Prefacio

Esta traducción al español es un trabajo en conjunto entre la “Nueva Iglesia en Brasil”, por la organización de “Estudios Bíblicos del Nuevo Cristianismo” (NCBS) y la “Fundación para Publicar a Doctrina Celestial” (HDPF).

Comenzamos con una traducción al portugués del latín de la obra Interacción entre el Alma y el Cuerpo por el Rev. Cristóvão R. Nobre, publicado en Brasil por Edições das Doutrinas Celestes, Swedenborg Comérico de Livros e Artes, Ltda, Curitiba, PR. Esto se importó como una traducción al portugués en el sitio web de NCBS. Posteriormente, esto fue traducido automáticamente al español por NCBS y entregado a HDPF. El reverendo Johnny Villanueva, pastor de la Iglesia Nueva en Río de Janeiro, (nativo de Perú), revisó esta traducción al español utilizando como guía la traducción al portugués hecho por el Rev. Cristóvão R. Nobre, así como las pautas del HDPF.

Si desea una copia de esta traducción, comuníquese con HDPF a través del siguiente e-mail, [email protected].

Preface

This Spanish translation is a collaboration between the New Church in Brazil, the New Christian Bible Study (NCBS), and the Heavenly Doctrine Publishing Foundation (HDPF).

We began with a Portuguese translation from the Latin of the Interaction between the Soul and Body by the Rev. Cristóvão R. Nobre, published in Brasil by Edições das Doutrinas Celestes, Swedenborg Comérico de Livros e Artes, Ltda, Curitiba, PR. This was imported as a Portuguese translation into the NCBS website. Afterwards this was machine translated into Spanish by NCBS, and given to the HDPF. The Rev. Johnny Villanueva, the New Church pastor in Rio de Janeiro, but a native of Peru, revised this Spanish translation using the Portuguese translation by Cristóvão Nobre as a guide, as well as the HDPF guidelines.

If you would like a copy of this translation, please contact the HDPF at [email protected].

AJH – Kempton – July 2022

[2] Sumario

1. Sobre la interacción del alma y el cuerpo, que se cree que tiene lugar o por influjo físico, o por influjo espiritual, o por una armonía preestablecida

2. Hay dos mundos: el espiritual, donde están los espíritus y los ángeles, y el natural, donde están los hombres

3. El mundo espiritual ha existido y subsistido por su Sol, y el mundo natural por su sol

4. El Sol del mundo espiritual es el amor puro que viene de Jehovah Dios, que está en medio de ese Sol

5. De ese Sol proceden el calor y la luz; el calor que procede de Él es en su esencia amor, y la luz que procede de él es en su esencia sabiduría

6. Tanto este calor como la luz influyen en el hombre; el calor en su voluntad, produciendo en ella el bien del amor, y la luz en su entendimiento, produciendo en él la verdad de la sabiduría

7. Estos dos, a saber, el calor y la luz, o el amor y la sabiduría, influyen conjuntamente desde Dios sobre el alma del hombre, y a través de ella sobre la mente, sobre sus afectos y pensamientos, y desde éstos sobre los sentidos del cuerpo, sobre el lenguaje y las acciones

8. El sol del mundo natural es fuego puro, y por ese sol la naturaleza del mundo ha existido y subsistido

9. Por lo tanto, todo lo que procede de este sol está muerto, considerado en sí mismo

10. Lo espiritual se viste con lo natural, como el hombre se viste

11. Las cosas espirituales, así revestidas en el hombre, hacen que éste sea capaz de vivir racional, moral y, por tanto, espiritualmente en lo natural

12. La recepción de esta afluencia es según el estado de amor y sabiduría en el hombre

13. El entendimiento en el hombre puede elevarse en la luz, es decir, en la sabiduría en la que están los ángeles del cielo, según el cultivo de la razón, y su voluntad puede elevarse en el calor, es decir, en el amor, de forma similar, según el hacer de la vida. Pero el amor de la voluntad no se eleva sino en la medida en que el hombre quiere y practica aquellas cosas que la sabiduría del entendimiento enseña

14. Es totalmente diferente con las bestias

15. Hay tres grados en el mundo espiritual y tres grados en el mundo natural, hasta ahora desconocidos, según los cuales todo influjo se hace

16. De esto se desprende lo que es el influjo de lo espiritual, desde su origen hasta sus efectos

17. Epílogo

Glosario

Afectar - Aquí se usa en el sentido de causar o producir un efecto en algo o alguien; inspirar; conmover; sensibilizar. Por ejemplo, "las cosas que deben ser de amor afectan a la voluntad del hombre" El Apocalipsis Explicado 114.

Acuerdo verbal por escrito - véase Singularización

Cogniciones y cogniciones Cogniciones y conocimientos - Los Escritos distinguen entre estas dos, enseñando que "hay cogniciones que conciernen a las cosas naturales, otras que pertenecen a los estados y a la vida civil, otras que pertenecen a los estados y a la vida moral, y otras que pertenecen a los estados y a la vida espiritual" (...) "Pero... para distinguir, se llaman cogniciones las que pertenecen a los estados y a la vida espiritual, que son principalmente cosas doctrinales" (citando el Arcanos Celestiales 5774, 5934, 9945).

David - El nombre del rey de Israel, cuando está en cursiva, designa todo el libro de los Salmos, independientemente de sus autores, según la costumbre de Swedenborg.

Escortacion, escortar, escortatorio, etc. - Un término muy utilizado en los escritos latinos es el verbo 'scortor, aris, ari' y los sustantivos 'scortum,i'; 'scortatio, onis'; y 'scortatus, us'. Estos términos se traducen en el diccionario latino-portugués de A. Gomes Ferreira de la siguiente manera: "Scortor, aris, ari - (verbo intransitivo) -1. Frecuentar burdeles; ser lascivo. Scortum, i - 1. piel, cuero; 2. ramera; 3. hombre prostituido. Scortatio, onis - no se encuentra en la lista. Scortatus, us - (scortor) m. libertinaje, impudicia". En los diccionarios portugueses utilizados en la traducción de esta obra no existe un término equivalente, que sería el verbo 'escortar', ni los sustantivos 'escortación', 'escortador', etc. Por tanto, la traducción más lógica sería "practicar el libertinaje" y "el desenfreno", etc. Sin embargo, desde hace casi un siglo, es decir, desde las primeras traducciones al portugués, se utilizan los términos "escortar", "escortación", etc., por lo que su significado es bien conocido en la terminología de los Escritos en nuestra lengua. Es, por tanto, un término aceptado y comprendido por los lectores de los Escritos en portugués, especialmente por su abundante uso en la obra Amor conyugal. Por esta razón, en la presente traducción se ha conservado la forma portuguesa del sustantivo " escortación ", aunque no se encuentre en los diccionarios. En cuanto al verbo, se prefiere la forma 'cometer escortación' o 'practicar escortación'. Es interesante observar que, aunque la palabra "escortación" no figura en los diccionarios portugueses, su equivalente se encuentra en varias lenguas, aunque en la grafía latina, como por ejemplo, en holandés: scortatio, que significa adulterio; en alemán, scortatio, que significa fornicación; y en inglés, scortatio, que significa obscenidad.

Espada - En el original latino hay varios términos para el término "espada", a saber: Romphaea, gladium, machaera. En esta obra, gladium se ha traducido simplemente como 'espada', pero la aparición más significativa en el libro del Apocalipsis es 'romphaea', traducida como 'espada ancha'.

Extender y expandir - Aunque parecen sinónimos, se emplean de forma distinta en latín. De ahí la forma empleada "expandir las alas" en lugar de "extenderlas", especialmente, en el contexto de "expandir los cielos y extender la tierra" (El Apocalipsis explicado 274).

Mincha - Ofrenda de comida en las iglesias israelitas y judías, hecha con harina y aceite de oliva.

Moisés - Nombre del líder israelita. Cuando está en cursiva, se refiere aquí a los cinco primeros libros de la Palabra, según la designación frecuente de Swedenborg.

Penitencia - La definición del Diccionario Houaiss es: "1. El arrepentimiento o remordimiento por un error cometido, especialmente por haber ofendido los mandamientos divinos; contrición, metanoia. 2. La pena impuesta para expiar ese error". En los Escritos de Swedenborg, sin embargo, el término "penitencia" no es ni el remordimiento (o la contrición) ni la pena impuesta, sino todo un proceso, a saber, examinarse a sí mismo, conocer y reconocer los propios males, verlos en uno mismo y confesarse culpable a causa de ellos, suplicar la ayuda del Señor, y luego comenzar efectivamente una nueva vida, absteniéndose del mal y practicando los usos del deber.

Placer - ver Sensaciones o afectos

Pronombres - Los pronombres personales, rectos, demostrativos y oblicuos, que se refieren directamente al Señor, se escriben todos en mayúsculas en el original latino, forma que se mantiene en las traducciones al portugués.

Proprium - Según la definición del diccionario Chadwick, según la instrucción de las Doctrinas Celestiales: 1 - Cualidad peculiar del hombre que lo distingue 3 - El ser de los seres humanos, considerado como esencialmente malo, el ego.

Sensaciones o afectos - Para designar las sensaciones, hay muchas más palabras en latín que las que se pueden traducir al portugués, algo que también ocurre con el inglés. Por esta razón, algunas palabras acaban teniendo la misma traducción en nuestro idioma. Por ejemplo, "placer" puede ser la traducción de los términos latinos "jucunditas", "beneplacitum" o "voluptas", según el contexto. En general, hemos tratado de mantener aquí la siguiente coherencia para la traducción de los términos que designan sensaciones: 'jucunditas' = placer; 'laetitia' = alegría y luego placer; 'gaudium' = regocijo y luego alegría; 'delectatio' = deleite y luego placer; 'voluptas' = voluptuosidad y luego placer; 'beneplacitum' = beneplácito, bel-placer, y luego placer.

Singularización de términos y concordancia verbal - Swedenborg emplea con mucha frecuencia lo que aquí llamaremos singularización de términos, en el sentido de que omite la concordancia verbal o aglutina dos sujetos en uno. Por ejemplo, utiliza el verbo "proceder" en la forma singular en la frase: "Se puede ver de dónde procede el bien y la verdad", en lugar de utilizar la forma plural "proceder"; o: "Qué son el bien y el vero", en lugar de "qué son...". Así, parece que los dos, "bien y verdad" son referidos como un único objeto, un único sujeto, por lo que el verbo ha quedado en singular. Son dos entidades distintas, pero, tal vez, porque están unidas en el Señor, se les refiere como una sola, y el verbo permanece en la persona singular ("procede", "es"). Lo mismo ocurre con el adjetivo "incluso" que queda en singular, en lugar de "mismo". Por eso, siempre que ha sido posible, hemos mantenido esa forma aquí. Sin embargo, como se ha dicho anteriormente, esto es algo frecuente, pero no constante. Porque a veces estos términos que forman los matrimonios se tratan como dos temas distintos. Vemos ejemplos de uno y otro caso en una sola frase, que sigue (los verbos han sido subrayados): "Quoniam cuivis affectioni est suum jucundum, et inde cogitationi suum amoenum, constare potest, unde est bonum et verum, tum quid bonum et verum in sua essentia sunt". En español: "Puesto que todo afecto tiene su placer, y por lo tanto todo pensamiento tiene su deleite, se puede ver de dónde vienen el bien y la verdad, y también lo que son el bien y la verdad en su esencia. Para diferenciar un caso del otro, buscamos emplear los artículos definidos en un caso y omitir uno de ellos en el otro, es decir, en el caso de que "bien " y "verdad " estén regidos por un verbo singular (o calificados por un adjetivo singular), usamos el artículo sólo en el primer término. Así: "Que es el bien y la verdad". Y en el caso de que la regencia siga la regla gramatical normal, utilizamos artículos para cada término. Así: "Lo que son el bien y la verdad". Lo mismo ocurre con otros términos, como: "lo infinito y lo eterno" y "lo infinito y eterno", etc.

Urim y Thumim - También llamado pectoral del juicio, formaba parte de la vestimenta sacerdotal en la Iglesia israelita y judía; estaba compuesto por una placa cuadrada hecha de oro y tachonada con doce piedras preciosas, por cuyo brillo el Señor inspiraba las respuestas a las preguntas del sacerdote. Los términos provienen del hebreo y significan "luces e integridad".

Verdad del Bien - (verum ex bono) La preposición latina 'ex' indica procedencia, es decir, muestra que el vero procede o nace del bien, revelando una derivación, al igual que la semilla procede del fruto. Por lo tanto, el término " verdad del bien ", que se utiliza a menudo en esta obra, no indica posesión, es decir, no es el vero el que pertenece al bien. Lo mismo ocurre con otros términos, como: "lo falso de lo malo", "la fe de la caridad" y otros menos utilizados.

Vero y verdad - Los dos términos, verum y veritas, coexisten en el original. La mayoría de las veces, el latín utiliza "verum" y algunas veces "veritas, atis", por lo que se mantuvo la distinción en la traducción, en lugar de omitirla y traducir todo por "verdad". Es común en los Escritos el uso de un adjetivo empleado como sustantivo: bonum = bien, verum = vero etc.

274. And there were seven lamps of fire burning before the throne, which are the seven spirits of God, signifies Divine truth itself united to Divine good, proceeding from the Lord's Divine love. This is evident from the signification of "seven" as being all things in the complex; also from the signification of "lamps burning with fire before the throne," as being Divine truth united to Divine good proceeding from the Lord's Divine love; for "lamps" signify truths; therefore "seven lamps" signify all truth in the complex, which is the Divine truth; and "fire" signifies the good of love; and since the lamps were seen "burning before the throne" upon which the Lord was, it is signified that truth is from the Lord. As "the seven spirits of God" signify all truths of heaven and the church from the Lord (See Apocalypse Explained above, n. 183, therefore it is said, "which are the seven spirits of God."

(That "seven" signifies all, see above, n. 256 that "fire" signifies the good of love, see Arcana Coelestia 934, 4906, 5215, 6314, 6832, 10055)

[2] That "lamps" signify truths, which are called the truths of faith, can be seen from the following passages in the Word.

In David:

Thy Word is a lamp to my feet, and a light to my path (Psalms 119:105).

The Word is called a "lamp" because it is Divine truth. In the same:

Thou makest my lamp to shine; Jehovah God maketh bright my darkness (Psalms 18:28).

"To make a lamp to shine" signifies to enlighten the understanding by Divine truth; and "to make bright the darkness" signifies to disperse the falsities of ignorance by the light of truth.

In Luke:

Let your loins be girded about, and your lamps shining (Luke 12:35).

The "loins" to be girded signify the good of love (See Arcana Coelestia 3021[1-8], 4280, 4462, 5050-5052, 9961); and "lamps shining" signify the truths of faith from the good of love.

[3] In Matthew:

The lamp of the body is the eye; if the eye be good the whole body is light, if the eye be evil the whole body is darkness. If, therefore, the light be darkness, how great is the darkness (Matthew 6:22-23).

The eye is here called "lucerna," that is, a lighted lamp, because the "eye" signifies the understanding of truth, and therefore the truth of faith; and as the understanding derives its all from the will (for such as the will is, such is the understanding), so the truth of faith derives its all from the good of love; consequently when the understanding of truth is from the good of the will the whole man is spiritual, which is signified by the words, "if the eye be good the whole body is light;" but the contrary is true when the understanding is formed out of the evil of the will; that it is then in mere falsities is signified by the words, "If thine eye be evil the whole body is darkened. If, therefore, the light be darkness, how great is the darkness."

(That "the eye" signifies the understanding, see above, n. 152; and that "darkness" signifies falsities, Arcana Coelestia 1839, 1860, 3340, 4418, 4531, 7688, 7711, 7712.) He who does not know that "eye" signifies the understanding does not apprehend at all the meaning of those words.

[4] In Jeremiah:

I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstones and the light of the lamp (Jeremiah 25:10).

"To take away the voice of joy and the voice of gladness" signifies to take away the interior felicity that is from the good of love and the truths of faith; "to take away the voice of the bridegroom and the voice of the bride" signifies to take away all conjunction of good and truth, which makes heaven and the church with man; "to take away the voice of the millstones and the light of the lamp" signifies to take away the doctrine of charity and faith. (What is signified by "millstone" and "grinding," see Arcana Coelestia 4335, 7780, 9995, 10303.)

Likewise in Revelation:

And the light of a lamp shall shine no more in Babylon; and the voice of the bridegroom and of the bride shall be heard no more there (Revelation 18:23).

In Isaiah:

Her ² salvation as a lamp that burneth (Isaiah 62:1); signifying that the truth of faith should be from the good of love.

In Matthew:

The kingdom of heaven is like ten virgins, who took their lamps and went forth to meet the bridegroom. The five foolish took their lamps, but no oil; but the five prudent took oil also. When, therefore, the bridegroom came, the prudent went in to the wedding, but the foolish were not admitted (Matthew 25:1-12).

"Lamps" here signify the truths of faith, and "oil" the good of love. What the rest of this parable signifies may be seen above n. 252, where the particulars are explained.

3021. 'Put now your hand under my thigh' means being bound, as regards its power, to the good of conjugial love. This is clear from the meaning of 'the hand' as power, dealt with in 878, and from the meaning of 'the thigh' as the good of conjugial love, dealt with in what follows. A binding of this good to that power is indeed the meaning, as is clear from the consideration that those who were bound by an obligation to carry out some matter connected with conjugial love put their hand, according to ancient custom, under the thigh of the one to whom they were so bound, and in so doing swore by him. This was done because 'the thigh' meant conjugial love, and 'the hand' power, or the full extent of whatever one's capability might be. For all parts of the human body correspond to spiritual and celestial things in the Grand Man, which is heaven, as shown in 2996, 2998, and will in the Lord's Divine mercy be shown more extensively later on. The thighs themselves, together with the loins, correspond to conjugial love. Those things were well known to the most ancient people, and for that reason so many customs came down from them, including that of putting their hands under the thigh when being bound by an obligation to carry out something connected with the good of conjugial love. Their knowledge of such things, which was valued most highly by the ancients, and belonged among the chief things that constituted their knowledge and intelligence, is totally lost today, so much so that not even the existence of any such correspondence is known, and for this reason people will probably be astounded that such things are meant by that custom. Here, because the subject is the betrothal of Isaac his son to another member of Abraham's family, and the oldest servant was called on to perform that task, this custom was therefore followed.

[2] It has been stated that 'the thigh', because of its correspondence, means conjugial love, and this may also be seen from other places in the Word, for example, from the procedure to be followed when a woman was accused by her husband of adultery, in Moses,

The priest shall make the woman take the oath of a curse, and the priest shall say to the woman, Jehovah will make you a curse and an oath in the midst of your people, when Jehovah makes your thigh fall away and your belly swell. When he has made her drink the water, then it will happen, if she has defiled herself and committed a trespass against her husband, that the water causing the curse will enter into her and become bitter, and her belly will swell, and her thigh will fall away; and the woman will be a curse in the midst of her people. Numbers 5:21, 27.

'The falling away of the thigh' means the evil of conjugial love, which is adultery. Every other detail in the same procedure had some specific meaning, so that not even the smallest detail fails to embody something, though anyone reading the Word who has no concept of its sacredness will wonder why such things are included there. It is because 'the thigh' means the good of conjugial love that the expression 'those coming out of the thigh' is used frequently, as in a reference to Jacob,

Be fruitful and multiply; a nation and a company of nations will be from you, and kings will go out from your thighs. Genesis 35:11.

And elsewhere in the same author,

Every soul coming with Jacob to Egypt, who came out of his thigh. Genesis 46:26; Exodus 1:5.

And in a reference to Gideon, Gideon had seventy sons, who came out of his thigh. Judges 8:30.

[3] Since 'the thigh' and 'the loins' mean the things that belong to conjugial love they also mean those that belong to love and charity, the reason being that conjugial love underlies every other kind of love, see 686, 2733, 2737-2739. These all have the same source - the heavenly marriage - which is a marriage of good and truth, regarding which see 2727-2759. For 'the thigh' means the good of celestial love and the good of spiritual love, as may be seen from the following places: In John,

He who sat on the white horse had on His robe and on His thigh the name written, King of kings, and Lord of lords. Revelation 19:16.

'He who sat on the white horse' is the Word, and so the Lord, who is the Word, see 2760-2762. 'Robe' means Divine Truth, 2576, and for that reason He is called 'King of kings', 3009. From this it is evident what 'the thigh' means, namely the Divine Good which flows from His love, on account of which He is also named 'Lord of lords', 3004-3011. And this being the Lord's essential nature, it is said that He had a name written on His robe and on His thigh, for 'name' means essential nature, 1896, 2009, 2724, 3006.

[4] In David,

Gird Your sword on Your thigh, O Mighty One, in Your glory and honour! Psalms 45:3.

This refers to the Lord. 'Sword' stands for truth engaged in conflict, 2799, 'thigh' for the good of love. 'Girding the sword on the thigh' means that the truth which He was to use in the fight was allied to the good of love. In Isaiah,

Righteousness will be the girdle of His loins, and truth the girdle of His thighs. Isaiah 11:5.

This too refers to the Lord. Because 'righteousness' has reference to the good that flows from love, 2235, it is called 'the girdle of His loins', while 'truth' because it comes from good, is called 'the girdle of His thighs'. Thus 'loins' is used in reference to the love within good, and 'thighs' to the love within truth.

[5] In the same prophet'

None will be weary, and none will stumble in Him. He will not slumber nor sleep. Nor has the girdle of His thighs been loosed, nor the thong of His shoes torn away. Isaiah 5:27.

This refers to the Lord. 'The girdle of His thighs' stands, as above, for the love within truth. In Jeremiah Jehovah told the prophet to buy a linen girdle and put it over his loins but not dip it in water. He was then told to go away to the Euphrates and hide it in a cleft of the rock. When he went back at a later time to retrieve it from that place it was spoiled, Jeremiah 13:1-7. 'A linen girdle' stands for truth, but the placing of it over his loins was representative of the fact that truth was the outward expression of good. Anyone may see that these actions are representative. Their meaning however cannot be known except from correspondences, which will in the Lord's Divine mercy be dealt with at the ends of certain chapters further on.

[6] It is similar with the meaning of the things seen by Ezekiel, Daniel, and Nebuchadnezzar: Ezekiel saw,

Above the firmament that was above the heads of the cherubim, in appearance like a sapphire stone, there was the likeness of a throne, and above the likeness of a throne, there was a likeness, as the appearance of a Man (Homo) upon it above. And I saw as it were the shape of fiery coals, as the shape of fire, within it round about. From the appearance of His loins and upwards, and from the appearance of His loins and downwards, I saw as it were the appearance of fire, whose brightness was round about it like the appearance of the rainbow which is in the cloud on the day of rain; so was the appearance of the brightness round about, thus was the appearance of the likeness of the Glory of Jehovah. Ezekiel 1:26-28.

This scene was clearly representative of the Lord and His kingdom. 'The appearance of His loins upwards and the appearance, of His loins downwards' is descriptive of His love, as is evident from the meaning of 'fire' as love, 934, and from the meaning of 'brightness' and of 'the rainbow' as wisdom and intelligence from that love, 1042, 1043, 1053.

[7] Daniel saw,

A man clothed in linen whose loins were girded with gold of Uphaz, and whose body was like tarshish, ¹ and whose face was like the appearance of lightning and whose eyes were like fiery torches, and whose arms and feet were like the shine of burnished bronze. Daniel 10:5-6.

What each of these expressions means - the loins, the body, the face, the eyes, the arms, and the feet - does not become clear to anyone except from representations and correspondences involved in these. From these it is evident that in what Daniel saw the Lord's heavenly kingdom was represented, in which Divine Love constitutes the loins, and 'the gold of Uphaz' with which He was girded, the good resulting from wisdom that is grounded in love, 113, 1551, 1552.

[8] In Daniel: Nebuchadnezzar saw a statue whose head was fine gold, breast and arms silver, belly and thighs bronze, feet partly iron, partly clay, Daniel 2:32-33. This statue represented consecutive states of the Church. The head of gold represented the first state, which was celestial because it was a state of love to the Lord; the breast and arms of silver represented the second state, which was spiritual because it was a state of charity towards the neighbour; the belly and thighs of bronze represented the third state, which was a state of natural good meant by 'bronze', 425, 1551 - natural good being love or charity towards the neighbour as this exists on a lower level than spiritual good - while the feet of iron and clay were the fourth state, which was a state of natural truth meant by 'iron', 425, 426, and also a state involving complete lack of cohesion with good, which is meant by 'clay'.

From all this one may see what is meant by the thighs and loins, namely conjugial love primarily, and from this love every genuine kind of love, as is evident from the places quoted and also from Genesis 32:25, 31-32; Isaiah 20:2-4; Nahum 2:1; Psalms 69:23; Exodus 12:11; Luke 12:35-36. The thighs and loins also mean in the contrary sense those loves that are the reverse of conjugial love and all genuine loves, namely self-love and love of the world, 1 Kings 2:5-6; Isaiah 32:10-11; Jeremiah 30:6; 48:37; Ezekiel 29:7; Amos 8:10.

Footnotes: