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Exodus 34

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1 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM λαξευω-VA--AAD2S σεαυτου- D--DSM δυο-M πλαξ-N3K-APF λιθινος-A1--APF καθως-D και-C ο- A--NPF πρωτος-A1--NPFS και-C αναβαινω-VZ--AAD2S προς-P εγω- P--AS εις-P ο- A--ASN ορος-N3E-ASN και-C γραφω-VF--FAI1S επι-P ο- A--GPF πλαξ-N3K-GPF ο- A--APN ρημα-N3M-APN ος- --NPN ειμι-V9--IAI3S εν-P ο- A--DPF πλαξ-N3K-DPF ο- A--DPF πρωτος-A1--DPFS ος- --DPF συντριβω-VAI-AAI2S

2 και-C γιγνομαι-V1--PMD2S ετοιμος-A1--NSM εις-P ο- A--ASN πρωι-D και-C αναβαινω-VF--FMI2S επι-P ο- A--ASN ορος-N3E-ASN ο- A--ASN *σινα-N----S και-C ιστημι-VF--FMI2S εγω- P--DS εκει-D επι-P ακρος-A1A-GSN ο- A--GSN ορος-N3E-GSN

3 και-C μηδεις-A3P-NSM αναβαινω-VZ--AAD3S μετα-P συ- P--GS μηδε-C οραω-VV--APD3S εν-P πας-A3--DSN ο- A--DSN ορος-N3E-DSN και-C ο- A--NPN προβατον-N2N-NPN και-C ο- A--NPF βους-N3--NPF μη-D νεμω-V1--PMD3P πλησιον-D ο- A--GSN ορος-N3E-GSN εκεινος- D--GSN

4 και-C λαξευω-VAI-AAI3S δυο-M πλαξ-N3K-APF λιθινος-A1--APF καθαπερ-D και-C ο- A--NPF πρωτος-A1--NPFS και-C ορθριζω-VA--AAPNSM *μωυσης-N1M-NSM αναβαινω-VZI-AAI3S εις-P ο- A--ASN ορος-N3E-ASN ο- A--ASN *σινα-N----S καθοτι-D συντασσω-VAI-AAI3S αυτος- D--DSM κυριος-N2--NSM και-C λαμβανω-VBI-AAI3S *μωυσης-N1M-NSM ο- A--APF δυο-M πλαξ-N3K-APF ο- A--APF λιθινος-A1--APF

5 και-C καταβαινω-VZI-AAI3S κυριος-N2--NSM εν-P νεφελη-N1--DSF και-C παραιστημι-VHI-AAI3S αυτος- D--DSM εκει-D και-C καλεω-VAI-AAI3S ο- A--DSN ονομα-N3M-DSN κυριος-N2--GSM

6 και-C παραερχομαι-VBI-AAI3S κυριος-N2--NSM προ-P προσωπον-N2N-GSN αυτος- D--GSM και-C καλεω-VAI-AAI3S κυριος-N2--NSM ο- A--NSM θεος-N2--NSM οικτιρμων-A3N-NSM και-C ελεημων-A3N-NSM μακροθυμος-A1B-NSM και-C πολυελεος-A1B-NSM και-C αληθινος-A1--NSM

7 και-C δικαιοσυνη-N1--ASF διατηρεω-V2--PAPNSM και-C ποιεω-V2--PAPNSM ελεος-N3E-ASN εις-P χιλιας-N3D-APF αποαιρεω-V2--PAPNSM ανομια-N1A-APF και-C αδικια-N1A-APF και-C αμαρτια-N1A-APF και-C ου-D καθαριζω-VF2-FAI3S ο- A--ASM ενοχος-A1B-ASM επιαγω-V1--PAPNSM ανομια-N1A-GSF πατηρ-N3--GPM επι-P τεκνον-N2N-APN και-C επι-P τεκνον-N2N-APN τεκνον-N2N-GPN επι-P τριτος-A1--ASF και-C τεταρτος-A1--ASF γενεα-N1A-ASF

8 και-C σπευδω-VA--AAPNSM *μωυσης-N1M-NSM κυπτω-VA--AAPNSM επι-P ο- A--ASF γη-N1--ASF προςκυνεω-VAI-AAI3S

9 και-C ειπον-VBI-AAI3S ει-C ευρισκω-VX--XAI1S χαρις-N3--ASF ενωπιον-P συ- P--GS συνπορευομαι-VC--APD3S ο- A--NSM κυριος-N2--NSM εγω- P--GS μετα-P εγω- P--GP ο- A--NSM λαος-N2--NSM γαρ-X σκληροτραχηλος-A1B-NSM ειμι-V9--PAI3S και-C αποαιρεω-VF2-FAI2S συ- P--NS ο- A--APF αμαρτια-N1A-APF εγω- P--GP και-C ο- A--APF ανομια-N1A-APF εγω- P--GP και-C ειμι-VF--FMI1P συ- P--DS

10 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM ιδου-I εγω- P--NS τιθημι-V7--PAI1S συ- P--DS διαθηκη-N1--ASF ενωπιον-P πας-A3--GSM ο- A--GSM λαος-N2--GSM συ- P--GS ποιεω-VF--FAI1S ενδοξος-A1B-APN ος- --APN ου-D γιγνομαι-VX--XAI3S εν-P πας-A1S-DSF ο- A--DSF γη-N1--DSF και-C εν-P πας-A3--DSN εθνος-N3E-DSN και-C οραω-VF--FMI3S πας-A3--NSM ο- A--NSM λαος-N2--NSM εν-P ος- --DPM ειμι-V9--PAI2S συ- P--NS ο- A--APN εργον-N2N-APN κυριος-N2--GSM οτι-C θαυμαστος-A1--NPN ειμι-V9--PAI3S ος- --APN εγω- P--NS ποιεω-VF--FAI1S συ- P--DS

11 προςεχω-V1--PAD2S συ- P--NS πας-A3--APN οσος-A1--APN εγω- P--NS εντελλομαι-V1--PMI1S συ- P--DS ιδου-I εγω- P--NS εκβαλλω-V1--PAI1S προ-P προσωπον-N2N-GSN συ- P--GP ο- A--ASM *αμορραιος-N2--ASM και-C *χαναναιος-N2--ASM και-C *χετταιος-N2--ASM και-C *φερεζαιος-N2--ASM και-C *ευαιος-N2--ASM και-C *γεργεσαιος-N2--ASM και-C *ιεβουσαιος-N2--ASM

12 προςεχω-V1--PAD2S σεαυτου- D--DSM μηποτε-D τιθημι-VE--AAS2S διαθηκη-N1--ASF ο- A--DPM εν καταημαι-V5--PMPDPM επι-P ο- A--GSF γη-N1--GSF εις-P ος- --ASF ειςπορευομαι-V1--PMI2S εις-P αυτος- D--ASF μη-D συ- P--DS γιγνομαι-VB--AMS3S προσκομμα-N3M-NSN εν-P συ- P--DP

13 ο- A--APM βωμος-N2--APM αυτος- D--GPM κατααιρεω-VF2-FAI2P και-C ο- A--APF στηλη-N1--APF αυτος- D--GPM συντριβω-VF--FAI2P και-C ο- A--APN αλσος-N3E-APN αυτος- D--GPM εκκοπτω-VF--FAI2P και-C ο- A--APN γλυπτος-A1--APN ο- A--GPM θεος-N2--GPM αυτος- D--GPM κατακαιω-VF--FAI2P εν-P πυρ-N3--DSN

14 ου-D γαρ-X μη-D προςκυνεω-VA--AAS2P θεος-N2--DSM ετερος-A1A-DSM ο- A--NSM γαρ-X κυριος-N2--NSM ο- A--NSM θεος-N2--NSM ζηλωτος-A1--NSN ονομα-N3M-NSN θεος-N2--NSM ζηλωτης-N1M-NSM ειμι-V9--PAI3S

15 μηποτε-D τιθημι-VE--AAS2S διαθηκη-N1--ASF ο- A--DPM εν καταημαι-V5--PMPDPM προς-P αλλοφυλος-A1B-APM επι-P ο- A--GSF γη-N1--GSF και-C εκπορνευω-VA--AAS3P οπισω-P ο- A--GPM θεος-N2--GPM αυτος- D--GPM και-C θυω-VA--AAS3P ο- A--DPM θεος-N2--DPM αυτος- D--GPM και-C καλεω-VA--AAS3P συ- P--AS και-C εσθιω-VB--AAS2S ο- A--GPN θυμα-N3M-GPN αυτος- D--GPM

16 και-C λαμβανω-VB--AAS2S ο- A--GPF θυγατηρ-N3--GPF αυτος- D--GPM ο- A--DPM υιος-N2--DPM συ- P--GS και-C ο- A--GPF θυγατηρ-N3--GPF συ- P--GS διδωμι-VO--AAS2S ο- A--DPM υιος-N2--DPM αυτος- D--GPM και-C εκπορνευω-VA--AAS3P ο- A--NPF θυγατηρ-N3--NPF συ- P--GS οπισω-P ο- A--GPM θεος-N2--GPM αυτος- D--GPM και-C εκπορνευω-VA--AAS3P ο- A--APM υιος-N2--APM συ- P--GS οπισω-P ο- A--GPM θεος-N2--GPM αυτος- D--GPM

17 και-C θεος-N2--APM χωνευτος-A1--APM ου-D ποιεω-VF--FAI2S σεαυτου- D--DSM

18 και-C ο- A--ASF εορτη-N1--ASF ο- A--GPM αζυμος-A1B-GPM φυλασσω-VF--FMI2S επτα-M ημερα-N1A-APF εσθιω-VF--FMI2S αζυμος-A1B-APN καθαπερ-D εντελλομαι-VM--XMI1S συ- P--DS εις-P ο- A--ASM καιρος-N2--ASM εν-P μην-N3--DSM ο- A--GPN νεος-A1A-GPN εν-P γαρ-X μην-N3--DSM ο- A--GPN νεος-A1A-GPN εκερχομαι-VBI-AAI2S εκ-P *αιγυπτος-N2--GSF

19 πας-A3--NSN δια αναοιγω-V1--PAPNSN μητρα-N1A-ASF εγω- P--DS ο- A--NPN αρσενικος-A1--NPN πρωτοτοκος-A1B-NSN μοσχος-N2--GSM και-C πρωτοτοκος-A1B-NSN προβατον-N2N-GSN

20 και-C πρωτοτοκος-A1B-NSN υποζυγιον-N2N-GSN λυτροω-VF--FMI2S προβατον-N2N-DSN εαν-C δε-X μη-D λυτροω-VF--FMI2S αυτος- D--ASN τιμη-N1--ASF διδωμι-VF--FAI2S πας-A3--ASN πρωτοτοκος-A1B-ASN ο- A--GPM υιος-N2--GPM συ- P--GS λυτροω-VF--FMI2S ου-D οραω-VV--FPI2S ενωπιον-P εγω- P--GS κενος-A1--NSM

21 εξ-M ημερα-N1A-APF εργαζομαι-VF2-FMI2S ο- A--DSF δε-X εβδομος-A1--DSF καταπαυω-VF--FAI2S ο- A--DSM σπορος-N2--DSM και-C ο- A--DSM αμητος-N2--DSM καταπαυω-VF--FAI2S

22 και-C εορτη-N1--ASF εβδομας-N3D-GPF ποιεω-VF--FAI2S εγω- P--DS αρχη-N1--ASF θερισμος-N2--GSM πυρος-N2--GPM και-C εορτη-N1--ASF συναγωγη-N1--GSF μεσοω-V4--PAPGSM ο- A--GSM ενιαυτος-N2--GSM

23 τρεις-A3--APM καιρος-N2--APM ο- A--GSM ενιαυτος-N2--GSM οραω-VV--FPI3S πας-A3--NSN αρσενικος-A1--NSN συ- P--GS ενωπιον-P κυριος-N2--GSM ο- A--GSM θεος-N2--GSM *ισραηλ-N---GSM

24 οταν-D γαρ-X εκβαλλω-VF--FAI1S ο- A--APN εθνος-N3E-APN προ-P προσωπον-N2N-GSN συ- P--GS και-C πλατυνω-V1--PAS1S ο- A--APN οριον-N2N-APN συ- P--GS ου-D επιθυμεω-VF--FAI3S ουδεις-A3--NSM ο- A--GSF γη-N1--GSF συ- P--GS ηνικα-D αν-X αναβαινω-V1--PAS2S οραω-VV--APN εναντιον-P κυριος-N2--GSM ο- A--GSM θεος-N2--GSM συ- P--GS τρεις-A3--APM καιρος-N2--APM ο- A--GSM ενιαυτος-N2--GSM

25 ου-D σφαζω-VF--FAI2S επι-P ζυμη-N1--DSF αιμα-N3M-ASN θυμιαμα-N3M-GPN εγω- P--GS και-C ου-D κοιμαω-VC--FPI3S εις-P ο- A--ASN πρωι-D θυμα-N3M-NPN ο- A--GSF εορτη-N1--GSF ο- A--GSN πασχα-N---GSN

26 ο- A--APN πρωτογενημα-N3M-APN ο- A--GSF γη-N1--GSF συ- P--GS τιθημι-VF--FAI2S εις-P ο- A--ASM οικος-N2--ASM κυριος-N2--GSM ο- A--GSM θεος-N2--GSM συ- P--GS ου-D προςφερω-VF--FAI2S αρνος-N3--ASM εν-P γαλα-N3--DSN μητηρ-N3--GSF αυτος- D--GSM

27 και-C ειπον-VBI-AAI3S κυριος-N2--NSM προς-P *μωυσης-N1M-ASM γραφω-VA--AAD2S σεαυτου- D--DSM ο- A--APN ρημα-N3M-APN ουτος- D--APN επι-P γαρ-X ο- A--GPM λογος-N2--GPM ουτος- D--GPM τιθημι-VT--XMI1S συ- P--DS διαθηκη-N1--ASF και-C ο- A--DSM *ισραηλ-N---DSM

28 και-C ειμι-V9--IAI3S εκει-D *μωυσης-N1M-NSM εναντιον-P κυριος-N2--GSM τεσσαρακοντα-M ημερα-N1A-APF και-C τεσσαρακοντα-M νυξ-N3--APF αρτος-N2--ASM ου-D εσθιω-VBI-AAI3S και-C υδωρ-N3--NSN ου-D πινω-VBI-AAI3S και-C γραφω-VAI-AAI3S ο- A--APN ρημα-N3M-APN ουτος- D--APN επι-P ο- A--GPF πλαξ-N3K-GPF ο- A--GSF διαθηκη-N1--GSF ο- A--APM δεκα-M λογος-N2--APM

29 ως-C δε-X καταβαινω-V1I-IAI3S *μωυσης-N1M-NSM εκ-P ο- A--GSN ορος-N3E-GSN και-C ο- A--NPF δυο-M πλαξ-N3K-NPF επι-P ο- A--GPF χειρ-N3--GPF *μωυσης-N1M-GSM καταβαινω-V1--PAPGSM δε-X αυτος- D--GSM εκ-P ο- A--GSN ορος-N3E-GSN *μωυσης-N1M-NSM ου-D οιδα-VXI-YAI3S οτι-C δοξαζω-VT--XMI3S ο- A--NSF οψις-N3I-NSF ο- A--GSN χρωμα-N3M-GSN ο- A--GSN προσωπον-N2N-GSN αυτος- D--GSM εν-P ο- A--DSN λαλεω-V2--PAN αυτος- D--ASM αυτος- D--DSM

30 και-C οραω-VBI-AAI3S *ααρων-N---NSM και-C πας-A3--NPM ο- A--NPM πρεσβυτερος-A1A-NPM *ισραηλ-N---GSM ο- A--ASM *μωυσης-N1M-ASM και-C ειμι-V9--IAI3S δοξαζω-VT--XMPNSF ο- A--NSF οψις-N3I-NSF ο- A--GSN χρωμα-N3M-GSN ο- A--GSN προσωπον-N2N-GSN αυτος- D--GSM και-C φοβεω-VCI-API3P εγγιζω-VA--AAN αυτος- D--GSM

31 και-C καλεω-VAI-AAI3S αυτος- D--APM *μωυσης-N1M-NSM και-C επιστρεφω-VDI-API3P προς-P αυτος- D--ASM *ααρων-N---NSM και-C πας-A3--NPM ο- A--NPM αρχων-N3--NPM ο- A--GSF συναγωγη-N1--GSF και-C λαλεω-VAI-AAI3S αυτος- D--DPM *μωυσης-N1M-NSM

32 και-C μετα-P ουτος- D--APN προςερχομαι-VBI-AAI3P προς-P αυτος- D--ASM πας-A3--NPM ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM και-C εντελλομαι-VAI-AMI3S αυτος- D--DPM πας-A3--APN οσος-A1--APN λαλεω-VAI-AAI3S κυριος-N2--NSM προς-P αυτος- D--ASM εν-P ο- A--DSN ορος-N3E-DSN *σινα-N----S

33 και-C επειδη-C καταπαυω-VAI-AAI3S λαλεω-V2--PAPNSM προς-P αυτος- D--APM επιτιθημι-VAI-AAI3S επι-P ο- A--ASN προσωπον-N2N-ASN αυτος- D--GSM καλυμμα-N3M-ASN

34 ηνικα-D δε-X αν-X ειςπορευομαι-V1I-IMI3S *μωυσης-N1M-NSM εναντι-P κυριος-N2--GSM λαλεω-V2--PAN αυτος- D--DSM περιαιρεω-V2I-IMI3S ο- A--ASN καλυμμα-N3M-ASN εως-P ο- A--GSN εκπορευομαι-V1--PMN και-C εκερχομαι-VB--AAPNSM λαλεω-V2I-IAI3S πας-A3--DPM ο- A--DPM υιος-N2--DPM *ισραηλ-N---GSM οσος-A1--APN εντελλομαι-VAI-AMI3S αυτος- D--DSM κυριος-N2--NSM

35 και-C οραω-VBI-AAI3P ο- A--NPM υιος-N2--NPM *ισραηλ-N---GSM ο- A--ASN προσωπον-N2N-ASN *μωυσης-N1M-GSM οτι-C δοξαζω-VT--XMI3S και-C περιτιθημι-VAI-AAI3S *μωυσης-N1M-NSM καλυμμα-N3M-ASN επι-P ο- A--ASN προσωπον-N2N-ASN εαυτου- D--GSM εως-C αν-X ειςερχομαι-VB--AAS3S συνλαλεω-V2--PAN αυτος- D--DSM

   

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Arcana Coelestia # 4434

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4434. And his soul clave unto Dinah. That this signifies an inclination to conjunction, is evident from the signification of “his soul cleaving,” as being an inclination. That it is to conjunction is evident, because in the internal sense the things which belong to conjugial love involve spiritual conjunction, which is that of truth with good, and of good with truth. The reason why in the internal sense the things which belong to conjugial love involve this conjunction, is that conjugial love derives its origin from the marriage of truth and good, and of good and truth (n. 2618, 2727-2729, 2737, 2803, 3132). Hence also the adulterations of good are meant in the Word by “adulteries,” and the falsifications of truth by “whoredoms” (n. 2466, 2729, 2750, 3399). From all this it may be seen that by all that is related of Shechem and of Dinah in this chapter nothing else is meant in the internal sense than the conjunction of the truth represented by Shechem with the affection of truth represented by Dinah; thus that by the words “his soul clave unto Dinah” is signified an inclination to conjunction.

[2] As in the whole of this chapter conjugial love toward Dinah is treated of, and how Shechem sought her for a woman, and as by the things of conjugial love there is signified spiritual conjunction, I may confirm from the Word that marriages and what belongs to them involve nothing else.

In John:

Let us be glad and exult, and let us give the glory unto Him, because the wedding of the Lamb is come, and His wife hath made herself ready, as have they who are called unto the wedding supper of the Lamb (Revelation 19:7, 9).

In the same:

I saw the holy city, New Jerusalem, coming down from God out of heaven, prepared as a bride adorned for her husband. One of the seven angels spoke with me, saying, Come, I will show thee the bride, the Lamb’s wife; and he carried me away in the spirit upon a mountain great and high, and showed me the great city, the holy Jerusalem, coming down out of heaven from God (Revelation 21:2, 9-10).

That by what relates to betrothal and marriage naught else is here signified than the Lord’s conjunction with the church, and this by means of truth and good, is very evident, for the “holy city” and the “New Jerusalem” are nothing else than the church. (That a “city” is the truth of the church may be seen above, n. 402, 2268, 2449, 2451, 2712, 2943, 3216; and that “Jerusalem” is the spiritual church, n. 402, 2117, 3654)

[3] In Malachi:

Judah hath dealt treacherously, and an abomination has been committed in Israel and in Jerusalem, for Judah hath profaned the holiness of Jehovah, because he hath loved and hath betrothed to him the daughter of a strange god. Jehovah hath borne witness between thee and the wife of thy youth, against whom thou hast dealt treacherously (Malachi 2:11, 14); where “to love and betroth the daughter of a strange god” is to conjoin one’s self with falsity instead of truth, which is the “wife of youth.”

[4] Ezekiel:

Thou hast taken thy sons and thy daughters whom thou hast borne unto Me, and hast sacrificed to devour them. Was there little of thy whoredoms? Thou art the daughter of thy mother, who loathes her husband and her sons; and thou art the sister of thy sisters who loathed their husbands and their sons (Ezekiel 16:20, 45);

here the abominations of Jerusalem are treated of, which because they were from evils and falsities, are described in this chapter by such things as are contrary to marriages, namely, by adulteries and whoredoms. The “husbands whom they loathed” are goods; the “sons” are truths; and the “daughters” are the affections of these.

[5] In Isaiah:

Sing, O barren one, that didst not bear, resound with singing and shout for joy that didst not travail, because more are the sons of the desolate than the sons of the married one. The reproach of thy widowhood shalt thou remember no more, because thy makers are thy husbands, Jehovah Zebaoth is His name, and thy Redeemer the Holy One of Israel, the God of the whole earth is He called; for as a woman forsaken and afflicted in spirit hath Jehovah called thee, and as a woman of youth when she is divorced, hath said thy God. All thy sons are taught of Jehovah, and much is the peace of thy sons (Isaiah 54:1, 5-6, 13);

as by marriage is signified the conjunction of truth and good and of good and truth, it is evident what is signified by “husband and wife,” by “sons and daughters,” by “widows,” by the “divorced,” and by “bearing,” “travailing,” “being desolate,” and “being barren;” for these things belong to marriage. What these signify in the spiritual sense has been frequently shown in the explications.

[6] In the same:

For Zion’s sake I will not be silent, and for Jerusalem’s sake I will not rest; it shall no longer be said to thee, Forsaken one; but thy land shall be called The married one, for Jehovah shall be well pleased in thee, and thy land shall be married; because a young man shall marry a virgin, thy sons shall marry thee, and there shall be joy of the bridegroom over the bride, thy God shall rejoice over thee (Isaiah 62:1, 4-5);

he who knows not the internal sense of the Word may suppose that such things in the Word are only comparisons, like many expressions in common speech, and that this is the reason why the church is compared to a daughter, to a virgin, and a wife; thus the things of faith and charity to those of marriage. But in the Word all things are representative of spiritual and celestial things, and are real correspondences; for the Word has come down from heaven, and because it has come down thence it is in its origin the Divine celestial and spiritual to which those things which belong to the sense of the letter correspond. Hence it is that the things of the heavenly marriage, which is the conjunction of good and truth, fall into such as correspond, thus into those which belong to marriages on earth.

[7] Hence also it is that the Lord likened the kingdom of the heavens (that is, His kingdom in heaven, and His kingdom on earth which is the church) to a “man, a king, who made a wedding for his son, and invited many to it” (Matthew 22:2-14); and also to “ten virgins who took their lamps and went forth to meet the bridegroom” (Matthew 25:1-13). And the Lord likewise called those who are of the church “sons of the wedding”:

Jesus said, Can the sons of the wedding mourn, so long as the bridegroom is with them? But the days will come when the bridegroom shall be taken away from them, and then will they fast (Matthew 9:15).

[8] Hence also the affection of good and the affection of truth are called “the joy and gladness of the bridegroom and the bride,” because heavenly joy is from and in these affections. As in Isaiah:

Thy sons shall marry thee, and there shall be the joy of the bridegroom over the bride, Jehovah thy God shall rejoice over thee (Isaiah 62:5).

In Jeremiah:

The voice of joy and the voice of gladness, and the voice of the bridegroom and the voice of the bride, the voice of them that say, Confess ye to Jehovah, because good is Jehovah (Jeremiah 33:11).

In the same:

I will cause to cease from the cities of Judah and from the streets of Jerusalem the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, because the land shall go forth into a waste (Jeremiah 7:34; 16:9; 25:10).

And in John:

The light of a lamp shall not shine in Babylon anymore, and the voice of the bridegroom and of the bride shall not be heard in her anymore (Revelation 18:23).

[9] As through love truly conjugial marriages on earth correspond to the heavenly marriage, which is that of good and truth, therefore the laws delivered in the Word concerning betrothals and marriages wholly correspond to the spiritual laws of the heavenly marriage, as that they were to espouse only one wife (Mark 10:2-8; Luke 16:18); for such is the case in the heavenly marriage, namely, that good cannot be conjoined except with its own truth, and truth with its own good. If good were conjoined with any other truth than its own, it would not subsist at all, but would be rent asunder and so would perish. In the spiritual church the wife represents good and the man represents truth, but in the celestial church the husband represents good and the wife truth; and-what is a mystery-they not only represent, but also in all their activities correspond to them.

[10] Moreover, the laws delivered in the Old Testament about marriages have in like manner a correspondence with the laws of the heavenly marriage, such as those in Exodus 21:7-11; 22:15-16; 34:16; Numbers 36:6; Deuteronomy 7:3-4; 22:28-29, and also the laws about the forbidden degrees (Leviticus 18:6-20); as regards each of which, of the Lord’s Divine mercy elsewhere. That the degrees and laws of marriages have their origin in the laws of truth and good, which are those of the heavenly marriage, and bear relation to them, is manifest in Ezekiel:

The priests the Levites shall not take for their wives a widow nor her that is divorced, but virgins of the seed of the house of Israel and a widow that has been the widow of a priest shall they take (Ezekiel 44:22).

The subject here treated of is the holy city New Jerusalem and the heavenly Canaan, and it is evident that these are the Lord’s kingdom and His church. Consequently by “the Levites” are not signified Levites, nor by a “widow and her that is divorced” are there signified a widow and one who has been divorced, but the things to which these correspond.

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