Arcana Coelestia quae in Scriptura Sacra seu Verbo Domini sunt, detecta: Hic Primum quae in Genesi. Una cum Mirabilis Quae visa sunt In Mundo Spiritum, & in Coelo Angelorum.

Pars Prima.

MDCCXLIX.

Matthaeus 6:33: QUAERITE PRIMO REGNUM DEI, ET JUSTITIAM EJUS, ET OMNIA ADJICIENTUR VOBIS.

ARCANA CAELESTIA, quae in Scriptura Sacra seu Verbo Domini detecta sunt, continentur in explicatione, quae SENSUS INTERNUS Verbi est, ; de quo sensu qualis sit, videantur quae de illo ab experientia ostensa sunt, n. 1767–1777; n. 1869–1879; et praeterea in contextu, n. 1–5, 64–66, 167, 605, 920, 937, 1143, 1224, 1404, 1405, 1408, 1409, 1502 fin, 1540, 1659, 1756, 1783, 1807.

MIRABILIA, quae visa in mundo spirituum et in caelo angelorum, cuivis capiti praemissa et subnexa sunt: in Parte hac Prima.

1 De Resuscitatione Hominis a mortuis, et introitu ejus in vitam aeternam, n. 168–181. ¹

2 De Resuscitati introitu in vitam aeternam, n. 182–189.

3 Continuatio de introitu hominis in vitam aeternam, n. 314–319.

4 Qualis vita Animae seu Spiritus tunc, n. 320–323.

5 Exempla quaedam a Spiritibus, quid cogitaverint in vita corporis de Anima aut Spiritu, n. 443–448.

6 De Caelo et Gaudio caelesti, n. 449–459.

7 Continuatio de Caelo et Gaudio caelesti, n. 537–546.

8 Continuatio de Caelo et Gaudio caelesti, n. 547–553.

9 De Societatibus quae Caelum constituunt, n. 684–691.

10 De Inferno, n. 692–700.

11 De Infernis eorum qui in Odiis, Vindictis et Crudelitate vitam transegerunt, n. 814–823.

12 De Infernis eorum qui in Adulteriis et Lasciviis vitam transegerunt; tum de Infernis Dolosorum, et Praestigiatricium, n. 824–831.

13 De Infernis Avarorum; et de spurca Hierosolyma, et Latronibus in deserto: tum de Infernis excrementitiis eorum qui in meris Voluptatibus vixeunt, n. 938–946.

14 De aliis Infernis, quae a prioribus distincta sunt, n. 947–970.

15 De Vastationibus, n. 1106–1113.

16 De Ecclesia Antiquissima, quae appellata Homo seu Adam, n. 1114–1129.

17 De Antediluvianis qui perierunt, n. 1265–1272.

18 De Situ Maximi Hominis, tum de Loco et Distantia in altera vita, n. 1273–1278.

19 Continuatio de Situ et Loco, ut et de Distantia et Tempore in altera vita, n. 1376–1382.

20 De Perceptione Spirituum et Angelorum; et de Sphaeris in altera vita, n. 1383–1400.

21 Continuatio de Perceptionibus, et de Sphaeris in altera vita, n. 1504–1520.

22 De Luce in qua vivunt Angeli, n. 1521–1534.

23 Continuatio de Luce in qua vivunt Angeli; deque illorum Paradisiacis et Habitaculis, n. 1619–1633.

24 De Loquela Spirituum et Angelorum, n. 1634–1650.

25 Continuatio de Loquela Spirituum et diversitatibus ejus, n. 1757–1764.

26 De Scriptura Sacra seu Verbo, quod Divina recondat, quae patent coram Spiritibus bonis et Angelis, n. 1767–1777.

27 Continuatio de Scriptura Sacra seu Verbo, n. 1869–1879.

— Quaedam de Spiritibus et Angelis in genere, n. 1880–1885.

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Background Notes:

Emanuel Swedenborg wrote “Arcana Coelestia”, in Latin, between 1748 and 1753. It was published in London, England, in eight separate volumes issued from 1749-1756. The publisher was John Lewis.

The work is a thorough, systematic exegesis of the Books of Genesis and Exodus from the Bible, explaining the inner meaning of those ancient texts. Its full title is: Arcana Caelestia : quae in Scriptura Sacra seu Verbo Domini sunt detecta ; nempe quae in Genesi et Exodo uno cum mirabilibus quae visa sunt in mundo spirituum et in caelo angelorum.

Only the first volume of the First Latin Edition was proofread by Swedenborg; volumes 2-8 were printed from a fair copy sent to the printer in England while Swedenborg was in France (in the case of volume 2) and in Sweden (for volumes 3–8). The rough drafts of volumes 2-8 are still extant, since Swedenborg kept them as backups -- the only other copies in the world besides the ones he had entrusted to international package delivery.

A Second Latin Edition was edited by Dr. Johann Friedrich Immanuel Tafel, in the mid 1800s, in Tübingen, Germany.

The Third Latin Edition, which is the source of the text presented here, was published over a period of 24 years, from 1949 until 1973, by the Swedenborg Society in London. It was edited by a series of editors, as detailed here:

Volume 1. Geneseos, cap. I-XV (n. 1-1885). Published in 1949. Edited by P. H. Johnson, assisted by E. C. Mongredien.

Volume 2. Geneseos, cap. XVI-XXI (n. 1886-2759). Published in 1952. Edited by P. H. Johnson, assisted by E. C. Mongredien.

Volume 3. Geneseos, cap. XXII-XXX (n. 2760-4055). Published in 1953. Edited by P. H. Johnson, assisted by E. C. Mongredien.

Volume 4. Geneseos, cap. XXXI-XL (n. 4056-5190). Published in 1956. Edited by P. H. Johnson, assisted by E. C. Mongredien.

Volume 5. Geneseos, cap. XLI-L (n. 5191-6626). Published in 1961. Edited by E. C. Mongredien.

Volume 6. Exodi, cap. I-XV (n. 6627-8386). Published in 1968. Edited by John E. Elliott, Norman Ryder and Erik Sandström.

Volume 7. Exodi, cap. XVI-XXIV (n. 8387-9442). Published in 1971. Edited by John E. Elliott, assisted by Norman Ryder.

Volume 8. Exodi cap. XXV-XL (n. 9443-10837). Published in 1973. Edited by John E. Elliott, assisted by Norman Ryder.

The text of the Third Latin Edition was scanned and OCR’d by the STAIRS Project at the Academy of the New Church, and it was included in a desktop software package, NewSearch in the early 1990's. It was later used in a related online version at www. heavenlydoctrines. org. The scanning technology available at the time didn’t support Hebrew characters or Greek characters, or italic text, so those features were not preserved in the transition from print to online versions of this edition. Hopefully a future editing will remedy that.

The New Christian Bible Study Project received the text and permission to use it from the Academy of the New Church and the Swedenborg Society. We have imported it into our database and cross-linked it to its many scripture references and internal cross-references, making it widely accessible and easy to compare with other translations.

The editors of the Third Latin Edition, as they worked to compare the Manuscript and the previous Latin additions, made more than 24, 000 footnotes. In the printed edition these footnotes used a set of abbreviations to save space, but these abbreviations - while of great use to experienced Swedenborg scholars and translators - are somewhat difficult for newer Latin readers. To reduce the difficulty, the New Christian Bible Study Project has opted to convert the abbreviations back into a less coded and hopefully more accessible set of footnotes. Given the large number of footnotes, the automation of the decoding process, and the difficulty in interpreting some of the abbreviations, there may be errors or notes that don’t read smoothly. If, as a user, you encounter these, we would welcome suggested corrections.

In the Third Latin Edition, John E. Elliot, the editor, added notes for readers, including three to this effect:

1. Swedenborg often omitted parts of verses which didn’t bear on the subject in question. Such omissions have been marked thus: ...

2. Verse numbers at the end of a quotation frequently include portions not actually quoted, but which contain words relevant to the subject.

3. Where the chapter/verse numbers differ between the Hebrew/Latin Bible that Swedenborg used and those of the Authorised Version (aka the KJV), the latter are inserted thus [KJV 1, 2]. Where the Third Latin Edition uses [A. V. 1, 2], the editors at the New Christian Bible Study Project have used [KJV 1, 2], for increased clarity.

Swedenborg used Roman numerals for citing chapter numbers in the Word. The editors at the New Christian Bible Study Project have opted to convert these chapter numbers to Arabic numbers, for increased clarity and usability.

Fußnoten:

1756. Haec sunt quae in genere illa involvunt in sensu interno, sed ipsa series rerum et ejus pulchritudo, non potest apparere cum omnia et singula secundum significationem vocum explicantur, ac si una idea caperentur; cum omnia una idea capiuntur, tunc apparent illa quae sparsa sunt, pulchre cohaerentia et connexa: se habet hoc, sicut qui loquentem audit et attendit ad voces; tunc ideam loquentis non ita capit, ac si nihil attendit ad voces aut significationem earum; nam paene similiter se habet sensus internus Verbi ad externum seu litteralem, sicut loquela cujus voces vix audiuntur, minus attenduntur, cum mens in solo sensu rerum significatarum per voces loquentis tenetur.

[2] Antiquissimus modus scribendi fuit repraesentativus rerum per personas et per voces, per quas prorsus alia intelligebant; profani scriptores tunc ita sua historica concinnabant, etiam res quae fuerunt vitae civilis et moralis, et quidem ita ut nihil prorsus tale esset, quod scriptum, quoad litteram, sed aliud sub illis intellectum, usque adeo ut affectiones quascumque sicut deos et deas sisterent, quibus ethnici postea cultum Divinum instituebant; quod cuivis literato potest notum esse, adhuc enim tales libri vetusti exstant: hunc modum scribendi traxerunt ab antiquissimis qui ante diluvium, qui caelestia et Divina sibi per illa quae conspicua fuerunt in terra et mundo, repraesentabant, et sic mentem et animam implebant jucundis et deliciosis cum spectabant universi objecta, imprimis quae pulchra ex forma et ordine; quare omnes libri Ecclesiae illorum temporum ita scripti sunt; talis est Liber Hiobi; ad imitationem illorum tale est Canticum canticorum Salomonis; tales fuerant bini Libri, quorum meminit Moses, Num. 21:14 et 27, praeter plures qui perierunt.

[3] Hic stilus dein ex antiquitate veneratus est, tam inter gentes, quam inter Jacobi posteros, usque adeo ut quicquid non ita scriptum esset, non ut Divinum venerarentur; quare quando acti spiritu prophetico, ut Jacobus Gen. 49:3- ¹ 27; Moses Exod. 15:1-21; Deut. 33:2 ad fin. ; Bileamus, qui ex filiis orientis e Syria, ubi adhuc Ecclesia Antiqua, Num. 23:7-10, 19-24; 24:5-9, 17-24; Deborah et Barakus, Jud. 5:2 ad fin. ; Hannah, 1 Sam. 2:2-10;

et alii plures, tunc similiter locuti sunt, et hoc ob plures arcanas causas; quae tametsi non intelligebant nec sciebant nisi paucissimi, quod significarent caelestia regni et Ecclesiae Domini, usque admirationis stupore tacti et perfusi, Divinum et Sanctum illis inesse sentiebant.

[4] Sed quod historica Verbi similia sint, nempe repraesentativa et significativa caelestium et spiritualium regni Domini, quoad singula nomina et quoad singulas voces, nondum orbi erudito notum fuit, modo quod Verbum quoad minimam iotam inspiratum sit, et quod arcana caelestia omnibus et singulis insint.

Fußnoten: