The Bible

 

Jezekilj 28

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1 Opet mi dođe reč Gospodnja govoreći:

2 Sine čovečji, reci knezu tirskom: Ovako veli Gospod Gospod: Što se ponese srce tvoje, te veliš: Ja sam Bog, sedim na prestolu Božjem usred mora; a čovek si a ne Bog, i izjednačuješ srce svoje sa srcem Božjim;

3 Eto mudriji si od Danila, nikakva tajna nije sakrivena od tebe;

4 Stekao si blago mudrošću svojom i razumom svojim, i nasuo si zlata i srebra u riznice svoje;

5 Veličinom mudrosti svoje u trgovini svojoj umnožio si blago svoje, te se ponese srce tvoje blagom tvojim;

6 Zato ovako veli Gospod Gospod: Što izjednačuješ srce svoje sa srcem Božjim,

7 Zato, evo, ja ću dovesti na tebe inostrance najljuće između naroda, i oni će istrgnuti mačeve svoje na lepotu mudrosti tvoje, i ubiće svetlost tvoju.

8 Svaliće te u jamu i umrećeš usred mora smrću pobijenih.

9 Hoćeš li pred krvnikom svojim kazati: Ja sam Bog, kad si čovek, a ne Bog u ruci onog koji će te ubiti?

10 Umrećeš smrću neobrezanih od ruke tuđinske; jer ja rekoh, govori Gospod Gospod.

11 Opet mi dođe reč Gospodnja govoreći:

12 Sine čovečji, nariči za carem tirskim, i reci mu: Ovako veli Gospod Gospod: Ti si pečat savršenstva, pun si mudrosti, i sasvim si lep.

13 Bio si u Edemu, vrtu Božjem; pokrivalo te je svako drago kamenje: sarad, topaz, dijamant, hrisolit, onih, jaspis, safir, karbunkul, smaragd i zlato; onaj dan kad si se rodio načinjeni ti biše bubnji tvoji i svirale.

14 Ti si bio heruvim, pomazan da zaklanjaš; i ja te postavih; ti beše na svetoj gori Božijoj, hođaše posred kamenja ognjenog.

15 Savršen beše na putevima svojim od dana kad se rodi dokle se ne nađe bezakonje na tebi.

16 Od mnoštva trgovine svoje napunio si se iznutra nasilja, i grešio si; zato ću te baciti kao nečistotu s gore Božje, i zatrću te između kamenja ognjenog, heruvime zaklanjaču!

17 Srce se tvoje ponese lepotom tvojom, ti pokvari mudrost svoju svetlošću svojom; baciću te na zemlju, pred careve ću te položiti da te gledaju.

18 Od mnoštva bezakonja svog, od nepravde u trgovini svojoj oskvrnio si svetinju svoju; zato ću izvesti oganj ispred tebe, koji će te proždreti, i obratiću te u pepeo na zemlji pred svima koji te gledaju.

19 Svi koji te poznaju među narodima prepašće se od tebe; bićeš strahota, i neće te biti do veka.

20 Opet mi dođe reč Gospodnja govoreći:

21 Sine čovečji, okreni lice svoje prema Sidonu, i prorokuj protiv njega,

22 I reci: Ovako veli Gospod Gospod: Evo me na tebe, Sidone, i proslaviću se usred tebe, i poznaće se da sam ja Gospod kad izvršim sudove na njemu i posvetim se u njemu.

23 I poslaću pomor u nj, i krv na ulice njegove, i pobijeni će padati usred njega od mača, koji će navaliti na njih sa svih strana, i poznaće da sam ja Gospod.

24 I neće više biti domu Izrailjevom trn koji bode ni žalac koji zadaje bol više od svih suseda njihovih, koji ih plene; i poznaće da sam ja Gospod Gospod.

25 Ovako veli Gospod Gospod: Kad skupim dom Izrailjev iz naroda među koje su rasejani, i posvetim se u njima pred narodima i nasele se u svojoj zemlji koju dadoh sluzi svom Jakovu,

26 Tada će živeti u njoj bez straha, i gradiće kuće, i sadiće vinograde, i živeće bez straha kad izvršim sudove na svima koji ih pleniše sa svih strana, i poznaće da sam ja Gospod Bog njihov.

   

From Swedenborg's Works

 

Arcana Coelestia #10258

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10258. 'And cassia' means truth even more interior, springing from good. This is clear from the meaning of 'cassia' as the interior truth of the internal man. The fact that 'cassia' has this meaning is evident from what has been stated and shown above; for heavenly realities follow in that sequence, from outermost to inmost. Inmost truth therefore is what 'cassia' means, being the fourth in the sequence. The reason why 'cassia' means truth springing from good is that inmost truth emanates directly from good and acts jointly with good on lower levels, as is the case when the understanding acts altogether in unison with the will, so completely that one cannot tell whether an action springs from the will or from the understanding. Also, the more internal heavenly things are, the more perfect they are; for all perfection increases towards the more internal parts, and all perfection springs from good, that is, comes from the Lord through good.

[2] Cassia is mentioned as one of those wares that mean heavenly things, in Ezekiel,

Dan and Javan exchanged yarn in your dealings; wrought iron, cassia, and calamus were in your trading. Ezekiel 27:19.

This refers to Tyre, by which cognitions or knowledge of truth and good in the Church are meant, see 1201, and by 'Dan and Javan' those possessing the cognitions of heavenly things. 'Wrought iron' is last and lowest heavenly truth, and 'cassia' inmost truth.

[3] Cassia is not mentioned anywhere else in the Word, though 'kessia' 1 is in David, which also is a species of cassia,

God, Your God, has anointed You with the oil of gladness. With myrrh, aloes, and kessia [He has anointed] all Your garments. Psalms 45:7-8.

The whole of this Psalm refers to the Lord, in particular to the glorification of His Humanity. No one lacking knowledge of the internal sense of the Word can by any means know what is meant, when the Lord is the subject, by 'anointing all His garments with myrrh, aloes, and kessia'.

[4] It is evident that what should be thought of is not garments nor the myrrh, aloes, and kessia with which they were anointed, but the Divine Truths springing from Divine Good with which the Lord clothed His Human; for anointing was nothing other than a representative sign of the Divine Good within the Lord's Divine Human. Consequently 'myrrh, aloes, and kessia' means Divine Truths in their own proper order, emanating from the Divine Good that was within Him; and therefore His Divine Human is meant by 'garments'. Whether you say the Lord's Divine Human or Divine Truth, it amounts to the same thing, for while He was in the world the Lord was Divine Truth itself, and when He left the world He made Himself Divine Good, from which Divine Truth flows, see in the places referred to in 9199(end), 9315(end). Besides, the term 'garment' is used in the Word for that which clothes something else, whatever this may be. The Lord's garments in Isaiah 63:2-3, and elsewhere, have this kind of meaning. For the meaning of 'garments' as truths clothing good, see 2576, 4545, 4763, 5248, 5319, 5954, 9093, 9212, 9216, 9952. From all this it is now evident that 'kessia' in the Psalm, which is a species of cassia, means Divine Truth, emanating directly from Divine Good, which truth is inmost truth.

Footnotes:

1. The Hebrew word which appears in Psalms 45:8 is q'tsi-oth, the plural of q'tsi-ah, while that in Exodus 30:24 and Ezekiel 27:19 is qiddah. Nowadays both Hebrew words are taken to mean cassia; but the unusual spelling kessia is used to show the difference.

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

From Swedenborg's Works

 

Arcana Coelestia #6361

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6361. 'And will scatter them in Israel' means that they are to be banished from the spiritual man. This is clear from the meaning of 'scattering' too as a banishment; but 'scattering' is distinguished from 'dividing' by the fact that the latter is used in reference to the external man and to truth, whereas the former is used in reference to the internal man and to good - 'Jacob' represents the natural or external man, and 'Israel' the spiritual or internal man, see 4286, 4291, 4570.

These things that Israel stated regarding Simeon and Levi, and also those regarding Reuben, do not mean such things as would happen, as verse 1 says, to their descendants at the end of days. This can be recognized from the fact that those descended from Simeon and from Levi were not cursed; nor were they divided in Jacob and scattered in Israel. The tribe of Simeon existed among the rest of the tribes as one of their number, while the tribe of Levi became the priesthood and so was blessed rather than cursed. Nor likewise was the tribe of Reuben inferior to any other tribe. From this it is quite evident that the things stated in this chapter about what would happen to the sons of Jacob at the end of days refer to what would happen not to those actual descendants but to people who are meant by them in the internal sense. At this point what would happen to those with faith separated from charity is meant, for they are the ones who are meant at this point in the internal sense by Reuben, Simeon, and Levi. From this it becomes perfectly clear that the internal sense of the Word is not that which shows itself in the letter; nor can that sense be seen by anyone unless he has a knowledge of the correspondences of natural things with spiritual ones. Indeed it is not seen at all by anyone who does not know what the spiritual is or what the celestial is.

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