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IGenesis 24

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1 Ke kaloku uAbraham ebaluphele, eselekhulile ebudaleni; uYehova waye emsikelele ke uAbraham ezintweni zonke.

2 Wathi uAbraham kumkhonzi wakhe, oyena mkhulu endlwini yakhe, obelawula zonke izinto abenazo, Khawubeke isandla sakho phantsi kwethanga lam,

3 ndikufungise uYehova uThixo wamazulu, uThixo wehlabathi, ukuba akuyi kumzekela unyana wam umfazi ezintombini zamaKanan, endihleli phakathi kwawo;

4 ukuba woya ezweni lakowethu, nakwelokuzalwa kwam, umzekele unyana wam uIsake umfazi.

5 Wathi umkhonzi kuye, Hi ke, ayavuma inkazana ukundilandela ukuza kweli lizwe, ndombuyisela na unyana wakho kwelo zwe waphuma kulo wena?

6 Wathi uAbraham kuye, Zilumkele ungambuyiseli unyana wam khona.

7 UYehova, uThixo wamazulu, owandithabathayo endlwini kabawo, ezweni lokuzalwa kwam, owathethayo kum, owandifungelayo esithi, Imbewu yakho ndiya kuyinika eli lizwe, yena wosithuma isithunywa sakhe phambi kwakho, umzekele umfazi unyana wam khona.

8 Ukuba ke inkazana leyo ithe ayavuma ukukulandela, woba ukhululekile kwesi sifungo sam; kodwa uze ungambuyiseli unyana wam khona.

9 Wasibeka umkhonzi isandla sakhe ngaphantsi kwethanga lika-Abraham inkosi yakhe, wamfungela loo nto.

10 Umkhonzi wathabatha unkamela ezilishumi kwunkamela zenkosi yakhe, wemka enezinto zonke ezilungileyo zenkosi yakhe esandleni sakhe, wesuka waya kwa-Aram, phakathi kweMilambo, emzini kaNahore.

11 Waziguqisa iinkamela ngaphandle komzi, ngasequleni lamanzi, ngexa langokuhlwa, ngexa lokuphuma kwabakhi bamanzi.

12 Wathi, Yehova, Thixo wenkosi yam uAbraham, mawundithamsanqele namhla, uyenzele inkosi yam uAbraham inceba.

13 Yabona, ndimi ngasemthonjeni wamanzi; untombi zabantu balo mzi ziyaphuma, ziza kukha amanzi.

14 Ke intombi endothi kuyo, Khawuthobe umphanda wakho ndisele; ize ithi, Sela, neenkamela zakho ndoziseza nazo: mayibe yiyo oyimisele umkhonzi wakho uIsake; ndazi mna ngoko, ukuba uyenzele inkosi yam inceba.

15 Kwathi, ingekagqibi ukuthetha, gqi uRebheka esiza, lowo wazalwayo nguBhetuweli, unyana kaMilka, umkaNahore, umninawa ka-Abraham, enomphanda wakhe egxalabeni lakhe.

16 Intombi leyo ibe intle kunene imbonakalo, Intombi eyintombi, engaziwanga ndoda; yehla, yeza emthonjeni, yawuzalisa umphanda wayo, yenyuka.

17 Wagidima umkhonzi waya kuyikhawulela, wathi, Ndiphe ndisele intwana yamanzi emphandeni wakho.

18 Yathi, Sela, nkosi yam. Yakhawuleza, yawuhlisela esandleni umphanda wayo, yamseza.

19 Yakugqiba ukumseza, yathi, Neenkamela zakho ndiya kuzikhelela, zide zigqibe ukusela.

20 Yakhawuleza, yawugalela umphanda wayo emkhombeni wokuseza, yagidima yaya kukha futhi equleni, yazikhelela zonke unkamela zakhe.

21 Indoda leyo yee nqa yiyo, ithe cwaka, ukuze yazi ukuba uYehova uyiphumelelisile indlela yayo, akayiphumelelisanga, kusini na.

22 Kwathi, iinkamela zigqibile ukusela, indoda leyo yathabatha ijikazi lempumlo legolide, elisisiqingatha seshekele ubunzima balo, nezacholo zozibini zokufakwa ezandleni, eziziishekele ezilishumi zegolide ubunzima bazo; yathi, Uyintombi kabani na wena?

23 Khawundixelele; kukho ndawo na yokulala endlwini kayihlo?

24 Yathi kuye, Ndiyintombi kaBhetuweli, unyana kaMika, awamzalela uNahore.

25 Yathi kuye, Sinawo umququ kwaneendiza ezaneleyo, nendawo yokulala.

26 Yathoba indoda leyo, yaqubuda kuYehova.

27 Yathi, Makabongwe uYehova, uThixo wenkosi yam uAbraham, ongayiyekelelanga inceba yakhe nenyaniso yakhe, imke enkosini yam: uthe ndisendleleni, uYehova wandikhokelela endlwini yabazalwana benkosi yam.

28 Yakhawuleza intombi leyo, yaxelela indlu kanina ngokwala mazwi.

29 URebheka waye enomnakwabo, ogama linguLabhan waya endodeni leyo ngaphandle emthonjeni.

30 Ke kwathi, akulibona ijikazi lempumlo, nezacholo ezandleni zodade wabo, wathi, akuweva amazwi kaRebheka udade wabo, esithi, Yenjenje indoda le ukuthetha kum: waya kuyo indoda, nantso imi ngasezinkameleni ngasemthonjeni.

31 Wathi, Yiza, wena usikelelweyo nguYehova; umeleni na ngaphandle? Mna ndiyilungisile indlu nendawo yeenkamela.

32 Yangena indoda leyo endlwini, wazikhulula iinkamela zayo; iinkamela wazinika umququ neendiza, wayinika amanzi okuhlamba iinyawo zayo, neenyawo zamadoda abenayo.

33 Kwabekwa ukudla phambi kwayo. Yathi yona, Andiyi kudla, ndide ndilithethe ilizwi lam. Wathi, Thetha.

34 Yathi, Ndingumkhonzi ka-Abraham.

35 UYehova uyisikelele kunene inkosi yam; wayikhulisa, wayinika imphahla emfutshane, neenkomo, nesilivere, negolide, nabakhonzi, nabakhonzazana, neenkamela, namaesile.

36 Ke uSara, umfazi wankosi yam, wayizalela inkosi yam unyana, emveni kokuba iseyaluphele. Imnike zonke izinto enazo.

37 Yandifungisa ke inkosi yam, isithi, Unyana wam uze ungamzekeli umfazi ezintombini zamaKanan, endihleli ezweni lawo mna.

38 Suka uye endlwini kabawo emizalwaneni yakowethu, umzekele unyana wam umfazi.

39 Ndathi enkosini yam, Hi ke ayandilandela inkazana leyo?

40 Yathi kum, UYehova, endihamba phambi kwakhe, wosithuma isithunywa sakhe siye nawe, ayenze ibe nempumelelo indlela yakho, umzekele unyana wam umfazi emizalwaneni yakowethu, nasendlwini kabawo;

41 wandule ukuba msulwa esifungweni sam xa ufikileyo emizalwaneni yakowethu; ukuba abathanga bakunike, woba msulwa esifungweni sam.

42 Ndifikile ke namhlanje emthonjeni, ndathi, Yehova, Thixo wenkosi yam uAbraham, ukuba kaloku uyenze yanempumelelo indlela yam endihamba ngayo,

43 yabona, ndimi ngasemthonjeni wamanzi; ke intombi ephuma isiza kukha, ndithi kuyo, Khawundiphe ndisele intwana yamanzi emphandeni wakho;

44 ithi kum, Sela wena, neenkamela zakho ndozikhelela nazo: mayibe yiyo engumfazi uYehova ammiseleyo unyana wenkosi yam.

45 Ndingekagqibi mna ukuthetha entliziyweni yam, gqi uRebheka, esiza enomphanda egxalabeni lakhe, wehla waya emthonjeni, wakha; ndathi kuye, Khawundiphe ndisele.

46 Wakhawuleza, wawuhlisa umphanda wakhe kuye, wathi, Sela, neenkamela zakho ndoziseza. Ndasela ke, waziseza neenkamela.

47 Ndambuza ndathi, Uyintombi kabani na? Wathi, Ndiyintombi kaBhetuweli, unyana kaNahore, lowo wamzalelwa nguMilka. Ndamfaka ke ijikazi lempumlo ethatheni lakhe, nezacholo ezandleni zakhe.

48 Ndathoba, ndamnqula uYehova, ndambonga uYehova, uThixo wenkosi yam uAbraham, ondikhokeleyo endleleni eyinyaniso, ukuba ndimzekele unyana wakhe intombi yomzalwana wenkosi yam.

49 Ngoku ke, ukuba niyayenzela inceba nenyaniso inkosi yam, ndixeleleni; ukuba anenjenjalo, ndixeleleni; ukuze ndibheke ekunene, nokuba kusekhohlo.

50 Waphendula uLabhan noBhetuweli, bathi, Le nto iphuma kuYehova; asinakuthetha nto kuwe, nokuba yembi nokuba yelungileyo.

51 Nanko uRebheka phambi kwakho. Mthabathe, uhambe, abe ngumfazi wonyana wenkosi yakho, njengoko akuthethileyo uYehova.

52 Kwathi, akuweva umkhonzi ka-Abraham amazwi abo, waqubuda emhlabeni kuYehova.

53 Umkhonzi wavelisa impahla yesilivere, nempahla yegolide, nezambatho, wanika uRebheka; wanika umnakwabo nonina izinto ezinconywayo.

54 Badla, basela, yena namadoda abenaye, balala, bavuka kusasa, wathi, Ndindululeni ndiye enkosini yam.

55 Wathi umnakwabo nonina, Makhe ihlale intombi nathi iintsuku nokuba zilishumi, ihambe ke emveni koko.

56 Wathi kubo, Musani ukundibambezela; uYehova uyenze yanempumelelo indlela yam; ndindululeni ndiye enkosini yam.

57 Bathi, Masiyibize intombi, sive ngomlomo wayo.

58 Bambiza uRebheka, bathi kuye, Uya kuhamba na nale ndoda? Wathi, Ndohamba.

59 Bamndulula ke uRebheka udade wabo, nomanyisikazi wakhe, nomkhonzi ka-Abraham, namadoda abenaye.

60 Bamsikelela uRebheka, bathi kuye, Ungudade wethu; yiba ngamawaka-waka, imbewu yakho ilidle ilifa isango labo bayithiyayo.

61 Wesuka uRebheka nomthinjana wakhe, bakhwela ezinkameleni, balandela emva kwendoda leyo. Umkhonzi wamthabatha ke uRebheka, wemka.

62 Ke kaloku uIsake weza ngendlela evela equleni likaPhila-ebonile; kuba ebemi ezweni lasezantsi.

63 Waphuma uIsake, waya kucamngca entsimini, xa kuhlwayo; wawaphakamisa amehlo akhe, wabona nanzo iinkamela zisiza.

64 URebheka wawaphakamisa amehlo akhe, wambona uIsake, waziphosa phantsi, wehla enkameleni.

65 Wathi kumkhonzi, Ngubani na laa mfo uhambayo entsimini, esiza kusikhawulela? Wathi umkhonzi, Yinkosi yam. Wathabatha ke isigqubuthelo, wazigqubuthela.

66 Umkhonzi wamxelela uIsake izinto zonke abezenzile.

67 UIsake wamsa ententeni kaSara unina, wamzeka uRebheka, waba ngumkakhe; wamthanda. UIsake wathuthuzeleka ke ngenxa yonina.

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Arcana Coelestia 1356, 1358, 1992, 2851, 2943, 2959, 3015, ...


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Apocalypse Explained 600

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Arcana Coelestia # 2851

Arcana Coelestia (Elliott translation)      

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2851. 'Your seed will inherit the gate of their enemies' means that charity and faith will take the place occupied previously by evil and falsity. This is clear from the meaning of 'inheriting' as receiving the Lord's life, dealt with in 2658, here as taking the place of, for when charity and faith exist in the place occupied previously by evil and falsity, the Lord's life enters in there; from the meaning of 'seed' as charity and faith, dealt with in 1025, 1447, 1610, 1941; from the meaning of 'gate', dealt with below; and from the meaning of 'enemies' as evils and falsities, or what amounts to the same, people who are subject to evil and falsity. It is the latter who are meant by enemies and foes in the internal sense of the Word.

[2] As regards the meaning of 'a gate', there are in general two gates with each individual person. One gate is exposed towards hell and is open to evils and falsities from there. In that gate genii and spirits from hell are present. The other gate is exposed towards heaven and is open to goods and truths from there. In that gate angels are present. Thus there is a gate leading to hell and a gate leading to heaven. The gate to hell is open to those who are immersed in evil and falsity, and only through chinks round about overhead does any light at all from heaven penetrate, which enables them to think and to reason. But the gate to heaven is open to those who are immersed in good and truth from there.

[3] For there are two paths which lead into a person's rational mind, a higher or internal path along which good and truth from the Lord enter in, and a lower or external path along which evil and falsity enter in surreptitiously from hell. In the middle is the rational mind towards which the two paths converge. From the goods and truths present there the rational mind is compared in the Word to a city and is actually called a city. And because it is compared to and actually called a city it is depicted as having gates, and is described in various places as having enemies, that is, evil genii and spirits, besieging it and assaulting it, while angels from the Lord are defending it, that is, the Lord Himself is doing so. The genii and spirits from hell, with their evils and falsities, can go no further than towards the lower or outer gate, and cannot pass at all into the city. If they were able to pass into the city, which is the rational mind, man would be completely done for. But when they reach the point, as it seems to them, that they have taken the city by storm, it is then closed, so that good and truth no longer flow into it from heaven, apart, as has been stated, from that small amount which comes in through chinks round about. As a consequence such persons no longer possess any charity at all or any faith at all, but make good consist in evil, and truth in falsity. They also as a consequence cease to be truly rational, though they seem to themselves to be so, 1914, 1944, and are called 'dead men', though they themselves believe they are more alive than any others, 81, 290 (end). These things are so because the gate to heaven is closed to them. The fact that it is closed to them is quite apparent and is discerned in the next life, and so conversely that the gate to heaven is open to those in whom good and truth are present.

[4] As regards 'the gate of enemies' in particular, spoken of in this verse, it is the gate that exists with a person in his natural mind. That gate when the person is wholly natural or as yet unregenerate is occupied by evils and falsities, or what amounts to the same, evil genii and spirits are flowing into it together with evil desires and false persuasions, see 687, 698, 1692. When however a person is spiritual or being regenerated, evils and falsities, or what amounts to the same, evil genii and spirits, are driven away from that gate, that is, from the natural mind. Once they have been driven away, goods and truths, or charity and faith, take their place; and these - charity and faith - are meant by 'your seed will inherit the gate of their enemies'. This is what takes place in particular with each individual person when he is being regenerated, and similarly in the next life with those entering the Lord's kingdom; and also what takes place in general, that is, in the Church, which is made up of many individuals.

(Odkazy: Arcana Coelestia 697)


[5] This transformation was represented by the children of Israel driving the nations from the land of Canaan. Such expulsion of those nations is what, in the literal sense, the words 'your seed will inherit the gate of their enemies' are used to mean; but in the internal sense the things which have just been described are meant. This also explains why in ancient times it was customary to use words such as these when blessing persons who were about to be married, as is also evident from the blessing which Laban gave to Rebekah his sister when, already betrothed, she was about to go to Isaac,

Our sister, may you be [the mother] of thousands of myriads, and may your seed inherit the gate of those who hate you. Genesis 24:60.

[6] That such things are meant in the Word by 'the gate of enemies' or 'of those who hate' becomes clear from the following places: In Isaiah,

I will kill your root with famine, and your remnant will I slay. Wail, O gate; cry, O city; you have melted away, O Philistia, all of you, for smoke comes out of the north. Isaiah 14:30-31.

'Killing the root with famine and slaying the remnant' stands for the removal of goods and truths which the Lord has stored away inwardly - 'the remnant' meaning such goods and truths, see 468, 530, 560-562, 661, 798, 1050, 1738, 1906, 2284. 'Gate' stands for the place of entry into things that are interior, that is, into the rational mind. 'City' stands for that mind, or what amounts to the same, for the goods and truths there, 402, 2268, 2449, 2451, 2712. 'Philistia' stands for knowledge of the cognitions of faith, or what amounts to the same, for those who have a knowledge of those cognitions but not of the goods that spring from faith, 1197, 1198. 'Smoke from the north' stands for falsity from hell - smoke being falsity arising out of evil, 1861.

(Odkazy: Arcana Coelestia 1197-1198, Arcana Coelestia 2450-2451)


[7] In the same prophet,

The city of hollowness will be broken down, every house will be shut up to prevent it being entered. There will be an outcry in the streets over [the lack] of wine, all joy will be made desolate, the gladness of the earth will be banished. What is left in the city will be desolation, and the gate will be smitten with vastation, for thus will it be in the midst of the earth, in the midst of the peoples. Isaiah 24:10-13.

'The city of hollowness' which 'will be broken down' stands for the human mind deprived of truth. 'Every house will be shut up' stands for lack of good - 'house' meaning good, 2233. 'An outcry in the streets over [the lack of] wine' stands for a state of falsity - 'outcry' having reference to falsities, 2240. 'Wine' means truth over which there will be an outcry because there is none, 1071, 1798, and 'streets' means the things that lead to truths, 2336. 'The joy which is being made desolate' has reference to truth, 'the gladness of the earth that is being banished' to good. All this shows what is meant by 'what is left in the city will be desolation' and 'the gate will be smitten with vastation'. The gate is said to be vastated when nothing but evils and falsities reign.

(Odkazy: Arcana Coelestia 2233-2234)


[8] In Jeremiah,

The roads of Zion are mourning that none come to the appointed feast. All her gates are desolate, her priests groan, her virgins are afflicted, and she herself is in bitterness. Her enemies have become the head, her foes secure, because Jehovah has afflicted [her] over the multitude of her transgressions. Her young children have gone away captive before the enemy. Lamentations 1:4-5.

'The roads of Zion mourning' stands for there being no longer any truths that come from good -'roads' meaning truths, 189, 627, 2333. 'All her gates are desolate' stands for all the entrances being occupied by falsities. 'Her enemies have become the head' stands for evils reigning.

[9] In the same prophet,

Jehovah has caused the rampart, and the wall of the daughter of Zion, to mourn; they languish together. Her gates have become pressed down into the ground; He has destroyed and broken her bars; her king and her princes are among the nations. The law is no more; even her prophets have found no vision from Jehovah. All your foes have opened their mouth against you, they have hissed and gnashed their teeth; they have said, We have swallowed her up; this is the day we have awaited; we have found, we have seen it. Lamentations 2:8-9, 16.

'Gates pressed down into the ground' stands for the natural mind when occupied by evils and falsities. 'Her king and princes are among the nations' stands for truths immersed in evils - 'king' meaning truth in general, 1672, 1728, 2015, 2069, 'princes' first and foremost truths, 1482, 2089, and 'nations' evil, 1259, 1260, 1849, 1868, 2588.

(Odkazy: Arcana Coelestia 1089, Arcana Coelestia 1259-1260)


[10] In Moses,

A nation from far away, from the end of the earth will distress you within all your gates until your high and fortified walls in which you trust come down in all your land. And it will distress you within all your gates, in the whole of your land. Thus will your enemy distress you. Deuteronomy 28:49, 52-53.

These calamities are found among the curses which Moses foretold to the people if they did not hold fast to the commandments and statutes. 'A nation from far away, from the end of the earth' stands in the internal sense for evils and falsities, that is, for those who are immersed in evil and falsity. 'Distressing them within all their gates' stands for sealing off every access to good and truth.

[11] In Nahum,

Behold, your people are women in the midst of you. The gates of your land have been opened wide to your enemies; fire has devoured your bars. Draw yourself water for the siege, strengthen your fortifications; go into the mud and tread the bitumen; strengthen the brick-kiln. Nahum 3:13-14.

'The gates of the land opened wide to enemies' stands for evils occupying the position where goods ought to be. In the Book of Judges, The highways ceased to be, and they went along by-paths; they went along twisting ways; the streets in Israel ceased to be. He chose new gods, at which point the gates were assailed - was a shield seen, or a spear, among the forty thousand of Israel? Judges 5:6-8.

This is the prophecy of Deborah and Barak. 'The gates were assailed' stands for an assault on goods and truths.

[12] In David,

Those who dwell in the gate plot against me; those who drink strong drink sing songs. Psalms 69:12.

'Those who dwell in the gate' stands for evils and falsities, and also for those who are from hell. In Ezekiel,

In the visions of God he was brought to the door of the inner gate which looked towards the north. There he saw the great abominations of the house of Israel. He was also brought to the door of the gate of the house of Jehovah which looked towards the north. There also [he saw] abominations. Ezekiel 8:3, 6, 14-15.

'The door of the inner gate which looked towards the north' stands for the place where interior falsities exist. 'The door of the gate of the house of Jehovah towards the north' stands for the place where interior evils exist. The fact that the falsities and evils are interior, and that it is an interior sphere in which such spirits and genii reside, see 2121-2124.

[13] In David,

Behold, sons are a possession of Jehovah, the fruit of the womb a reward. Like darts in the hand of a strong man so are the sons of youth. 1 Blessed is the man who has filled his quiver with them. They will not be put to shame, for they will speak with enemies in the gate. Psalms 127:3-5.

'Speaking with enemies in the gate' stands for having no fear of evils and falsities, nor thus of hell. In Isaiah,

On that day Jehovah Zebaoth will be a spirit of judgement to him who sits in judgement, and strength to those who turn back the battle towards the gate. They are also made senseless from wine, and err from strong drink. Isaiah 28:5-7.

In the same prophet,

They will be cut off who cause people to sin by a word, and who lay a snare for him who reproves in the gate and cause him who is just to turn aside to something empty. Isaiah 29:20-21.

In the same prophet,

Elam bore the quiver in the chariot of man (homo), [and] horsemen, Kir uncovered the shield, and the choicest of your valleys was full of chariots and horsemen; they positioned themselves at the gate. And he looked on that day to the armoury of the house of the forest. Isaiah 22:6-8.

In Jeremiah,

Judah mourned and her gates languished; the people were in black down to the ground, and the cry of Jerusalem went up. Their great men sent lesser ones to the waters; they came to the pits, they found no water. Jeremiah 14:1-3.

In the same prophet,

The elders have ceased from the gate, the young men from their singing. Lamentations 5:14

(Odkazy: Jeremiah 14:2-3)


[14] All these places show what is meant by 'the gate of enemies', namely hell, or those from hell who are constantly mounting an assault on goods and truths. They have their seat with a person, as has been stated, in his natural mind; but when the person is such that he allows goods and truths, and so angels, to enter in, the Lord drives away from that seat those who are from hell. And once they have been driven away, the gate to heaven, or heaven itself, is opened. This gate also is mentioned in various places in the Word, as in Isaiah,

A song in the land of Judah, Ours is a strong city, salvation will establish walls and rampart. Open the gates and the righteous nation that keeps faith will enter in. Isaiah 26:1-2.

In the same prophet,

Thus said Jehovah to His anointed, to Cyrus, whose right hand I have grasped to put down nations before him, and I will open the loins of kings, to open doors before him, and the gates will not be shut; I will go before you and make straight the crooked places; I will break in pieces the doors of bronze and cut asunder the bars of iron. Isaiah 45:1-2.

In the same prophet,

The sons of the foreigner will build up your walls, and their kings will minister to you. They will keep your gates open continually, day and night they will not be shut. Violence will no more be heard in your land, devastation and ruin within your borders; and you will call your walls Salvation, and your gates Praise. Isaiah 60:10-11, 18.

In the same prophet,

Go through, go through the gates; prepare the way for the people; level out, level out the highway. Say to the daughter of Zion, Behold, your salvation comes. Isaiah 62:10-12.

In Micah,

They will go through the gate, and go out by it; and their king will go on before them, and Jehovah at the head of them. Micah 2:13.

In David,

Lift up your heads, O gates, and be lifted up, O eternal doors, and the King of glory will come in. Who is this King of glory? Jehovah strong and mighty, Jehovah mighty in battle. Lift up your heads, O gates, lift up, O eternal doors. Psalms 24:7-10.

In the same author,

Celebrate Jehovah, O Jerusalem, praise your God, O Zion! For He strengthens the bars of your gates, He blesses your children in the midst of you. Psalms 147:12-13.

(Odkazy: Isaiah 14:1-2)


[15] From all these places it is evident that 'the gate of heaven' is the place where angels are present with a person, that is, where good and truth are flowing in from the Lord. Thus there are, as has been stated, two gates, to which the Lord refers in Matthew as follows,

Enter by the narrow gate, for the gate is wide and the road is broad which leads away to destruction; and those who enter by it are many. For narrow and strait is the road that leads to life, and those who find it are few. Matthew 7:12-14; Luke 13:23-24.

In addition the gates to the New Jerusalem and the gates to the new Temple are dealt with extensively in Ezekiel and also in John, in the Book of Revelation. By these gates nothing else is meant than the entrances into heaven - see Ezekiel 40:6-49; 43:1-2, 4; 44:1-3; 46:1-9, 12; 48:31-34; Revelation 21:12-13, 21, 25; 22:14; Isaiah 54:11-12. And this is why Jerusalem is called The Gate of the People, Micah 1:9; Obad. verse 13.

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Footnotes:

1. literally, the sons of firstfruits

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(Odkazy: Genesis 22:17; Matthew 7:13-14; Obadiah 1:13)


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Arcana Coelestia 2943, 3187, 3672, 3721, 8327, 9338, 9927, 9954, 10447


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Apocalypse Explained 278, 375


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