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Jeremiah 22

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1 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM πορεύομαι-V1--PMD2S καί-C καταβαίνω-VZ--AAD2S εἰς-P ὁ- A--ASM οἶκος-N2--ASM ὁ- A--GSM βασιλεύς-N3V-GSM *ιουδα-N---GSM καί-C λαλέω-VF--FAI2S ἐκεῖ-D ὁ- A--ASM λόγος-N2--ASM οὗτος- D--ASM

2 καί-C εἶπον-VF2-FAI2S ἀκούω-V1--PAD2S λόγος-N2--ASM κύριος-N2--GSM βασιλεύς-N3V-VSM *ιουδα-N---GSM ὁ- A--NSM καταἧμαι-V5--PMPNSM ἐπί-P θρόνος-N2--GSM *δαυίδ-N---GSM σύ- P--NS καί-C ὁ- A--NSM οἶκος-N2--NSM σύ- P--GS καί-C ὁ- A--NSM λαός-N2--NSM σύ- P--GS καί-C ὁ- A--NPM εἰςπορεύομαι-V1--PMPNPM ὁ- A--DPF πύλη-N1--DPF οὗτος- D--DPF

3 ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ποιέω-V2--PAD2P κρίσις-N3I-ASF καί-C δικαιοσύνη-N1--ASF καί-C ἐκαἱρέω-V2--PMI2P διαἁρπάζω-VT--PPPASM ἐκ-P χείρ-N3--GSF ἀδικέω-V2--PAPGSM αὐτός- D--ASM καί-C προσήλυτος-N2--ASM καί-C ὀρφανός-A1--ASM καί-C χήρα-N1A-ASF μή-D καταδυναστεύω-V1--PAD2P καί-C μή-D ἀσεβέω-V2--PAD2P καί-C αἷμα-N3M-ASN ἀθῷος-A1--ASN μή-D ἐκχέω-V2--PAS2P ἐν-P ὁ- A--DSM τόπος-N2--DSM οὗτος- D--DSM

4 διότι-C ἐάν-C ποιέω-V2--PAPNPM ποιέω-VA--AAS2P ὁ- A--ASM λόγος-N2--ASM οὗτος- D--ASM καί-C εἰςἔρχομαι-VF--FMI3P ἐν-P ὁ- A--DPF πύλη-N1--DPF ὁ- A--GSM οἶκος-N2--GSM οὗτος- D--GSM βασιλεύς-N3V-NPM καταἧμαι-V5--PMPNPM ἐπί-P θρόνος-N2--GSM *δαυίδ-N---GSM καί-C ἐπιβαίνω-VX--XAPNPM ἐπί-P ἅρμα-N3M-GPN καί-C ἵππος-N2--GPM αὐτός- D--NPM καί-C ὁ- A--NPM παῖς-N3D-NPM αὐτός- D--GPM καί-C ὁ- A--NSM λαός-N2--NSM αὐτός- D--GPM

5 ἐάν-C δέ-X μή-D ποιέω-VA--AAS2P ὁ- A--APM λόγος-N2--APM οὗτος- D--APM κατά-P ἐμαυτοῦ- D--GSM ὄμνυμι-VAI-AAI1S λέγω-V1--PAI3S κύριος-N2--NSM ὅτι-C εἰς-P ἐρήμωσις-N3I-ASF εἰμί-VF--FMI3S ὁ- A--NSM οἶκος-N2--NSM οὗτος- D--NSM

6 ὅτι-C ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM κατά-P ὁ- A--GSM οἶκος-N2--GSM βασιλεύς-N3V-GSM *ιουδα-N---GSM *γαλαάδ-N---NS σύ- P--NS ἐγώ- P--DS ἀρχή-N1--NSF ὁ- A--GSM *λίβανος-N2--GSM ἐάν-C μή-D τίθημι-VE--AAS1S σύ- P--AS εἰς-P ἔρημος-N2--ASF πόλις-N3I-APF μή-D καταοἰκέω-VM--XPPAPF

7 καί-C ἐπιἄγω-VF--FAI1S ἐπί-P σύ- P--AS ἀνήρ-N3--ASM ὀλεθρεύω-V1--PAPASM καί-C ὁ- A--ASM πέλεκυς-N3U-ASM αὐτός- D--GSM καί-C ἐκκόπτω-VF--FAI3P ὁ- A--APF ἐκλεκτός-A1--APF κέδρος-N2--APF σύ- P--GS καί-C ἐνβάλλω-VF2-FAI3P εἰς-P ὁ- A--ASN πῦρ-N3--ASN

8 καί-C διαἔρχομαι-VF--FMI3P ἔθνος-N3E-NPN διά-P ὁ- A--GSF πόλις-N3I-GSF οὗτος- D--GSF καί-C εἶπον-VF2-FAI3P ἕκαστος-A1--NSM πρός-P ὁ- A--ASM πλησίον-D αὐτός- D--GSM διά-P τίς- I--ASN ποιέω-VAI-AAI3S κύριος-N2--NSM οὕτως-D ὁ- A--DSF πόλις-N3I-DSF ὁ- A--DSF μέγας-A1--DSF οὗτος- D--DSF

9 καί-C εἶπον-VF2-FAI3P ἀντί-P ὅς- --GPM ἐν καταλείπω-VBI-AAI3P ὁ- A--ASF διαθήκη-N1--ASF κύριος-N2--GSM θεός-N2--GSM αὐτός- D--GPM καί-C προςκυνέω-VAI-AAI3P θεός-N2--DPM ἀλλότριος-A1A-DPM καί-C δουλεύω-VAI-AAI3P αὐτός- D--DPM

10 μή-D κλαίω-V1--PAD2P ὁ- A--ASM θνήσκω-VX--XAPASM μηδέ-C θρηνέω-V2--PAD2P αὐτός- D--ASM κλαίω-VA--AAD2P κλαυθμός-N2--DSM ὁ- A--ASM ἐκπορεύομαι-V1--PMPASM ὅτι-C οὐ-D ἐπιστρέφω-VF--FAI3S ἔτι-D καί-C οὐ-D μή-D ὁράω-VB--AAS3S ὁ- A--ASF γῆ-N1--ASF πατρίς-N3D-GSF αὐτός- D--GSM

11 διότι-C ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἐπί-P *σελλημ-N---ASM υἱός-N2--ASM *ιωσια-N---GSM ὁ- A--ASM βασιλεύω-V1--PAPASM ἀντί-P *ιωσια-N---GSM ὁ- A--GSM πατήρ-N3--GSM αὐτός- D--GSM ὅς- --NSM ἐκἔρχομαι-VBI-AAI3S ἐκ-P ὁ- A--GSM τόπος-N2--GSM οὗτος- D--GSM οὐ-D ἀναστρέφω-VF--FAI3S ἐκεῖ-D οὐκέτι-D

12 ἀλλά-C ἤ-C ἐν-P ὁ- A--DSM τόπος-N2--DSM οὗ-D μεταοἰκίζω-VAI-AAI1S αὐτός- D--ASM ἐκεῖ-D ἀποθνήσκω-VF2-FMI3S καί-C ὁ- A--ASF γῆ-N1--ASF οὗτος- D--ASF οὐ-D ὁράω-VF--FMI3S ἔτι-D

13 ὦ-I ὁ- A--NSM οἰκοδομέω-V2--PAPNSM οἰκία-N1A-ASF αὐτός- D--GSM οὐ-D μετά-P δικαιοσύνη-N1--GSF καί-C ὁ- A--APN ὑπερῶον-N2N-APN αὐτός- D--GSM οὐ-D ἐν-P κρίμα-N3M-DSN παρά-P ὁ- A--DSM πλησίον-D αὐτός- D--GSM ἐργάζομαι-V1--PMI3S δωρεά-N1A-ASF καί-C ὁ- A--ASM μισθός-N2--ASM αὐτός- D--GSM οὐ-D μή-D ἀποδίδωμι-VF--FAI3S αὐτός- D--DSM

14 οἰκοδομέω-VAI-AAI2S σεαυτοῦ- D--DSM οἶκος-N2--ASM σύμμετρος-A1B-ASM ὑπερῶον-N2N-APN ῥιπιστός-A1--APN διαστέλλω-VM--XPPAPN θυρίς-N3D-DPF καί-C ξυλόω-VMI-XPPAPN ἐν-P κέδρος-N2--DSF καί-C χρίω-VT--XPPAPN ἐν-P μίλτος-N2--DSF

15 μή-D βασιλεύω-VA--AAS2S ὅτι-C σύ- P--NS παραὀξύνω-V1--PMI2S ἐν-P *αχαζ-N---DS ὁ- A--DSM πατήρ-N3--DSM σύ- P--GS οὐ-D ἐσθίω-VF--FMI3P καί-C οὐ-D πίνω-VF2-FMI3P βελτίων-A3C-NSN εἰμί-V9--IAI3S σύ- P--AS ποιέω-V2--PAN κρίμα-N3M-ASN καί-C δικαιοσύνη-N1--ASF καλός-A1--ASF

16 οὐ-D γιγνώσκω-VZI-AAI3P οὐ-D κρίνω-VAI-AAI3P κρίσις-N3I-ASF ταπεινός-A1--DSM οὐδέ-C κρίσις-N3I-ASF πένης-N3T-GSM οὐ-D οὗτος- D--NSN εἰμί-V9--PAI3S ὁ- A--NSN μή-D γιγνώσκω-VZ--AAN σύ- P--AS ἐγώ- P--AS λέγω-V1--PAI3S κύριος-N2--NSM

17 ἰδού-I οὐ-D εἰμί-V9--PAI3P ὁ- A--NPM ὀφθαλμός-N2--NPM σύ- P--GS οὐδέ-C ὁ- A--NSF καρδία-N1A-NSF σύ- P--GS καλός-A1--NSF ἀλλά-C εἰς-P ὁ- A--ASF πλεονεξία-N1A-ASF σύ- P--GS καί-C εἰς-P ὁ- A--ASN αἷμα-N3M-ASN ὁ- A--ASN ἀθῷος-A1--ASN ὁ- A--GSN ἐκχέω-V2--PAN αὐτός- D--ASN καί-C εἰς-P ἀδίκημα-N3M-ASN καί-C εἰς-P φόνος-N2--ASM ὁ- A--GSN ποιέω-V2--PAN

18 διά-P οὗτος- D--ASN ὅδε- D--APN λέγω-V1--PAI3S κύριος-N2--NSM ἐπί-P *ιωακιμ-N---ASM υἱός-N2--ASM *ιωσια-N---GSM βασιλεύς-N3V-ASM *ιουδα-N---GSM οὐαί-I ἐπί-P ὁ- A--ASM ἀνήρ-N3--ASM οὗτος- D--ASM οὐ-D μή-D κόπτω-VA--AMS3P αὐτός- D--ASM ὦ-I ἀδελφός-N2--VSM οὐδέ-C μή-D κλαίω-VF--FMI3P αὐτός- D--ASM οἴμμοι-I κύριος-N2--VSM

19 ταφή-N1--ASF ὄνος-N2--GSM θάπτω-VD--FPI3S συνψάω-VC--APPNSM ῥίπτω-VD--FPI3S ἐπέκεινα-D ὁ- A--GSF πύλη-N1--GSF *ἰερουσαλήμ-N---GSF

20 ἀναβαίνω-VZ--AAD2S εἰς-P ὁ- A--ASM *λίβανος-N2--ASM καί-C κράζω-VX--XAD2S καί-C εἰς-P ὁ- A--ASF *βασαν-N---ASF δίδωμι-VO--AAD2S ὁ- A--ASF φωνή-N1--ASF σύ- P--GS καί-C βοάω-VA--AAD2S εἰς-P ὁ- A--ASN πέραν-D ὁ- A--GSF θάλασσα-N1S-GSF ὅτι-C συντρίβω-VDI-API3P πᾶς-A3--NPM ὁ- A--NPM ἐραστής-N1M-NPM σύ- P--GS

21 λαλέω-VAI-AAI1S πρός-P σύ- P--AS ἐν-P ὁ- A--DSF παράπτωσις-N3I-DSF σύ- P--GS καί-C εἶπον-VAI-AAI2S οὐ-D ἀκούω-VF--FMI1S οὗτος- D--NSF ὁ- A--NSF ὁδός-N2--NSF σύ- P--GS ἐκ-P νεότης-N3T-GSF σύ- P--GS οὐ-D ἀκούω-VAI-AAI2S ὁ- A--GSF φωνή-N1--GSF ἐγώ- P--GS

22 πᾶς-A3--APM ὁ- A--APM ποιμήν-N3--APM σύ- P--GS ποιμαίνω-VF2-FAI3S ἄνεμος-N2--NSM καί-C ὁ- A--NPM ἐραστής-N1M-NPM σύ- P--GS ἐν-P αἰχμαλωσία-N1A-DSF ἐκἔρχομαι-VF--FMI3P ὅτι-C τότε-D αἰσχύνω-VC--FPI2S καί-C ἀτιμόω-VC--FPI2S ἀπό-P πᾶς-A3--GPM ὁ- A--GPM φιλέω-V2--PAPGPM σύ- P--AS

23 καταοἰκέω-V2--PAPNSF ἐν-P ὁ- A--DSM *λίβανος-N2--DSM ἐννοσσεύω-V1--PAPNSF ἐν-P ὁ- A--DPF κέδρος-N2--DPF καταστενάζω-VF--FAI2S ἐν-P ὁ- A--DSN ἔρχομαι-VB--AAN σύ- P--DS ὠδίν-N3--GSF ὡς-C τίκτω-V1--PAPGSF

24 ζάω-V3--PAI1S ἐγώ- P--NS λέγω-V1--PAI3S κύριος-N2--NSM ἐάν-C γίγνομαι-VB--AMPNSM γίγνομαι-VB--AMS3S *ιεχονιας-N1T-NSM υἱός-N2--NSM *ιωακιμ-N---GSM βασιλεύς-N3V-NSM *ιουδα-N---GSM ἀποσφράγισμα-N3M-NSN ἐπί-P ὁ- A--GSF χείρ-N3--GSF ὁ- A--GSF δεξιός-A1A-GSF ἐγώ- P--GS ἐκεῖθεν-D ἐκσπάω-VF--FAI1S σύ- P--AS

25 καί-C παραδίδωμι-VF--FAI1S σύ- P--AS εἰς-P χείρ-N3--APF ὁ- A--GPM ζητέω-V2--PAPGPM ὁ- A--ASF ψυχή-N1--ASF σύ- P--GS ὅς- --GPM σύ- P--NS εὐλαβέομαι-V2--PMI2S ἀπό-P πρόσωπον-N2N-GSN αὐτός- D--GPM εἰς-P χείρ-N3--APF ὁ- A--GPM *χαλδαῖος-N2--GPM

26 καί-C ἀποῥίπτω-VF--FAI1S σύ- P--AS καί-C ὁ- A--ASF μήτηρ-N3--ASF σύ- P--GS ὁ- A--ASF τίκτω-VB--AAPASF σύ- P--AS εἰς-P γῆ-N1--ASF οὗ-D οὐ-D τίκτω-VQI-API2S ἐκεῖ-D καί-C ἐκεῖ-D ἀποθνήσκω-VF2-FMI2P

27 εἰς-P δέ-X ὁ- A--ASF γῆ-N1--ASF ὅς- --ASF αὐτός- D--NPM εὔχομαι-V1--PMI3P ὁ- A--DPF ψυχή-N1--DPF αὐτός- D--GPM οὐ-D μή-D ἀποστρέφω-VA--AAS3P

28 ἀτιμόω-VCI-API3S *ιεχονιας-N1T-NSM ὡς-C σκεῦος-N3E-NSN ὅς- --GSM οὐ-D εἰμί-V9--PAI3S χρεία-N1A-NSF αὐτός- D--GSM ὅτι-C ἐκῥίπτω-VVI-API3S καί-C ἐκβάλλω-VCI-API3S εἰς-P γῆ-N1--ASF ὅς- --ASF οὐ-D οἶδα-VXI-YAI3S

29 γῆ-N1--VSF γῆ-N1--VSF ἀκούω-V1--PAD2S λόγος-N2--ASM κύριος-N2--GSM

30 γράφω-VA--AAD2S ὁ- A--ASM ἀνήρ-N3--ASM οὗτος- D--ASM ἐκκήρυκτος-A1B-ASM ἄνθρωπος-N2--ASM ὅτι-C οὐ-D μή-D αὐξάνω-VC--APS3S ἐκ-P ὁ- A--GSN σπέρμα-N3M-GSN αὐτός- D--GSM ἀνήρ-N3--NSM καταἧμαι-V5--PMPNSM ἐπί-P θρόνος-N2--GSM *δαυίδ-N---GSM ἄρχω-V1--PAPNSM ἔτι-D ἐν-P ὁ- A--DSM *ιουδα-N---DSM

   

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True Christian Religion # 51

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51. In the Word righteousness is used with reference to love and judgment to wisdom, so some passages will be quoted to show that these two are the means by which God exercises control in the world.

Jehovah, righteousness and judgment are the foundation of your throne, Psalms 89:14.

Let him who boasts boast of this, that Jehovah executes judgment and righteousness upon the earth, Jeremiah 9:24.

Let Jehovah be exalted, because He has filled Zion 1 with judgment and righteousness, Isaiah 33:5.

Let judgment flow like water, and righteousness like a mighty torrent, Amos 5:24.

Jehovah, your righteousness is like the mountains of God, your judgments a mighty abyss, Psalms 36:6.

Jehovah will make his 2 righteousness shine as the light, and his 3 judgment like noonday, Psalms 37:6.

Jehovah will judge his' people in righteousness and his' suffering ones in judgment, Psalms 72:2.

When I have learnt the judgments of your righteousness, seven times a day I praise you for the judgments of your righteousness, Psalms 119:7, 164.

I will betroth myself to you 4 in righteousness and judgment, Hosea 2:19. Zion shall be redeemed in righteousness, and her converts in judgment, Isaiah 1:27.

He shall sit upon the throne of David, and reign over his kingdom, to establish it in judgment and righteousness, Isaiah 9:7.

I will raise up for David a righteous shoot, who shall reign as king and execute judgment and righteousness upon the earth, Jeremiah 23:5; 33:15.

Elsewhere it is said that righteousness and judgment ought to be done: as Isaiah 1:21; 5:16; 58:2; Jeremiah 4:2; 22:3, 13, 15; Ezekiel 18:5; 33:14, 16, 19; Amos 6:12; Micah 7:9; Deuteronomy 33:21; John 16:8, 10-11.

Poznámky pod čarou:

1. The Latin text has 'the earth', but this is changed in the author's copy in keeping with the Hebrew.

2. The author's own copy has this changed to 'your' in keeping with the Hebrew; cf. Arcana Caelestia 1458.

3. The author's own copy has this changed to 'your' in keeping with the Hebrew.

4. At Arcana Caelestia 9182 this passage is translated 'I will betroth you to myself' in keeping with the Hebrew.

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

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Arcana Coelestia # 9182

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9182. 'When a man persuades a virgin who is not betrothed' means good that has not been joined to truth. This is clear from the meaning of 'persuading', when said in reference to a man and a virgin, as his enticing her to be joined to him; from the meaning of 'a man' as truth, dealt with in 3134, 7716, 9007; from the meaning of 'a virgin' as the Church in respect of good, dealt with in 3081, 4638, thus the good which the Church is; and from the meaning of 'being betrothed' as being joined to. Something brief must be stated here about the law regarding a wrongful joining together, which is the subject at present - about where the cause and origin of that law lie. The cause of all the laws laid down for the children of Israel lies in heaven; and the laws of order there are the origin from which they spring. The laws of order in heaven all spring from Divine Truth and Goodness which emanate from the Lord, and therefore are laws concerning the good of love and the truth of faith. Goodness and truth joined together in heaven is called the heavenly marriage; and this marriage is represented in marriages on earth. It is also meant in the Word by marriages. From this one can see what is implied by wrongful joinings together, and also by cases of whoredom or adultery. The present two verses deal with a wrongful joining together which later on is either made rightful or else dissolved. A wrongful joining together which later on is made rightful is the subject in the present verse, and a wrongful joining together which later on is dissolved is the subject in the next.

[2] A wrongful joining together is one that takes place not as a result of a desire for marriage, but as a result of some other desire, such as an interest in good looks, monetary gain, or personal status, or else it is one that takes place as a result of sexual lust. Any such joining together is wrongful initially; it is wrongful because they are external attractions that draw the two people together and not at the same time internal ones. Nevertheless those external attractions may subsequently serve as the means towards a rightful joining together, which takes place when the two people are of one mind. They may also be the means of preventing a subsequent joining together from taking place if the two people are not of one mind. This is a matter commonly known in the world.

[3] A rightful joining together, which is a joining of minds, takes place when similar goodness and similar truth exist with both persons; for goodness and truth constitute a person's life, goodness and truth on the level of private and public behaviour constituting the life of the external man, and goodness and truth on a spiritual level constituting the life of the internal man. It should be recognized that a person's life springs from no other source than goodness and truth; for everything the person loves is called good, and everything the person believes is called truth. Or what amounts to the same thing, everything the person wills is called good, and everything the person understands is called truth. From this it is evident that a rightful joining together takes place when truth exists with one person in a marriage and the good which complements that truth exists in the other person. For when this is their relationship the heavenly marriage, which is a marriage of goodness and truth, is represented in the two of them. So it is that conjugial love descends from that marriage, see 2727-2759, 2803, 3132, 4434, 4835.

[4] From all this, mentioned by way of introduction, anyone may recognize the nature of the joinings together dealt with in the present verse and the one following. Betrothal before marriage has been a custom since ancient times; it represented a first joining together, which is that of the internal man without the external. The actual marriage following it represented a second joining together, which is that of the internal man together with the external. For when a person is being regenerated by forms of the good and the truths of faith, the internal man is regenerated first and the external man afterwards, since the external man is regenerated from the internal, 3286, 3321, 3493, 3882, 8746.

[5] This shows what is meant in the Word by 'betrothal' and 'being betrothed', and also what is meant by 'bridegroom' and 'bride'. It shows that 'betrothal' means the joining together of truth and good in the internal man, and that where the Lord and the Church are the subject 'bridegroom' means good and 'bride' truth, as in the following places: In Jeremiah,

I have remembered for you the mercy of your youth, the love of your betrothals, when you went out after Me in the wilderness, in a land not sown. Jeremiah 2:2.

This refers to the Ancient Church and its establishment by the Lord. 'The love of betrothals' is the affection belonging to spiritual life that is received from the truths of faith and the good of love. A state of desire, when they were still without knowledge of those truths and lacked that good, is meant by 'going out after Me in the wilderness' and 'in a land not sown'.

[6] In Hosea,

I will make for them a covenant on that day with the wild animals of the field, and with the birds of the air, and the creeping things of the earth. And I will abolish 1 the bow, and the sword, and war from the land. And I will betroth you to Me in righteousness and in judgement, and in mercy and in compassion. 2 Hosea 2:18-19.

This refers to the establishment of a new Church. 'Making a covenant with the wild animals of the field, with the birds, and with the creeping things of the earth' means a joining together which the Lord accomplishes by means of the goodness and truth, internal and external, present with a person.

'A covenant' is a joining together, 665, 666, 1023, 1038, 1864, 1996, 2003, 2021, 6804, 8767, 8778. 'The wild animals of the field' are the life derived from good, 841, 908. 'The birds' are the life of truth, 40, 745, 776, 991, 3219, 5149, 7441. 'The creeping things of the earth' are the forms of good and the truths among the sensory perceptions of the external man, 746, 909.

'Abolishing the bow, the sword, and war' means destroying the teachings and powers of falsity.

'The bow' is teachings that present falsity, 2686, 2709.

'The sword' is falsity engaged in conflict against truth, 2799, 4499, 6353,

7102.

'War' is the conflict itself, or spiritual conflict, 1664, 2686, 8273.

'Abolishing' these means destroying them.

[7] 'Betrothing in righteousness and in judgement' means being joined to the Lord in goodness and truth - 'betrothing' is joining to oneself, and 'righteousness' has reference to good, 'judgement' to truth, 2235. 'Betrothing in mercy and in compassion' means doing so out of love towards those governed by good, and in love towards those guided by truths - the Lord's 'mercy' has reference to His love towards those who lack good but nevertheless desire it, and His 'compassion' to His love towards those who have no knowledge of truth but nevertheless desire it. From all this it is evident that 'betrothal' means the joining together by the Lord of goodness and truth present with a person. Anyone can see that matters such as these are meant in those verses in Hosea, for when their contents are looked at in nothing brighter than natural light it is evident that Jehovah does not make a covenant with the wild animals of the field, the birds, and the creeping things of the earth, but with those possessing the goodness and truth of faith, thus with the goodness and truth present with a person, and therefore that such matters lie within this prophetic utterance.

[8] In Malachi,

Judah has acted faithlessly, for he has profaned the holiness of Jehovah, for he loved and betrothed to himself the daughter of a foreign god. Malachi 2:11.

'Betrothing the daughter of a foreign god' means being joined to the evil of falsity, 'a foreign god' being falsity, 4402 (end), 4544, 7873.

[9] As regards the meaning of 'bridegroom' as good, where the Lord and the Church are the subject, and of 'bride' as truth, this may be seen in Isaiah,

Jehovah has clothed me with the garments of salvation, with the robe of righteousness has He covered me, as a bridegroom puts on his priestly tiara, and as a bride adorns herself with her jewels. 3 Isaiah 61:10.

In John,

I saw the Holy City, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. Revelation 21:1-2.

In the same book,

The angel said, Come, I will show you the bride, the Lamb's wife. Revelation 21:9; 22:17.

Here 'bride' stands for the Church.

[10] In Matthew,

Jesus said to John's disciples, Can the sons of the wedding mourn as long as the bridegroom is with them? But the days will come when the bridegroom is taken away from them, and then they will fast. Matthew 9:15; Luke 5:34-35.

The expression 'the sons of the wedding' refers to those who adhere to the truths of the Church and receive good, good which comes from the Lord being 'the bridegroom'. 'The sons of the wedding do not mourn as long as the bridegroom is with them' implies that they are in a state of bliss and happiness, and so are with the Lord, when they adhere to the truths joined to their good. 'They will fast when the bridegroom is taken away from them' implies that they are in a state of unhappiness when good is no longer joined to the truths. The latter state is the final state of the Church, whereas the former is the first state.

[11] Something similar is meant in Matthew 25:1-12 by the bridegroom, whom the ten virgins went out to meet. For the virgins who had oil in their lamps are people who have good within their truths; but the virgins who did not have oil in their lamps are people who do not have good within their truths, see 4638, 'oil' being the good of love, 886, 3722, 4582.

[12] In John,

John said, I am not the Christ, but I have been sent before Him. He who has the bride is the bridegroom; but the friend of the bridegroom, who stands and hears Him, rejoices greatly because of the bridegroom's voice. John 3:28-29.

'The bride' stands for the truth that composes the Church's faith, and 'the bridegroom' for the good that composes the Church's love, both of which come from the Lord, and so stand for a member of the Church with whom good has been joined to truths. 'The friend of the bridegroom, who stands and hears' stands for faith consisting of truth, and 'who rejoices greatly because of the bridegroom's voice' stands for an affection for the truth composing faith. All this also shows what is meant in the internal sense by the joy and voice of the bridegroom and the bride in Isaiah 62:5; Jeremiah 7:34; 16:9; 25:10; 33:11; Revelation 18:23, namely heaven and the happiness that result from the joining together of goodness and truth present with man and angel.

Poznámky pod čarou:

1. literally, break

2. literally, compassions

3. literally, vessels

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

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