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.

7729. 'Not a hoof shall be left behind' means that nothing at all of the truth from good shall be lacking. This is clear from the meaning of 'a hoof' as truth from good, dealt with below; and from the meaning of 'not being left behind' as not to be lacking, that is, from worship of the Lord. In the internal sense nearest to the literal 'not a hoof shall be left behind' means that nothing whatever shall be lacking, for the hoof is common to all livestock. But in the sense more internal than that 'a hoof means truth in the last degree - that is, truth on the level of the senses, which is the lowest - and in the contrary sense falsity. The reason why 'a hoof' has this meaning is that 'foot' means the natural, and 'sole of the foot' the last and lowest level of the natural, 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5728, much the same being meant by 'hoof' since it is the sole of the foot in the case of livestock. And because the last and lowest level of the natural is meant by 'hoof' as it is by 'sole', truth forming that level of the natural is also meant; for when the natural is spoken of, truth and good are meant, or in the contrary sense falsity and evil. The natural is formed from these, and without them is devoid of any attributes.

[2] The fact that 'hoof', in particular that of a horse, means truth in the last and lowest degree, that is, truth on the level of the senses, and in the contrary sense falsity belonging to the same degree, becomes clear from the following places: In Isaiah,

Whose arrows are sharp, and all bows bent. His horses' hoofs are considered as flint, his wheels as the whirlwind. Isaiah 5:18.

This refers to a people laying waste. 'Arrows' means ideas fired from false doctrine, which they use to fight with, and 'bow' the doctrine itself, 2686, 2709. 'Horses' means powers of understanding, in this instance perverted ones, 2761, 2762, 3117, 5321, 6125, 6534. Which shows what 'the hoofs' of the horses means, namely falsity in the last and lowest degree.

[3] In Jeremiah,

. . . because of the sound of the beat of the hoofs of his mighty ones, on account of the noise of his chariot, the rumble of his wheels. Jeremiah 47:3

This refers to a people laying the Philistines waste. 'The beat of the hoofs of his mighty ones', that is, of horses, stands for open conflict of falsity against truth. 'Chariot' stands for teachings maintaining falsity, for 'a chariot' means teachings that maintain either truth or falsity, see 5321, 5945.

[4] In Ezekiel,

By reason of the abundance of his horses their dust will cover you; by reason of the noise of horsemen, and wheels, and chariots, your walls will be shaken; by means of the hoofs of his horses he will trample all your streets. Ezekiel 26:10-11.

This refers to Nebuchadnezzar laying Tyre waste. 'Horses' stands for perverted powers of understanding, as above, 'horsemen' for concepts that go with that kind of understanding, 6534. 'The wheels' that the chariots have stands for the falsities that are taught, 'chariot' being such teaching, as above, while 'streets' stands for truths, 2336. From this it is evident that 'the hoofs of horses' stands for falsities. If such were not meant, what would be the point of the statement 'by reason of the abundance of his horses their dust will cover you; by reason of the noise of horsemen, and wheels, and chariots, your walls will be shaken; by means of the hoofs of his horses he will trample all your streets'? Without an inner meaning would they be anything more than empty sounds? In actual fact every expression used in the Word, being Divine in origin, carries weight.

[5] In the same prophet,

They will devastate the pride of Egypt, in order that its multitude may be destroyed. And I will destroy all its beasts over many waters, in order that the foot of man (homo) may not disturb them any more, nor the hoof of beast disturb them. Then I will turn their waters into a depth, ¹ and cause their rivers to flow like oil. Ezekiel 32:12-14.

Nor are these details intelligible unless one knows what is meant by 'Egypt', by 'the foot of man', by 'the hoof of beast', by 'waters' over which beasts will be destroyed, which the foot of man and hoof of beast will disturb, and which will be turned into a depth. Waters and rivers of Egypt are collections of true factual knowledge, while 'the hoof of beast' is falsity on the last and lowest level of the natural that disturbs true factual knowledge.

[6] In Micah,

Arise and thresh, O daughter of Zion, for I will make your horn iron, and I will make your hoofs bronze, in order that you may crush many peoples. Micah 4:13.

Nor can anyone know without the internal sense what these things are, that is, unless he knows what is meant by 'threshing', 'daughter of Zion', 'horn that will be made like iron', 'hoof that will be made like bronze', both of which will be used 'to crush many peoples'. 'Daughter of Zion' is the celestial Church, 1362; 'horn' is the power of truth that springs from good, 2832; 'iron' is natural truth that will have the ability to destroy falsities, 425, 426; 'hoof' is truth that springs from good in the last and lowest degree; and 'bronze' is natural good that will have power over evils, 425, 1551.

[7] In Zechariah,

I will raise up a shepherd in the land; he will not go ² to [the sheep] that are to be cut off, he will not seek one tender in age, and he will not heal one that is maimed. ³ But he will eat the flesh of the fat, and tear apart their hoofs. Zechariah 11:16.

This refers to a stupid shepherd. 'Eating the flesh of the fat' stands for turning good into evil, 'tearing apart the hoofs' for turning truth into falsity.

[8] How superior in intelligence the ancients were to people at the present day becomes clear from the consideration that in regard to very many objects in the world they knew which realities in heaven they corresponded to, and therefore what their spiritual meanings were. This knowledge existed not only with those who belonged to the Church but also with those outside the Church, such as the people in Greece, the most ancient of whom employed images with spiritual meanings to depict those realities. But at the present day, since such meanings are entirely unknown, those images are called myths. Knowledge of such correspondences among the sages of old is evident from the fact that they spoke of a winged horse, which they called Pegasus, to depict the rise of intelligence and wisdom. With its hoof it broke open a fountain, at which there were nine virgins, and which was situated on a hill. For they knew that 'the horse' was a sign of the power of understanding, 'its wings' a sign of spirituality, 'its hoofs' a sign of the last and lowest degree of truth, which gave rise to intelligence, 'virgins' a sign of varieties of knowledge, 'hill' a sign of unanimity, and in the spiritual sense of charity, and so on with the rest. But such matters at the present day are some of those that are lost.

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