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Jezekilj 46

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1 Ovako veli Gospod Gospod: Vrata unutrašnjeg trema, koja gledaju na istok, neka su zatvorena u šest dana težatnih, a u subotu neka se otvaraju, i na dan mladine neka se otvaraju.

2 I knez neka dođe kroz trem od vrata spoljašnjih, i neka stane kod dovratnika, a sveštenici neka prinesu njegovu žrtvu paljenicu i žrtvu zahvalnu, i on poklonivši se na pragu neka otide, a vrata da se ne zatvaraju do večera.

3 I narod zemaljski neka se poklanja Gospodu na istim vratima u subote i na mladine.

4 A žrtva paljenica, što će prinositi knez Gospodu subotom, biće šest jaganjaca zdravih i ovan zdrav;

5 A dar efa na ovna, a na jaganjce dar koliko mu ruka može, i in ulja na efu;

6 A o mladini da bude junac zdrav, i šest jaganjaca i ovan, sve zdravo;

7 I dar da prinese efu na junca i efu na ovna, a na jaganjce koliko mu može ruka, i ulja in na efu.

8 A knez kad ide, neka ide kroz trem od vrata, i istim putem neka odlazi.

9 A kad narod zemaljski dohodi pred Gospoda o praznicima, ko uđe na severna vrata da se pokloni, neka izlazi na južna vrata; a ko uđe na južna vrata, neka izlazi na severna vrata; neka se ne vraća na vrata na koja uđe, nego neka izlazi na ona koja su na suprot.

10 A knez s njima neka ulazi kad oni ulaze, i neka izlazi kad oni izlaze.

11 I o praznicima i o svetkovinama dar neka je efa na junca, i efa na ovna, a na jaganjce koliko mu ruka dade, a ulja in na efu.

12 A kad knez prinosi dragovoljnu žrtvu, paljenicu ili zahvalnu, od svoje volje Gospodu, tada neka mu se otvore vrata koja gledaju na istok, i neka prinese žrtvu svoju paljenicu i zahvalnu, kako čini subotom; po tom neka iziđe, i vrata neka se zatvore kad iziđe.

13 I prinosi svaki dan Gospodu na žrtvu paljenicu jagnje od godine zdravo; svako jutro prinosi ga.

14 I dodaj na nj dar svako jutro šestinu efe i ulja trećinu ina, da se pokropi belo brašno; to je vazdašnji dar Gospodu uredbom večnom.

15 I tako neka prinose jagnje i dar i ulje svako jutro, žrtvu paljenicu svagdašnju.

16 Ovako veli Gospod Gospod: Ako knez da dar kome sinu svom od svog nasledstva, neka bude sinovima njegovim, njihovo je dostojanje.

17 Ako li da dar od svog nasledstva kome sluzi svom, neka mu bude do godine oprosne, a onda neka se vrati knezu, jer je njegovo nasledstvo, sinovima njegovim neka bude.

18 I knez da ne uzima narodu ništa od nasledstva terajući ih s njihovog nasledstva; od svog dostojanja neka daje sinovima svojim nasledstvo da se ne razgoni moj narod, niko sa svog nasledstva.

19 Po tom me odvede kroz ulaz koji je pokraj vrata u svete kleti svešteničke koje gledaju na sever, i gle, onde beše neko mesto u dnu prema zapadu.

20 I reče mi: Ovo je mesto gde će sveštenici variti prinos za krivicu i za greh, gde će peći dar da ne iznose u spoljašnji trem i narod posvećuju.

21 Tada me izvede u spoljašnji trem, i provede me u četiri ugla od trema, i gle, u svakom uglu od trema beše trem.

22 U četiri ugla od trema behu tremovi s dimnjacima, u dužinu od četrdeset lakata a u širinu od trideset lakata, sva četiri na uglovima behu jedne mere.

23 U njima četirima beše zid unaokolo, a pod tim zidom behu ognjišta svuda unaokolo.

24 I reče mi: Ovo su kuhinje, gde će žrtve narodne kuvati koji služe domu.

   

From Swedenborg's Works

 

Arcana Coelestia #7847

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7847. 'And put it onto the two doorposts and onto the lintel' means the truths and forms of good of the natural. This is clear from the meaning of 'the doorposts' as the truths of the natural; and from the meaning of 'the lintel' as the forms of good belonging to it. The reason why the doorposts and lintel have this meaning is that 'the house' means the actual person or his mind, and parts forming the door mean the things that serve to lead into it. These, it may be evident, are the truths and forms of good of the natural; for the natural man receives instruction first, before the rational man, and the ideas he learns during that time are natural ones, into which spiritual ideas, which are more internal, are gradually instilled. From this one may see in what way the truths and forms of good of the natural serve to lead in. Furthermore lintel and doorposts are similar in meaning to a person's frontlets and hands; for it is in the nature of angelic ideas to associate natural objects with human characteristics. The reason for this is that the spiritual world or heaven is in form like a person, and therefore all things in that world - that is, all spiritual realities, which are truths and forms of good - have connection with that form, as has been shown where correspondences are the subject, at the ends of quite a number of chapters. And since in angelic ideas natural objects become spiritual realities a house does so too. To them it is a person's mind; the bedrooms and other rooms are the inner parts of the mind, and the windows, doors, doorposts, and lintels are the outer parts leading in. Since angelic ideas are like this they are also filled with life; and that being so, things which in the natural world are lifeless objects become objects filled with life when they pass into the spiritual world. For everything spiritual is filled with life since it comes from the Lord.

[2] The fact that 'doorposts and lintel' is similar in meaning to a person's 'frontlets and hands' may be seen from the following words in Moses,

You shall love Jehovah your God with all your heart, and with all your soul, and with all your strength. You are to bind them as a sign onto your hand, and let them be as frontlets between your eyes. And you are to write them onto the doorposts of your house, and on your gates. Deuteronomy 6:5, 8-9; 11:13, 18, 20.

Since they hold a similar meaning to each other both observances have been stated here.

[3] As regards the meaning of 'lintel and doorposts' in the spiritual sense as the forms of good and the truths of the natural which lead into spiritual things, this is clear from the description in Ezekiel of the new temple, which means the spiritual Church. There reference is made many times to doorposts and lintels, objects which were also measured. This would never have been done unless those details had also meant something descriptive of the Church or of heaven, that is, something spiritual, such as the following details in that prophet,

The priest shall take some of the blood of the sin offering, and put it onto the doorpost of the house, and onto the four corners of the ledge of the altar, and onto the post of the gate of the inner court, on the first day of the month. Ezekiel 45:19.

[4] In the same prophet,

The prince shall enter by the way of the portico outside, and stand by the gate post; and the priests shall make his burnt offering. At that time he shall worship on the threshold of the gate. Ezekiel 46:2.

Anyone may recognize that 'the temple' here is not used to mean the temple but the Lord's Church, for the kinds of things described here in a number of chapters have never come about, and never will. In the highest sense 'the temple' is used to mean the Lord's Divine Human. He Himself teaches this meaning in John 2:19, 21-22; and in the representative sense 'the temple is therefore used to mean His Church. For statements that the angel measured the lintels of this new temple, see Ezekiel 40:9-10, 14, 16, 24; 41:21, 25. This measuring of them would have had no importance unless 'the lintels', and also the numbers involved, had meant some aspect of the Church. Because 'the doorposts and lintel' meant the truths and forms of good in the natural, which serve to lead in, the ones in this new temple were square, Ezekiel 41:21. For the same reason the doorposts in Solomon's temple were made of planks of olive wood, 1 Kings 6:31, 33. 'Olive wood' meant the good of truth or the good which is that of the spiritual Church.

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