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Ezekiel 16

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1 Muling ang salita ng Panginoon ay dumating sa akin, na nagsasabi.

2 Anak ng tao, ipakilala mo sa Jerusalem ang kaniyang mga kasuklamsuklam.

3 At sabihin mo, Ganito ang sabi ng Panginoong Dios sa Jerusalem: Ang iyong pinagmulan at ang iyong kapanganakan ay ang lupain ng Cananeo; ang Amorrheo ay iyong Ama, at ang iyong ina ay Hethea.

4 At tungkol sa iyong kapanganakan, nang araw na ikaw ay ipanganak ay hindi naputol ang iyong pusod, o napaliguan ka man sa tubig upang linisin ka; ikaw ay hindi pinahiran ng asin, o nabalot man.

5 Walang matang nahabag sa iyo; upang gawin ang anoman sa mga ito sa iyo, na maawa sa iyo; kundi ikaw ay nahagis sa luwal na parang, sapagka't ang iyong pagkatao ay itinakuwil, nang araw na ikaw ay ipanganak.

6 At nang ako'y dumaan sa tabi mo, at makita kita na nagugumon sa iyong dugo, sinabi ko sa iyo, Bagaman ikaw ay nagugumon sa iyong dugo, mabuhay ka: oo, sinabi ko sa iyo, Bagaman ikaw ay nagugumon sa iyong dugo, mabuhay ka.

7 Pinarami kita na parang damo sa parang, at ikaw ay kumapal at dumakilang mainam, at ikaw ay nagtamo ng mainam na kagayakan: ang iyong dibdib ay naganyo, at ang iyong buhok ay lumago; gayon ma'y ikaw ay hubo at hubad.

8 Nang ako nga'y magdaan sa tabi mo, at tumingin sa iyo, narito, ang iyong panahon ay panahon ng pagibig; at aking iniladlad ang aking balabal sa iyo, at tinakpan ko ang iyong kahubaran: oo, ako'y sumumpa sa iyo, at nakipagtipan sa iyo, sabi ng Panginoong Dios, at ikaw ay naging akin.

9 Nang magkagayo'y pinaliguan kita ng tubig; oo, aking nilinis na mainam ang iyong dugo, at pinahiran kita ng langis.

10 Binihisan din naman kita ng yaring may burda, at sinapatusan kita ng balat ng foka, at binigkisan kita sa palibot ng mainam na kayong lino, at binalot kita ng sutla.

11 Ginayakan din naman kita ng hiyas, at nilagyan ko ng mga pulsera ang iyong mga kamay, at ng isang kuwintas ang iyong leeg.

12 At nilagyan ko ng hikaw ang iyong ilong, at ng mga hikaw ang iyong mga tainga, at isang magandang putong ang iyong ulo.

13 Ganito ka nagayakan ng ginto at pilak; at ang iyong damit ay mainam na kayong lino, at sutla at yaring may burda; ikaw ay kumain ng mainam na harina, at ng pulot, at ng langis; at ikaw ay lubhang maganda, at ikaw ay guminhawa sa kalagayang pagkahari.

14 At ang iyong kabantugan ay nangalat sa gitna ng mga bansa dahil sa iyong kagandahan; sapagka't naging sakdal dahil sa aking kamahalan na aking inilagay sa iyo, sabi ng Panginoong Dios.

15 Nguni't ikaw ay tumiwala sa iyong kagandahan, at nagpatutot dahil sa iyong kabantugan, at ikinalat mo ang iyong mga pakikiapid sa bawa't nagdaraan; yao'y kaniya nga.

16 At kinuha mo ang iyong mga suot, at ginawa mo para sa iyo ang mga mataas na dako na kagayakan na may sarisaring kulay, at nagpatutot sa kanila: ang gayong mga bagay ay hindi na darating, o mangyayari pa man.

17 Kinuha mo naman ang iyong mga magandang hiyas na ginto at pilak, na aking ibinigay sa iyo, at ginawa mo sa iyo ng mga larawan ng mga tao, at iyong ipinagpatutot sa kanila;

18 At iyong kinuha ang iyong mga bihisang may burda, at ibinalot mo sa kanila, at inilagay mo ang aking langis at ang aking kamangyan sa harap nila.

19 Ang aking tinapay naman na aking ibinigay sa iyo, mainam na harina, at langis, pulot, na aking ipinakain sa iyo, iyong inilagay nga sa harap nila na pinakamasarap na amoy; at ganito nangyari, sabi ng Panginoong Dios.

20 Bukod dito'y kinuha mo ang iyong mga anak na lalake at babae, na iyong ipinanganak sa akin, at ang mga ito ay iyong inihain sa kanila upang lamunin. Ang iyo bagang mga pakikiapid ay maliit na bagay.

21 Na iyong pinatay ang aking mga anak, at iyong ibinigay sila na pinararaan sila sa apoy?

22 At sa lahat ng iyong mga kasuklamsuklam, at ng iyong mga pakikiapid hindi mo inalaala ang mga kaarawan ng iyong kabataan, nang ikaw ay hubo at hubad, at nagugumon sa iyong dugo.

23 At nangyari, pagkatapos ng iyong buong kasamaan (sa aba, sa aba mo! sabi ng Panginoong Dios),

24 Na ikaw ay nagtayo para sa iyo ng isang matayog na dako, at gumawa ka para sa iyo ng mataas na dako sa bawa't lansangan.

25 Itinayo mo ang iyong mataas na dako sa bawa't bukana ng daan, at ginawa mong kasuklamsuklam ang iyong kagandahan, at ibinuka mo ang iyong mga paa sa bawa't nagdaraan, at pinarami mo ang iyong pakikiapid.

26 Ikaw naman ay nakiapid din sa mga taga Egipto, na iyong mga kalapit bayan, na malaki sa pangangatawan; at iyong pinarami ang iyong pakikiapid upang mungkahiin mo ako sa galit.

27 Narito nga, iniunat ko ang aking kamay sa iyo, at binawasan ko ang iyong karaniwang pagkain, at ibinigay kita sa balang maibigan ng nangagtatanim sa iyo, na mga anak na babae ng mga Filisteo, na nangapapahiya sa iyong kalibugan.

28 Ikaw naman ay nagpatutot din sa mga taga Asiria, sapagka't ikaw ay hindi nasisiyahan: oo, ikaw ay nagpatutot sa kanila, at gayon ma'y hindi ka nasisiyahan.

29 Bukod dito'y iyong pinarami ang iyong pakikiapid sa lupain ng Canaan, hanggang sa Caldea; at gayon ma'y hindi ka nasisiyahan.

30 Pagkahinahina ng iyong loob, sabi ng Panginoong Dios, palibhasa'y iyong ginagawa ang lahat na bagay na ito, na gawa ng isang hambog na patutot:

31 Sa iyong pagtatayo ng iyong matayog na dako sa bukana ng bawa't daan, at ginagawa mo ang iyong mataas na dako sa bawa't lansangan; at hindi ka naging gaya ng isang patutot sa iyong pagwawalang kabuluhan ng upa.

32 Isang babae na napakakalunya! na tumatanggap sa iba na kahalili ng kaniyang asawa!

33 Sila'y nagbibigay ng mga kaloob sa lahat ng mga patutot: nguni't ikaw ay nagbibigay ng iyong mga kaloob sa lahat na mangliligaw sa iyo, at iyong sinusuhulan sila, upang sila'y magsilapit sa iyo sa bawa't dako, dahil sa iyong mga pakikiapid.

34 At ang kaibahan ng ibang mga babae ay nasa iyo sa iyong mga pakikiapid, sa paraang walang sumusunod sa iyo upang makiapid: at sa iyong pagbibigay ng upa, at walang upa na ibinibigay sa iyo, kaya't ikaw ay kaiba.

35 Kaya't, Oh patutot, pakinggan mo ang salita ng Panginoon:

36 Ganito ang sabi ng Panginoong Dios, Sapagka't ang iyong karumihan ay nahayag, at ang iyong kahubaran ay nalitaw sa iyong mga pakikiapid sa mga mangliligaw sa iyo; at dahil sa lahat ng diosdiosan na iyong mga kasuklamsuklam, at dahil sa dugo ng iyong mga anak, na iyong ibinigay sa kanila;

37 Kaya't, narito, aking pipisanin ang lahat na mangingibig sa iyo, na iyong pinagkaroonan ng kalayawan, at lahat ng iyong inibig, sangpu ng lahat na iyong kinapuotan; akin ngang pipisanin sila laban sa iyo sa bawa't dako, at aking ililitaw ang iyong kahubaran sa kanila, upang kanilang makita ang iyong buong kahubaran.

38 At aking hahatulan ka na gaya ng hatol sa mga babaing nangangalunya at nagbububo ng dugo; at aking dadalhin sa iyo ang dugo ng kapusukan at ng paninibugho.

39 Ikaw ay ibibigay ko rin sa kanilang kamay, at kanilang ibabagsak ang iyong matayog na dako, at igigiba ang iyong mga mataas na dako, at kanilang huhubaran ka ng iyong mga suot, at kukunin ang iyong magandang mga hiyas; at kanilang iiwan ka na hubo at hubad.

40 Sila naman ay mangagaahon ng isang pulutong laban sa iyo, at babatuhin ka nila ng mga bato, at palalagpasan ka ng kanilang mga tabak.

41 At susunugin nila ng apoy ang iyong mga bahay, at maglalapat ng mga kahatulan sa iyo sa paningin ng maraming babae; at aking patitigilin ka sa pagpapapatutot, at ikaw naman ay hindi na magbibigay pa ng upa.

42 Sa gayo'y aking papawiin ang aking kapusukan sa iyo, at ang aking paninibugho ay hihiwalay sa iyo, at ako'y matatahimik, at hindi na magagalit pa.

43 Sapagka't hindi mo naalaala ang mga kaarawan ng iyong kabataan, kundi ako'y pinapagiinit mo sa lahat ng mga bagay na ito; kaya't, narito, akin namang pararatingin ang iyong lakad sa iyong ulo, sabi ng Panginoong Dios: at hindi ka na gagawa ng kahalayang ito, na higit kay sa lahat ng iyong mga kasuklamsuklam.

44 Narito, bawa't sumasambit ng mga kawikaan ay sasambitin ang kawikaang ito laban sa iyo, na sasabihin, Kung ano ang ina, gayon ang kaniyang anak na babae.

45 Ikaw ang anak na babae ng iyong ina, na nagtakuwil ng kaniyang asawa at ng kaniyang mga anak; at ikaw ang kapatid ng iyong mga kapatid, na nagtakuwil ng kanilang mga asawa at ng kanilang mga anak: ang inyong ina ay Hetea, at ang inyong ama ay Amorrheo.

46 At ang iyong panganay na kapatid na babae ay ang Samaria na tumatahan sa iyong kaliwa, siya at ang kaniyang mga anak na babae; at ang iyong bunsong kapatid na babae na tumatahan sa iyong kanan ay Sodoma at ang kaniyang mga anak.

47 Gayon ma'y hindi ka lumakad sa kanilang mga lakad, o gumawa man ng ayon sa kanilang kasuklamsuklam, kundi wari napakaliit na bagay, ikaw ay hamak na higit kay sa kanila sa lahat ng iyong mga lakad.

48 Buhay ako, sabi ng Panginoong Dios, ang Sodoma na iyong kapatid na babae ay hindi gumawa, siya o ang kaniyang mga anak na babae man, na gaya ng iyong ginawa, ng ginawa mo, at ng iyong mga anak na babae.

49 Narito, ito ang kasamaan ng iyong kapatid na babae na Sodoma; kapalaluan, kayamuan sa tinapay, at ang malabis na kapahingahan ay nasa kaniya at sa kaniyang mga anak na babae; at hindi man niya pinalakas ang kamay ng dukha at mapagkailangan.

50 At sila'y palalo at gumawa ng kasuklamsuklam sa harap ko: kaya't aking inalis sila, ayon sa aking minagaling.

51 Kahit ang Samaria ay hindi nakagawa ng kalahati ng iyong mga kasalanan, nguni't pinarami mo ang iyong mga kasuklamsuklam na higit kay sa kanila, at iyong pinabuti ang iyong mga kapatid na babae sa pamamagitan ng lahat mong mga kasuklamsuklam na iyong ginawa.

52 Ikaw rin naman, taglayin mo ang iyong sariling kahihiyan, sa iyong paglalapat ng kahatulan sa iyong mga kapatid na babae; sa iyong mga kasalanan na iyong nagawa na higit na kasuklamsuklam kay sa kanila, sila'y lalong matuwid kay sa iyo: oo, malito ka, at taglayin mo ang iyong kahihiyan, sa iyong pagpapabuti sa iyong mga kapatid na babae.

53 At aking panunumbalikin uli sila mula sa kanilang pagkabihag, sa pagkabihag ng Sodoma at ng kaniyang mga anak na babae, at sa pagkabihag ng Samaria at ng kaniyang mga anak na babae, at sa pagkabihag ng iyong mga bihag sa gitna nila.

54 Upang iyong taglayin ang iyong sariling kahihiyan, at ikaw ay mapahiya dahil sa lahat na iyong ginawa sa iyong pagaliw sa kanila.

55 At ang iyong mga kapatid na babae ang Sodoma at ang kaniyang mga anak na babae mangagbabalik sa kanilang dating kalagayan; at ang Samaria at ang kaniyang mga anak na babae ay mangagbabalik sa kanilang dating kalagayan; at ikaw at ang iyong mga anak ay mangagbabalik sa inyong dating kalagayan.

56 Sapagka't ang iyong kapatid na babae na Sodoma ay hindi nabanggit ng iyong bibig sa kaarawan ng iyong kapalaluan;

57 Bago nalitaw ang iyong kasamaan, gaya sa panahon ng kapulaan sa mga anak na babae ng Siria, at sa lahat na nangasa palibot niya, na mga anak na babae ng mga Filisteo, na siyang kumukutya sa iyo sa palibot.

58 Iyong isinagawa ang iyong kahalayan at ang iyong mga kasuklamsuklam, sabi ng Panginoon.

59 Sapagka't ganito ang sabi ng Panginoong Dios, Akin namang gagawin sa iyo na gaya ng iyong ginawa, na iyong hinamak ang sumpa sa pagsira ng tipan.

60 Gayon ma'y aalalahanin ko ang aking tipan sa iyo nang mga kaarawan ng iyong kabataan, at aking itatatag sa iyo ang isang walang hanggang tipan.

61 Kung magkagayo'y aalalahanin mo ang iyong mga lakad, at mapapahiya ka, pagka iyong tatanggapin ang iyong mga kapatid na babae, ang iyong mga matandang kapatid at ang iyong batang kapatid: at aking ibibigay sila sa iyo na mga pinakaanak na babae, nguni't hindi sa pamamagitan ng iyong tipan.

62 At aking itatatag ang aking tipan sa iyo; at iyong malalaman na ako ang Panginoon;

63 Upang iyong maalaala, at malito ka, at kailan pa man ay hindi mo na bukahin ang iyong bibig, dahil sa iyong kahihiyan, pagka aking pinatawad ka ng lahat na iyong nagawa, sabi ng Panginoong Dios.

   

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Apocalypse Explained # 725

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725. "A son, a male" signifies the doctrine of truth for the church which is called "the New Jerusalem," because "son" signifies truth (as has been shown just above), and "a son, a male" signifies the truth of doctrine from the Word, consequently the doctrine of genuine truth which is for the church. It means the doctrine for the church which is called the New Jerusalem, because "the woman that brought forth a son, a male" means that church (as has also been shown above). The doctrine of truth which is for the church is also signified by "male" in the following passages. In Moses:

God created man into His image, into the image of God created He him. Male and female created He them (Genesis 1:27).

Male and female created He them, and blessed them, and called their name Man, in the day when they were created (Genesis 5:2).

What is involved in the things that are related in the first chapters of Genesis respecting the creation of heaven and earth, paradise, and eating from the tree of knowledge, no one can know except from the spiritual sense, for these historical things are made-up historicals, and yet they are holy, because every least particular is inwardly or in its bosom spiritual.

[2] It describes the establishment of the Most Ancient Church, which surpassed all the churches on this earth; its establishment is meant by the creation of heaven and earth, its intelligence and wisdom by the garden in Eden, and its decline and fall by eating from the tree of knowledge. From this it is clear that "Man," who is called "Adam and Eve," means that church, for it is said "male and female created He them, and called their name Man;" and as that church is meant by the two, it follows that "the male" means its truth, and "the female" its good, so too, "male" means doctrine, and "female," the life, since the doctrine of truth is also the doctrine of love and charity, thus the doctrine of life; and the life of good is also the life of love and charity, thus the life of doctrine, that is, life according to doctrine. These two are meant by "male [and female]," and these taken together and conjoined in marriage are called "Man" [Homo], and also constitute the church, which is meant by "Man," as has been said above. So, again, Adam is from a word that means ground, and ground from its reception of seeds signifies the church in respect to the truths of doctrine, for in the Word seeds signify truths; while Eve is from a word that means life, as it is said:

Because she was to be the mother of all living (Genesis 3:20).

These two, doctrine and life, when taken together and joined as it were in marriage, are called "Man," and also constitute the church, because man is man from the understanding of truth and from the will of good, consequently from the doctrine of life, since this is of the understanding, and from the life of doctrine, because this is of the will. It is similar with the church, for the church is in man, and is the man himself.

[3] That these two, which are signified by "male and female," are not to be two but one, the Lord teaches in the Gospels:

Jesus said, Have ye not read that He who made them from the beginning of creation made them male and female, and they twain shall be one flesh? Therefore they are no more twain, but one flesh (Matthew 19:4-6; Mark 10:6, 8).

This, like every particular of the Word, must be understood not only naturally, but also spiritually, and unless it is also understood spiritually no one can know what is signified by "male and female [or husband and wife] shall be no more twain but one flesh" (as it is also said in Genesis 2:24). Here, as above, "male and female" signify in the spiritual sense truth and good, consequently the doctrine of truth, which is the doctrine of life, and the life of truth, which is the life of doctrine; these must be not two but one, since truth does not become truth with man without the good of life, nor does good become good with anyone without the truth of doctrine, for good becomes spiritual good only by means of truths, and spiritual good is good, but natural good without it is not good. When these are one, then truth is of good and good is of truth, and this one is meant by "one flesh." It is similar with doctrine and life; these also constitute one man of the church when the doctrine of life and the life of doctrine are conjoined with him, for doctrine teaches how one must live and do, and life lives the doctrine and does it. From this it can also be seen that "a son, a male" signifies the doctrine of love and charity, consequently the doctrine of life.

[4] Since the truth of doctrine or the doctrine of truth is signified by the "male," the law was given:

That every male opening the womb should be holy to Jehovah (Exodus 13:12, 15; Deuteronomy 15:19; Luke 2:23).

For from the marriage of truth and good, which, as has been said above, is meant in the spiritual sense by the marriage of man and woman, truths and goods are born, consequently these are signified in that sense by "sons and daughters," truths by "sons," and goods by "daughters;" and as every man is reformed and regenerated by means of truths, for without truths man does not know what is good, or what is the nature of good, thus does not know the way to heaven, so truth, which is what is first born from the marriage of truth and good, was sanctified to Jehovah. This truth first born is also the doctrine of truth, for that which is first is the all in what follows, thus is in all truth, and all truth is doctrine. But it must be carefully noted that "the firstborn" signifies the truth that is of the good of charity, consequently it signifies the good of charity in its form and in its quality, and therefore truth. For truth is the form of good and the quality of good. This is signified by "the firstborn," because from the good of love, which is signified by the womb and the infant in it, nothing else can be born but the good of charity; and this good does not become good until it has been formed and qualified, that is, until it is in the form in which it has its quality, and its form is called truth, and yet it is good in form.

[5] From what has now been said it can be seen why it was commanded:

That every male should appear three times in the year before the face of the Lord Jehovah (Exodus 23:17; 34:23; Deuteronomy 16:16);

namely, at the three feasts, which signified everything of regeneration, from its first to its last; and as everything of regeneration is effected by the truths of doctrine that are made by the Lord to be of the life, so all males, by whom truths were signified, were to present themselves before the Lord that they might be made clean by Him and afterwards be led by Him. Moreover, "three times in the year" signifies continually, and "the face of Jehovah" the Divine love, by which man is led. And this was done because "Jerusalem" signified the church in respect to doctrine, and thence also the doctrine of the church.

[6] Because "burnt-offerings and sacrifices" signified celestial and spiritual things, "burnt-offerings" celestial things, and "sacrifices" spiritual things, the law was given:

That burnt-offerings should be of males without blemish, either from the flock or from the herd; but sacrifices might be either of males or females (Leviticus 1:2, 3; 3:1, 6).

The reasons were that celestial things are such as are of the love to the Lord, thus of the marriage of good and truth, but spiritual things are such as are of charity towards the neighbor, thus not of marriage but of the blood relationship of truth with good; and truths and goods in blood relationship are like sisters and brothers, but in marriage truths and goods are like husband and wife. This is why the burnt-offerings were "of males without blemish," which signify genuine truths from the Word, or from doctrine out of the Word, which have been conjoined to the good of love to the Lord, which good was signified by "the altar and its fire." The sacrifices were "either of males or females," because "males" signified truths, and "females" goods, conjoined not by marriage but by blood relationship; and as both of these, like brothers and sisters, are of one parent, worship was equally well pleasing from truths and from goods, that is, from males and from females.

[7] As all spiritual nourishment is from truths that are from good, the law was also given:

That the male among the priests might eat the holy things (Leviticus 6:18, 29; 7:6).

This was the law because "males" signify the truths of doctrine, which are doctrinals, as above, and "priests" the goods of love, which are the goods of life, and "their eating of the holy things" that belonged to Aaron and his sons signified spiritual nourishment.

[8] In Moses:

When thou draw near unto a city to fight against it, thou shalt invite it to peace; if it does not accept, thou shalt smite every male thereof with the edge of the sword, but the women, the little ones, the beasts, and the prey thou shalt take (Deuteronomy 20:10-14).

Every male in a city that did not accept peace should be smitten with the edge of the sword, but not the women, little ones, and beasts, because "city" signifies doctrine, and "a city of the nations in the land of Canaan" the doctrine of falsity, likewise the males of that city; and "not to accept peace" signifies not to agree with the truths and goods of the church, which were signified by "the sons of Israel;" "the edge of the sword," with which the males should be smitten, signifies truth destroying falsity. And because falsities alone fight against truths and goods and destroy them, but not evils without falsities, "the women, little ones, and beasts," which, with the nations, signified evils, were not smitten, since evils can be subdued, amended, and reformed by means of truths.

[9] In Jeremiah:

Cursed be the man who brought glad tidings to his father, saying, A son, a male is born to thee, in gladdening he hath made him glad; let that man be as the cities that Jehovah overthrew (Jeremiah 20:15, 16).

This is said of those who are in the devastated church, in which nothing but falsities rule and are accepted; therefore "cursed be the man who brought glad tidings to his father, saying, A male is born to thee," signifies one who acknowledges falsity and proclaims it as truth, thus the doctrine of falsity in place of the doctrine of truth; "in gladdening he hath made him glad" signifies the accepting from affection of falsity; "let that man be as the cities that Jehovah overthrew" signifies that it shall be with the doctrines that are from mere falsities, which the Lord exterminated from the church, and as with the cities of the Canaanitish nation that He destroyed; the comparison is with cities because "cities" signify doctrines.

[10] In Ezekiel:

Thou didst take the vessels of thine adorning, of My gold and of My silver which I had given to thee, and madest for thee images of a male with which thou didst commit whoredom (Ezekiel 16:17).

This is said of "the abominations of Jerusalem," which signify the falsifications and adulterations of the Word, which are made by applications to the cupidities of corporeal and earthly loves; "vessels of adorning from the gold and silver of the Lord" signify the knowledges of good and truth, which are the goods and truths of the sense of the letter of the Word; these are called "vessels" because they contain in them spiritual truths and goods, and are called "vessels of adorning" because they are the appearances and thus forms of things interior; the things that are of "gold" signify those that are from good, and those of "silver" those that are from truth; "thou madest for thee images of a male, with which thou didst commit whoredom," signifies falsities appearing as truths of doctrine, but which are falsified; "the images of a male" meaning the appearances of truth, which nevertheless are falsities, and "to commit whoredom" meaning to falsify.

[11] In Malachi:

Cursed be the defrauder in whose flock is a male and he voweth and sacrificeth to the Lord a corrupted thing (Malachi 1:14).

"A male in the flock" signifies the genuine truth of doctrine from the Word; "a corrupted thing" signifies what is falsified; and "to vow and sacrifice" signifies to worship, thus from things falsified when truth is known; that this worship being fraudulent is infernal is signified by "cursed be the defrauder." From what has now been shown from the Word respecting the signification of "male" and of "sons," it can be seen that "the son, a male that was brought forth by the woman arrayed with the sun, and upon whose head was a crown of twelve stars," signifies the doctrine of truth, thus the doctrine of love and charity for the church which is called the New Jerusalem (which is treated of in the twenty-first chapter of this book).

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