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以西结书 27

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1 耶和华的又临到我说:

2 人子啊,要为推罗作起哀歌

3 :你居住口,是众民的商埠;你的交易通到许多耶和华如此:推罗啊,你曾:我是全然美丽的。

4 你的境界在中,造你的使你全然美丽

5 他们用示尼珥的松树做你的一切板,用利巴嫩的香柏树做桅杆,

6 用巴珊的橡树做你的桨,用象牙镶嵌基提海的黄杨木为坐板(或译:舱板)。

7 你的篷帆是用埃及绣花细麻布做的,可以做你的大旗;你的凉棚是用以利沙蓝色紫色布做的。

8 西顿和亚发的居民作你荡桨的。推罗啊,你中间的智慧人作掌舵的。

9 迦巴勒的老者和聪明人都在你中间作补缝的;一切泛只和水手都在你中间经营交易的事。

10 波斯人、路德人、弗人在你军营中作战士;他们在你中间悬盾牌和头盔,彰显你的尊荣。

11 亚发人和你的军队都在你四围的墙上,你的望楼也有勇士;他们悬盾牌,成全你的美丽

12 他施人因你多有各类的财物,就作你的客商,拿、铅兑换你的货物。

13 雅完人、土巴人、米设人都与你交易;他们用人口和铜器兑换你的货物。

14 陀迦玛族用战马并骡兑换你的货物。

15 底但人与你交易,许多作你的码头;他们拿象牙乌木与你兑换(或译:进贡)。

16 亚兰人因你的工作很多,就作你的客商;他们用绿宝石、紫色布绣货、细麻布、珊瑚、红宝石兑换你的货物。

17 犹大以色列的人都与你交易;他们用米匿的麦子、饼、蜜、、乳香兑换你的货物。

18 大马色人因你的工作很多,又因你多有各类的财物,就拿黑本酒和白羊毛与你交易。

19 威但人和雅完人拿纺成的线、亮、桂皮、菖蒲兑换你的货物。

20 底但人用高贵的毯子、鞍、屉与你交易。

21 亚拉伯人和基达的一切首领都作你的客商,用羔、公绵、公山与你交易。

22 示巴和拉玛的商人与你交易,他们用各类上好的香料、各类的宝,和黄兑换你的货物。

23 哈兰人、干尼人、伊甸人、示巴的商人,和亚述人、基抹人与你交易。

24 这些商人以美好的货物包在绣花蓝色包袱内,又有华丽的衣服装在香柏木的箱子里,用捆着与你交易。

25 他施的只接连成帮为你运货,你便在中丰富极其荣华。

26 荡桨的已经把你荡到大水之处,东中将你打破

27 你的资财、物件、货物、水手、掌舵的、补缝的、经营交易的,并你中间的战士和人民,在你破坏的日子必都沉在中。

28 你掌舵的呼号之声一发,郊野都必震动。

29 凡荡桨的和水手,并一切泛掌舵的,都必登岸。

30 他们必为你放声痛,把尘土撒在上,在灰中打滚;

31 又为你使头上光,用麻布束腰,号啕痛哭,苦苦悲哀。

32 他们哀号的时候,为你作起哀歌哀哭,说:有何城如推罗?有何城如他在中成为寂寞的呢?

33 你由上运出货物,就使许多国民充足;你以许多资财、货物使上的君丰富。

34 你在深水中被打破的时候,你的货物和你中间的一切人民,就都沉下去了。

35 居民为你惊奇;他们的君都甚恐慌,面带愁容。

36 各国民中的客商都向你发嘶声;你令人惊恐,不再存留於世,直到永远

   

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Apocalypse Explained # 1170

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1170. Verse 17. And every pilot, and all that are employed on ships, and sailors, and as many as work at sea, signifies all that have believed themselves to be in wisdom, intelligence, and knowledge, and have confirmed the falsities of that doctrine and religious persuasion by reasonings from the natural man. This is evident from the signification of "ships" as being the knowledges of truth and good, also doctrinals in both senses (See n. 514); and as wisdom, intelligence and knowledge are from the knowledges of truth and good, so a "pilot or ship master" signifies those who are in wisdom. "Those employed on ships" signify those who are in intelligence; and "sailors" signify those who are in knowledge. Wisdom, intelligence, and knowledge are mentioned, because they follow in that order with those who from knowledges become wise. Wisdom is in the third degree, intelligence in the second, and knowledge in the first or ultimate, and this is why they are mentioned in that order in the Word, as in Moses:

I have filled Bezaleel with the spirit of God, in wisdom, in intelligence, and in knowledge (Exodus 31:3; 35:31).

The above is evident also from the signification of "working at sea," as being to confirm by reasonings from the natural man, and here to confirm the falsities of that doctrine and religious persuasion, for "the sea" signifies the natural man, and "working" there signifies to reason, and by reasonings to confirm. Strictly, "to work at sea" signifies to acquire the things by which they may make gain, also to sell such things, and thus to make gain. But as gains were described above by "merchants and their merchandise," here "working at sea" has another signification, namely, to confirm by reasonings. That "pilots or ship masters" signify those who are wise can be seen in Ezekiel:

The wise men of Zidon and Arvad were thy pilots. The elders of Gebal and the wise men thereof were thy caulkers (Ezekiel 27:8, 9).

But these things may be seen explained above (n. 514).

(Continuation)

[2] There are two faculties of life in man, one called the understanding and the other the will. These faculties are entirely distinct from each other; but they were created to make one, and when they make one they are called one mind; but with man they are at first divided, and afterwards united.

They are distinct just as light and heat are. For the understanding is from the light of heaven which in its essence is the Divine truth or the Divine wisdom; and while man is in the world the understanding in him sees, thinks, reasons, and concludes from that light. Yet man is ignorant of this fact, since he knows nothing about that light or its origin. The will is from the heat of heaven, which in its essence is the Divine good or the Divine love; and while man is in the world the will in him loves from that heat, and has from it all its pleasure and delight. Of this fact also man is ignorant, since he knows nothing about that heat or its origin. Since, then, the understanding sees from the light of heaven, it is evidently the subject and receptacle of that light, and thus the subject and receptacle of truth and of wisdom therefrom. And since the will loves from the heat of heaven, it is evidently the subject and receptacle of that heat, and thus the subject and receptacle of good, that is, of love. From all this it can be clearly seen that these two faculties of man's life are distinct, as light and heat are, also as truth and good are, and as wisdom and love are.

[3] That these two faculties are at first divided in man, is plainly perceptible from the fact that man is capable of understanding truth, and good from truth, and of accepting it as good, even though he does not will it and from willing do it; for he understands what is true and thus what is good when he hears and reads about it, and understands so fully as to be able afterwards to teach it by preaching and writing. But when alone and thinking from his spirit he can apprehend that he does not will the truth, and even that he wills to act contrary to it, and does act contrary to it when not restrained by fears. Such are those who are able to speak intelligently, and yet live otherwise. This is "seeing one law in the spirit, and another in the flesh," "spirit" being the understanding, and "flesh" the will. This division between the understanding and the will is perceived especially by those who wish to be reformed, and but little by others.

[4] This division is possible because the understanding with man has not been destroyed, but the will has been destroyed. For the understanding is comparatively like the light of the world by which man is able to see with equal clearness in the winter season and summer season; while the will is comparatively like the heat of the world, which may be absent from the light or be present in the light. It is absent in the winter season and present in the summer season. But the fact is this, that nothing except the will destroys the understanding, as nothing except the absence of heat destroys the germinations of the earth. The understanding is destroyed by the will in those who are in evils of life when the two act as one, and not when they do not act as one. They act as one when man thinks by himself from his love, but they do not act as one when he is with others. When he is with others he conceals and thus sets aside his will's own love; and when this is set aside the understanding is raised up into higher light.

[5] This shall be shown by experience. I have occasionally heard spirits talking with one another and also with myself so wisely that an angel could scarcely have talked more wisely; and I was in consequence led to believe that they would soon be raised up into heaven; but after a while I saw them with the evil in hell, at which I wondered. But I was then permitted to hear them talking in a wholly different way, not in favor of truths as before, but against them, because they were now in the love of their own will and likewise of their own understanding, while before they were not in that love. It has also been granted me to see how what is man's own [proprium] is distinguished from what is not his own; for this may be seen in the light of heaven. What is man's own has its seat within, and what is not his own has its seat without; and the latter veils and conceals the former, and the former does not appear until this veil is taken away, as takes place with all after death. I have noticed also that many were amazed at what they saw and heard; but these were such as judge of the state of a man's soul from his conversation and writings, and not also from his acts which are from his own will. All this makes clear that these two faculties of life in man are at first divided.

[6] Something shall now be said about their union. They are united in those who are reformed, which is effected by combat against the evils of the will. When these evils have been removed the will of good acts as one with the understanding of truth. From this it follows that such as the will is such is the understanding, or, what is the same, such as the love is such is the wisdom. The wisdom is such as the love is because the love belonging to the will is the esse of man's life, and the wisdom belonging to the understanding is the existere of life therefrom; therefore the love, which belongs to the will, forms itself in the understanding, and the form it there takes on is what is called wisdom; for as love and wisdom have one essence it is clear that wisdom is the form of love, or love in form. When these faculties have thus been united by reformation the will's love increases daily, and it increases by spiritual nourishment in the understanding; for it has there its affection for truth and good, which is like an appetite that hungers and desires. From all this it is clear that it is the will that must be reformed, and as it is reformed the understanding sees, that is, grows wise; for as has been said, the will has been destroyed, but the understanding has not. The will and the understanding also make one with those who are not reformed, that is, in the evil, if not in the world yet after death; for after death man is not permitted to think from his understanding except in accordance with the love of his will. To this everyone is finally brought; and when he is brought to this condition the evil love of the will has its own form in the understanding, and as this form is from the falsities of evil it is insanity.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Ivory

  

In Revelation 18:22, 'ivory' signifies natural truth. (Apocalypse Revealed 774)