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).

1756. Konke lokhu okwethulwe ngenhla kuyizinto eziqukethwe yingqondo engaphakathi yalesiSahluko esiphezu kwaso; kodwa konke ukulandelana kwemicabango, nobuhle bakho, kakunakubonakala uma zonke izinto, yileyo naleyo ichazwa ngokusukela encazelweni yamagama, njengoba kungabonakala uma imicabango iqondwa njengomqondo owodwa. Lapho lemicabango yalesiSahluko iqondwa ngengomqondo owodwa leyomicabango ehlakazekile noma esabalele ibonakala ihlangene ngokumangalisayo futhi ixhumene. Lesisimo sifana nesomuntu olalele omunye umuntu ekhuluma kodwa olalele anake noma ahlaziye amagama asetshenziswayo. Lapho-ke umuntu olalele kawutholi umqondo ophelele njengoba ebezowuthola ukuba ubenganakile amagama noma amazwi ngalinye nokufanekiswa ngawo. Ngokuba ubuhlobo obuphakathi kwengqondo engaphakathi yeZwi nengqondo engaphandle noma yemvelo yeZwi buyafana nobuhlobo obuphakathi kwenkulumo namazwi ayo lapho izwi ngalinye lenkulumo lingahlaziywa, ikakhulu lapho linganakwa, nalapho umqondo ugxiliswa engqondweni yezinto ezifanekiswa ngamagama noma ngamazwi omuntu okhulumayo.

[2] Indlela yokubhala yasemandulondulo yayifanekisa izinto zempela kumbe izihloko ezithile ngabantu nangezisho, okwakuyizihloko nezisho okwakufanekiswa ngakho izinto ezazehluke geqe kulabobantu noma kulezozisho. Abalobi bangaleyonkathi babeloba imilando yabo ngalendlela, beloba kanjalo malungana nempilo noma nezenzeko zomphakathi kanye nangempilo yangasese. Imbala babebhala ngendlela yokuba kungabikho lutho emibhalweni yabo eyayifanele ukuqondwa njengoba ilotshiwe, kodwa kufanele kuqondwe okunye okumumethwe ngamazwi noma ngamagama elotshwe ngawo. Umkhuba wokubhala ngalendlela babenawo kangangoba babethula zonke izinhlobo zezinkanuko njengezithixo nezithixokazi ezakhonzwa kamuva ngabahedeni noma ngamaqaba njengezinto ezinoBunkulunkulu, njengoba abantu abafundileyo bekwazi lokhu ngoba izincwadi ezilotshwe ngaleyondlela zisekhona nanamhlanje. Loluhlobo lokuloba lwalusuka kubantu basemandulondulo ababephila ngaphambi kukaZamcolo, ababefanekisa izinto zasezulwini nezinto zoBunkulunkulu ngesu lezinto zemvelo ezisemkhathini nasemhlabeni. Ngokufanekisa kanjalo babegcwalisa imiqondo nemiphefumulo yabo ngezintokozo nangobumnandi lapho bebuka izinto zemvelo ezisemkhathini, ikakhulu lezozinto ezazikhanga ngesimo, ngesakheko nangehlelo kwazo. Yingakho zonke izincwadi zeSonto langaleyonkathi zazilotshwe ngaleyondlela. UJobe ungenye yezincwadi ezilotshwe ngalendlela; neCulo lamaCulo likaSolomoni lilotshwe ngendlela elingisa eyalezozincwadi. Zombili izincwadi ezigagulwa wuMose kuNumeri 21:14, 27, zazilotshwe ngaleyondlela, kanye nezinye izincwadi eziningi esezashabalala.

[3] Ngenxa yokuthi loluhlobo lokuloba lwalusuka emandulondulo, ngakhoke lwaluhlonishwa kakhulu ngabantu abangaphandle kweSonto kanye nozalo lukaJakobe, luhlonishwa kangangoba konke okwakungalotshiwe ngalolohlobo noma ngaleyondlela kwakungathathwa njengento yoBunkulunkulu. Yingakho futhi labobantu begunywa noma bevuswa wumumoya obikezelayo, babekhuluma ngendlela efanayo, okuyinto eyayenzeka ngezizathu ezifihlakele. Wayekhuluma ngaleyondlela uJakobe (Genesise 49:3-27) ; uMose wayekhuluma ngaleyondlela (Eksodusi 15:1-21) ; naku (Duteronomi33:2 ekugcineni) ; uBhalamu, owayengomunye wamadodana asempumalanga yeSiriya, lapho iSonto laseMandulo laqhubeka nokusimama (Numeri 23:7-10; 19-24; 24:5-9; 17-24) ; uDebhora noBharakhi (AbAhluleli 5:2 ekugcineni) ; uHanna (1 Samuweli 2:2-10), nabanye abaningi. Yize, ngaphandle kwengcosane, babengaqondi futhi bengazi ukuthi amazwi ababewaphimisa ayefanekisa izinto zasezulwini zombuso weNkosi neSonto, nokho babengenwa yitwetwe nokumangala, ngoba bezwa ukuthi kukhona okoBunkulunkulu nokungcwele kubona.

[4] Kodwa abantu abafundileyo emhlabeni bebengakakwazi ukuthi imilando eseZwini ibhalwe ngendlela efanayo, okungukuthi, ukuthi amagama agagulwa kulo nezisho ezithile okusetshenziswe ekufanekiseni izinto zezulu lamazulu nezinto zezulu likamoya zombuso weNkosi, ngaphandle kokuthi iZwi lifunzelelwe ngisho nangechashaza uqobo lwalo, nokuthi lowo nalowomniningwane okulo umumethe imfihlakalo ethile.

4964. 'Was made to go down to Egypt' means to factual knowledge which the Church possessed. This is clear from the meaning of 'Egypt' as knowledge, or factual knowledge in general, dealt with in 1164, 1165, 1186, 1462. But no explanation of the essential nature of that factual knowledge properly meant by 'Egypt' has been provided as yet. In the Ancient Church there was doctrinal knowledge and there was factual knowledge. Doctrinal knowledge had regard to love to God and charity towards the neighbour, whereas factual knowledge had to do with the correspondences of the natural world with the spiritual world, and with the representations of spiritual and heavenly realities within natural and earthly ones. Such was the factual knowledge of those in the Ancient Church.

[2] Egypt was one of those parts of the world and one of those kingdoms where the Ancient Church also existed, 1138, 1385; but since in that land mainly factual knowledge was handed down from one generation to another, 'Egypt' means factual knowledge in general. This also explains why frequent reference is made to Egypt in the prophetical part of the Word, where that knowledge is meant specifically by 'Egypt'. What is more, the actual magic practised by the Egyptians had its origin in the same knowledge; for they were acquainted with the correspondences of the natural world with the spiritual, and at a later time, after the Church among them had come to an end, they misused these in magical practices. Now because such factual knowledge existed among them - that is to say, knowledge which taught correspondences, and also representatives and meaningful signs - and because this factual knowledge was the servant of the doctrinal teachings of the Church, especially in their understanding of things stated in their Word (for the Word of the Ancient Church was both prophetical and historical, like the Word that exists today, though this is a different Word, see 2686) 'he was made to go down to Egypt' consequently means made to go down to the factual knowledge which the Church possessed.

[3] Because the Lord is represented by 'Joseph' and the words 'Joseph was made to go down to Egypt' are used here, the meaning is that when the Lord was to glorify His Internal Man, that is, make it Divine, He first of all assimilated the factual knowledge possessed by the Church. Then, starting from and using that knowledge He advanced towards things increasingly interior and at length even to those that were Divine. For it pleased Him to glorify or make Himself Divine in conformity with the same kind of order as that by which He regenerates the human being or makes him spiritual, 3138, 3212, 3296, 3490, 4402. That is to say, there is a gradual advance from external ideas, which are known facts and the truths of faith, towards internal ones, which are ideas of charity towards the neighbour and of love to Him. From this one may see what is meant by the following words in Hosea,

When Israel was a boy I loved him, and out of Egypt I called My son. Hosea 11:1.

These words refer to the Lord, see Matthew 2:15.