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Ezekiel 25

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1 At ang salita ng Panginoon ay dumating sa akin, na nagsasabi,

2 Anak ng tao, ititig mo ang iyong mukha sa mga anak ni Ammon, at manghula ka laban sa kanila:

3 At sabihin mo sa mga anak ni Ammon, Inyong pakinggan ang salita ng Panginoong Dios: Ganito ang sabi ng Panginoong Dios, Sapagka't iyong sinabi, Aha, laban sa aking santuario, nang malapastangan; at laban sa lupain ng Israel, nang masira; at laban sa sangbahayan ni Juda, nang sila'y pumasok sa pagkabihag:

4 Kaya't narito, aking ibibigay ka sa mga anak ng silanganan na pinakaari, at kanilang itatayo ang kanilang mga kampamento sa iyo, at magsisigawa ng kanilang mga tahanan sa iyo; kanilang kakanin ang iyong bunga ng kahoy, at kanilang iinumin ang iyong gatas.

5 At aking gagawin ang Raba na pinaka silungan ng mga kamello, at ang mga anak ni Ammon na pinakapahingahang dako ng mga kawan; at inyong malalaman na ako ang Panginoon.

6 Sapagka't ganito ang sabi ng Panginoong Dios: Sapagka't pumakpak ka ng iyong mga kamay, at tumadyak ka ng mga paa, at nagalak ka ng buong paghamak ng iyong kalooban laban sa lupain ng Israel;

7 Kaya't narito, aking iniunat ang aking kamay sa iyo, at ibibigay kita na pinakasamsam sa mga bansa; at ihihiwalay kita sa mga bayan, at ipalilipol kita sa mga lupain: aking ibubuwal ka; at iyong malalaman na ako ang Panginoon.

8 Ganito ang sabi ng Panginoong Dios: Sapagka't ang Moab at ang Seir ay nagsasabi, Narito, ang sangbahayan ni Juda ay gaya ng lahat na bansa;

9 Kaya't, narito, aking bubuksan ang tagiliran ng Moab mula sa mga bayan, mula sa kaniyang mga bayan na nangasa kaniyang mga hangganan, na kaluwalhatian ng lupain, ang Beth-jesimoth, ang Baal-meon, at ang Chiriathaim.

10 Hanggang sa mga anak ng silanganan, upang magsiparoon laban sa mga anak ni Ammon; at aking ibibigay sa kanila na pinakaari, upang ang mga anak ni Ammon ay huwag ng mangaalaala sa gitna ng mga bansa:

11 At ako'y maglalapat ng kahatulan sa Moab: at kanilang malalaman na ako ang Panginoon.

12 Ganito ang sabi ng Panginoong Dios, Sapagka't ang Edom ay gumawa ng laban sa sangbahayan ni Juda sa panghihiganti, at nagalit na mainam, at nanghiganti sa kanila;

13 Kaya't ganito ang sabi ng Panginoong Dios, Aking iuunat ang aking kamay laban sa Edom, at aking ihihiwalay ang tao at hayop doon; at aking gagawing sira mula sa Teman; hanggang sa Dedan nga ay mabubuwal sila sa pamamagitan ng tabak.

14 At aking isasagawa ang aking panghihiganti sa Edom, sa pamamagitan ng kamay ng aking bayang Israel; at kanilang gagawin sa Edom ang ayon sa aking galit, at ayon sa aking kapusukan; at kanilang malalaman ang aking panghihiganti, sabi ng Panginoong Dios.

15 Ganito ang sabi ng Panginoong Dios: Sapagka't ang mga Filisteo ay gumawa ng panghihiganti, at nanghiganti na may kapootan ng loob upang magpahamak ng pakikipagkaalit na magpakailan man;

16 Kaya't ganito ang sabi ng Panginoong Dios, Narito, aking iuunat ang aking kamay sa mga Filisteo, at aking ihihiwalay ang mga Ceretheo, at ipapahamak ko ang labi sa baybayin ng dagat.

17 At ako'y gagawa ng malaking panghihiganti sa kanila na may malupit na mga pagsaway; at kanilang malalaman na ako ang Panginoon, pagka aking isinagawa ang aking panghihiganti sa kanila.

   

From Swedenborg's Works

 

Arcana Coelestia #4211

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4211. 'And called his brothers to eat bread' means [an invitation] to make the good from the Lord's Divine Natural their own. This is clear from the meaning of 'brothers' as those who were now to be joined together by the covenant, that is, by friendship, and in the internal sense as those who are governed by good and truth (for such people are called 'brothers', see 367, 2360, 3303, 3459, 3803, 3815, 4121, 4191); from the meaning of 'eating' as making one's own, dealt with in 3168, 3513 (end), 3832 (for meals taken together and feasts among the ancients meant making things their own and being joined together by means of love and charity, 3596); and from the meaning of 'bread' as good that stems from love, dealt with in 276, 680, 1798, 3478, 3735, and in the highest sense means the Lord, 2165, 2177, 3478, 3813. Since 'bread' in the highest sense means the Lord it therefore means everything holy which comes from Him, that is, it means everything good and true. And since no other good exists which is good except the good of love and charity, 'bread' therefore means love and charity. Sacrifices in former times had no other meaning, and for that reason were referred to by the single word 'bread', see 2165. And some of the flesh of the sacrifices was eaten so that the heavenly feast - that is, a joining together through good flowing from love and charity - might be represented. The same is meant today by the Holy Supper, for this has replaced sacrifices and feasts of consecrated things. The Holy Supper is in the Church an external practice that has an internal reality within it, and by means of this reality it joins one who is governed by love and charity to heaven, and by means of heaven to the Lord. For in the Holy Supper too 'eating' means making one's own - 'the bread' being celestial love and 'the wine' spiritual love - so much so that while it is being eaten by one in a state of holiness nothing else is perceived in heaven.

[2] The reason why the phrase 'making the good from the Lord's Divine Natural their own' is used is that the subject is the good that exists with the gentiles, for it is this good that 'Laban' represents now, 4189. When man is joined to the Lord he is not joined to His Supreme Divine itself but to His Divine Human, for man cannot have any idea at all of the Lord's Supreme Divine, because this lies so far beyond anything he can conceive of that it fades from view altogether and ceases to mean anything to him. But he is able to have an idea of His Divine Human. For everyone is joined through thought and affection to one of whom he can have some idea but not to one of whom he cannot have any idea. If, when a person thinks about the Lord's Human, holiness is present in his ideas he also thinks of the holiness which comes from the Lord and fills heaven, and at the same time he thinks of heaven, since heaven in its entirety corresponds to a complete human being, which correspondence has its origin in the Lord, 684, 1276, 2996, 2998, 3624-3649. This explains why it is not possible to be joined to the Lord's Supreme Divine, only to His Divine Human, and through that Divine Human to His Supreme Divine. Hence the statement in John 1:18 about nobody, except the only begotten Son, ever having seen God, also the statement about there being no way to the Father except through Him; as well as from the statement that He is the Mediator. The truth of all this can be plainly recognized from the fact that all within the Church who declare their belief in a Supreme Being and yet set the Lord at nought are people who have no belief in anything at all, not even in the existence of heaven or of hell, and who worship nature. And if such people are ready to learn from experience it will be clear to them that the wicked, even those who are extremely so, declare a like belief.

[3] But the way in which people think of the Lord's Human varies, one person's ideas being different from another's, and one person's more holy than another's. Those within the Church are able to think that His Human is Divine, and also that He is one with the Father, as He Himself says that the Father is in Him and He is in the Father. But those outside the Church are unable to do this, for one thing because they do not know anything about the Lord and for another because their idea of the Divine is gained solely from visible images and tangible idols. Nevertheless the Lord joins Himself to them by means of the good they do from the charity and obedience present within their crude notions of Him. And this is why mention is made here about them making the good from the Lord's Divine Natural their own. For when the Lord is joined to man the state of thought and consequent affection in him determines the exact nature of that conjunction. Those who have an entirely holy conception of the Lord and who at the same time have a true knowledge of and affections for what is good and true - as those within the Church are able to have - have been joined to the Lord as to His Divine Rational. Those however who do not have so holy a notion of Him and who do not have so interior a notion and affection, and yet the good of charity exists with them, have been joined to the Lord as regards His Divine Natural. And those whose holiness is cruder still are joined to the Lord as to His Divine Sensory Perception. This last type of joining is what is represented by 'the bronze serpent', in that those who looked at it recovered from serpent-bites, Numbers 21:9. This is the type of joining together which those among the gentiles have who worship idols and yet lead charitable lives in accordance with their own religion. From these considerations one may now see what is meant by making the good from the Lord's Divine Natural their own, meant by 'Jacob called his brothers to eat bread'.

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