'Nõnda peavad Iisraeli lapsed sööma oma roojast leiba paganate keskel, kuhu ma nad pillutan.'

14 Aga mina ütlesin: 'Oh Issand Jumal! Vaata, mu hing ei ole iialgi saanud roojaseks; oma noorusest tänini ei ole ma söönud raibet ega mahamurtut, ja mu suhu ei ole saanud roiskunud liha.'

15 Siis ta ütles mulle: 'Vaata, ma luban sulle inimrooja asemel veisesõnnikut; valmista siis oma leiba selle peal!'

16 Ja ta ütles mulle: 'Inimesepoeg, vaata, ma murran katki leivatoe Jeruusalemmas; siis nad saavad leiba süüa kaalu järgi ja murega ning vett juua mõõdu järgi ja hirmuga,

17 sellepärast et neil on puudus leivast ja veest - et nad hakkaksid üheskoos lõdisema ja kõduneksid oma süütegude sees.

   

From Swedenborg's Works

 

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.