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Geremia 51

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1 Così ha detto il Signore: Ecco, io fo levare contro a Babilonia, e contro a quelli che abitano nel cuor de’ miei nemici, un vento disertante.

2 E manderò contro a Babilonia degli sventolatori, che la sventoleranno, e vuoteranno il suo paese; perciocchè, nel giorno della calamità, saranno sopra lei d’ogn’intorno.

3 Tenda l’arciero l’arco contro a chi tende l’arco, e contro a colui che si rizza nella sua corazza; e non risparmiate i giovani di essa, distruggete tutto il suo esercito.

4 E caggiano uccisi nel paese de’ Caldei, e trafitti nelle piazze di Babilonia.

5 Perciocchè Israele, e Giuda, non è lasciato vedovo dall’Iddio suo, dal Signor degli eserciti, dal Santo d’Israele; benchè il lor paese sia pieno di misfatti.

6 Fuggite di mezzo di Babilonia, e scampi ciascun di voi l’anima sua; non fate sì che periate nell’iniquità d’essa; perciocchè questo è il tempo della vendetta del Signore; egli le rende la sua retribuzione.

7 Babilonia è stata una coppa d’oro nella mano del Signore, che ha inebbriata tutta la terra; le genti hanno bevuto del suo vino; e però son divenute forsennate.

8 Babilonia è caduta di subito, ed è stata rotta in pezzi; urlate sopra lei, prendete del balsamo per la sua doglia, forse guarirà.

9 Noi abbiam medicata Babilonia, ma non è guarita; lasciatela, e andiamocene ciascuno al suo paese; perciocchè il suo giudicio è arrivato infino al cielo, e si è alzato infino alle nuvole.

10 Il Signore ha prodotte le nostre ragioni; venite, e raccontiamo in Sion l’opera del Signore Iddio nostro.

11 Forbite le saette, imbracciate le targhe; il Signore ha eccitato lo spirito dei re di Media; perciocchè il suo pensiero è contro a Babilonia, per distruggerla; conciossiachè questa sia la vendetta del Signore, la vendetta del suo Tempio.

12 Alzate pur la bandiera sopra le mura di Babilonia, rinforzate la guernigione, ponete le guardie, ordinate gli agguati; perciocchè il Signore ha presa una deliberazione, ed anche ha eseguito ciò ch’egli ha detto contro agli abitanti di Babilonia.

13 O tu, che abiti sopra grandi acque, abbondante in tesori, il tuo fine è venuto, il colmo della tua avarizia.

14 Il Signor degli eserciti ha giurato per sè stesso, dicendo: Se io non ti riempio d’uomini, come di bruchi; e se essi non dànno grida da inanimare contro a te.

15 Egli è quel che ha fatta la terra con la sua forza, che ha stabilito il mondo con la sua sapienza, ed ha distesi i cieli col suo intendimento.

16 Tosto ch’egli fuori la sua voce, vi è un romore d’acque nel cielo; egli fa salir vapori dalle estremità della terra, e fa lampi per la pioggia, e trae il vento fuor de’ suoi tesori.

17 Ogni uomo è insensato per scienza; ogni orafo è renduto infame per le sculture; perciocchè le sue statue di getto sono una falsità, e non vi è alcuno spirito in loro.

18 Son vanità, lavoro d’inganno; periranno nel tempo della lor visitazione.

19 Colui che è la parte di Giacobbe non è come queste cose; perciocchè egli è il formator d’ogni cosa, ed esso è la tribù della sua eredità; il Nome suo è: Il Signor degli eserciti.

20 Tu mi sei stato un martello, e strumenti di guerra; e con te ho fiaccate le nazioni, e con te ho distrutti i regni;

21 e con te ho fiaccati i cavalli, e quelli che li cavalcavano; e con te ho fiaccati i carri, e quelli ch’eran montati sopra.

22 E con te ho fiaccati gli uomini, e le donne; e con te ho fiaccati i vecchi, e i fanciulli; e con te ho fiaccati i giovani, e le vergini.

23 E con te ho fiaccati i pastori, e le lor mandre; e con te ho fiaccati i lavoratori, e i lor buoi accoppiati; e con te ho fiaccati i duci, ed i satrapi.

24 Ma io farò a Babilonia, ed a tutti gli abitatori di Caldea, la retribuzione di tutta la lor malvagità, che hanno usata inverso Sion, nel vostro cospetto, dice il Signore.

25 Eccomiti, o monte distruttore, dice il Signore, che distruggi tutta la terra; e stenderò la mia mano contro a te, e ti rotolerò giù dalle rocce, e ti ridurrò in un monte d’incendio.

26 E non si torrà da te nè pietra da cantone, nè pietra da fondamenti; perciocchè tu sarai desolazioni perpetue, dice il Signore.

27 Alzate la bandiera nella terra, sonate la tromba fra le genti, mettete in ordine le nazioni contro a lei, radunate a grida contro a lei i regni di Ararat, di Minni, e di Aschenaz; costituite contro a lei un capitano, fate salir cavalli, a guisa di bruchi pilosi.

28 Mettete in ordine le genti contro a lei, i re di Media, i suoi duci, e tutti i suoi principi, e tutto il paese del suo imperio.

29 E tremi la terra, e sia angosciata; perciocchè tutti i pensieri del Signore saranno messi ad effetto contro a Babilonia, per ridurre il paese di Babilonia in deserto, senza che niuno vi abiti più.

30 Gli uomini prodi di Babilonia si son rimasti di combattere, si son ritenuti nelle fortezze; la lor forza è venuta meno, sono stati come donne; le abitazioni di quella sono state arse, le sue sbarre sono state rotte.

31 Un corriere correrà incontro all’altro corriere, ed un messo incontro all’altro messo, per rapportare al re di Babilonia che la sua città è presa da un capo;

32 e che i guadi sono stati occupati, e che le giuncaie sono state arse col fuoco, e che gli uomini di guerra sono stati spaventati;

33 perciocchè il Signor degli eserciti, l’Iddio d’Israele, ha detto così: La figliuola di Babilonia è come un’aia; egli è tempo di trebbiarla; fra qui a poco le verrà il tempo della mietitura.

34 Nebucadnesar, re di Babilonia, mi ha divorata, mi ha tritata, mi ha ridotta ad esser come un vaso vuoto, mi ha inghiottita come un dragone, ha empiuto il suo ventre delle mie delizie, mi ha scacciata.

35 La violenza che mi e stata fatta, e la mia carne, è sopra Babilonia, dirà l’abitatrice di Sion; e il mio sangue è sopra gli abitatori di Caldea, dirà Gerusalemme.

36 Perciò, così ha detto il Signore: Ecco, io dibatterò la tua querela, e farò la tua vendetta; ed asciugherò il mar di quella, e disseccherò la sua fonte.

37 E Babilonia sarà ridotta in monti di ruine, in ricetto di sciacalli, in istupore, e in zufolo, senza che vi abiti più alcuno.

38 Essi ruggeranno tutti insieme come leoncelli, fremeranno come leoncini di leonesse.

39 Io farò che i lor conviti si riscalderanno nel modo usato, e li farò inebbriare, acciocchè facciano gran festa, e dormano un eterno sonno, senza risvegliarsi mai, dice il Signore.

40 Io li farò scendere al macello, come agnelli, come montoni, e becchi.

41 Come è stata presa Sesac, ed è stata occupata colei ch’era il vanto di tutta la terra? come è stata ridotta Babilonia in istupore fra le genti?

42 Il mare è salito sopra Babilonia, ella è stata coperta con la moltitudine delle sue onde.

43 Le sue città sono state ridotte in desolazione, in paese arido, e in deserto; in terra tale, che in quelle non abiterà giammai alcuno, e per quelle non passerà giammai alcun figliuolo d’uomo.

44 Ed io farò punizione di Bel in Babilonia, e gli trarrò dalla gola ciò ch’egli ha trangugiato; e le nazioni non accorreranno più a lui; le mura di Babilonia eziandio caderanno.

45 O popol mio, uscite di mezzo di quella, e scampi ciascun di voi la sua persona d’innanzi all’ardor dell’ira del Signore.

46 E guardatevi che talora il vostro cuore non si avvilisca, e che voi non siate spaventati per le novelle che si udiranno nel paese; quando novelle verranno un anno, e dopo quello altre novelle un altro anno; e vi sarà violenza nel paese, dominatore contro a dominatore.

47 Ecco dunque, i giorni vengono che io farò punizione delle sculture di Babilonia, e tutto il paese di essa sarà confuso, e tutti i suoi uccisi caderanno in mezzo di essa.

48 E i cieli, e la terra, e tutto ciò ch’è in essi, giubileranno di Babilonia; perciocchè di Settentrione le saranno venuti i distruttori, dice il Signore.

49 Siccome Babilonia è stata per far cadere gli uccisi d’Israele, così caderanno a Babilonia gli uccisi di tutta la terra.

50 O voi che siete scampati dalla spada, andate, non restate; ricordatevi da lungi del Signore, e Gerusalemme vi venga al cuore.

51 Noi siamo confusi, perciocchè abbiamo udito vituperio; ignominia ci ha coperta la faccia, perciocchè gli stranieri son venuti contro a’ luoghi santi della Casa del Signore.

52 Perciò, ecco i giorni vengono, dice il Signore, che io farò punizione delle sculture di quella, e per tutto il suo paese gemeranno uomini feriti a morte.

53 Avvegnachè Babilonia fosse salita in cielo, ed avesse fortificati i luoghi altissimi per sua fortezza, pur le verranno i distruttori da parte mia, dice il Signore.

54 S’intende una voce di strido da Babilonia, e una gran rotta dal paese de’ Caldei.

55 Perciocchè il Signore distrugge Babilonia, e fa perir d’essa il suo grande strepito; e le onde di coloro romoreggeranno, lo stormo delle lor grida risonerà a guisa di grandi acque.

56 Perciocchè sopra lei, sopra Babilonia, è venuto il distruttore, e gli uomini valorosi di essa sono stati presi, i loro archi sono stati spezzati; perciocchè il Signore è l’Iddio delle retribuzioni; egli non manca di rendere il giusto pagamento.

57 Ed io inebbrierò i principi di quella, e i suoi savi; i suoi duci, e i suoi satrapi, e i suoi uomini prodi, sì che dormiranno un sonno perpetuo, e non si risveglieranno giammai, dice il Re, il cui Nome è: Il Signor degli eserciti.

58 Così ha detto il Signor degli eserciti: Le larghe mura di Babilonia saranno spianate infino al suolo, e le sue alte porte saranno arse col fuoco; e i popoli avranno lavorato invano, e le nazioni a pro del fuoco, e si saranno stancati.

59 La parola della quale il profeta Geremia diede commessione a Seraia, figliuolo di Neria, figliuolo di Maaseia, quando egli andò da parte di Sedechia, re di Giuda, in Babilonia, l’anno quarto del regno di esso. Or Seraia era il gran cameriere.

60 Geremia adunque scrisse in un libro tutto il male, ch’era per avvenire a Babilonia; cioè, tutte queste parole scritte contro a Babilonia.

61 Poi Geremia disse a Seraia: Quando tu sarai arrivato in Babilonia, e l’avrai veduta, leggi tutte queste parole.

62 E di’: O Signore, tu hai parlato contro a questo luogo, che tu lo distruggeresti, sì che non vi dimorerebbe più nè uomo, nè bestia; anzi che sarebbe ridotto in desolazioni perpetue.

63 E quando tu avrai fornito di legger questo libro, lega una pietra sopra esso, e gettalo in mezzo dell’Eufrate, e di’:

64 Così sarà affondata Babilonia, e non risorgerà giammai, per lo male che io fo venir sopra lei; onde ogni forza mancherà loro. Fin qui sono le parole di Geremia.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Temple

  

'A temple' represents heaven and the church. The sacred place where the ark was, represents the inmost, or third heaven, and the church among people in the inmost principle, called the celestial church. The temple outside the sacred place represents the middle, or second heaven, and the church with people in similar principles, called the internal spiritual church. The inner court represents the outermost or first heaven, also the church with people in outer degrees, called the internal natural church. The outer court represents entrance into heaven.

'Temple,' as in Revelation 15:8, signifies divine truth, or the Word in the natural sense, in light and power from the divine truth in the spiritual sense.

'I saw no temple in it,' as in Revelation 21:22, does not mean that in the new church, which is New Jerusalem, there will be no temple, but that externals will not be separated from internals. This is because 'a temple' signifies the church regarding worship, and in the highest sense, the Lord Himself regarding the divine humanity, who should be worshiped. Because the whole church is from the Lord, it says, 'for the Lord God Omnipotent and the Lamb is the temple thereof,' which signifies the Lord in His divine humanity.

'Temple,' as in Luke 21:5-7, signifies the church at this day, in which there is no truth left remaining, and as a result, is at an end.

'Temple' signifies the higher heavens.

'Temple' signifies the Lord's divine human with respect to divine truth.

'The temple of His body,' as in John 2:21, signifies the divine truth from the divine good.

(Odkazy: Apocalypse Explained 630)


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Apocalypse Explained # 630

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630. Verse 2. And the court which is without the temple cast out, and measure it not, signifies that the external of the Word, and thence of the church and worship, is not to be explored. This is evident from the signification of the "court," as being the external of the Word, and thence of the church and of worship. The "court" has this signification because the "temple" signifies heaven and the church in respect to Divine truth, as was said in the article above; therefore the "court" which was "outside the temple or in front of the temple" signifies the first or lowest heaven. For the "temple," regarded in itself, signifies the higher heavens; that is, the "adytum," where the ark of the covenant was, signified the inmost or third heaven, and "the temple outside of the adytum" signified the middle or second heaven; therefore the "court" signified the lowest or first heaven; and what signifies heaven signifies also the church, for the church is the Lord's heaven on the earth; and what signifies the church, signifies also the Word and worship, for the Word is the Divine truth, from which are heaven and the church, and worship is according to Divine truth, which is the Word. From this it is that the "court" signifies the external or ultimate of heaven and the church, and also the external or ultimate of the Word and of worship.

[2] The Word and worship are altogether as heaven and the church are; for as there are three heavens, so in the Word there are three distinct senses: the inmost sense, which is called the celestial sense, is for the inmost or third heaven; the middle sense, which is called the spiritual sense, is for the middle or second heaven; and the ultimate sense, which is called the celestial-natural and spiritual-natural sense, is for the lowest or first heaven. These three senses, besides the natural which is for the world, are in the Word and in all its particulars; and as the three heavens have the Word and each heaven is in its own sense of the Word, and from this is their heaven and also their worship, it follows that what signifies heaven signifies also the Word and worship. This is why the "court" signifies the external of the Word, and thence the external of the church and of worship.

[3] Moreover, it is to be known that the temple had two courts, one without the temple, and the other within, and "the court without the temple" signifies the entrance itself into heaven and into the church, in which are those who are being introduced into heaven; while "the court within the temple" represented the lowest heaven. It is similar with the church, also with the Word and with worship; for "the court without the temple" signifies the external of the Word, that is, the Word such as it is in the natural sense, which is for the world, by which man is introduced into its spiritual sense, in which the angels of heaven are. But what is properly signified by each court, the inner and the outer, will be told in what follows. Also, why it is here said that "the court without the temple is to be cast out, and not measured," will be told in the following article, where it is told what is signified by "it is given to the nations."

[4] From this it can now in some measure be seen what is signified in the Word by "court" and by "courts" in the following passages. In Moses:

Thou shalt make the court of the tabernacle at the corner of the south towards the south, hangings for the courts; twenty pillars, twenty bases, the hooks of the pillars and the fillets of silver, the gate of the court with the veil; its length a hundred cubits from the south to the north, and its breadth fifty from the east to the west (Exodus 27:9-18).

This court was the court of the Tent of meeting, which likewise represented and signified the lowest or first heaven; for "the Tent of meeting" represented heaven; its inmost, where the ark was, over which was the mercy seat, represented the inmost or third heaven; the law in the ark, the Lord Himself as to Divine truth or the Word; and the tent without the veil, where was the table for the loaves, the altar of incense, and the lamp stand, represented the middle or second heaven; and the court, the lowest or first heaven. (That the three heavens were represented by that tent may be seen in Arcana Coelestia, n. Arcana Coelestia 3478, 9457, 9481, 9485; but what is signified in particular by the court, and by all things pertaining to it, may be seen, n. 9741-9775.)

[5] As the court represented the lowest heaven, and thence also the external of the church, of the Word, and of worship:

The residue of the meal offerings and of the sacrifices for sin were eaten by Aaron and his sons in the court (Leviticus 6:16, 26).

"Eating in the court" these sanctified things signified appropriating to oneself the goods of the church that were signified by the meal offerings and these sacrifices; and all appropriation of holy things is effected by ultimates, for except through ultimates there can be no appropriation of interior holy things.

[6] But the courts of the temple are thus described in the first book of Kings:

Solomon made a court before the front of the house of the temple. And afterwards he built the inner court, three layers of hewn stones and a row of hewn cedar (1 Kings 6:3, 36).

The temple in like manner represented heaven and the church; the adytum, where the ark was, represented the inmost or third heaven, also the church with those who are in inmosts, which is called the celestial church; the temple outside the adytum represented the middle or second heaven, also the church with those who are in the middle, which is called the internal spiritual church; the inner court represented the lowest or first heaven, also the church with those who are in ultimates, which is called the internal-natural church; while the outer court represented the entrance into heaven.

[7] And as the temple in the highest sense signified the Lord in relation to the Divine Human, so also in relation to Divine truth, thence the temple also signifies Divine truth proceeding from the Lord, consequently the Word, for that is the Divine truth in the church. That the Lord's Divine Human is signified by the temple is evident from the Lord's words where He says:

Destroy this temple, and in three days I will raise it up; and He spake of the temple of His body (John 2:18-23).

That the "temple" signifies the church is evident from these words of the Lord:

That there shall not be left of the temple stone upon stone that shall not be thrown down (Matthew 24:1, 2; Luke 21:5-7).

These words mean that every Divine truth, consequently everything of the church, is to perish; for the end of the church, which is called the consummation of the age, is here treated of.

[8] That there were two courts built, an inner and an outer, and there little chambers, porticos, or piazzas, and many other things, can be seen from the description of them in Ezekiel:

The angel brought me to the outer court, where, behold, there were chambers and a pavement made for the court round about, thirty chambers upon the pavement, which he measured as to the length and the breadth; and he also measured the bedchambers, the portico, the gate, everything as to length and breadth (Ezekiel 40:17-22, 40:31, 40:34, et seq.; Ezekiel 42:1-14).

And of the inner court it is said in the same:

That he measured the inner court, the gates thereof towards the north, the east, and the south; the portico, the steps with the ascents, the bedchambers, the chambers of the singers, the upper lintels (Ezek. 40:23-31, 40:44, et seq.).

And in Jeremiah:

In the chamber of Gemaliah 1 the scribe, in the upper court, at the entrance of the gate of the new house (Jeremiah 36:10).

In the prophet Ezekiel, from chap. 40 to chap. 48, a new city, a new temple, and a new earth, are treated of, which signify a New Church that was to be established by the Lord; and the "chambers," the "bedchambers," the "porticos," and the rest, signify such things as belong to the church, its doctrine and worship; and their dimensions signify their quality (as was said and shown in the article above). But this is not the place to explain what is signified by the particulars; only that "courts" signify the external things of heaven and of the church, and thence the externals of the Word and of worship. That the externals of these are signified by the "courts" is evident from this alone, that the "temple" in general signifies heaven and the church, therefore the three divisions of the temple, namely, the courts, the temple itself, and the adytum, signify the three heavens according to their degrees. (Of what nature the three heavens are according to their degrees, see in the work on Heaven and Hell, n. 29-40 .)

[9] That "the temple and the courts" signify heaven and the church can be seen more fully from these words in Ezekiel:

The spirit raised me up and brought me into the inner court of the temple, when behold, the glory of Jehovah filled the house; and I heard one speaking unto me out of the house, saying, Son of man, the place of My throne, and the place of the soles of My feet, where I will dwell in the midst of the sons of Israel forever (Ezekiel 43:4-7).

That these "courts" signify the lowest heaven, or the external of the church, can be seen from its being said that "he was brought into the court, and thence saw the house filled with the glory of Jehovah," "the glory of Jehovah" signifying Divine truth, which constitutes heaven and the church; also afterwards, that that house was "the place of the throne of Jehovah, and the place of the soles of His feet, where He will dwell in the midst of the sons of Israel forever." That "the throne of Jehovah" means heaven may be seen above (n. 253, 297, 343, 460, 462, 477, 482); and that "the place of the soles of the feet of Jehovah" means the church, see also above n. 606; the "sons of Israel" mean all who are of the Lord's church, consequently "to dwell with them forever" signifies the unceasing presence of the Lord with them.

[10] In the same:

The glory of Jehovah lifted itself up from above the cherub over the threshold of the house, and the house was filled with the cloud. And the cloud filled the inner court. And the court was full of the brightness of the glory of Jehovah; and the voice of the wings of the cherubim was heard even to the outer court (Ezekiel 10:3, 4, 5).

The "cherubim" seen by the prophet represented the Lord in relation to providence and guard that He be not approached except through good of love; consequently the "cherubim" signify the higher heavens, particularly the inmost heaven, for this guard is there (See above n. 277, 313, 322, 362, 370, 462); therefore the "house that was filled with the cloud" signifies heaven and the church; the "inner court," which the cloud also filled, signifies the lowest heaven; and the "outer court," as far as which the voice of the wings of the cherubs was heard, signifies the entrance into heaven, which is specifically in the natural world, and afterwards in the world of spirits. For through the church in the world, and afterwards through the world of spirits, man enters into heaven. (What the world of spirits is, see in the work on Heaven and Hell 421-431 seq.) But the "cloud" and "the brightness of the glory of Jehovah" signify the Divine truth proceeding from the Lord.

[11] From this it can now be seen what is signified by "courts" in the following passages. In David:

Blessed is he whom thou choosest and causest to approach, he shall dwell in Thy courts; we shall be satisfied with the goodness of Thy house, with the holiness of Thy temple (Psalms 65:4).

This signifies that those who are in charity, or in spiritual affection, will live in heaven, and there will be in intelligence and wisdom from Divine truth and Divine good; "the chosen" (or he whom thou choosest) signifies those who are in love towards the neighbor or in charity; "causest to approach" signifies spiritual affection or love, for so far as man is in that love or that affection, so far he is with the Lord, for everyone approaches Him according to that love; "to dwell in courts" signifies to live in heaven, "to dwell" meaning to live, and "courts" meaning heaven; "to be satisfied with the goodness of the house" signifies to be in wisdom from Divine good; and "to be satisfied with the holiness of the temple" signifies to be in intelligence from Divine truth, and from both to enjoy heavenly joy; "the house of God" signifies heaven and the church in respect to Divine good, and the "temple" heaven and the church in respect to Divine truth, and "holiness" is predicated of spiritual good, which is truth.

[12] In the same:

A day in Thy courts is better than thousands, I have chosen to stand at the door in the house of my God (Psalms 84:10).

"Courts" here signify the first or lowest heaven, through which there is entrance into the higher heavens; therefore it is added, "I have chosen to stand at the door in the house of my God." In the same:

Give to Jehovah the glory of His name, bring an offering, and come into His courts (Psalms 96:8).

In the same:

Praise ye the name of Jehovah, praise, O ye servants of Jehovah, who stand in the house of Jehovah, in the courts of the house of our God (Psalms 135:1, 2).

In the same:

How amiable are Thy dwellings, O Jehovah of Hosts; my soul hath desired, yea is consumed for the courts of Jehovah (Psalms 84:1, 2).

In the same:

Come into His gates with confession, into His courts with praise, confess ye unto Him, bless His name (Psalms 100:4).

In the same:

I will pay my vows unto Jehovah before all His people, in the courts of the house of Jehovah, in the midst of thee, O Jerusalem (Psalms 116:14, 18, 19).

In the same:

The righteous shall flourish as the palm tree, he shall grow as a cedar in Lebanon. Planted in the house of Jehovah they shall spring forth in the courts of our God (Psalms 92:12, 13).

That in these passages "courts" mean heaven, in particular the lowest heaven and the church, can be seen without explanation.

[13] Likewise in the following passages. In Isaiah:

They shall gather the corn and the new wine, they shall eat and shall praise Jehovah, and they that shall bring it together shall drink in the courts of My holiness (Isaiah 62:9).

"They shall gather the corn and the new wine" signifies instruction in the goods and truths of doctrine and of the church; "they shall eat and shall praise Jehovah" signifies appropriation and the worship of the Lord; "they that shall bring it together shall drink in the courts of My holiness" signifies the enjoyment of Divine truth, and the consequent happiness in the heavens.

[14] In Joel:

Let the priests, the ministers of Jehovah, weep between the court and the altar, and let them say, Spare Thy people, O Jehovah (Joel 2:17);

"weeping between the court and the altar" signifies lamentation over the vastation of Divine truth and Divine good in the church; for the "court" has a similar signification as the "temple," namely, the church in respect to Divine truth, and the "altar" signifies the church in respect to Divine good; therefore "between the court and the altar" signifies the marriage of good and truth, which constitutes heaven and the church; and "to weep" signifies lamentation over its vastation. "Courts" also elsewhere in the Word signify the ultimates of heaven, also the externals of the church, of the Word, and of worship (as in Isaiah 1:12; Zechariah 3:7).

Poznámky pod čarou:

1. The Hebrew has "Gemariah."

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