IZIMFIHLO ZASEZULWINI EZIQUKETHWE EZIBHALWENI EZINGCWELE NOMA EZWINI LENKOSI ZISONJULULIWE KUQALWA ENCWADINI KAGENESIS KANYE NEZINTO EZIMANGALISAYO EZIBONWE EMHLABENI WEMIMOYA NASEZULWINI LEZINGELOSI

KULOTSHWE WU EMANUEL SWEDENBORG

KWAHUNYUSHWA KUSUSWA ESINGISINI KUYISWA ESIZULWINI UMQINGO WOKUQALA

IHUNYUSHWE NGU wuZAMOKUHLE T. ZUNGU

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Arcana Coelestia: The Heavenly Arcana contained in the Holy Scripture or Word of the Lord unfolded in the Book of Genesis together with wonderful things seen in the World of Spirits and in the Heaven of Angels

By Emanuel Swedenborg

Translated into Zulu by Zamokuhle T. Zungu

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UHLU LOMLOBI LWEZIHLOKO EZIQUKETHWE EMQINGWENI WOKUQALA.

IziMfihlo zeZulu ezisonjululwe eziBhalweni eziNgcwele noma eZwini leNkosi zikwiNcazelo, eyiNgqondo engaPhakathi yeZwi. Ukuthi lengqondo inhloboni kungabonwa kulezozinto ezikhonjiswe malungana nayo ngokusukela eLwazini lokuzazela mathupha ezinombolweni 1767-1777, 1869-1879; nasemongweni noma engqikithini yenkulumo (ezinombolweni 1-5, 64-66, 167, 605, 920, 937, 1143, 1224, 1404, 1405, 1408, 1409, 1502 ekugcineni, 1540, 1659, 1756, 1783, 1807).

IZinto eziMangalisayo ezibonwe eMhlabeni weMimoya naseZulwini leziNgelosi, kuqalwe ngazo futhi zajotshelelwa ezahlukweni ezimbalwa. Kulomqingo kukhona lezizihloko ezilandelayo:

Mayelana nokuVuswa komuntu kwabafileyo, nokungena kwakhe ekuphileni okuphakade (n. 168-181).

Isiqhubezo mayelana nokungena komuntu ekuphileni okuphakade (n. 182-189; naku 314-319).

Ukuthi ngaleyonkathi impilo yoMphefumulo noma yoMumoya injani (320-323).

Ezinye izibonelo zemicabanga yeMimoya yokuthi yayicabangani ngoMphefumulo noma ngoMumoya ngenkathi isesemzimbeni wemvelo (n. 443-448).

Mayelana neZulu kanye neNjabulo yaseZulwini (n. 449-459; 537-546; 547-553).

Mayelana namaBandla abumba noma enza iZulu (n. 684-691).

Mayelana nesiHogo (n. 692-700).

Mayelana neziHogo zalabo abebebuswa yiNzondo, ukuPhindisa, noluNyae ezimpilweni zabo zemvelo (n. 814-823).

Mayelana neziHogo zalabo abebebuswa wukuPhinga neSigweba; mayelana futhi neziHogo zabaKhohlisi nezabaThakathikazi (n. 824-831).

Mayelana neziHogo zabaHahayo; namayelana neJerusalema eliNgcolile, nabaPhangi eHlane; namayelana nothuvi obugcwele eziHogweni zalabo abebecwile ezinjabulweni zomzimba noma zezinzwa besaphila emhlabeni wemvelo (n. 938-946).

Mayelana nezinye iziHogo ezehlukile kulezi esezibalwe ngenhla (n. 947-970).

Mayelana neziNcithakalo (n. 1106-1113).

UHlu lomlobi lwezihloko eziqukethwe emqingweni wesikhombisa.

IziMfihlakalo zezulu ezisonjululwe ezibhalweni eziNgcwele noma ezwini leNkosi ziqukethwe ezincazelweni, eyingqondo engaphakathi yezwi. Izanduleliso ezendulela izahluko ezimbalwa ziyincazelo yalokhu okulandelayo: Ziyincazelo eyingqondo engaphakathi yamazwi eNkosi akuMathewu 25:34-36 (ezinombolweni 4954-4959).

Ziyisiqhubezo mayelana nokuqhamisana komuntu noMuntu oMkhulu: ukuqhamisana kwamanyonga nezitho ezixhumene nawo (ezinombolweni 5050-5062).

Ziyincazelo eyingqondo engaphakathi yamazwi eNkosi akuMathewu 25:37-46 (ezinombolweni 5063-5071).

Ziyisiqhubezo mayelana nokuqhamisana komuntu nomuntu omkhulu: ukuqhamisana kwezitho zomuntu zangaphakathi nezitho zomuntu omkhulu zangaphakathi (ezinombolweni 5171-5190).

Ziyisiqhubezo mayelana nokuqhamisana komuntu nomuntu omkhulu (ezinombolweni 5377-5396).

Ziyisiqhubezo mayelana nokuqhamisana komuntu nomuntu omkhulu: ukuqhamisana kwesikhumba, izinwele, namathambo (ezinombolweni 5552-5573).

Ziyisiqhubezo mayelana nokuqhamisana: ukuqhamisana kwezifo nomhlaba kamoya (ezinombolweni 5711-5727).

UHLU LOMLOBI LWEZIHLOKO EZIQUKETHWE KULOMQINGO.

Kuqukethwe izimfihlakalo zezulu ezethulwe ngencazelo yengqondo enga pha-kathi yeZibhalo ezingcwele noma yeZwi.

Okujotshelelwe ekugcineni kwezinye iZahluko kumayelana nezingelosi ka nye nemimoya okuhanqa umuntu (bheka izinombolo 5846-5866).

Isiqhubezo mayelana nezingelosi kanye nemimoya okuhanqe umuntu (bheka izinombolo 5976-5993).

Kujotshelelwe okumayelana nomngenela nobudlelwane bomphefumulo emzimbeni wemvelo (bheka izinombolo 6053-6058).

Isiqhubezo mayelana nomngenela nobudlelwane bomphefumulo emzimbeni wemvelo (6189-6215).

Isiqhubezo mayelana nomngenela nobudlelwane bomphefumulo emzimbeni wemvelo (6307-6327).

Isiqhubezo mayelana nomngenela nobudlelwane bomphefumulo emzimbeni wemvelo (bheka izinombolo 6466-6496).

Isiqhubezo mayelana nomngenela nobudlelwane bomphefumulo emzimbeni wemvelo (bheka izinombolo 6598-6626).

Okunye okulotshiwe (bheka amakhasi 503, 504).

1404. KuleziZahluko ezinomlando wangempela lelo nalelogama nomusho kufanekisa into eyehlukile engqondweni yangaphakathi kuleyo eshiwo engqondweni yemvelo. Nokho uqobo lwemininingwane yomlando iyafanekIsaya Ngo “Abrama”, okuqalwe ukukhuluma ngaye, ufanekisa iNkosi kabanzi, kodwa ikakhulu ufanekisa umuntu wezulu lamazulu. U “Isaka” okukhulunywa ngaye emuva kwalokho, naye ufanekisa iNkosi kabanzi, ikakhulu umuntu wezulu likamoya; no “Jakobe” okugcinwa ngaye ufanekisa iNkosi kabanzi, ikakhulu umuntu wemvelo. Kanjalo bafanekisa okungokweNkosi, okungokombuso waYo, nokungokweSonto.

4288. These same verses which have been explained so far also have regard to the Jewish and Israelitish nation which is called 'Jacob' in the Word, as stated and shown above in 4279. In the sense which is being called the internal historical the words 'Let me go, for the dawn is coming up' mean that the genuine representative role would depart from the descendants of Jacob before they entered into the representatives connected with the land of Canaan. The nature of that nation has been shown above, namely that among them no internal worship existed, only external worship; that is to say, they had become cut off from the heavenly marriage, and therefore no Church could be established among that nation, only that which was a representative of the Church, see 4281.

[2] But one must know what a representative Church is and what a representative of the Church is. A representative Church exists when internal worship is present within external, but a representative of the Church when no internal worship exists even though external does so. In both cases they observe very similar external practices, that is to say, they follow similar ordinances, laws, and commands. But in the representative Church external things correspond to internal so that they make one, whereas in a representative of the Church that correspondence does not exist because external things are either devoid of internal or else at variance with them. In the representative Church celestial and spiritual love is supreme, but in a representative of the Church bodily and worldly love is supreme. Celestial and spiritual love constitutes the internal itself, but when no celestial or spiritual love exists, only bodily and worldly, that which is external devoid of what is internal exists. The Ancient Church which existed after the Flood was a representative Church, but that which was established among the descendants of Jacob was merely a representative of the Church. But to make the difference between the two quite plain, let it be illustrated by examples.

[3] In the representative Church Divine worship took place on mountains because 'mountains' meant celestial love, and in the highest sense the Lord, 795, 1430, 2722, 4210; and when they held worship on mountains they were in their own holy place because they were at the same time abiding in celestial love. In the representative Church Divine worship also took place in groves because 'groves' meant spiritual love, and in the highest sense the Lord in regard to that love, 2722; and when they held worship in groves they were in their own holy place because they were at the same time abiding in spiritual love. When they held Divine worship in the representative Church they used to turn their faces towards the rising of the sun because 'the rising sun' too meant celestial love, 101, 1529, 1530, 2441, 2495, 3636, 3643. And when they looked up at the moon they were again filled with holy reverence because 'the moon' meant spiritual love, 1529-1531, 2495, 4060. And the same applied when they looked up at the starry sky because this meant the angelic heaven or the Lord's kingdom. In the representative Church they had tents or tabernacles in which they held Divine worship, and this was holy worship because 'tents' or 'tabernacles' means the holiness of love and of worship, 414, 1102, 2145, 2152, 3312. And countless other examples could be mentioned.

[4] In the representative of the Church Divine worship did indeed take place at first on mountains and also in groves. The practice also existed then of turning to face the rising of the sun, as well as that of beholding the moon and the stars. There was likewise worship in tents or tabernacles. But because their external worship was devoid of internal - that is, they were governed by bodily and worldly love and not by celestial and spiritual, and so worshipped the actual mountains or groves, and also the sun, moon, and stars, as well as their tents or tabernacles - those practices, which had been holy in the Ancient Church, were now made idolatrous by those belonging to a representative of the Church. They were therefore restricted to the same place and practices for them all, that is to say, to the mountain on which Jerusalem and at length Zion stood, where from the temple they beheld the rising of the sun, and also to one tent for them all, called the tent of meeting, and ultimately to the ark in the temple. They were restricted to these things to the end that a representative of the Church might come into being when they practiced what was outwardly holy. Otherwise they would have rendered holy things unholy.

[5] From these examples one may see what the difference is between a representative Church and a representative of the Church. In general, one may see that members of the representative Church communicated with the three heavens, and that they did so in things of an interior kind, for which external ones could serve as the foundation on which they rested. But those who belonged to a representative of the Church did not communicate with heaven in things of an interior kind. Yet the external things to which those people were limited were nevertheless able to serve as the foundation for interior ones. The Lord's Providence in a miraculous manner enabled this to be so, for the reason that some kind of communication might be established between heaven and mankind through what was a semblance of the Church. For without any communication of heaven with mankind by means of some kind of Church the human race would perish. But what the communication is like when it takes place through external things devoid of any correspondence with internal ones cannot be stated briefly. In the Lord's Divine mercy a statement is to be made about this later on.