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Ezekiel 27

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1 Ang salita ng Panginoon ay dumating uli sa akin, na nagsasabi:

2 At ikaw, anak ng tao, panaghuyan mo ang Tiro;

3 At sabihin mo sa Tiro, Oh ikaw na tumatahan sa pasukan sa dagat, na ikaw ang mangangalakal sa mga bansa sa maraming pulo, ganito ang sabi ng Panginoong Dios: Ikaw, Oh Tiro, nagsabi, Ako'y sakdal sa kagandahan.

4 Ang iyong mga hangganan ay nangasa kalaliman ng mga dagat, ang nagsipagtayo sa iyo ay nangagpasakdal ng iyong kagandahan.

5 Ang ginawa nilang makakapal mong tabla ay mga puno ng abeto na mula sa Senir: sila'y nagsikuha ng cedro mula sa Libano, upang gawing palo ng sasakyan mo.

6 Ginawa nilang iyong mga saguwan ang mga encina sa Basan; ang kanilang ginawang mga bangko mong garing na nalalapat sa kahoy na boj ay mula sa mga pulo ng Chittim.

7 Manipis na kayong lino na yaring may burda na mula sa Egipto ang iyong layag, upang maging sa iyo'y isang watawat; kulay asul at morado na mula sa mga pulo ng Elisah ang iyong kulandong.

8 Ang mga nananahan sa Sidon at Arvad ay iyong mga mananaguwan: ang iyong mga pantas, Oh Tiro, ay nangasa iyo, sila ang iyong mga tagaugit.

9 Ang mga matanda sa Gebal at ang mga pantas niyao'y pawang tagapagpasak mo: ang lahat na sasakyan sa dagat sangpu ng mga tao ng mga yaon ay nangasa iyo upang pangasiwaan ang iyong kalakal.

10 Ang Persia, ang Lud, at ang Phut ay nangasa iyong hukbo, na iyong mga lalaking mangdidigma: kanilang ibinitin ang kalasag at ang turbante sa iyo; nagpapaganda sa iyo.

11 Ang mga lalake sa Arvad na kasama ng iyong hukbo ay nangasa ibabaw ng iyong mga kuta sa palibot, at ang mga matatapang ay nasa iyong mga moog; kanilang isinabit ang kanilang mga kalasag sa iyong mga kuta sa palibot; kanilang pinasakdal ang iyong kagandahan.

12 Ang Tarsis ay iyong mangangalakal dahil sa karamihan ng sarisaring kayamanan; na ang pilak, bakal, lata, at tingga, ay ipinapalit nila sa iyong mga kalakal.

13 Ang Javan, ang Tubal, at ang Mesec, mga mangangalakal mo: kanilang kinakalakal ang mga tao at ang mga sisidlang tanso na ipinapalit nila sa iyong mga kalakal.

14 Ang sangbahayan ni Togarma ay nakikipagpalitan sa iyong mga kalakal ng mga kabayo at ng mga kabayong pangdigma at ng mga mula.

15 Ang mga tao sa Dedan ay iyong mangangalakal: maraming pulo ay nangagdadala ng kalakal sa iyong kamay: kanilang dinadala sa iyo na pinakapalit ay mga sungay na garing at ebano.

16 Naging mangangalakal mo ang Siria dahil sa karamihan ng iyong mga gawang kamay: sila'y nakikipagpalitan sa iyong mga kalakal ng mga esmeralda, kulay ube, at yaring may burda, at manipis na kayong lino, at gasang at mga rubi.

17 Naging mga mangangalakal mo ang Juda, at ang lupain ng Israel: sila'y nakikipagpalitan sa iyong mga kalakal ng trigo ng Minith, at ng pannag, at ng pulot, at ng langis, at ng balsamo.

18 Mangangalakal mo ang Damasko dahil sa karamihan ng iyong mga gawang kamay, dahil sa karamihan ng sarisaring kayamanan, sangpu ng alak sa Helbon, at maputing lana.

19 Nakikipagpalitan ang Vedan at Javan sa iyong mga kalakal ng sinulid na lana: ang makinang na bakal, ang kasia, at ang kalamo, ay ilan sa iyong mga kalakal.

20 Naging iyong mangangalakal ang Dedan sa mga mahalagang kayo na ukol sa pangangabayo.

21 Ang Arabia, at lahat na prinsipe sa Cedar, mga naging mangangalakal ng iyong kamay; sa mga cordero, at mga lalaking tupa, at mga kambing, sa mga ito'y naging mga mangangalakal mo sila.

22 Ang mga mangangalakal sa Seba at sa Raama, mga naging mangangalakal mo; kanilang ipinapalit sa iyong mga kalakal ang mga pinakamainam na especia, at lahat na mahalagang bato, at ang ginto.

23 Ang Haran at ang Canneh at ang Eden, na mga mangangalakal sa Seba, ang Assur at ang Chilmad ay naging mga mangangalakal mo.

24 Ang mga ito ang iyong mga mangangalakal sa mga piling kalakal sa mga balutan ng mga yaring asul at may burda, at sa mga baul na may mainam na hiyas, natatalian ng mga sintas, at yaring cedro, na ilan sa iyong mga kalakal.

25 Ang mga sasakyan sa Tarsis ay iyong mga pulutong sa iyong kalakal: at ikaw ay napuno at naging totoong maluwalhati sa kalagitnaan ng mga dagat.

26 Dinala ka ng iyong mga manggagaod sa malawak na dagat: binagbag ka ng hanging silanganan sa kalagitnaan ng dagat.

27 Ang iyong kayamanan, at ang iyong mga kalakal, ang iyong tinda, at ang iyong mga manggagaod, at ang iyong mga tagaugit, ang iyong mga tagapagpasak, at ang nagsisipamahala ng iyong mga kalakal, at ang lahat mong lalaking mangdidigma na nangasa iyo, sangpu ng iyong lahat na pulutong na nangasa gitna mo, mangalulubog sa kalagitnaan ng dagat sa kaarawan ng iyong pagkasira.

28 Sa lakas ng hiyaw ng iyong mga tagaugit, ang mga nayon ay mangayayanig.

29 At lahat na nagsisihawak ng gaod, ang mga tao sa sasakyan, at lahat ng tagaugit sa dagat, ay magsisibaba sa kanilang mga sasakyan; sila'y magsisitayo sa ibabaw ng lupain,

30 At iparirinig ang kanilang tinig sa iyo, at hihiyaw ng kalagimlagim, at mangagbubuhos ng alabok sa kanilang mga ulo, sila'y magsisigumon sa mga abo:

31 At mangagpapakakalbo dahil sa iyo, at mangagbibigkis ng kayong magaspang, at kanilang iiyakan ka ng kapanglawpanglaw sa kalooban, na may mapanglaw na pananangis.

32 At sa kanilang pagtangis ay pananaghuyan ka nila, at tatangisan ka, na sasabihin, Sino ang gaya ng Tiro na gaya niya na nadala sa katahimikan sa gitna ng dagat?

33 Pagka ang iyong mga kalakal ay inilalabas sa mga dagat, iyong binubusog ang maraming bayan; iyong pinayaman ang mga hari sa lupa ng karamihan ng iyong mga kayamanan at ng iyong mga kalakal.

34 Sa panahon na ikaw ay bagbag sa tabi ng mga dagat sa kalaliman ng tubig, ang iyong kalakal at ang iyong buong pulutong ay lumubog sa gitna mo.

35 Lahat ng mananahan sa mga pulo ay nangatitigilan dahil sa iyo, at ang kanilang mga hari ay nangatakot ng di kawasa, sila'y nangamanglaw sa kanilang mukha.

36 Pinagsutsutan ka ng mga mangangalakal sa gitna ng mga bayan; ikaw ay naging kakilakilabot, at hindi ka na mabubuhay pa.

   

Ze Swedenborgových děl

 

Arcana Coelestia # 10199

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10199. 'Incense of spices' means a hearing and receiving with pleasure. This is clear from the meaning of 'incense' as the Lord's hearing and receiving with pleasure everything of worship that springs from love and charity, dealt with in 10177; and from the meaning of 'spices' as things that bring pleasure. Things bringing pleasure are meant by 'spices' on account of their odour; for 'odour' means perception, and therefore a sweet odour means a perception of that which brings pleasure, while an offensive odour means that which brings no pleasure. All things perceived by a person with the sensory organs of smell, taste, sight, hearing, and touch mean spiritual realities connected with the good of love and the truths of faith. Consequently smell means the perception of interior truth springing from the good of love; taste means perception and the desire to know and become wise; sight means an understanding of the truths of faith; hearing means perception resulting from the good of faith and from obedience; and touch in general means imparting, conveying, and being received.

[2] The reason why they have these meanings is that every reception of impressions by the outward senses begins in reception by the inward senses, which belong to the understanding and will, and so begins within the person, in the truths of faith and the good of love since these constitute the understanding and will within the human mind. Yet inward sensations, which belong properly to a person's understanding and will, do not feel the same as the outward ones, though they are turned into outward sensations when they flow in. For all the perceptions that a person receives by means of his outward sensory organs flow from inward powers of mind. The path all influx takes is from inward things to outward ones, not from outward to inward, since there is no such thing as physical influx - that is, influx from the natural world into the spiritual world - only influx from the spiritual world into the natural. A person's inner powers, which belong properly to understanding and will, exist in the spiritual world, and his outward ones, which belong properly to the bodily senses, exist in the natural world. From all this too it becomes clear what correspondence is and what the nature of it is.

[3] In general, smell corresponds to perception of some reality, as determined by the essential nature of the matter that is being perceived, see 1514, 1517-1519, 3577, 4624-4634, 10054.

Taste corresponds to perception and the desire to know and become wise, 3502, 4791-4805.

Sight corresponds to an understanding of the truths of faith, 3863, 4403-4421, 4567, 5114, 5400, 6805.

Hearing corresponds to perception of the good of faith and to obedience, 3869, 4652-4660, 7216, 8361, 9311, 9926.

Touch means imparting, conveying, and being received, 10130.

[4] 1 The fact that such things as are perceived with pleasure are meant by 'spices' - the kinds that spring from love and charity, in particular interior truths since they spring from these - is clear from the following places in the Word: In Isaiah,

Instead of spice 2 there will be rottenness, and instead of a girdle, a falling apart, and instead of well-set hair 3 , baldness. Isaiah 3:24.

This refers to the daughters of Zion, by whom the celestial Church is meant, a Church in possession of interior truths springing from the good of love to the Lord. 'Spice' here means interior truth, 'rottenness' deprivation of it; 'a girdle' means a joining together, and 'a falling apart' the dissolution of connection and order; 'well-set hair' means factual knowledge of truth, which is exterior truth or truth as the external man knows it, and 'baldness' deprivation of that truth.

'A girdle' means a joining together and a bond to ensure that everything is held in connection and has the same end in view, see 9828.

'Well-set hair' means factual knowledge of truth, 2831 4 .

'Baldness' means deprivation of that truth, 9960.

[5] In Ezekiel,

A great eagle with [great] wings came on Lebanon, and from it took a twig of the cedar away into the land of Canaan 5 ; in the city of spicers he put the top of it 6 . Ezekiel 17:3-4.

This refers in the internal sense to the beginnings and growth of the spiritual Church, and then its corruption and end. 'A great eagle with [great] wings' means the interior truth which that Church possessed, 3901, 8764, 'wings' its exterior truths, 8764, 9514. 'Lebanon' is that Church, 'the cedar' there being the spiritual Church's truth. 'The city of spicers' is a place where teachings composed of interior truth are presented, 'cities' in the Word meaning religious teachings, see 402, 2449, 3216, 4492, 4493. It is called 'the city of spicers' by virtue of its interior truths.

[6] In the same prophet,

The traders of Sheba and Raamah with the best of [every] spice, and with every precious stone and gold, carried out 7 their dealings. Ezekiel 27:22.

This refers to Tyre, which means the Church in respect of cognitions or knowledge of goodness and truth. 'The traders' are those who possess these and pass them on; 'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist; 'the best of spice' is that which by virtue of interior truths brings pleasure; 'precious stone' is those very truths; and 'gold' is the good that goes with them.

Tyre means the Church in respect of interior cognitions of goodness and truth, and in the abstract sense those cognitions themselves, see 1201.

'The traders' are those who possess these and pass them on, 2967, 4453.

'Sheba and Raamah' are those with whom cognitions of celestial and spiritual things exist, 1171, 3240.

'Precious stone' is interior truth, 9863, 9865, 9873, 9874.

'Gold' is the good that goes with it, see the places referred to in 9874, 9881.

[7] From all this one may see what was represented by the queen of Sheba's coming to Solomon in Jerusalem with camels carrying spices, gold, and precious stones, 1 Kings 10:1-2, and by the offering of gold, frankincense, and myrrh which the wise men from the east made to the new-born Jesus, Matthew 2:11. Because 'spices' meant interior truths, thus those which bring pleasure, the incense and also the anointing oil, dealt with further on in this chapter, were scented with spices.

[8] By interior truths those truths which have become part of a person's life and affection, thus those inwardly present in him, should be understood, but not truths which are present solely in the memory and have not become part of that person's life. These truths in relation to the others are called external ones, since they have not been inscribed on the person's life, only on his memory. They reside in the external man and not in the internal. Truths of faith which have been inscribed on a person's life are present in the will, and what is in the will is present in the internal man. For by means of the truths of faith the internal man is opened up and contact with heaven is brought about. From this it is evident that the interior truths present with a person are ones that spring from the good of love and charity. Whether you say will or love it amounts to the same thing, for what composes a person's will composes his love. Therefore the truths inscribed on the person's life, called interior truths, are ones that have been inscribed on his love, and so on the will, from which they afterwards go forth when they pass into speech and action.

[9] For heaven, in which the internal man that has been opened up is present, does not enter truths directly but indirectly, through the good of love. But heaven cannot come in when a person's internal man is closed, because there is no good of love there to receive it. In the case therefore of those with whom the internal man has not been opened by means of truths springing from the good of love and charity hell enters with falsities arising from evil, no matter how many truths of faith, even interior ones, are residing in the external man alone, that is, in the memory.

From all this one may now see what should be understood by interior truths that bring pleasure, which are meant by 'spices', namely those which spring from the good of love and charity.

Poznámky pod čarou:

1. To judge both from the first Latin edition and his rough draft Swedenborg may have intended to add words that would have concluded what goes before and introduced what comes next.

2. i.e. fragrance

3. literally, instead of the work of plaited [hair]

4. The word rendered well-set, more literally plaited, may otherwise mean entangled.

5. Here the Hebrew may be taken to mean either the land of Canaan or the land of the merchant. See 3901:2, 8764:6, where Swedenborg adopts the latter meaning.

6. literally, its head i.e. the twig from the top of the cedar

7. literally, gave

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