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Ezechiele 27

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1 E la parola dell’Eterno mi fu rivolta in questi termini:

2 "E tu, figliuol d’uomo, pronunzia una lamentazione su Tiro,

3 e di’ a Tiro che sta agli approdi del mare, che porta le mercanzie de’ popoli a molte isole: Così parla il Signore, l’Eterno: O Tiro, tu dici: Io sono di una perfetta bellezza.

4 Il tuo dominio è nel cuore dei mari; i tuoi edificatori t’hanno fatto di una bellezza perfetta;

5 hanno costruito di cipresso di Senir tutte le tue pareti; hanno preso dei cedri del Libano per fare l’alberatura delle tue navi;

6 han fatto i tuoi remi di quercia di Bashan, han fatto i ponti del tuo naviglio d’avorio incastonato in larice, portato dalle isole di Kittim.

7 Il lino fino d’Egitto lavorato in ricami, t’ha servito per le tue vele e per le tue bandiere; la porpora e lo scarlatto delle isole d’Elisha formano i tuoi padiglioni.

8 Gli abitanti di Sidon e d’Arvad sono i tuoi rematori; i tuoi savi, o Tiro, sono in mezzo a te; son dessi i tuoi piloti.

9 Tu hai in mezzo a te gli anziani di Ghebel e i suoi savi, a calafatare le tue falle; in te son tutte le navi del mare coi loro marinai, per far lo scambio delle tue mercanzie.

10 Dei Persiani, dei Lidi, dei Libi servono nel tuo esercito; son uomini di guerra, che sospendono in mezzo a te lo scudo e l’elmo; sono la tua magnificenza.

11 I figliuoli d’Arvad e il tuo esercito guarniscono d’ogn’intorno le tue mura, e degli uomini prodi stanno nelle tue torri; essi sospendono le loro targhe tutt’intorno alle tue mura; essi rendon perfetta la tua bellezza.

12 Tarsis traffica teco con la sua abbondanza d’ogni sorta di ricchezze; fornisce i tuoi mercati d’argento, di ferro, di stagno e di piombo.

13 Javan, Tubal e Mescec anch’essi traffican teco; dànno anime umane e utensili di rame in scambio delle tue mercanzie.

14 Quelli della casa di Togarma pagano le tue mercanzie con cavalli da tiro, con cavalli da corsa, e con muli.

15 I figliuoli di Dedan trafficano teco; il commercio di molte isole passa per le tue mani; ti pagano con denti d’avorio e con ebano.

16 La Siria commercia con te, per la moltitudine de’ suoi prodotti; fornisce i tuoi scambi di carbonchi, di porpora, di stoffe ricamate, di bisso, di corallo, di rubini.

17 Giuda e il paese d’Israele anch’essi trafficano teco, ti dànno in pagamento grano di Minnith, pasticcerie, miele, olio e balsamo.

18 Damasco commercia teco, scambiando i tuoi numerosi prodotti con abbondanza d’ogni sorta di beni, con vino di Helbon e con lana candida.

19 Vedan Javan d’Uzzal provvedono i tuoi mercanti; ferro lavorato, cassia, canna aromatica, sono fra i prodotti di scambio.

20 Dedan traffica teco in coperte da cavalcatura.

21 L’Arabia e tutti i principi di Kedar fanno commercio teco, trafficando in agnelli, in montoni, e in capri.

22 I mercanti di Sceba e di Raama anch’essi trafficano teco; provvedono i tuoi mercati di tutti i migliori aromi, d’ogni sorta di pietre preziose, e d’oro.

23 Haran, Canné e Eden, i mercati di Sceba, d’Assiria, di Kilmad, trafficano teco;

24 trafficano teco in oggetti di lusso, in mantelli di porpora, in ricami, in casse di stoffe preziose legate con corde, e fatte di cedro.

25 Le navi di Tarsis son la tua flotta per il tuo commercio. Così ti sei riempita, e ti sei grandemente arricchita nel cuore dei mari.

26 I tuoi rematori t’han menata nelle grandi acque; il vento d’oriente s’infrange nel cuore de’ mari.

27 Le tue ricchezze, i tuoi mercati, la tua mercanzia, i tuoi marinai, i tuoi piloti, i tuoi calafati, i tuoi negozianti, tutta la tua gente di guerra ch’è in te, e tutta la moltitudine ch’è in mezzo a te, cadranno nel cuore de’ mari, il giorno della tua rovina.

28 Alle grida de’ tuoi piloti, i lidi tremeranno;

29 e tutti quelli che maneggiano il remo, e i marinai e tutti i piloti del mare scenderanno dalle loro navi, e si terranno sulla terra ferma.

30 E faranno sentir la lor voce su di te; grideranno amaramente, si getteranno della polvere sul capo, si rotoleranno nella cenere.

31 A causa di te si raderanno il capo, si cingeranno di sacchi; per te piangeranno con amarezza d’animo, con cordoglio amaro;

32 e, nella loro angoscia, pronunzieranno su di te una lamentazione, e si lamenteranno così riguardo a te: Chi fu mai come Tiro, come questa città, ora muta in mezzo al mare?

33 Quando i tuoi prodotti uscivano dai mari, tu saziavi gran numero di popoli; con l’abbondanza delle ricchezze e del tuo traffico, arricchivi i re della terra.

34 Quando sei stata infranta dai mari, nelle profondità delle acque, la tua mercanzia e tutta la moltitudine ch’era in mezzo di te, sono cadute.

35 Tutti gli abitanti delle isole sono sbigottiti a causa di te; i loro re son presi da orribile paura, il loro aspetto è sconvolto.

36 I mercanti fra i popoli fischiano su di te; sei diventata uno spavento, e non esisterai mai più!"

   

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Apocalypse Explained # 1175

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1175. Verse 19. And they cast dust upon their heads and cried out weeping, and mourning, signifies grief and confession that by a life according to that religious persuasion and its doctrine they were condemned. This is evident from the signification of "to cast dust upon the head," as being to mourn because they were condemned (it follows as a consequence that it was on account of life according to that religious persuasion and its doctrine); also from the signification of "to cry out weeping and mourning," as being grief that they were condemned by such a life, "to cry out" having reference to doctrine, and "to weep and mourn" signifying grief of soul and heart (as above, n. 1164. "To cast dust upon the heads" means mourning on account of condemnation, because "dust" signifies what is condemned, and "head" the man himself. "Dust" signifies what is condemned, because the hells are beneath and the heavens are above, and from the hells falsity from evil unceasingly breathes forth, consequently the dust over them signifies what is condemned (See also above, n. 742. Because of this signification of "dust" it was a custom in the representative churches to cast dust upon their heads when they had done evil and had repented of it, thus giving proof of their repentance.

[2] That this was so can be seen from the following passages. In Ezekiel:

They shall cry bitterly and shall cast up dust upon their heads, they shall roll themselves in ashes (Ezekiel 27:30).

"To cast up dust upon their heads" signifies mourning because of condemnation, and "to roll themselves in ashes" signifies still deeper mourning, for "ashes" signify what is condemned, because the fire from which they come signifies infernal love. In Lamentations:

The elders of the daughter of Zion sit upon the earth, they keep silence, they have cast up dust upon their heads; the virgins of Jerusalem hang down their heads to the earth (Lamentations 2:10).

By such things grief and mourning because of evils and falsities of which they repented, and thus confession that they were condemned, were represented. "Daughter of Zion" signifies the church, and "virgins of Jerusalem" signify truths of doctrine; "to sit upon the earth and keep silence" signifies grief of mind; "to cast dust upon the head" signifies confession that they were condemned, and "to hang down the head to the earth" signifies confession that they were in hell. In Job:

The friends of Job rent everyone his mantle, and sprinkled dust upon their heads toward heaven (Job 2:12).

"To sprinkle dust upon the head towards heaven" signifies mourning on account of Job, who seemed to be condemned. Mourning on account of condemnation of evil is signified by "dust upon the head," and "rending the mantle" signifies mourning on account of condemnation of falsity. The same is signified by:

Rolling themselves in the dust (Micah 1:10).

That repentance was thus represented is evident in Job:

I repent upon dust and upon ashes (Job 42:6).

Because "dust" signifies condemnation, it was said to the serpent:

Upon the belly shalt thou go, and dust shalt thou eat all the days of thy life (Genesis 3:14).

The "serpent" signifies infernal evil with those who pervert the truths of the Word, and thereby deceive artfully and craftily. So in Isaiah:

Dust shall be the serpent's bread (Isaiah 65:25).

From all this it is clear that "dust" signifies what is condemned, and that "to cast dust upon the head" is a testification of condemnation.

(Continuation)

[3] All this having been premised it shall now be told what affection is, and afterwards why man is led by the Lord by means of affections and not by means of thoughts, and lastly that man can be saved in no other way.

What affection is. The same is meant by affection as by love. But love is like a fountain and affections are like the streams therefrom, thus affections are continuations of love. Love as a fountain is in the will of man; affections, which are streams from it, flow by continuity into the understanding, and there by means of light from truths produce thoughts, just as the influences of heat in a garden produce germinations by means of rays of light. Moreover, love in its origin is the heat of heaven, and truths in their origin are the rays of light of heaven, and thoughts are germinations from their marriage.

From such a marriage are all the societies of heaven, which are innumerable, which in their essence are affections; for they are from the heat that is love and from the wisdom that is light from the Lord as a sun. Therefore these societies, as heat in them is united to light, and light is united to heat, are affections of good and truth. From this are the thoughts of all in these societies. This makes clear that the societies of heaven are not thoughts but affections, consequently to be led by means of these societies is to be led by means of affections, that is, to be led by means of affections is to be led by means of societies; and for this reason in what now follows the term affections will be used in place of societies.

[4] Why man is led by the Lord by means of affections and not by means of thoughts shall now be told. When man is led by the Lord by means of affections he can be led according to all the laws of His Divine providence, but not if he should be led by means of thoughts. Affections do not become evident to man, but thoughts do; also affections produce thoughts, but thoughts do not produce affections; there is an appearance that they do, but it is a fallacy. And when affections produce thoughts they produce all things of man, because these constitute his life. Moreover, this is known in the world. If you hold a man in his affection you hold him bound, and lead him wherever you please, and a single reason is then stronger than a thousand. But if you do not hold man in his affection reasons are of no avail, for his affection, when not in harmony with them, either perverts them or rejects them or extinguishes them. It would be similar if the Lord should lead man by means of thoughts immediately, and not by means of affections.

Again, when a man is led by the Lord by means of affections, it seems to him as if he thought freely as if of himself, and spoke freely and acted freely as if of himself. And this is why the Lord does not teach man immediately, but mediately by means of the Word, and by means of doctrines and preachings from the Word, and by means of conversations and interaction with others; for from these things man thinks freely as if of himself.

[5] In no other way can man be saved. This follows both from what has been said about the laws of the Divine providence and also from this, that thoughts do not produce affections in man. For if man knew all things of the Word, and all things of doctrine, even to the arcana of wisdom that the angels possess, and thought and spoke about them, so long as his affections were lusts of evil he could not be brought out of hell by the Lord. Evidently, then, if man were to be taught from heaven by an influx into his thoughts it would be like casting seed upon the way, or into water, or into snow, or into fire.

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