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Jezekilj 24

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1 Potom godine devete, desetog meseca, desetog dana, dođe mi reč Gospodnja govoreći:

2 Sine čovečji, zapiši ime ovog dana, ovog istog dana; u taj dan dođe car vavilonski na Jerusalim.

3 I kaži priču tom domu odmetničkom, i reci im: Ovako veli Gospod Gospod: pristavi lonac, pristavi, i nalij u nj vode.

4 Složi u nj delove, sve dobre delove, stegno i pleće, i napuni ga najboljih kostiju.

5 Uzmi najbolje iz stada, i naloži kosti ispod njega, i uzvari dobro da se i kosti raskuvaju u njemu.

6 Jer ovako veli Gospod Gospod: Teško gradu krvničkom, loncu, na kome stoji zagorel, s kog neće da siđe zagorel; povadi deo po deo; žreb da se ne baci za nj.

7 Jer je krv njegova usred njega; na go kamen metnu je, ne proli je na zemlju da se pokrije prahom.

8 Raspalivši gnev da učinim osvetu, metnuću krv njegovu na go kamen da se ne pokrije.

9 Zato ovako govori Gospod Gospod: Teško gradu krvničkom! I ja ću naložiti velik oganj.

10 Nanesi drva, i raspali oganj, neka se straši meso, začini korenjem, i kosti neka izgore.

11 Metni ga praznog na živo ugljevlje da se ugreje i izgori bronza njegova i da se stopi u njemu nečistota njegova i da nestane zagoreli njegove.

12 Lažima dosadio mi je; zato neće izaći iz njega mnoga zagorel njegova; u oganj će zagorel njegova.

13 U nečistoti je tvojoj grdilo tvoje; jer sam te čistio, ali se ti ne očisti; nećeš se više čistiti od nečistote svoje, dokle ne namirim gnev svoj nad tobom.

14 Ja Gospod govorih; doći će, i izvršiću; neću odustati niti ću žaliti niti ću se raskajati, po putevima tvojim i po delima tvojim sudiće ti, govori Gospod Gospod.

15 Opet mi dođe reč Gospodnja govoreći:

16 Sine čovečji, evo ja ću ti uzeti želju očiju tvojih zlom, ali ne tuži ni plači, niti suza roni.

17 Nemoj uzdisati, ne žali kako biva za mrtvim, metni kapu na glavu, i obuću svoju obuj na noge, i usta svojih nemoj pokriti i hleba ničijeg ne jedi.

18 I govorih ujutru narodu, a uveče mi umre žena; i sutradan učinih kako mi beše zapoveđeno.

19 I reče mi narod: Hoćeš li nam kazati šta nam je to što radiš?

20 I odgovorih im: Dođe mi reč Gospodnja govoreći:

21 Reci domu Izrailjevom: Ovako veli Gospod Gospod: evo, ja ću oskvrniti svetinju svoju, veličanstvo sile vaše, želju očiju vaših i šta je milo duši vašoj; i sinovi će vaši i kćeri vaše koje ostaviste pasti od mača.

22 I činićete kako ja činim: usta nećete pokriti i hleba ničijeg nećete jesti;

23 I kape će vam biti na glavama i obuća na nogama; nećete tužiti ni plakati, nego ćete sa bezakonja svojih čileti i uzdisaćete jedan s drugim.

24 I Jezekilj će vam biti znak: činićete sve što on čini; kad to dođe, poznaćete da sam ja Gospod Gospod.

25 A ti, sine čovečji, u onaj dan kad im uzmem silu njihovu, radost slave njihove, želju očiju njihovih i za čim teži duša njihova, sinove njihove i kćeri njihove,

26 U taj dan ko pobegne, neće li doći k tebi da ti donese glas?

27 U taj će se dan otvoriti usta tvoja prema onom ko pobegne, i govorićeš i nećeš više biti nem; i bićeš im znak, i oni će poznati da sam ja Gospod.

   

From Swedenborg's Works

 

Arcana Coelestia #10296

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10296. '[And] pure frankincense' means truth on the inmost level, which is spiritual good. This is clear from the meaning of 'frankincense' as truth on the inmost level; and from the meaning of 'pure' as that which has been purged of the falsity of evil. The reason why truth on the inmost level, meant by 'frankincense', is spiritual good is that good with those who are in the Lord's spiritual kingdom is nothing other than truth. But this truth is called good when a person wills and does it from conscience and from affection. For in the case of those who are spiritual the entire will part of the mind has been corrupted; but the understanding part is preserved intact by the Lord, and within it the Lord implants a new will through regeneration. This new will is the conscience they have within them, which is a conscience composed of truth. All that is implanted in the understanding and emanates from the understanding is truth; for the human understanding is dedicated to the reception of truths belonging to faith, whereas the will is dedicated to receiving forms of good belonging to love. From all this it is evident that spiritual good is in its essence truth. As regards the new will in the case of those who are spiritual, that it is implanted in the understanding part of their minds, so that good with them is in its essence truth, see in the places referred to in 9277, 9596, 9684. Truth on the inmost level is called good because the more internal things are, the more perfect they are, and because the inmost part of a person is his will and what belongs to his will is called good. That 'frankincense' means truth on the inmost level, and so means spiritual good, may be recognized from the places quoted from the Word in 10177 above.

[2] Since spiritual good is meant by 'frankincense', and good is what reigns within all truths, arranges them into order, links them together, and imparts affection to them, frankincense is mentioned last; and the containers in which incense was burned were therefore called censers 1 . For the designation is derived from the essential element, which is good, even as for a like reason the term 'the anointing oil' was derived from the olive oil and not from the spices mixed into it when it was being prepared, that is to say, for the reason that 'the oil' meant good and 'the spices' different kinds of truth.

[3] The expression 'pure frankincense' is used because 'pure' means that which has been purged of the falsities of evil; and the word in the original language means inwardly pure, while another word is used to mean outwardly pure or clean. The fact that what is inwardly pure is meant by that word is clear in Isaiah,

Wash yourselves, render yourselves pure; remove the wickedness of your doings from before My eyes. Isaiah 1:16.

In David,

In vain have I rendered my heart pure, and washed my hands in innocence. Psalms 73:13.

'Rendering the heart pure' means being purified inwardly, and 'washing the hands in innocence ' being purified outwardly. In the same author,

By what will a young man render his way pure? By guarding himself according to Your Word. Psalms 119:9.

And in the same author,

... You may be pure in Your judging. Psalms 51:4.

For the other word that is used to mean outwardly pure or clean, see Leviticus 11:32; 12:7-8; 13:6, 13, 17, 23, 28, 34, 37, 58; 14:7-9, 20, 48, 53; 15:13, 28; 16:19, 30; 22:7; Jeremiah 13:27; Ezekiel 24:13; 39:12; and elsewhere.

Footnotes:

1. Thuribula (censers) is derived from thus (frankincense).

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