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1 Opet mi dođe reč Gospodnja govoreći:

2 Sine čovečji, behu dve žene, kćeri jedne matere.

3 One se kurvahu u Misiru, u mladosti svojoj kurvahu se, onde im pipaše grudi, i onde im zgnječiše dojke devojačke.

4 A imena im behu, starijoj Ola, a sestri joj Oliva; one postaše moje, i rodiše sinove i kćeri. imena im behu Ola Samariji, a Oliva Jerusalimu.

5 I Ola kad beše moja kurvaše se, i upaljivaše se za svojim milosnicima, Asircima susedima,

6 Koji nošahu porfiru, i behu knezovi i vlastelji, sve lepi mladići, vitezovi, koji jahahu na konjima.

7 I udari u kurvanje s njima, koji svi behu najlepši između sinova asirskih, i za kojima se god upaljivaše, skvrnjaše se o sve gadne bogove njihove.

8 A ni s Misircima ne okani se kurvanja svog, jer spavahu s njom od mladosti njene i oni joj gnječiše devojačke dojke i s njom se kurvaše.

9 Zato je dadoh u ruke milosnicima njenim, u ruke Asircima, za kojima se upaljivaše.

10 Oni otkriše golotinju njenu, uzeše joj sinove i kćeri, a nju mačem ubiše; i ona izađe na glas među ženama kad sudove izvršiše na njoj.

11 A sestra njena Oliva, videći to, upaljivaše se još gore nego ona, i kurvarstvo njeno beše gore od kurvarstva sestre joj.

12 Upaljivaše se za Asircima, knezovima i vlasteljima, susedima, krasno odevenim, vitezima koji jahahu na konjima i svi behu lepi mladići.

13 I videh gde se oskvrni, i gde obe idu jednim putem.

14 I ova se još više kurvaše; jer kad bi videla ljude napisane na zidu, likove haldejske napisane crvenilom,

15 Opasane pojasima po bedrima, sa šarenim kapama na glavi, koji svi behu na oči kao vojvode nalik na sinove vavilonske iz zemlje haldejske, svoje postojbine,

16 Upaljivaše se za njima čim ih viđaše očima svojim, i slaše poslanike k njima u haldejsku.

17 I Vavilonjani dolažahu k njoj na postelju ljubavnu, i skvrnjahu je kurvarstvom svojim, i pošto bi se oskvrnila s njima, odvraćaše se duša njena od njih.

18 I kad otkri kurvarstva svoja i otkri golotinju svoju, odvrati se duša moja od nje kao što se odvrati duša moja od sestre njene.

19 Jer umnoži kurvarstva svoja opominjući se dana mladosti svoje kad se kurvaše u zemlji misirskoj,

20 I upaljivaše se za svojim milosnicima, u kojih je telo kao u magarca, i tečenje kao u konja.

21 I tako si se vratila na nevaljalstvo mladosti svoje kad ti pipahu grudi u Misiru radi devojačkih dojaka tvojih.

22 Za to, Olivo, ovako veli Gospod Gospod: Evo, ja ću podignuti milosnike tvoje na te, one od kojih se odvratila duša tvoja, i dovešću ih na te od svuda,

23 Vavilonjane i sve Haldejce, Fekođane i Sojane i Kojane, sve Asirce s njima, lepe mladiće, knezove i vlastelje sve, vitezove i ljude čuvene, koji svi jašu na konjima.

24 I doći će na te s kolima i s kolicima i s točkovima i s mnoštvom naroda, i opkoliće te sa štitovima i štitićima i šlemovima; i njima ću dati sud da ti sude svojim sudom.

25 I staviću revnost svoju tebi na suprot, te će raditi s tobom gnevno, nos i uši odseći će ti, i šta te ostane pašće od mača, i uzeće sinove tvoje i kćeri tvoje, i šta te ostane proždreće oganj.

26 I svući će s tebe haljine, i uzeće krasni nakit tvoj.

27 Tako ću učiniti kraj grdilu tvom i tvom kurvanju u zemlji misirskoj, te nećeš podignuti očiju svojih k njima i nećeš se više sećati Misiraca.

28 Jer ovako veli Gospod Gospod: Evo, ja ću te dati u ruke onima na koje mrziš, u ruke onima od kojih se odvratila duša tvoja.

29 I oni će raditi s tobom neprijateljski, i uzeće svu muku tvoju, i ostaviće te golu nagu, te će se otkriti golotinja kurvarstva tvog, i grdilo tvoje i kurvarstvo tvoje.

30 To ću ti učiniti što si se kurvala za narodima, što si se oskvrnila o njihove gadne bogove.

31 Putem sestre svoje išla si, zato ću dati čašu njenu tebi u ruku.

32 Ovako veli Gospod Gospod: Čašu sestre svoje ispićeš duboku i široku, bićeš podsmeh i rug, jer čaša mnogo bere.

33 Napunićeš se pijanstva i žalosti čašom pustošenja i zatiranja, čašom sestre svoje Samarije.

34 I ispićeš je i iscediti, i razbićeš je, i dojke ćeš svoje pokidati, jer ja rekoh, govori Gospod Gospod.

35 Zato ovako veli Gospod Gospod: Što si me zaboravila i bacila me za leđa svoja, za to i ti nosi grdilo svoje i kurvarstva svoja.

36 Po tom reče mi Gospod: Sine čovečji, hoćeš li suditi Oli i Olivi? Pokaži im gadove njihove,

37 Da su činile preljubu i da je krv na rukama njihovim i da su činile preljubu s gadnim bogovima svojim i vodile kroz oganj sinove svoje koje su mi rodile, da ih jedu.

38 Još i ovo mi činiše: Skvrniše svetinju moju u isti dan, i subote moje przniše.

39 Jer zaklavši sinove svoje gadnim bogovima svojim dolaziše u svetinju moju istog dana da je oskvrne; i gle, tako činiše usred doma mog.

40 I još slaše po ljude da bi došli iz daleka, i oni, čim poslanik bi poslan k njima, gle, odmah dolaziše, i njih radi si se kupala, mazala oči svoje i kitila si se nakitom.

41 I sedala si na krasan odar, pred kojim beše sto postavljen, i na nj si metala kad moj i ulje moje.

42 I beše onde vika veselog mnoštva, i osim ljudi iz gomile dovođahu Saveje iz pustinje, koji im metahu narukvice na ruke i krasne vence na glave.

43 I rekoh za ostarelu u kurvarstvu: Još će se kurvati.

44 I dolažahu k njoj kao što idu k ženi kurvi; tako dolažahu k Oli i Olivi, ženama nevaljalim.

45 Zato će im pravedni ljudi suditi kao što se sudi ženama preljubočinicama i kao što se sudi onima koje prolivaju krv; jer su preljubočinice i krv je na rukama njihovim.

46 Zato ovako govori Gospod Gospod: Dovešću na njih ljudstvo, i daću ih da se zlostave i oplene.

47 I ljudstvo će ih zasuti kamenjem, i iseći će ih mačevima svojim; sinove će njihove i kćeri njihove pobiti, i kuće će njihove spaliti ognjem.

48 I tako ću ukinuti nevaljalstvo u zemlji, i naučiće se sve žene da ne rade po vašem nevaljalstvu.

49 I vrći će vaše nevaljalstvo na vas, i nosićete grehe gadnih bogova svojih, i poznaćete da sam ja Gospod Gospod.

   

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Apocalypse Explained # 356

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356. And he that sat on him had a bow, signifies the doctrine of charity and faith from that understanding, by which evils and falsities are combated and dispersed. This is evident from the signification of "he that sat on a white horse," as meaning the Word (respecting which just above); also from the signification of "bow," as meaning the doctrine of charity and faith, by which evils and falsities are combated and dispersed. That "bow" signifies this doctrine will be seen in what follows. Here first let something be said respecting doctrine:

1. Without doctrine no one can understand the Word.

2. Without doctrine from the Word no one can fight against evils and falsities, and disperse them.

3. Without doctrine from the Word no one within the church, where the Word is, can become spiritual.

4. Doctrine can be acquired from no other source than from the Word, and by none except those who are in illustration from the Lord.

5. All things of doctrine must be confirmed by the sense of the letter of the Word.

In respect to the first, namely, "Without doctrine no one can understand the Word," it can be seen from this, that the sense of the letter consists of pure correspondences, which contain in themselves things spiritual, thus it consists of such things as are in the world and in its nature. From this it is that the sense of the letter is natural and not spiritual, accommodated, however, to the apprehension of the simple, who do not elevate their ideas above such things as they see before their eyes. From this it is, moreover, that it contains such things as do not appear to be spiritual, although the whole Word inwardly in itself is purely spiritual, because it is Divine. For this reason there are in the sense of the letter many things that cannot serve as doctrine for the church at this day, and many things that can be applied to various and diverse principles, and from this heresies arise; yet there are many things intermingled from which doctrine can be gathered and formed, especially the doctrine of life, which is the doctrine of charity and of faith therefrom. But he who reads the Word from doctrine sees there all things that confirm, as well as many things that lie concealed from the eyes of others; nor does he suffer himself to be drawn away into strange doctrines by those things in the Word that do not seem to agree, and that he does not understand; for all things of doctrine that he sees there are clear to him, and other things are obscure to him. Doctrine, therefore, which consists of genuine truths is as a lamp to those who read the Word; but on the other hand, to those who read the Word without doctrine it is like a lampstand without a light, placed in a dark place, by means of which nothing conducive to salvation can there be seen, known, inquired into, or found; moreover, one who so reads it is liable to be led away into any errors to which the mind is bent by some love, or is drawn by some principle. From this it can be seen that without doctrine no one can understand the Word.

[2] Second, "That without doctrine from the Word no one can fight against evils and falsities, and disperse them," can be seen from this, that from doctrine truths can be seen in their own light and in their own order, but not from the Word without doctrine. This is clear from what has just been said. But if truths cannot be seen, neither can falsities and evils be seen, for the latter are the opposite of the former; and yet all combat against evils and falsities is from truths, that is, by means of truths from the Lord; consequently he who reads the Word without doctrine may easily be led to fight for falsity against truth and for evil against good, by confirming evils and falsities by a wrong interpretation and application of the sense of the letter of the Word; and as a consequence the man is not reformed; for man is reformed by the dispersion of evils and the falsities of evil, by means of truths applied to the life. This is what is here meant by "the white horse" that was seen, and by "he that sat on him having a bow;" for "a white horse" signifies the understanding of truth from the Word, and "a bow" signifies the doctrine of charity and of faith therefrom by which evils and falsities are combated and dispersed.

[3] Third, "That without doctrine from the Word no one within the church, where the Word is, can become spiritual," can be seen from what has now been said, namely, that without doctrine the Word is not understood, and that without doctrine from the Word evils and falsities cannot be combated; for man becomes spiritual by means of a life according to Divine truths, which he does not know without doctrine, and by removing evils and falsities, which cannot be done without doctrine, as was said above. Without these two man is not reformed, thus does not become spiritual, but remains natural, and confirms his natural life by the sense of the letter of the Word, which is natural, by wrongly interpreting and applying it. It is said, within the church, where the Word is, since those who are out of the church do not have the Word, and therefore know nothing about the Lord; and no one becomes spiritual except from the Lord; and yet all who acknowledge a God and worship Him under the human form, and live in charity according to a religious principle that is in accord with the Word, are prepared by the Lord to receive spiritual life, and do receive it in the other life (on which we see in the work on Heaven and Hell 313-328; and above, n. 107, 195). Man becomes spiritual by regeneration, and regeneration is effected by "water and the spirit," that is, by means of truths and a life according to them (See in The Doctrine of the New Jerusalem, n. 173-186; that baptism in the Christian world is for a sign and memorial of regeneration, n. 202-209, in the same work).

[4] Fourth, "That doctrine can be acquired from no other source than from the Word, and by none except those who are in illustration from the Lord," can be seen from this, that the Word is Divine truth itself, and is such that the Lord is in it; for the Lord is in His Divine truth that proceeds from Him; those, therefore, who frame doctrine from any other source than from the Word, do not frame it from Divine truth nor from the Lord. Moreover, in the particulars of the Word there is a spiritual sense, and the angels of heaven are in that sense; consequently there is a conjunction of heaven with the church by means of the Word; those, therefore, who frame doctrine from any other source than the Word do not frame it in conjunction with heaven, from which nevertheless is all illustration. (That the conjunction of heaven with man is by means of the Word, see in the work on Heaven and Hell 303-310.) From this it is evident that doctrine is to be acquired from no other source than the Word, and by none except those who are in illustration from the Lord. They are in illustration from the Lord who love truths because they are truths; and because such as these do them, they are in the Lord and the Lord is in them.

[5] Fifth, "That all things of doctrine must be confirmed by the sense of the letter of the Word," can be seen from this, that Divine truth in the sense of the letter is in its fullness; for that is the ultimate sense, and the spiritual sense is in it; when, therefore, doctrine has been confirmed by that sense the doctrine of the church is also the doctrine of heaven, and there is conjunction by correspondence. Let this be illustrated by this only: when man thinks any truth and confirms it by the sense of the letter, it is perceived in heaven, but not if he does not confirm it; for the sense of the letter is the basis into which spiritual ideas, which are the angels' ideas, close, much the same as words are the basis into which the meaning of the thought falls and is communicated to another. That this is so might be confirmed by much experience from the spiritual world; but this is not the place to present it.

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

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Arcana Coelestia # 2015

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2015. That 'kings will come out of you' means that all truth comes from Him is clear from the meaning of 'a king' as truth in both the historical and the prophetical sections of the Word, as stated in 1672 but not yet shown to be so. From the meaning of 'nations' as goods, and from the meaning of 'kings' as truths, the nature of the internal sense of the Word becomes clear, and also how remote it is from the sense of the letter. No one reading the Word, especially the historical section, believes anything other than that 'nations' referred to there means nations, or that 'kings' there means kings, and therefore that the nations mentioned there, or the kings, are the real subject of the very Word itself. But when the idea of nations and also of kings reaches angels it perishes altogether, and good and truth take their place instead. This is bound to seem strange and indeed a paradox, but it is nevertheless the truth. The matter may also become clear to anyone from the fact that if nations were meant in the Word by 'nations' and kings by 'kings', the Word of the Lord would hardly embody anything more than some historical or other piece of writing and so would be something of a worldly nature, when in fact everything in the Word is Divine and so is celestial and spiritual.

[2] Take merely the statement in the present verse about Abraham's being made fruitful, nations being made of him, and kings coming out of him. What else is this but something purely worldly and nothing at all heavenly? Indeed these assertions entail no more than the glory of this world, a glory which is absolutely nothing in heaven. But if this is the Word of the Lord then its glory must be that of heaven, not that of the world. This also is why the sense of the letter is completely erased and disappears when it passes into heaven, and is purified in such a way that nothing worldly at all is intermingled. For 'Abraham' is not used to mean Abraham but the Lord; nor is 'being fruitful' used to mean his descendants who would increase more and more but the endless growth of good belonging to the Lord's Human Essence. 'Nations' do not mean nations but goods, and 'kings' do not mean kings but truths. Nevertheless the narrative in the sense of the letter remains historically true, for Abraham was indeed spoken to in this way; and he was indeed made fruitful in this way, with nations as well as kings descending from him.

[3] That 'kings' means truths becomes clear from the following places: In Isaiah,

The sons of the foreigner will build up your walls, and their kings will minister to you. You will suck the milk of nations, and the breast of kings will you suck. Isaiah 60:10, 16.

What 'sucking the milk of nations and the breast of kings' means is not at all evident from the letter but from the internal sense, in which being endowed with goods and instructed in truths is meant. In Jeremiah,

There will enter through the gates of this city kings and princes seated on the throne of David, riding in chariots and on horses. Jeremiah 17:25; 22:4.

'Riding in chariots and on horses' is a prophecy meaning the abundance of things of the understanding, as becomes clear from very many places in the Prophets. Thus the prophecy that 'kings will enter through the gates of the city' means in the internal sense that they were to be endowed with truths of faith. This sense of the Word is the heavenly sense into which the worldly sense of the letter passes.

[4] In the same prophet,

Jehovah has spurned in His fierce indignation king and priest. The gates of Zion have sunk into the ground, He has destroyed and broken in pieces her bars. King and princes are among the nations; the law is no more. Lamentations 2:6, 9.

Here 'king' stands for the truth of faith, 'priest' for the good of charity, 'Zion' for the Church, which is destroyed and its bars broken in pieces. Consequently 'king and princes among the nations', that is, truth and what belongs to truth, will be so completely banished that 'the law is no more', that is, nothing of the doctrine of faith will exist any more. In Isaiah,

Before the boy knows to refuse evil and to choose good, the ground will be abandoned which you loathe in the presence of its two kings. Isaiah 7:16.

This refers to the Lord's Coming. 'The land that will be abandoned' stands for faith which at that time would not exist. 'The kings' are the truths of faith which would be loathed.

[5] In the same prophet,

I will lift up My hand to the nations and raise My ensign to the peoples; and they will bring your sons in their bosom, and your daughters will be carried on their shoulder. Kings will be your foster fathers and their queens your wet-nurses. Isaiah 49:22-23.

'Nations' and 'daughters' stand for goods, 'peoples' and 'sons' for truths, as shown in Volume One. That 'nations' stands for goods, 1259, 1260, 1416, 1849, as does 'daughters', 489-491, while 'peoples' stands for truths, 1259, 1260, as does 'sons', 489, 491, 533, 1147. 'Kings' therefore stands for truths, in general by which they will be nourished, and 'queens' for goods by which they will be suckled. Whether you speak of goods and truths or of those who are governed by goods and truths it amounts to the same.

[6] In the same prophet,

He will spatter many nations, kings will shut their mouths because of him, 1 for that which has [not] been told them they have seen, and that which they have not heard they have understood. Isaiah 52:15.

This refers to the Lord's Coming. 'Nations' stands for those who are stirred by an affection for goods, 'kings' those who are stirred by an affection for truths. In David,

Now, O kings, be intelligent; be instructed, O judges of the earth. Serve Jehovah with fear, and rejoice with trembling. Kiss the Son lest He perhaps be angry and you perish in the way. Psalms 2:10-12.

'Kings' stands for people who are governed by truths, and who by virtue of truths are also in many places called 'king's sons'. 'The Son' here stands for the Lord, and he is called the Son here because he is Truth itself, and the source of all truth.

[7] In John,

They will sing a new song, You are worthy to take the Book and to open its seals. You have made us kings and priests to our God so that we shall reign on the earth. Revelation 5:9-10.

Here people who are governed by truths are called 'kings'. The Lord also calls them 'the sons of the kingdom' in Matthew,

He who sows the good seed is the Son of Man, the field is the world, the seed are the sons of the kingdom, and the tares are the sons of the evil one. Matthew 13:37-38.

In John,

The sixth angel poured out his bowl over the great river Euphrates and its water was dried up to prepare the way of the kings who were from the east. Revelation 16:12.

'Euphrates' clearly does not mean the Euphrates, nor does 'kings from the east' mean kings from that quarter. What 'Euphrates' does mean may be seen in 120, 1585, 1866, from which it is evident that 'the way of the kings who were from the cast' means truths of faith that derive from goods of love.

[8] In the same book,

The nations that are saved will walk in its light, and the kings of the earth will bring their glory and honour into it. Revelation 21:24.

Here 'nations' stands for people who are governed by goods, 'kings of the earth' for those who are governed by truths, which is also evident from the fact that the details here are prophetical, not historical. In the same book,

With the great harlot seated on many waters the kings of the earth have committed whoredom and have become drunk with the wine of her whoredom. Revelation 17:2.

And elsewhere in the same book,

Babylon has given all nations drink from the wine of the fury of her whoredom; and the kings of the earth have committed whoredom with her. Revelation 18:1, 3, 9.

Here similarly it is clear that 'the kings of the earth' does not mean kings, for the subject is the falsification and adulteration of the doctrine of faith, that is, of truth, which are 'whoredom'. 'Kings of the earth' stands for truths that have been falsified and adulterated.

[9] In the same book,

The ten horns that you saw are ten kings who have not yet received a kingdom but are receiving authority as kings for one hour, together with the beast. These will be of one mind, and they will hand over power and authority to the beast. Revelation 17:12-13.

That 'kings' here does not mean kings may also be evident to anyone. If kings were meant, then 'ten kings receiving authority as kings for one hour' would be quite unintelligible, as similarly with the following words in the same book,

I saw the beast and the kings of the earth, and their armies gathered to make war with Him who was sitting on the horse, and with His army. Revelation 19:19

In verse 13 of the same chapter it is stated explicitly that the One who was sitting on the horse was The Word of God, against which the kings of the earth are said to have been gathered. 'The beast' stands for goods of love that have been profaned, 'kings' for truths of faith that have been adulterated; these are called 'kings of the earth' because they exist within the Church - 'earth' meaning the Church, see 662, 1066, 1067, 1262. 'The white horse' stands for the understanding of truth, 'He who was sitting on the horse' for the Word. This matter is plainer still in Daniel 11, describing the war between the king of the south and the king of the north, by which is meant the conflict of truths with falsities. Here such conflicts are described as a war that took place in history.

[10] Since 'a king' means truth, what is meant in the internal sense when the Lord is called King, and also a Priest, is made clear; and what essential quality of the Lord was represented by kings, and what by priests, is also made clear. 'Kings' represented His Divine Truth, and 'priests' His Divine Good. All the laws of order by which the Lord governs the universe as King are truths, while all the laws by which He governs the universe as Priest and by which He rules even over truths themselves are goods. For government from truths alone condemns everyone to hell, but government from goods lifts them out of that place and raises them up into heaven; see 1728. Because, in the Lord's case, these two - truths and goods - are joined together, they were also represented in ancient times by kingship and priesthood combined, as with Melchizedek who was at one and the same time king of Salem and priest to God Most High, Genesis 14:18. And at a later time among the Jews where the representative Church was established in a form of its own He was represented by judges and priests, and after that by kings.

[11] But because 'kings' represented truths which ought not to be paramount for the reason, already stated, that they condemn, the very idea was so objectionable that the Jews were reproached for it. The nature of truth regarded in itself has been described in 1 Samuel 8:11-18, as the rights of a king; and previous to that, in Moses, in Deuteronomy 17:14-18, they had been commanded through Moses to choose genuine truth deriving from good, not spurious truth, and not to pollute it with reasonings and factual knowledge. These are the considerations which the directive concerning a king given in the place in Moses referred to above embodies within itself. No one can possibly see this from the sense of the letter, but it is nevertheless evident from the details within the internal sense. This shows why 'a king' and 'kingship' represented and meant nothing other than truth.

Poznámky pod čarou:

1. literally, over him

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