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Ezekiel 48

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1 καί-C οὗτος- D--NPN ὁ- A--NPN ὄνομα-N3M-NPN ὁ- A--GPF φυλή-N1--GPF ἀπό-P ὁ- A--GSF ἀρχή-N1--GSF ὁ- A--GSF πρός-P βορέας-N1T-ASM κατά-P ὁ- A--ASN μέρος-N3E-ASN ὁ- A--GSF κατάβασις-N3I-GSF ὁ- A--GSM περισχίζω-V1--PAPGSM ἐπί-P ὁ- A--ASF εἴσοδος-N2--ASF ὁ- A--GSF *ημαθ-N---GS αὐλή-N1--GSF ὁ- A--GSM *αιναν-N---GS ὅριον-N2N-ASN *δαμασκός-N2--GSF πρός-P βορέας-N1T-ASM κατά-P μέρος-N3E-ASN *ημαθ-N---GS αὐλή-N1--GSF καί-C εἰμί-VF--FMI3S αὐτός- D--DPM ὁ- A--NPN πρός-P ἀνατολή-N1--APF ἕως-P πρός-P θάλασσα-N1S-ASF *δαν-N---GSM εἷς-A1A-NSF

2 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN ὁ- A--GSM *δαν-N---GSM ὁ- A--NPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPM πρός-P θάλασσα-N1S-ASF *ασηρ-N---GSM εἷς-A1A-NSF

3 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN *ασηρ-N---GSM ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF *νεφθαλιμ-N---GSM εἷς-A1A-NSF

4 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN *νεφθαλι-N---NSM ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF *μανασσή-N---GSM εἷς-A1A-NSF

5 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN *μανασσή-N---GSM ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF *ἐφράιμ-N---GSM εἷς-A1A-NSF

6 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN *ἐφράιμ-N---GSM ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF *ρουβην-N---GSM εἷς-A1A-NSF

7 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN *ρουβην-N---GSM ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF *ιουδα-N---GSM εἷς-A1A-NSF

8 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN *ιουδα-N---GSM ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF εἰμί-VF--FMI3S ὁ- A--NSF ἀπαρχή-N1--NSF ὁ- A--GSM ἀφορισμός-N2--GSM πέντε-M καί-C εἴκοσι-M χιλιάς-N3D-NPF εὖρος-N3E-ASN καί-C μῆκος-N3E-ASN καθώς-D εἷς-A1A-NSF ὁ- A--GPF μερίς-N3D-GPF ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF καί-C ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF καί-C εἰμί-VF--FMI3S ὁ- A--NSN ἅγιος-A1A-NSN ἐν-P μέσος-A1--DSM αὐτός- D--GPN

9 ἀπαρχή-N1--NSF ὅς- --ASF ἀποὁρίζω-VF2-FAI3P ὁ- A--DSM κύριος-N2--DSM μῆκος-N3E-ASN πέντε-M καί-C εἴκοσι-M χιλιάς-N3D-NPF καί-C εὖρος-N3E-ASN εἴκοσι-M καί-C πέντε-M χιλιάς-N3D-NPF

10 οὗτος- D--GPM εἰμί-VF--FMI3S ὁ- A--NSF ἀπαρχή-N1--NSF ὁ- A--GPN ἅγιος-A1A-GPN ὁ- A--DPM ἱερεύς-N3V-DPM πρός-P βορέας-N1T-ASM πέντε-M καί-C εἴκοσι-M χιλιάς-N3D-NPF καί-C πρός-P θάλασσα-N1S-ASF πλάτος-N3E-ASN δέκα-M χιλιάς-N3D-NPF καί-C πρός-P ἀνατολή-N1--APF πλάτος-N3E-ASN δέκα-M χιλιάς-N3D-NPF καί-C πρός-P νότος-N2--ASM μῆκος-N3E-ASN εἴκοσι-M καί-C πέντε-M χιλιάς-N3D-NPF καί-C ὁ- A--ASN ὄρος-N3E-ASN ὁ- A--GPN ἅγιος-A1A-GPN εἰμί-VF--FMI3S ἐν-P μέσος-A1--DSM αὐτός- D--GSN

11 ὁ- A--DPM ἱερεύς-N3V-DPM ὁ- A--DPM ἁγιάζω-VT--XMPDPM υἱός-N2--DPM *σαδδουκ-N---GSM ὁ- A--DPM φυλάσσω-V1--PAPDPM ὁ- A--APF φυλακή-N1--APF ὁ- A--GSM οἶκος-N2--GSM ὅστις- X--NPM οὐ-D πλανάω-VCI-API3P ἐν-P ὁ- A--DSF πλάνησις-N3I-DSF υἱός-N2--GPM *ἰσραήλ-N---GSM ὅς- --ASM τρόπος-N2--ASM πλανάω-VCI-API3P ὁ- A--NPM *λευίτης-N1M-NPM

12 καί-C εἰμί-VF--FMI3S αὐτός- D--DPM ὁ- A--NSF ἀπαρχή-N1--NSF δίδωμι-VM--XMPNSF ἐκ-P ὁ- A--GPF ἀπαρχή-N1--GPF ὁ- A--GSF γῆ-N1--GSF ἅγιος-A1A-NSN ἅγιος-A1A-GPN ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN ὁ- A--GPM *λευίτης-N1M-GPM

13 ὁ- A--DPM δέ-X *λευίτης-N1M-DPM ὁ- A--NPN ἔχω-V1--PMPNPN ὁ- A--GPN ὅριον-N2N-GPN ὁ- A--GPM ἱερεύς-N3V-GPM μῆκος-N3E-ASN πέντε-M καί-C εἴκοσι-M χιλιάς-N3D-NPF καί-C εὖρος-N3E-ASN δέκα-M χιλιάς-N3D-NPF πᾶς-A3--NSN ὁ- A--NSN μῆκος-N3E-NSN πέντε-M καί-C εἴκοσι-M χιλιάς-N3D-NPF καί-C εὖρος-N3E-ASN εἴκοσι-M χιλιάς-N3D-NPF

14 οὐ-D πιπράσκω-VC--FPI3S ἐκ-P αὐτός- D--GSM οὐδέ-C καταμετρέω-VC--FPI3S οὐδέ-C ἀποαἱρέω-VC--FPI3S ὁ- A--NPN πρωτογένημα-N3M-NPN ὁ- A--GSF γῆ-N1--GSF ὅτι-C ἅγιος-A1A-NSN εἰμί-V9--PAI3S ὁ- A--DSM κύριος-N2--DSM

15 ὁ- A--APF δέ-X πέντε-M χιλιάς-N3D-APF ὁ- A--APF περισσός-A1--APF ἐπί-P ὁ- A--DSM πλατύς-A3U-DSM ἐπί-P ὁ- A--DPF πέντε-M καί-C εἴκοσι-M χιλιάς-N3D-DPF προτείχισμα-N3M-NSN εἰμί-VF--FMI3S ὁ- A--DSF πόλις-N3I-DSF εἰς-P ὁ- A--ASF κατοικία-N1A-ASF καί-C εἰς-P διάστημα-N3M-ASN αὐτός- D--GSM καί-C εἰμί-VF--FMI3S ὁ- A--NSF πόλις-N3I-NSF ἐν-P μέσος-A1--DSM αὐτός- D--GSM

16 καί-C οὗτος- D--APN ὁ- A--APN μέτρον-N2N-APN αὐτός- D--GSF ἀπό-P ὁ- A--GPN πρός-P βορέας-N1T-ASM πεντακόσιοι-A1A-NPM καί-C τετρακισχίλιοι-M καί-C ἀπό-P ὁ- A--GPN πρός-P νότος-N2--ASM πεντακόσιοι-A1A-NPM καί-C τέσσαρες-A3--NPM χιλιάς-N3D-NPF καί-C ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF πεντακόσιοι-A1A-NPM καί-C τέσσαρες-A3--NPM χιλιάς-N3D-NPF καί-C ἀπό-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF τετρακισχίλιοι-A1A-APM πεντακόσιοι-A1A-APM

17 καί-C εἰμί-VF--FMI3S διάστημα-N3M-NSN ὁ- A--DSF πόλις-N3I-DSF πρός-P βορέας-N1T-ASM διακόσιοι-A1A-NPM πεντήκοντα-M καί-C πρός-P νότος-N2--ASM διακόσιοι-A1A-NPM καί-C πεντήκοντα-M καί-C πρός-P ἀνατολή-N1--APF διακόσιοι-A1A-NPM πεντήκοντα-M καί-C πρός-P θάλασσα-N1S-ASF διακόσιοι-A1A-NPM πεντήκοντα-M

18 καί-C ὁ- A--NSN περισσός-A1--NSN ὁ- A--GSN μῆκος-N3E-GSN ὁ- A--NSN ἔχω-V1--PMPNSN ὁ- A--GPF ἀπαρχή-N1--GPF ὁ- A--GPM ἅγιος-A1A-GPM δέκα-M χιλιάς-N3D-NPF πρός-P ἀνατολή-N1--APF καί-C δέκα-M χιλιάς-N3D-NPF πρός-P θάλασσα-N1S-ASF καί-C εἰμί-VF--FMI3P ὁ- A--NPF ἀπαρχή-N1--NPF ὁ- A--GSM ἅγιος-A1A-GSM καί-C εἰμί-VF--FMI3S ὁ- A--APN γένημα-N3M-APN αὐτός- D--GSF εἰς-P ἄρτος-N2--APM ὁ- A--DPM ἐργάζομαι-V1--PMPDPM ὁ- A--ASF πόλις-N3I-ASF

19 ὁ- A--NPM δέ-X ἐργάζομαι-V1--PMPNPM ὁ- A--ASF πόλις-N3I-ASF ἐργάζομαι-V1--PMI3P αὐτός- D--ASF ἐκ-P πᾶς-A1S-GPF ὁ- A--GPF φυλή-N1--GPF ὁ- A--GSM *ἰσραήλ-N---GSM

20 πᾶς-A1S-NSF ὁ- A--NSF ἀπαρχή-N1--NSF πέντε-M καί-C εἴκοσι-M χιλιάς-N3D-NPF ἐπί-P πέντε-M καί-C εἴκοσι-M χιλιάς-N3D-APF τετράγωνος-A1B-ASM ἀποὁρίζω-VF2-FAI2P αὐτός- D--GSM ὁ- A--ASF ἀπαρχή-N1--ASF ὁ- A--GSM ἅγιος-A1A-GSM ἀπό-P ὁ- A--GSF κατάσχεσις-N3I-GSF ὁ- A--GSF πόλις-N3I-GSF

21 ὁ- A--NSN δέ-X περισσός-A1--NSN ὁ- A--DSM ἀποἡγέομαι-V2--PMPDSM ἐκ-P οὗτος- D--GSM καί-C ἐκ-P οὗτος- D--GSM ἀπό-P ὁ- A--GPF ἀπαρχή-N1--GPF ὁ- A--GSM ἅγιος-A1A-GSM καί-C εἰς-P ὁ- A--ASF κατάσχεσις-N3I-ASF ὁ- A--GSF πόλις-N3I-GSF ἐπί-P πέντε-M καί-C εἴκοσι-M χιλιάς-N3D-APF μῆκος-N3E-ASN ἕως-P ὁ- A--GPN ὅριον-N2N-GPN ὁ- A--GPN πρός-P ἀνατολή-N1--APF καί-C πρός-P θάλασσα-N1S-ASF ἐπί-P πέντε-M καί-C εἴκοσι-M χιλιάς-N3D-APF ἕως-P ὁ- A--GPN ὅριον-N2N-GPN ὁ- A--GPN πρός-P θάλασσα-N1S-ASF ἔχω-V1--PMPAPN ὁ- A--GPF μερίς-N3D-GPF ὁ- A--GSM ἀποἡγέομαι-V2--PMPGSM καί-C εἰμί-VF--FMI3S ὁ- A--NSF ἀπαρχή-N1--NSF ὁ- A--GPN ἅγιος-A1A-GPN καί-C ὁ- A--ASN ἁγίασμα-N3M-ASN ὁ- A--GSM οἶκος-N2--GSM ἐν-P μέσος-A1--DSM αὐτός- D--GSF

22 καί-C ἀπό-P ὁ- A--GSF κατάσχεσις-N3I-GSF ὁ- A--GPM *λευίτης-N1M-GPM καί-C ἀπό-P ὁ- A--GSF κατάσχεσις-N3I-GSF ὁ- A--GSF πόλις-N3I-GSF ἐν-P μέσος-A1--DSM ὁ- A--GPM ἀποἡγέομαι-V2--PMPGPM εἰμί-VF--FMI3S ἀνά-P μέσος-A1--ASM ὁ- A--GPN ὅριον-N2N-GPN *ιουδα-N---GSM καί-C ἀνά-P μέσος-A1--ASM ὁ- A--GPN ὅριον-N2N-GPN *βενιαμίν-N---GSM ὁ- A--GPM ἀποἡγέομαι-V2--PMPGPM εἰμί-VF--FMI3S

23 καί-C ὁ- A--NSN περισσός-A1--NSN ὁ- A--GPF φυλή-N1--GPF ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF *βενιαμίν-N---GSM εἷς-A1A-NSF

24 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN ὁ- A--GPN *βενιαμίν-N---GSM ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF *συμεων-N---GSM εἷς-A1A-NSF

25 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN ὁ- A--GPN *συμεων-N---GSM ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF *ισσαχαρ-N---GSM εἷς-A1A-NSF

26 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN ὁ- A--GPN *ισσαχαρ-N---GSM ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF *ζαβουλων-N---GSM εἷς-A1A-NSF

27 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN ὁ- A--GPN *ζαβουλων-N---GSM ἀπό-P ὁ- A--GPN πρός-P ἀνατολή-N1--APF ἕως-P ὁ- A--GPN πρός-P θάλασσα-N1S-ASF *γαδ-N---GSM εἷς-A1A-NSF

28 καί-C ἀπό-P ὁ- A--GPN ὅριον-N2N-GPN ὁ- A--GPN *γαδ-N---GSM ἕως-P ὁ- A--GPN πρός-P λίψ-N3--ASM καί-C εἰμί-VF--FMI3S ὁ- A--NPN ὅριον-N2N-NPN αὐτός- D--GSM ἀπό-P *θαιμαν-N---GS καί-C ὕδωρ-N3T-GSN *μαριμωθ-N---G *καδης-N---G κληρονομία-N1A-GSF ἕως-P ὁ- A--GSF θάλασσα-N1S-GSF ὁ- A--GSF μέγας-A1--GSF

29 οὗτος- D--NSF ὁ- A--NSF γῆ-N1--NSF ὅς- --ASF βάλλω-VF2-FAI2P ἐν-P κλῆρος-N2--DSM ὁ- A--DPF φυλή-N1--DPF *ἰσραήλ-N---GSM καί-C οὗτος- D--NPM ὁ- A--NPM διαμερισμός-N2--NPM αὐτός- D--GPM λέγω-V1--PAI3S κύριος-N2--NSM θεός-N2--NSM

30 καί-C οὗτος- D--NPF ὁ- A--NPF διεκβολή-N1--NPF ὁ- A--GSF πόλις-N3I-GSF ὁ- A--NPF πρός-P βορέας-N1T-ASM τετρακισχίλιοι-M καί-C πεντακόσιοι-A1A-NPM μέτρον-N2N-DSN

31 καί-C ὁ- A--NPF πύλη-N1--NPF ὁ- A--GSF πόλις-N3I-GSF ἐπί-P ὄνομα-N3M-DPN φυλή-N1--GPF ὁ- A--GSM *ἰσραήλ-N---GSM πύλη-N1--NPF τρεῖς-A3--NPF πρός-P βορέας-N1T-ASM πύλη-N1--NSF *ρουβην-N---GSM εἷς-A1A-NSF καί-C πύλη-N1--NSF *ιουδα-N---GSM εἷς-A1A-NSF καί-C πύλη-N1--NSF *λευί-N---GSM εἷς-A1A-NSF

32 καί-C ὁ- A--NPN πρός-P ἀνατολή-N1--APF τετρακισχίλιοι-M καί-C πεντακόσιοι-A1A-NPM καί-C πύλη-N1--NPF τρεῖς-A3--NPF πύλη-N1--NSF *ιωσηφ-N---GSM εἷς-A1A-NSF καί-C πύλη-N1--NSF *βενιαμίν-N---GSM εἷς-A1A-NSF καί-C πύλη-N1--NSF *δαν-N---GSM εἷς-A1A-NSF

33 καί-C ὁ- A--NPN πρός-P νότος-N2--ASM τετρακισχίλιοι-M καί-C πεντακόσιοι-A1A-NPM μέτρον-N2N-DSN καί-C πύλη-N1--NPF τρεῖς-A3--NPF πύλη-N1--NSF *συμεων-N---GSM εἷς-A1A-NSF καί-C πύλη-N1--NSF *ισσαχαρ-N---GSM εἷς-A1A-NSF καί-C πύλη-N1--NSF *ζαβουλων-N---GSM εἷς-A1A-NSF

34 καί-C ὁ- A--NPN πρός-P θάλασσα-N1S-ASF τετρακισχίλιοι-M καί-C πεντακόσιοι-A1A-NPM μέτρον-N2N-DSN καί-C πύλη-N1--NPF τρεῖς-A3--NPF πύλη-N1--NSF *γαδ-N---GSM εἷς-A1A-NSF καί-C πύλη-N1--NSF *ασηρ-N---GSM εἷς-A1A-NSF καί-C πύλη-N1--NSF *νεφθαλιμ-N---GSM εἷς-A1A-NSF

35 κύκλωμα-N3M-NSN δέκα-M καί-C ὀκτώ-M χιλιάς-N3D-NPF καί-C ὁ- A--NSN ὄνομα-N3M-NSN ὁ- A--GSF πόλις-N3I-GSF ἀπό-P ὅς- --GSF ἄν-X ἡμέρα-N1A-GSF γίγνομαι-VB--AMS3S εἰμί-VF--FMI3S ὁ- A--ASN ὄνομα-N3M-ASN αὐτός- D--GSF

   

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Arcana Coelestia # 2851

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2851. 'Your seed will inherit the gate of their enemies' means that charity and faith will take the place occupied previously by evil and falsity. This is clear from the meaning of 'inheriting' as receiving the Lord's life, dealt with in 2658, here as taking the place of, for when charity and faith exist in the place occupied previously by evil and falsity, the Lord's life enters in there; from the meaning of 'seed' as charity and faith, dealt with in 1025, 1447, 1610, 1941; from the meaning of 'gate', dealt with below; and from the meaning of 'enemies' as evils and falsities, or what amounts to the same, people who are subject to evil and falsity. It is the latter who are meant by enemies and foes in the internal sense of the Word.

[2] As regards the meaning of 'a gate', there are in general two gates with each individual person. One gate is exposed towards hell and is open to evils and falsities from there. In that gate genii and spirits from hell are present. The other gate is exposed towards heaven and is open to goods and truths from there. In that gate angels are present. Thus there is a gate leading to hell and a gate leading to heaven. The gate to hell is open to those who are immersed in evil and falsity, and only through chinks round about overhead does any light at all from heaven penetrate, which enables them to think and to reason. But the gate to heaven is open to those who are immersed in good and truth from there.

[3] For there are two paths which lead into a person's rational mind, a higher or internal path along which good and truth from the Lord enter in, and a lower or external path along which evil and falsity enter in surreptitiously from hell. In the middle is the rational mind towards which the two paths converge. From the goods and truths present there the rational mind is compared in the Word to a city and is actually called a city. And because it is compared to and actually called a city it is depicted as having gates, and is described in various places as having enemies, that is, evil genii and spirits, besieging it and assaulting it, while angels from the Lord are defending it, that is, the Lord Himself is doing so. The genii and spirits from hell, with their evils and falsities, can go no further than towards the lower or outer gate, and cannot pass at all into the city. If they were able to pass into the city, which is the rational mind, man would be completely done for. But when they reach the point, as it seems to them, that they have taken the city by storm, it is then closed, so that good and truth no longer flow into it from heaven, apart, as has been stated, from that small amount which comes in through chinks round about. As a consequence such persons no longer possess any charity at all or any faith at all, but make good consist in evil, and truth in falsity. They also as a consequence cease to be truly rational, though they seem to themselves to be so, 1914, 1944, and are called 'dead men', though they themselves believe they are more alive than any others, 81, 290 (end). These things are so because the gate to heaven is closed to them. The fact that it is closed to them is quite apparent and is discerned in the next life, and so conversely that the gate to heaven is open to those in whom good and truth are present.

[4] As regards 'the gate of enemies' in particular, spoken of in this verse, it is the gate that exists with a person in his natural mind. That gate when the person is wholly natural or as yet unregenerate is occupied by evils and falsities, or what amounts to the same, evil genii and spirits are flowing into it together with evil desires and false persuasions, see 687, 698, 1692. When however a person is spiritual or being regenerated, evils and falsities, or what amounts to the same, evil genii and spirits, are driven away from that gate, that is, from the natural mind. Once they have been driven away, goods and truths, or charity and faith, take their place; and these - charity and faith - are meant by 'your seed will inherit the gate of their enemies'. This is what takes place in particular with each individual person when he is being regenerated, and similarly in the next life with those entering the Lord's kingdom; and also what takes place in general, that is, in the Church, which is made up of many individuals.

[5] This transformation was represented by the children of Israel driving the nations from the land of Canaan. Such expulsion of those nations is what, in the literal sense, the words 'your seed will inherit the gate of their enemies' are used to mean; but in the internal sense the things which have just been described are meant. This also explains why in ancient times it was customary to use words such as these when blessing persons who were about to be married, as is also evident from the blessing which Laban gave to Rebekah his sister when, already betrothed, she was about to go to Isaac,

Our sister, may you be [the mother] of thousands of myriads, and may your seed inherit the gate of those who hate you. Genesis 24:60.

[6] That such things are meant in the Word by 'the gate of enemies' or 'of those who hate' becomes clear from the following places: In Isaiah,

I will kill your root with famine, and your remnant will I slay. Wail, O gate; cry, O city; you have melted away, O Philistia, all of you, for smoke comes out of the north. Isaiah 14:30-31.

'Killing the root with famine and slaying the remnant' stands for the removal of goods and truths which the Lord has stored away inwardly - 'the remnant' meaning such goods and truths, see 468, 530, 560-562, 661, 798, 1050, 1738, 1906, 2284. 'Gate' stands for the place of entry into things that are interior, that is, into the rational mind. 'City' stands for that mind, or what amounts to the same, for the goods and truths there, 402, 2268, 2449, 2451, 2712. 'Philistia' stands for knowledge of the cognitions of faith, or what amounts to the same, for those who have a knowledge of those cognitions but not of the goods that spring from faith, 1197, 1198. 'Smoke from the north' stands for falsity from hell - smoke being falsity arising out of evil, 1861.

[7] In the same prophet,

The city of hollowness will be broken down, every house will be shut up to prevent it being entered. There will be an outcry in the streets over [the lack of] wine, all joy will be made desolate, the gladness of the earth will be banished. What is left in the city will be desolation, and the gate will be smitten with vastation, for thus will it be in the midst of the earth, in the midst of the peoples. Isaiah 24:10-13.

'The city of hollowness' which 'will be broken down' stands for the human mind deprived of truth. 'Every house will be shut up' stands for lack of good - 'house' meaning good, 2233. 'An outcry in the streets over [the lack of] wine' stands for a state of falsity - 'outcry' having reference to falsities, 2240. 'Wine' means truth over which there will be an outcry because there is none, 1071, 1798, and 'streets' means the things that lead to truths, 2336. 'The joy which is being made desolate' has reference to truth, 'the gladness of the earth that is being banished' to good. All this shows what is meant by 'what is left in the city will be desolation' and 'the gate will be smitten with vastation'. The gate is said to be vastated when nothing but evils and falsities reign.

[8] In Jeremiah,

The roads of Zion are mourning that none come to the appointed feast. All her gates are desolate, her priests groan, her virgins are afflicted, and she herself is in bitterness. Her enemies have become the head, her foes secure, because Jehovah has afflicted [her] over the multitude of her transgressions. Her young children have gone away captive before the enemy. Lamentations 1:4-5.

'The roads of Zion mourning' stands for there being no longer any truths that come from good -'roads' meaning truths, 189, 627, 2333. 'All her gates are desolate' stands for all the entrances being occupied by falsities. 'Her enemies have become the head' stands for evils reigning.

[9] In the same prophet,

Jehovah has caused the rampart, and the wall of the daughter of Zion, to mourn; they languish together. Her gates have become pressed down into the ground; He has destroyed and broken her bars; her king and her princes are among the nations. The law is no more; even her prophets have found no vision from Jehovah. All your foes have opened their mouth against you, they have hissed and gnashed their teeth; they have said, We have swallowed her up; this is the day we have awaited; we have found, we have seen it. Lamentations 2:8-9, 16.

'Gates pressed down into the ground' stands for the natural mind when occupied by evils and falsities. 'Her king and princes are among the nations' stands for truths immersed in evils - 'king' meaning truth in general, 1672, 1728, 2015, 2069, 'princes' first and foremost truths, 1482, 2089, and 'nations' evil, 1259, 1260, 1849, 1868, 2588.

[10] In Moses,

A nation from far away, from the end of the earth will distress you within all your gates until your high and fortified walls in which you trust come down in all your land. And it will distress you within all your gates, in the whole of your land. Thus will your enemy distress you. Deuteronomy 28:49, 52-53.

These calamities are found among the curses which Moses foretold to the people if they did not hold fast to the commandments and statutes. 'A nation from far away, from the end of the earth' stands in the internal sense for evils and falsities, that is, for those who are immersed in evil and falsity. 'Distressing them within all their gates' stands for sealing off every access to good and truth.

[11] In Nahum,

Behold, your people are women in the midst of you. The gates of your land have been opened wide to your enemies; fire has devoured your bars. Draw yourself water for the siege, strengthen your fortifications; go into the mud and tread the bitumen; strengthen the brick-kiln. Nahum 3:13-14.

'The gates of the land opened wide to enemies' stands for evils occupying the position where goods ought to be. In the Book of Judges, The highways ceased to be, and they went along by-paths; they went along twisting ways; the streets in Israel ceased to be. He chose new gods, at which point the gates were assailed - was a shield seen, or a spear, among the forty thousand of Israel? Judges 5:6-8.

This is the prophecy of Deborah and Barak. 'The gates were assailed' stands for an assault on goods and truths.

[12] In David,

Those who dwell in the gate plot against me; those who drink strong drink sing songs. Psalms 69:12.

'Those who dwell in the gate' stands for evils and falsities, and also for those who are from hell. In Ezekiel,

In the visions of God he was brought to the door of the inner gate which looked towards the north. There he saw the great abominations of the house of Israel. He was also brought to the door of the gate of the house of Jehovah which looked towards the north. There also [he saw] abominations. Ezekiel 8:3, 6, 14-15.

'The door of the inner gate which looked towards the north' stands for the place where interior falsities exist. 'The door of the gate of the house of Jehovah towards the north' stands for the place where interior evils exist. The fact that the falsities and evils are interior, and that it is an interior sphere in which such spirits and genii reside, see 2121-2124.

[13] In David,

Behold, sons are a possession of Jehovah, the fruit of the womb a reward. Like darts in the hand of a strong man so are the sons of youth. 1 Blessed is the man who has filled his quiver with them. They will not be put to shame, for they will speak with enemies in the gate. Psalms 127:3-5.

'Speaking with enemies in the gate' stands for having no fear of evils and falsities, nor thus of hell. In Isaiah,

On that day Jehovah Zebaoth will be a spirit of judgement to him who sits in judgement, and strength to those who turn back the battle towards the gate. They are also made senseless from wine, and err from strong drink. Isaiah 28:5-7.

In the same prophet,

They will be cut off who cause people to sin by a word, and who lay a snare for him who reproves in the gate and cause him who is just to turn aside to something empty. Isaiah 29:20-21.

In the same prophet,

Elam bore the quiver in the chariot of man (homo), [and] horsemen, Kir uncovered the shield, and the choicest of your valleys was full of chariots and horsemen; they positioned themselves at the gate. And he looked on that day to the armoury of the house of the forest. Isaiah 22:6-8.

In Jeremiah,

Judah mourned and her gates languished; the people were in black down to the ground, and the cry of Jerusalem went up. Their great men sent lesser ones to the waters; they came to the pits, they found no water. Jeremiah 14:1-3.

In the same prophet,

The elders have ceased from the gate, the young men from their singing. Lamentations 5:14

[14] All these places show what is meant by 'the gate of enemies', namely hell, or those from hell who are constantly mounting an assault on goods and truths. They have their seat with a person, as has been stated, in his natural mind; but when the person is such that he allows goods and truths, and so angels, to enter in, the Lord drives away from that seat those who are from hell. And once they have been driven away, the gate to heaven, or heaven itself, is opened. This gate also is mentioned in various places in the Word, as in Isaiah,

A song in the land of Judah, Ours is a strong city, salvation will establish walls and rampart. Open the gates and the righteous nation that keeps faith will enter in. Isaiah 26:1-2.

In the same prophet,

Thus said Jehovah to His anointed, to Cyrus, whose right hand I have grasped to put down nations before him, and I will open the loins of kings, to open doors before him, and the gates will not be shut; I will go before you and make straight the crooked places; I will break in pieces the doors of bronze and cut asunder the bars of iron. Isaiah 45:1-2.

In the same prophet,

The sons of the foreigner will build up your walls, and their kings will minister to you. They will keep your gates open continually, day and night they will not be shut. Violence will no more be heard in your land, devastation and ruin within your borders; and you will call your walls Salvation, and your gates Praise. Isaiah 60:10-11, 18.

In the same prophet,

Go through, go through the gates; prepare the way for the people; level out, level out the highway. Say to the daughter of Zion, Behold, your salvation comes. Isaiah 62:10-12.

In Micah,

They will go through the gate, and go out by it; and their king will go on before them, and Jehovah at the head of them. Micah 2:13.

In David,

Lift up your heads, O gates, and be lifted up, O eternal doors, and the King of glory will come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O gates, lift up, O eternal doors. Psalms 24:7-10.

In the same author,

Celebrate Jehovah, O Jerusalem, praise your God, O Zion! For He strengthens the bars of your gates, He blesses your children in the midst of you. Psalms 147:12-13.

[15] From all these places it is evident that 'the gate of heaven' is the place where angels are present with a person, that is, where good and truth are flowing in from the Lord. Thus there are, as has been stated, two gates, to which the Lord refers in Matthew as follows,

Enter by the narrow gate, for the gate is wide and the road is broad which leads away to destruction; and those who enter by it are many. For narrow and strait is the road that leads to life, and those who find it are few. Matthew 7:12-14; Luke 13:23-24.

In addition the gates to the New Jerusalem and the gates to the new Temple are dealt with extensively in Ezekiel and also in John, in the Book of Revelation. By these gates nothing else is meant than the entrances into heaven - see Ezekiel 40:6-49; 43:1-2, 4; 44:1-3; 46:1-9, 12; 48:31-34; Revelation 21:12-13, 21, 25; 22:14; Isaiah 54:11-12. And this is why Jerusalem is called The Gate of the People, Micah 1:9; Obad. verse 13.

Poznámky pod čarou:

1. literally, the sons of firstfruits

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