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1 Mózes 8:12

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12 És ismét várakozék még másik hét napig, és kibocsátá a galambot, és az nem tére többé õ hozzá vissza.

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Arcana Coelestia # 4835

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4835. Come to thy brother’s wife, and perform the duty of a husband’s brother unto her. That this signifies that he should continue it, namely, the representative of the church, is evident from the signification of “to come” or “enter to a brother’s wife, and perform the duty of a husband’s brother unto her,” as being to preserve and continue that which is of the church. The commandment in the Mosaic law that if any man died childless, his brother should take the widow to wife and raise up seed to his brother, and that the firstborn should be called by the name of the deceased brother, but the rest of the sons should be his own, was called “the duty of the husband’s brother.” That this statute was not a new thing originating in the Jewish Church, but had been in use before, is evident from this history, and the same is true of many other statutes that were commanded the Israelites by Moses-as that they should not take wives of the daughters of the Canaanites, and that they should marry within their families (Genesis 24:3-4; 28:1-2). From these and many other instances it is evident that there had been a church before, in which such things had been instituted as were afterwards promulgated and enjoined upon the sons of Jacob. That altars and sacrifices had been in use from ancient times is plain from Genesis 8:20-21; 22:3, 7-8, 13. From this it is clear that the Jewish Church was not a new church, but that it was a resuscitation of the Ancient Church which had perished.

[2] What the law in regard to the husband’s brother had been is evident in Moses:

If brethren dwell together, and one of them die, and have no son, the wife of the deceased shall not marry without, to a strange man; her husband’s brother shall enter to her, and take her to him to wife, and thus perform the duty of a husband’s brother unto her. Then it shall be that the first-born whom she beareth shall stand upon the name of his deceased brother, that his name be not blotted out of Israel. But if the man will not marry his brother’s wife, his brother’s wife shall go up to the gate unto the elders, and say, My husband’s brother refuses to raise up unto his brother a name in Israel; he will not perform the duty of a husband’s brother unto me. Then the elders of his city shall call him, and speak unto him; and if he stand and say, I desire not to take her; then shall his brother’s wife come near unto him in the sight of the elders, and shall draw his shoe from off his foot, and spit in his face; and she shall answer and say, So shall it be done unto the man that doth not build up his brother’s house; whence his name shall be called in Israel, The house of him that hath his shoe taken off (Deuteronomy 25:5-10).

[3] One who does not know what the duty of a husband’s brother represents, can have no other belief than that it was merely for the sake of preserving the name, and hence the inheritance; but the preservation of a name and of an inheritance was not of so much importance that for the sake of it a brother should enter into marriage with his brother’s wife; but this was enjoined that thereby might be represented the preservation and continuation of the church. For marriage represented the marriage of good and truth, that is, the heavenly marriage, and consequently the church also, for the church is a church from the marriage of good and truth; and when the church is in this marriage it makes one with heaven, which is the heavenly marriage itself. As marriage has this representation, therefore sons and daughters represented and also signified truths and goods; wherefore to be childless signified a deprivation of good and truth, thus that there was no longer any representative of the church in that house, consequently that it was out of communion. Moreover, the brother represented kindred good, with which might be conjoined the truth which was represented by the widowed wife; for in order that truth may be the truth which has life and produces fruit, and so continue that which is of the church, it cannot be conjoined with any other than its own and kindred good. This is what is perceived in heaven by the duty prescribed to the husband’s brother.

[4] That if the man would not perform the duty of a husband’s brother, his brother’s wife should take his shoe from off his foot and spit in his face, signified that, as one who was devoid of external and internal good and truth, he would destroy the things of the church; for a “shoe” is what is external (n. 1748), and the “face” is what is internal (n. 1999, 2434, 3527, 4066, 4796). From this it is evident that by the duty of the husband’s brother was represented the preservation and continuation of the church. But when the representatives of internal things ceased by the coming of the Lord, then this law was abolished. This is circumstanced as are the soul or spirit of man and his body. The soul or spirit of man is his internal, and the body is his external; or what is the same, the soul or spirit is the very form of man, but the body is his representative image; and when a man rises again, his representative image, or his external, which is the body, is put off; for he is then in his internal, or in his form itself. It is circumstanced also as is one who is in darkness, and from it sees the things which are of the light; or what is the same as is one who is in the light of the world, and from this sees the things which are of the light of heaven; for the light of the world in comparison with the light of heaven is as darkness. In darkness, or in the light of the world, the things which are of the light of heaven do not appear such as they are in themselves, but as in a representative image, as the mind of man appears in his face; and therefore when the light of heaven appears in its clearness, the darkness or representative image is dissipated. This was effected by the coming of the Lord.

4835a. And raise up seed to thy brother. That this signifies lest the church should perish, is evident from the signification of “seed,” as being truth from good, or the faith of charity (n. 1025, 1447, 1610, 1940, 2848, 3310, 3373, 3671). The like is also signified by the “firstborn who was to stand upon the name of the deceased brother” (n. 352[1], 367, 2435, 3325, 3494). To “raise up the seed to a brother” is to continue that which is of the church, according to what was said just above (see n. 4834), thus lest the church should perish.

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

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Matthew 14

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1 At that time, Herod the tetrarch heard the report concerning Jesus,

2 and said to his servants, "This is John the Baptizer. He is risen from the dead. That is why these powers work in him."

3 For Herod had laid hold of John, and bound him, and put him in prison for the sake of Herodias, his brother Philip's wife.

4 For John said to him, "It is not lawful for you to have her."

5 When he would have put him to death, he feared the multitude, because they counted him as a prophet.

6 But when Herod's birthday came, the daughter of Herodias danced among them and pleased Herod.

7 Whereupon he promised with an oath to give her whatever she should ask.

8 She, being prompted by her mother, said, "Give me here on a platter the head of John the Baptizer."

9 The king was grieved, but for the sake of his oaths, and of those who sat at the table with him, he commanded it to be given,

10 and he sent and beheaded John in the prison.

11 His head was brought on a platter, and given to the young lady: and she brought it to her mother.

12 His disciples came, and took the body, and buried it; and they went and told Jesus.

13 Now when Jesus heard this, he withdrew from there in a boat, to a deserted place apart. When the multitudes heard it, they followed him on foot from the cities.

14 Jesus went out, and he saw a great multitude. He had compassion on them, and healed their sick.

15 When evening had come, his disciples came to him, saying, "This place is deserted, and the hour is already late. Send the multitudes away, that they may go into the villages, and buy themselves food."

16 But Jesus said to them, "They don't need to go away. You give them something to eat."

17 They told him, "We only have here five loaves and two fish."

18 He said, "Bring them here to me."

19 He commanded the multitudes to sit down on the grass; and he took the five loaves and the two fish, and looking up to heaven, he blessed, broke and gave the loaves to the disciples, and the disciples gave to the multitudes.

20 They all ate, and were filled. They took up twelve baskets full of that which remained left over from the broken pieces.

21 Those who ate were about five thousand men, besides women and children.

22 Immediately Jesus made the disciples get into the boat, and to go ahead of him to the other side, while he sent the multitudes away.

23 After he had sent the multitudes away, he went up into the mountain by himself to pray. When evening had come, he was there alone.

24 But the boat was now in the middle of the sea, distressed by the waves, for the wind was contrary.

25 In the fourth watch of the night, Jesus came to them, walking on the sea.

26 When the disciples saw him walking on the sea, they were troubled, saying, "It's a ghost!" and they cried out for fear.

27 But immediately Jesus spoke to them, saying "Cheer up! It is I! Don't be afraid."

28 Peter answered him and said, "Lord, if it is you, command me to come to you on the waters."

29 He said, "Come!" Peter stepped down from the boat, and walked on the waters to Come to Jesus.

30 But when he saw that the wind was strong, he was afraid, and beginning to sink, he cried out, saying, "Lord, save me!"

31 Immediately Jesus stretched out his hand, took hold of him, and said to him, "You of little faith, why did you doubt?"

32 When they got up into the boat, the wind ceased.

33 Those who were in the boat came and worshiped him, saying, "You are truly the Son of God!"

34 When they had crossed over, they came to the land of Gennesaret.

35 When the people of that place recognized him, they sent into all that surrounding region, and brought to him all who were sick,

36 and they begged him that they might just touch the fringe of his garment. As many as touched it were made whole.