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Jeremijas 50:10

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10 Chaldėja taps grobiu, jos priešai prisiplėš turto užtektinai,­sako Viešpats,­

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Arcana Coelestia # 9680

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9680. 'And let the veil be for you a divider between the holy place and the holy of holies' means between spiritual good - which is the good of charity towards the neighbour and the good of faith in the Lord - and celestial good, which is the good of love to the Lord and the good of mutual love. This is clear from the meaning of 'the holy place' as the good reigning in the middle heaven; and from the meaning of 'the holy of holies' as the good reigning in the inmost heaven. The fact that the latter good is the good of love to the Lord and the good of mutual love, and that the former good - the good reigning in the middle heaven - is the good of charity towards the neighbour and the good of faith in the Lord, is evident from all that has been shown in the places referred to in 9670 regarding both kinds of good, celestial and spiritual. The good of love to the Lord in the inmost heaven is the internal good there, while the good of mutual love is the external good there; but the good of charity towards the neighbour is the internal good in the middle heaven, and the good of faith in the Lord is the external good there. In both heavens there is an internal and an external, as there is in the Church. Regarding the Church, that this is internal and external, see 409, 1083, 1098, 1238, 1242, 4899, 6380, 6587, 7840, 8762, 9375.

[2] All good is holy, and so is all truth to the extent that it has good within it. Good is said to be holy and from the Lord because the Lord alone is holy and He it is from whom all good and all truth come, 9229, 9479. From this it is evident why the dwelling-place is called the holy place and the ark containing the Testimony is called the holy of holies. For the Testimony is the Lord Himself in respect of Divine Truth, 9503, and the ark is the inmost heaven where the Lord is, 9485. The Lord is indeed present in the middle heaven, but more immediately so in the inmost heaven. For those who have been joined to the Lord through the good of love are with Him, whereas those who have been joined to the Lord through the truth of faith are indeed with Him, but more remotely. In the middle heaven they are joined to the Lord through faith implanted in the good of charity towards the neighbour. From all this it evident why the dwelling-place outside the veil is called the holy place and the dwelling-place inside the veil is called the holy of holies.

[3] The fact that the Lord is the Source of everything holy and that He is the real 'Holy of Holies' is clear in Daniel,

Seventy weeks have been decreed concerning your 1 people, to anoint the Holy of Holies. 2 Daniel 9:24.

And in the Book of Revelation,

Who is not going to fear You, O Lord, and glorify Your name? For You alone are holy. Revelation 15:4.

Therefore also the Lord is called the Holy One of Israel in Isaiah 1:4; 5:19, 24; 10:20; 12:6; 17:7; 29:19; 30:11-12, 15; 31:1; 37:23; 41:14, 16, 20; 43:3, 14; 45:11; 60:9, 14; Jeremiah 50:29; 51:5; Ezekiel 39:7; Psalms 71:22; 78:41; 89:18; 2 Kings 19:22; and elsewhere. Anything whatever therefore among the children of Israel which represented the Lord, or the goodness and truth that emanate from Him, was called holy once it had been dedicated, because the Lord alone is holy. The Holy Spirit in the Word is also that which is holy, emanating from the Lord.

Poznámky pod čarou:

1. The Latin means My but the Hebrew means your, which Swedenborg has in other places where he quotes this verse.

2. or the Most Holy Place

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

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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.