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Osija 13

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1 Kad Jefrem govoraše, beše strah; beše se uzvisio u Izrailju; ali se ogreši o Vala, te umre.

2 I sada jednako greše i grade sebi lijući od srebra svog po razumu svom likove, koji su svi delo umetničko, a oni govore za njih: Ljudi koji prinose žrtve neka celuju teoce.

3 Zato će biti kao oblak jutarnji i kao rosa koja u zoru padne, pa je nestane, kao pleva, koju odnosi vetar s gumna, i kao dim iz dimnjaka.

4 A ja sam Gospod Bog tvoj od zemlje misirske, i Boga osim mene nisi poznao, i osim mene nema ko bi spasao.

5 Ja te poznah u pustinji, u zemlji zasušenoj.

6 Imajući dobru pašu behu siti; ali čim se nasitiše, ponese se srce njihovo, zato me zaboraviše.

7 Zato ću im biti kao lav, kao ris vrebaću ih na putu.

8 Srešću ih kao medvedica kojoj uzmu medvediće, i rastrgaću im sve srce njihovo i izješću ih onde kao lav; zverje poljsko raskinuće ih.

9 Propao si, Izrailju; ali ti je pomoću meni.

10 Gde ti je car? Gde je? Neka te sačuva u svim gradovima tvojim; gde li su sudije tvoje, za koje si govorio: Daj mi cara i knezove?

11 Dadoh ti cara u gnevu svom, i uzeh ga u jarosti svojoj.

12 Svezano je bezakonje Jefremovo, ostavljen je greh njegov.

13 Bolovi kao u porodilje spopašće ga, sin je nerazuman, jer ne bi toliko vremena ostao u utrobi.

14 Od groba ću ih izbaviti, od smrti ću ih sačuvati; gde je, smrti, pomor tvoj, gde je, grobe, pogibao tvoja? Kajanje će biti sakriveno od očiju mojih.

15 Rodan će biti među braćom svojom; ali će doći istočni vetar, vetar Gospodnji, koji ide od pustinje, i usahnuće mu izvor, i studenac će mu zasušiti; on će odneti blago od svih dragih zaklada.

16 Samarija će opusteti, jer se odmetnu od Boga svog; oni će pasti od mača, deca će se njihova razmrskati i trudne žene njihove rasporiti.

   

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Apocalypse Revealed # 793

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793. "No craftsman of any craft shall be found in you anymore." This symbolically means that those caught up in the Roman Catholic religion because of its doctrine and a life in accordance with it are without any understanding of spiritual truth, and so are without any thought of spiritual truth, to the extent that they are left to themselves.

In the spiritual sense of the Word, a craftsman symbolizes an intelligent person and a thinking one by virtue of his intellect - in a good sense, someone who uses his intellect to think thoughts that are true, which are heavenly, and in a bad sense, someone who uses his intellect to think thoughts that are false, which are infernal. Moreover, because all of these thoughts are of many kinds, and each kind consists of many varieties, and each variety again of many kinds and varieties, but which we call particulars and specifics, therefore the text says, "no craftsman of any craft."

By virtue of their arts and crafts, too, and the correspondence of these, craftsmen symbolize such things as have to do with wisdom, intelligence and knowledge. We say, by virtue of their correspondence, because a person's every work, likewise his every undertaking, corresponds to such things as have to do with the intelligence of angels, provided it is of some use. But the works of craftsmen in gold, silver and precious stones correspond to some matters or objects of angelic intelligence, the works of craftsmen in bronze, iron, wood and stone to others, and the works of craftsmen in other valuable endeavors, such as the making of cloth, linens, garments and clothing of various kinds, to still others. All of these arts and crafts have, as we said, a correspondence, because they are works.

It can be seen from this that no craftsman of any art being found in Babylon does not mean that there will be no craftsman there, but that there will be no understanding of spiritual truth and so no thought of spiritual truth. But this is the case only with those who are caught up in the Roman Catholic religion because of its doctrine and a life in accordance with it, and this to the extent that they are left to themselves.

[2] That a craftsman symbolizes people who have an understanding of truth and so think thoughts that are true can be seen from this, that Bezaleel and Aholiab were to make the Tabernacle, because they were filled with wisdom, understanding, and knowledge (Exodus 31:3; 36:1-2). Also from the following:

All the wise-hearted among those doing the work made (the dwelling place) with the work of a craftsman... (Exodus 36:8)

You shall make the dwelling place... of fine woven linen and blue, purple, and double-dyed scarlet...(and) cherubim; with the work of a craftsman you shall make them. (Exodus 26:1)

You shall make a veil (in the same manner) with the work of a craftsman. (Exodus 26:31; 36:35)

So, too, the ephod with the work of a craftsman, and also the breastpiece (Exodus 28:6; 39:8). The word for craftsman there is one that also means a thinker.

With the work of a craftsman in gems..., you shall engrave the two stones... which you shall put... on the shoulders of the ephod... (Exodus 28:11, 12)

[3] In an opposite sense, the work of a craftsman symbolizes the kind of work that is the product of one's own intelligence, from which comes only falsity. This is meant by the work of a craftsman in the following passages:

In their intelligence they will make... a molten image... of their silver..., all of it the work of craftsmen. (Hosea 13:2)

A craftsman pours the image, and the founder covers it with gold and forges chains of silver... He seeks... a wise craftsman... (Isaiah 40:19-20)

...one cuts wood from a forest, the work of the hands of the workman... Silver... is brought from Tarshish, and gold from Uphaz, the work of a craftsman...; blue and purple their clothing, all the work of wise men. (Jeremiah 10:3, 9)

See also Deuteronomy 27:15.

That idols symbolize falsities in worship and religion originating from people's own intelligence may be seen in no. 459, 460 above.

  
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Many thanks to the General Church of the New Jerusalem, and to Rev. N.B. Rogers, translator, for the permission to use this translation.

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Arcana Coelestia # 3573

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3573. 'And kiss me, my son' means as to whether union is possible. This is clear from the meaning of 'kissing' as a uniting and joining together resulting from affection. Kissing, which is an external activity, is nothing else than the desire to become joined together, which is an internal activity; the two activities also correspond. The subject here, as is evident from what has been stated above, in the highest sense is the glorification of the Natural within the Lord, that is, how the Lord made the Natural within Him Divine. But in the representative sense the subject is the regeneration of the natural present in man and so the joining together of the natural and the rational; for the natural is not regenerate until it has been joined to the rational. This joining together is effected by means of both direct and indirect influx of the rational into the good and the truth of the natural; that is to say, by means of influx from the good of the rational directly into the good of the natural, and through the good of the natural into the truth of the natural, and by means of influx indirectly through the truth of the rational into the truth of the natural and from there into the good of the natural.

[2] These instances of a joining together are the subject here. They cannot possibly be achieved except through the means provided by the Divine. Indeed they are effected by means such as are quite unknown to man and of which he can gain scarcely any idea through the things which belong to the light of the world, that is, which belong to the natural light with him, but rather through the things belonging to the light of heaven, that is, to rational light. Nevertheless all those means have been disclosed in the internal sense of the Word, and are evident to those who know the internal sense, and so to angels who see and perceive countless details relating to this subject, of which scarcely one can be drawn out and explained adequately for man to grasp it.

[3] Yet from effects and the signs of those effects this joining of the rational to the natural is to some extent evident to man, for the rational mind, that is, the inward areas of will and understanding with a person ought to present themselves in his natural mind. Just as the natural mind presents itself in the face and facial expressions, so much so that the face is the outward expression of the natural mind, so ought the natural mind to be the outward expression of the rational mind. When rational and natural are joined together, as they are with those who are regenerate, whatever a person wills and thinks inwardly within his rational makes itself evident in his natural; and this in turn makes itself evident in the face. This is what the face is to angels and what it was to the most ancient people who were celestial. Indeed they were never afraid that others might know their ends and intentions, for they willed nothing but good. For anyone who allows himself to be led by the Lord never intends or thinks anything else. Where a state such as this exists the rational as regards good joins itself to the good of the natural directly, and through the good of the natural to the truths of the natural. It also joins itself indirectly through the truth there in the rational to the truth in the natural, and through this to the good there. All this effects an indissoluble joining together.

[4] But how far mankind is removed at the present day from this state, and so from the heavenly state, may be seen from the belief that practical wisdom requires one, in the world, to use words, also to perform acts, as well as to adopt facial expressions which are other than what one in fact thinks and intends. Indeed it is believed that one should so control the natural mind itself that in unison with its face it acts in quite an opposite way from inward thoughts and desires that flow from an evil end in view. To the most ancient people this was utterly abominable, and people who behaved in that way were expelled as devils from their community. From these considerations, as from effects and the signs of those effects, one may see what the joining together of the rational or internal man as regards good and truth with his natural or external man implies. One may thus also see what one who is an angel is like and what one who is a devil is like.

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