Apokalipsa 21
1
I vidjeh novo nebo i novu zemlju jer - prvo nebo i prva zemlja uminu; ni mora više nema.
2
I Sveti grad, novi Jeruzalem, vidjeh: silazi s neba od Boga, opremljen kao zaručnica nakićena za svoga muža.
3
I začujem jak glas s prijestolja: "Evo Šatora Božjeg s ljudima! On će prebivati s njima: oni će biti narod njegov, a on će biti Bog s njima.
4
I otrt će im svaku suzu s očiju te smrti više neće biti, ni tuge, ni jauka, ni boli više neće biti jer - prijašnje uminu."
5
Tada Onaj što sjedi na prijestolju reče: "Evo, sve činim novo!" I doda: "Napiši: Ove su riječi vjerne i istinite."
6
I još mi reče: "Svršeno je! Ja sam Alfa i Omega, Početak i Svršetak! Ja ću žednomu dati s izvora vode života zabadava.
7
To će biti baština pobjednikova. I ja ću njemu biti Bog, a on meni sin.
8
Kukavicama pak, nevjernima i okaljanima, ubojicama, bludnicima, vračarima i idolopoklonicima i svim lažljivcima udio je u jezeru što gori ognjem i sumporom. To je druga smrt."
9
I dođe jedan od sedam anđela što imaju sedam čaša punih zala konačnih te progovori sa mnom: "Dođi, pokazat ću ti Zaručnicu, Ženu Jaganjčevu!"
10
I prenese me u duhu na goru veliku, visoku i pokaza mi sveti grad Jeruzalem: silazi s neba od Boga,
11
sav u slavi Božjoj, blistav poput dragoga kamena, kamena slična kristalnom jaspisu;
12
okružen zidinama velikim i visokim, sa dvanaest vrata: na vratima dvanaest anđela i napisana imena dvanaest plemena Izraelovih.
13
Od istoka vrata troja, od sjevera vrata troja, od juga vrata troja, od zapada vrata troja.
14
Gradske su zidine imale dvanaest temelja, a na njima dvanaest imena dvanaestorice apostola Jaganjčevih.
15
Moj subesjednik imaše mjeru, zlatnu trsku, da izmjeri grad, vrata njegova i zidine.
16
Grad se stere u četvorini: dužina mu jednaka širini. On izmjeri trskom Grad: dvanaest tisuća stadija - dužina mu i širina i visina jednaka.
17
Izmjeri i njegove zidine: sto četrdeset i četiri lakta po čovjekovoj mjeri kojom je mjerio anđeo.
18
Zidine su gradske sagrađene od jaspisa, a sam grad od čistoga zlata, slična čistu staklu.
19
Temelji su gradskih zidina urešeni svakovrsnim dragim kamenjem: prvi je temelj od jaspisa, drugi od safira, treći od kalcedona, četvrti od smaragda,
20
peti od sardoniksa, šesti od sarda, sedmi od krizolita, osmi od berila, deveti od topaza, deseti od krizopraza, jedanaesti od hijacinta, dvanaesti od ametista.
21
Dvanaest vrata - Dvanaest bisera: svaka od svoga bisera. A gradski trg - čisto zlato, kao prozirno staklo.
22
Hrama u gradu ne vidjeh. Ta Gospod, Bog, Svevladar, hram je njegov - i Jaganjac!
23
I gradu ne treba ni sunca ni mjeseca da mu svijetle. Ta Slava ga Božja obasjala i svjetiljka mu Jaganjac!
24
Narodi će hoditi u svjetlosti njegovoj, a kraljevi zemaljski u nj donositi slavu svoju.
25
Vrata mu se ne zatvaraju obdan, a noći ondje i nema.
26
U nj će se donijeti slava i čast naroda.
27
Ali u nj neće unići ništa nečisto i nijedan tko čini gadost i laž, nego samo oni koji su zapisani u Jaganjčevoj knjizi života.
Arcana Coelestia # 10603
10603. 'Hew for yourself two tablets of stone like the first ones' means the kind of outward form that the Word, the Church, and worship take on account of that nation. This is clear from the meaning of 'tablets of stone' as the outward form that the Word takes, dealt with in 10453, 10461 (the outward form the Word takes is its literal sense), the reason why the outward form that the Church and worship take is also meant being that the Church owes its existence to the Word, as worship does too (for all the truth of faith and all the good of love which constitute the Church, and worship as well, must come from the Word; and since the Word possesses an outward form and an inner substance, so too do the Church and worship); from the meaning of 'hewing them', when done by Moses, as making the outward form such as it is on account of that nation, dealt with below; and from the meaning of 'like the first ones' as in imitation of them, for the first were made by Jehovah but these by Moses.
[2] Moses' breaking of the ones that had been made by Jehovah, when he saw that nation worshipping the golden calf in place of Jehovah 1 , was providential, because it was impossible for the outward form of the Word, meant by 'the two tablets of stone', to be properly written among that nation, which at heart was wholly idolatrous. This is why the first tablets were broken and Moses was then told to hew others in imitation of the first. They are said to be in imitation of them because the inward sense remained the same, only the outward sense was changed. The inward sense is meant when it says that Jehovah wrote on these tablets the same words as were on the previous ones.
[3] To make this matter easier to understand let the ways in which the outward or literal sense was changed on account of that nation be demonstrated here. On account of this nation altars, burnt offerings, sacrifices, minchahs, and drink offerings were commanded, and therefore are referred to in both the historical sections and the prophetical parts of the Word as the holiest things of worship. But they were in fact no more than concessions made to that nation, for they began with Eber and had been completely unknown in the representative Ancient Church, see 1128, 2180, 2818.
[4] It was also on account of this nation that Divine worship was performed solely in Jerusalem, and that therefore this city was considered to be holy, and was also called holy, in both the historical sections and the prophetical parts of the Word. The reason for this was that at heart this nation was idolatrous, and therefore unless they had all come together in that city at every particular feast each would have worshipped in his own place some gentile god, or a carved or molded image.
It was on account of this nation too that performing holy worship on mountains and in groves, as the ancients had done, was forbidden. This was so that they would not set up idols there or worship the actual trees.
[5] It was likewise on account of this nation that a man was permitted to marry a number of wives, which had been completely unknown in ancient times, and also to put his wives away on various grounds. Consequently laws were laid down regarding such marriages and divorces which would not otherwise have found their way into the outward sense of the Word, which is why in Matthew 19:8 the Lord declares these laws in the outward sense to be Moses' and a concession because of the hardness of their hearts.
It is on account of this nation that Jacob and also the twelve sons of Israel are referred to so many times as the only chosen ones and heirs, for example in Revelation 7:4-8, and in other places, in spite of what they were really like, as described in the Song of Moses, Deuteronomy 32:15-43, and also in places throughout the Prophets, and by the Lord Himself; not to mention other things responsible for the outward form the Word takes on account of that nation.
[6] This particular outward form is what is meant by the two tablets hewn by Moses. The fact that this outward form or sense nevertheless holds the inward Divine sense unchanged within it is meant when it says that Jehovah wrote on these tablets the same words as were on the first ones.
Poznámky pod čarou:
1. In this instance Swedenborg does not use a capital letter for the Divine name in this particular expression; i.e. he writes jehovah, not Jehovah.
