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Ezequiel 27

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1 Y FUÉ á mí palabra de Jehová, diciendo:

2 Y tú, hijo del hombre, levanta endechas sobre Tiro.

3 Y dirás á Tiro, que está asentada á las entradas de la mar, mercadera de los pueblos de muchas islas: Así ha dicho el Señor Jehová: Tiro, tú has dicho: Yo soy de perfecta hermosura.

4 En el corazón de las mares están tus términos: los que te edificaron completaron tu belleza.

5 De hayas del monte Senir te fabricaron todas las tillas: tomaron cedros del Líbano para hacerte el mástil.

6 De castaños de Basán hicieron tus remos: compañía de Asirios hicieron tus bancos de marfil de las islas de Chittim.

7 De fino lino bordado de Egipto fué tu cortina, para que te sirviese de vela; de cárdeno y grana de las islas de Elisah fué tu pabellón.

8 Los moradores de Sidón y de Arvad fueron tus remeros: tus sabios, oh Tiro, estaban en ti; ellos fueron tus pilotos.

9 Los ancianos de Gebal y sus sabios repararon tus hendiduras: todas las galeras de la mar y los remeros de ellas fueron en ti para negociar tus negocios.

10 Persas y Lidios, y los de Phut, fueron en tu ejército tus hombres de guerra: escudos y capacetes colgaron en ti; ellos te dieron tu honra.

11 Y los hijos de Arvad con tu ejército estuvieron sobre tus muros alrededor, y los Gammadeos en tus torres: sus escudos colgaron sobre tus muros alrededor; ellos completaron tu hermosura.

12 Tarsis tu mercadera á causa de la multitud de todas riquezas en plata, hierro, estaño, y plomo, dió en tus ferias.

13 Grecia, Tubal, y Mesec, tus mercaderes, con hombres y con vasos de metal, dieron en tus ferias.

14 De la casa de Togarma, caballos y caballeros y mulos, dieron en tu mercado.

15 Los hijos de Dedán eran tus negociantes: muchas islas tomaban mercadería de tu mano; cuernos de marfil y pavos te dieron en presente.

16 Siria fué tu mercadera por la multitud de tus labores: con perlas, y púrpura, y vestidos bordados, y linos finos, y corales, y rubíes, dió en tus ferias.

17 Judá, y la tierra de Israel, eran tus mercaderes: con trigos de Minith, y pannah, y miel, y aceite, y resina, dieron en tu mercado.

18 Damasco, tu mercadera por la multitud de tus labores, por la abundancia de todas riquezas, con vino de Helbón, y lana blanca.

19 Asimismo Dan y el errante Javán dieron en tus ferias, para negociar en tu mercado de hierro labrado, mirra destilada, y caña aromática.

20 Dedán fué tu mercadera con paños preciosos para carros.

21 Arabia y todos los príncipes de Cedar, mercaderes de tu mano en corderos, y carneros, y machos cabríos: en estas cosas fueron tus mercaderes.

22 Los mercaderes de Seba y de Raama fueron tus mercaderes: con lo principal de toda especiería, y toda piedra preciosa, y oro, dieron en tus ferias.

23 Harán, y Canneh, y Edén, los mercaderes de Seba, de Asiria, y Chilmad, contigo contrataban.

24 Estos tus mercaderes negociaban contigo en varias cosas: en mantos de jacinto, y bordados, y en cajas de ropas preciosas, enlazadas con cordones, y en madera de cedro.

25 Las naves de Tarsis, tus cuadrillas, fueron en tu negociación: y fuiste llena, y fuiste multiplicada en gran manera en medio de los mares.

26 En muchas aguas te engolfaron tus remeros: viento solano te quebrantó en medio de los mares.

27 Tus riquezas, y tus mercaderías, y tu negociación, tus remeros, y tus pilotos, los reparadores de tus hendiduras, y los agentes de tus negocios, y todos tus hombres de guerra que hay en ti, con toda tu compañía que en medio de ti se halla, caerán en medio

28 Al estrépito de las voces de tus marineros temblarán los arrabales.

29 Y descenderán de sus naves todos los que toman remo; remeros, y todos los pilotos de la mar se pararán en tierra:

30 Y harán oir su voz sobre ti, y gritarán amargamente, y echarán polvo sobre sus cabezas, y se revolcarán en la ceniza.

31 Y haránse por ti calva, y se ceñirán de sacos, y endecharán por ti endechas amargas, con amargura de alma.

32 Y levantarán sobre ti endechas en sus lamentaciones, y endecharán sobre ti diciendo: ¿Quién como Tiro, como la destruída en medio de la mar?

33 Cuando tus mercaderías salían de las naves, hartabas muchos pueblos: los reyes de la tierra enriqueciste con la multitud de tus riquezas y de tus contrataciones.

34 En el tiempo que serás quebrantada de los mares en los profundos de las aguas, tu comercio y toda tu compañía caerán en medio de ti.

35 Todos los moradores de las islas se maravillarán sobre ti, y sus reyes temblarán de espanto: inmutaránse en sus rostros.

36 Los mercaderes en los pueblos silbarán sobre ti: vendrás á ser espanto, y dejarás de ser para siempre.

   

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Arcana Coelestia # 4599

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4599. 'And pitched his tent beyond the tower of Eder' means more interior aspects of this. This is clear from the meaning of 'pitching a tent' as an advance in holiness, in this case towards more interior aspects - 'a tent' meaning holiness, see 414, 1102, 2145, 2152, 3312, 4391; from the meaning of 'beyond the tower' as into more interior aspects, dealt with below; and from the meaning of 'Eder' as the nature of the state, that is to say, the nature of the advance made in holiness towards more interior aspects. This tower possessed that meaning from of old, but because there is no further reference to it in the Word apart from Joshua 15:21, this cannot be proved from parallel passages in the way other names can. The reason 'beyond the tower' means towards more interior aspects is that things which are more interior are expressed as objects that are lofty and high - as mountains, hills, towers, housetops, and the like. The reason for this is that minds which form their ideas from natural objects in the world as perceived through the external senses see things of an interior nature as objects that are higher than others, 2148.

[2] That 'towers' means interior things may also be seen from other places in the Word, as in Isaiah,

My beloved had a vineyard on a very fertile hill, 1 which he surrounded [with an enclosure] and gathered out the stones, and planted it with the choicest vine, and built a tower in the midst of it. Isaiah 5:1-2.

'A vineyard' stands for the spiritual Church, 'the choicest vine' for spiritual good, 'he built a tower in the midst of it' for the interior aspects of truth. Similarly also in the Lord's parable in Matthew,

A householder planted a vineyard, and set a hedge around it, and dug a winepress in it, and built a tower, and let it out to tenants. Matthew 21:33; Mark 12:1.

[3] In Ezekiel,

The sons of Arvad, and your army, were on your walls round about, and Gammadim were in your towers; they hung their shields on your walls round about; they made perfect your beauty. Ezekiel 27:11.

This refers to Tyre, by which are meant cognitions of good and truth, or people who possess these cognitions. 'Gammadim in its tower' stands for cognitions of interior truth.

[4] In Micah,

Jehovah will reign over them in Mount Zion, from now on and for ever. And you, O tower of the flock, hill of the daughter of Zion, to you will it come, and the former kingdom will return, the kingdom of the daughter of Jerusalem. Micah 4:7-8.

This describes the Lord's celestial kingdom. 'Mount Zion' describes the inmost part of it, which is love to the Lord; 'hill of the daughter of Zion' its immediate derivative, which is mutual love, called in the spiritual sense charity towards the neighbour; 'tower of the flock' describes its interior truths of good. The existence of a spiritual-celestial kingdom from this is meant by 'the kingdom of the daughter of Jerusalem'. In David,

Mount Zion will be glad, the daughters of Judah will be exultant, because of Your judgements. Encompass Zion, and go around her; count up her towers. Psalms 48:11-12.

Here 'towers' stands for interior truths which defend the things that constitute love and charity.

[5] In Luke,

Whoever does not carry his own cross and come after Me cannot be My disciple. For who of you, when he wishes to build a tower, does not first sit down and work out the cost, whether he has the means to complete it? Or what king going to encounter another king in war does not first sit down and take counsel whether he is able with ten thousand to meet him who comes against him with twenty thousand? So every one of you who does not renounce all that is his own cannot be My disciple. Luke 14:27-28, 31, 33.

Anyone who is not acquainted with the internal sense of the Word can only suppose that here the Lord was using comparisons, and that the expressions 'building a tower' and 'going to war' were not used to mean anything more. He does not know that each comparison in the Word has a spiritual meaning, and is representative, and that 'building a tower' means acquiring interior truths to oneself and 'going to war' fighting from those truths. For the subject in this quotation is the temptations undergone by those who belong to the Church and are here called the Lord's disciples. Those temptations are meant by 'his own cross' which each of them has to carry; and the truth that they do not in any way conquer of themselves and from what is their own but from the Lord is meant by 'he who does not renounce all that is his own cannot be My disciple'. This is how these expressions hang together; but if the references to a tower and to war are understood to be simply comparisons without a more interior sense they do not hang together. From this one may see what light flows from the internal sense.

[6] The interiors of those who are governed by self-love and love of the world, and so the falsities from which they fight and from which they reinforce their kind of religion, are also expressed as 'towers' in the contrary sense, as in Isaiah,

The height of men (vir) will be brought low, and Jehovah alone will be exalted on that day, for the day of Jehovah Zebaoth will be against everyone that is lofty and high, and against everyone that is lifted up, and he will be humbled; and against all the cedars of Lebanon that are high and lifted up and against all the oaks of Bashan, and against all high mountains, and against all hills that are lifted up, and against every lofty tower and against every fortified wall. Isaiah 2:11-18.

Here the interior and exterior aspects of those loves are described by cedars, oaks, mountains, hills, a tower, and a wall - interior falsities being described by 'a tower'. Thus interior things are again described by objects that are 'high'. The difference however is this: People who are governed by these - by evils and falsities - believe that they themselves are high and above others, whereas those who are governed by goods and truths believe that they themselves are least and below others, Matthew 20:26-27; Mark 10:44. All the same, goods and truths are described as things that are 'high' because in heaven they are closer to the Most High, that is, to the Lord. Furthermore 'towers' is used in the Word in reference to truths, but 'mountains' to forms of good.

Poznámky pod čarou:

1. literally, on a horn of a son of oil

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

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Arcana Coelestia # 4391

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4391. 'And made booths for his cattle' means a similar increase in good and truth at that time. This is clear from the meaning of 'cattle' as goods and truths in general, and from the meaning of 'making booths', which are tents, as something similar to what is meant by 'building a house', namely receiving an increase of good from truth. The two phrases differ in that 'building a house' means that which is less general, and so rather more internal, while 'making booths', or tents, means that which is more general, and so rather more external. The house was intended for themselves, that is to say, for Jacob, his womenfolk and children, the booths for the servants, flocks and herds. In the Word 'booths' or tents, strictly speaking, means the holiness of truth, and they are distinguished from tabernacles, which too are called tents, by the fact that the latter mean the holiness of good, 414, 1102, 2145, 2152, 4128. The word in the original language for booths is 'succoth', whereas that for tabernacles is 'ohalim'. The holiness of truth is the good which springs from truth.

[2] This meaning carried by the booths or tents called 'succoth' is further evident from the following places in the Word: In David,

Jehovah God rode on a cherub, and flew, and was borne on the wings of the wind. He made darkness His hiding-place, and His surroundings His tent - darkness of waters, clouds of the heavens. Psalms 18:10-11.

And elsewhere,

He bowed the heavens when He came down, and thick darkness was under His feet. And He rode on a cherub, and new, and was borne on the wings of the wind. And He made tents of darkness around Him, clusters of water, clouds of the heavens. 2 Samuel 22:10-12.

This refers to Divine revelation, or the Word. 'Bowing the heavens when He came down' stands for hiding the interior truths of the Word. 'Thick darkness under His feet' stands for the fact that compared with interior truths, those visible to man are like darkness, the literal sense of the Word being of such a nature. 'Riding on a cherub' stands for the fact that it was provided in this way. 'Making tents of the darkness around Him' or 'making His surroundings His tent' stands for the holiness of truth concealed in its hiding-place, that is to say, inwardly - within the literal sense. 'Clusters of waters and clouds of the heavens' means the Word in the letter. Regarding 'clouds of the heavens' meaning the Word in the letter, see Preface to Chapter 18 of Genesis, and 4060.

[3] The same is meant by the following in Isaiah,

Jehovah will create over every habitation of mount Zion, and over her assemblies, a cloud by day, and smoke and the shining of a flaming fire by night; for over all the glory there will be a covering. And there will be a tent for shade by day, and for a refuge and hiding-place from deluge and rain. Isaiah 4:5-6.

Here again 'cloud' means the literal sense of the Word and 'the glory' the internal sense, as they do in Matthew 24:30; Mark 13:26; Luke 21:27. Again also 'a tent' stands for the holiness of truth. Interior truths are said to be in a hiding-place for the reason that if they had been revealed they would have been made profane, see 3398, 3399, 4289, a point that is also expressed in the following words in David,

In the hiding-place of Your face You conceal them from the treacherous plans of man; You hide them in a tent from the strife of tongues. Psalms 31:20.

[4] The fact that 'a tent' means the holiness of truth is also evident in Amos,

On that day I will raise up the tent of David that is fallen down, and I will close up the breaches, and I will raise up its destroyed places, and I will build it as in the days of old. Amos 9:11.

'Raising up the tent of David that is fallen down' stands for reestablishing the holiness of truth after it has perished. 'David' stands for the Lord as regards Divine Truth, 1888, since 'a king' means Divine Truth, 2015, 2069, 3009. Because 'tent' meant the holiness of truth and 'dwelling in tents' means worship that was the product of this, the feast of tents, called the feast of tabernacles, was established in the Jewish and Israelitish Church, Leviticus 23:34, 42-43; Deuteronomy 16:13, 16, where also that feast is called the feast of succoth, or of tents.

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