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Daniel 11

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1 Or io, nell’anno primo di Dario Medo, sono stato presente per confortarlo, e per fortificarlo.

2 Ed ora, io ti dichiarerò cose vere. Ecco, vi saranno ancora tre re in Persia; poi il quarto acquisterà di gran ricchezze sopra tutti gli altri; e come egli si sarà fortificato nelle sue ricchezze, egli farà muover tutti contro al regno di Iavan.

3 Poi sorgerà un re possente, e valoroso; il quale possederà un grande imperio, e farà ciò ch’egli vorrà.

4 Ma tosto ch’egli sarà sorto, il suo regno sarà rotto, e sarà diviso per li quattro venti del cielo, e non alla sua progenie; e quello non sarà pari all’imperio che esso avrà posseduto; perciocchè il suo regno sarà stirpato, e sarà di altri, oltre a coloro.

5 E il re del Mezzodì si fortificherà, ed un altro de’ capitani d’esso; costui si fortificherà sopra quell’altro, e regnerà, e il suo imperio sarà grande.

6 E in capo d’alcuni anni, si congiungeranno insieme, e la figliuola del re del Mezzodì verrà al re del Settentrione, per far loro accordi; ma ella non potrà rattener la forza del braccio; e nè colui, nè il suo braccio, non potrà durare; e colei, insieme con quelli che l’avranno condotta, e il figliuolo di essa, e chi terrà la parte sua, saranno dati a morte in que’ tempi.

7 Ma d’un rampollo delle radici di essa sorgerà uno, nello stato di colui, il qual verrà con esercito, e verrà contro alle fortezze del re del Settentrione, e farà di gran fatti contro ad esse, e se ne impadronirà;

8 ed anche menerà in cattività in Egitto i lor dii, co’ lor principi, e co’ lor preziosi arredi d’oro, e d’argento; ed egli durerà per alquanti anni, senza tema del re del Settentrione.

9 E il re del Mezzodì verrà nel suo regno, e se ne ritornerà al suo paese.

10 Poi i figliuoli di colui entreranno in guerra, e aduneranno una moltitudine di grandi eserciti; e l’un d’essi verrà di subito, e inonderà, e passerà oltre; poi ritornerà ancora, e darà battaglia, e perverrà fino alla fortezza del re del Mezzodì.

11 E il re del Mezzodì, inasprito, uscirà fuori, e combatterà con lui, cioè col re del Settentrione, il qual leverà una gran moltitudine; ma quella moltitudine sarà data in man del re del Mezzodì.

12 E dopo ch’egli avrà disfatta quella moltitudine, il cuor suo s’innalzerà; onde, benchè abbia abbattute delle decine di migliaia, non però sarà fortificato.

13 E il re del Settentrione leverà di nuovo una moltitudine maggiore della primiera; e in capo di qualche tempo, ed anni, egli verrà con grosso esercito, e con grande apparecchio.

14 E in quei tempi molti si leveranno contro al re del Mezzodì; e degli uomini ladroni d’infra il tuo popolo si eleveranno, per adempier la visione; e caderanno.

15 E il re del Settentrione verrà, e farà degli argini, e prenderà le città delle fortezze; e le braccia del Mezzodì, e la scelta del suo popolo non potranno durare, e non vi sarà forza alcuna da resistere.

16 E colui che sarà venuto contro ad esso farà ciò che gli piacerà; e non vi sarà alcuno che gli possa stare a fronte; poi egli si fermerà nel paese della bellezza, il quale sarà consumato per man sua.

17 Poi egli imprenderà di venire con le forze di tutto il suo regno, offerendo condizioni d’accordo, onde egli verrà a capo; e darà a quell’altro una figliuola per moglie, corrompendola; ma ella non sarà costante, e non terrà per lui.

18 Poi egli volgerà la faccia alle isole, e ne prenderà molte; ma un capitano farà cessare il vituperio fattogli da colui; e, oltre a ciò, renderà a lui stesso il suo vituperio.

19 Poi egli volgerà la faccia alle fortezze del suo paese, e traboccherà, e caderà, e sarà rotto, e non sarà più trovato.

20 Poi sorgerà nello stato di esso, con maestà reale, uno che manderà attorno esattori: ma fra alquanti dì sarà rotto, non in ira, nè in guerra.

21 Appresso sorgerà nel suo stato uno sprezzato, al qual non sarà imposta la gloria reale; ma egli verrà quetamente, ed occuperà il regno per lusinghe.

22 E le braccia del paese inondato saranno inondate da lui, e saranno rotte, come anche il capo del patto.

23 E dopo l’accordo fatto con quell’altro, egli procederà con frode, e salirà, e si fortificherà con poca gente.

24 Egli entrerà nel riposo, e nei luoghi grassi della provincia, e farà cose, che i suoi padri, nè i padri de’ suoi padri, non avranno mai fatte; egli spargerà alla sua gente preda, spoglie, e richezze; e farà delle imprese contro alle fortezze; e ciò fino ad un tempo.

25 Poi egli moverà le sue forze, e il cuor suo, contro al re del Mezzodì, con grande esercito; e il re del Mezzodì, verrà a battaglia, con grande e potentissimo esercito; ma non potrà durare; perciocchè si faranno delle macchinazioni contro a lui.

26 E quelli che mangeranno il suo piatto lo romperanno; e l’esercito di colui inonderà il paese, e molti caderanno uccisi.

27 E il cuore di que’ due re sarà volto ad offender l’un l’altro, e in una medesima tavola parleranno insieme con menzogna; ma ciò non riuscirà bene; perciocchè vi sarà ancora una fine, al tempo determinato.

28 E colui se ne ritornerà al suo paese con gran ricchezze; e il suo cuore sarà contro al Patto santo; ed egli farà di gran cose: e poi se ne ritornerà al suo paese.

29 Al tempo determinato, egli verrà di nuovo contro al paese del Mezzodi; ma la cosa non riuscirà quest’ultima volta come la prima.

30 E verranno contro a lui delle navi di Chittim, ed egli ne sarà contristato, e se ne ritornerà, e indegnerà contro al Patto santo, e farà di gran cose: poi ritornerà, e porgerà le orecchie a quelli che avranno abbandonato il Patto santo.

31 E le braccia terranno la parte sua, e profaneranno il santuario della fortezza, e torranno via il sacrificio continuo, e vi metteranno l’abbominazione disertante.

32 E per lusinghe egli indurrà a contaminarsi quelli che avran misfatto contro al Patto; ma il popolo di quelli che conoscono l’Iddio loro si fortificherà, e si porterà valorosamente.

33 E gl’intendenti d’infra il popolo ne ammaestreranno molti; e caderanno per la spada, e per le fiamme, e andranno in cattività, e saranno in preda, per molti giorni.

34 Ma mentre caderanno così, saranno soccorsi di un po’ di soccorso; e molti si aggiungeranno con loro con bei sembianti infinti.

35 Di quegl’intendenti adunque ne caderanno alcuni: acciocchè fra loro ve ne sieno di quelli che sieno posti al cimento, e purgati, e imbiancati, fino al tempo della fine; perciocchè vi sarà ancora una fine, al tempo determinato.

36 Questo re adunque farà ciò che gli piacerà, e s’innalzerà, e si magnificherà sopra ogni dio; e proferirà cose strane contro all’Iddio degl’iddii; e prospererà, finchè l’indegnazione sia venuta meno; conciossiachè una determinazione ne sia stata fatta.

37 Ed egli non si curerà degl’iddii de’ suoi padri, nè d’amor di donne, nè di dio alcuno; perciocchè egli si magnificherà sopra ogni cosa.

38 Ed egli onorerà un dio delle fortezze sopra il suo seggio; egli onorerà, con oro, e con argento, e con gemme, e con cose preziose, un dio, il quale i suoi padri non avranno conosciuto.

39 Ed egli verrà a capo de’ luoghi muniti delle fortezze, con quell’iddio strano; egli accrescerà d’onore quelli ch’egli riconoscerà, e li farà signoreggiar sopra molti, e spartirà la terra per prezzo.

40 Or in sul tempo della fine, il re del Mezzodì cozzerà con lui; e il re del Settentrione gli verrà addosso, a guisa di turbo, con carri, e con cavalieri, e con molto naviglio; ed entrerà ne’ paesi d’esso, e inonderà e passerà a traverso;

41 ed entrerà nel paese della bellezza, e molti paesi ruineranno; e questi scamperanno dalla sua mano: Edom, Moab, e la principal parte de’ figliuoli di Ammon.

42 Così egli metterà la mano sopra molti paesi, e il paese di Egitto non iscamperà.

43 E si farà padrone de’ tesori d’oro, e d’argento, e di tutte le cose preziose di Egitto; e i Libii, e gli Etiopi saranno al suo seguito.

44 Ma rumori dal Levante e dal Settentrione lo turberanno; ed egli uscirà con grande ira, per distruggere, e per disperder molti.

45 E pianterà le tende del suo padiglione reale fra i mari, presso del santo monte di bellezza; poi, come sarà pervenuto al suo fine, non vi sarà alcun che l’aiuti.

   


To many Protestant and Evangelical Italians, the Bibles translated by Giovanni Diodati are an important part of their history. Diodati’s first Italian Bible edition was printed in 1607, and his second in 1641. He died in 1649. Throughout the 1800s two editions of Diodati’s text were printed by the British Foreign Bible Society. This is the more recent 1894 edition, translated by Claudiana.

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Apocalypse Explained # 31

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31. Verse 6. And hath made us kings and priests, signifies that from Him we are in His spiritual and celestial kingdom. This is evident from the signification of "kings," as meaning those who are in truths from good; and since they constitute the Lord's spiritual kingdom, as meaning those who are in His spiritual kingdom. That these are signified by "kings" in the Word, will appear from what follows. The above is evident also from the signification of "priests," as meaning those who are in the good of love; and since these constitute the Lord's celestial kingdom, they also are those who are in His celestial kingdom. (That there are two kingdoms, into which the heavens are in general divided, see in the work on Heaven and Hell 20-28, and that the spiritual kingdom is called the Lord's regal kingdom, and the celestial kingdom His priestly kingdom, n. 24.) In any places in the prophetic Word, kings are mentioned, and he that is ignorant of the internal sense believes that by "kings" are there meant kings; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord. The reason of this is, that the Lord is the sole king, and those who from Him are in truths from good are called His "sons;" for this reason the same are meant by "princes," by "sons of the kingdom," by "sons of kings," and also by "kings;" and in a sense abstracted from the idea of persons, as it is in heaven, truths from good are meant, or, what is the same, faith from charity; since truth is of faith, and good is of charity.

[2] That kings are not meant can be seen simply from its here being said that Jesus Christ "hath made us kings and priests"; and afterwards:

And hast made us to be unto our God kings and priests, and we shall reign upon the earth (Revelation 5:10);

and in Matthew:

The good seed sown in the field are the sons of the kingdom (Matthew 13:38);

the "seed of the field" are truths from good with man from the Lord (Arcana Coelestia 3373, 10248, 10249). Everyone, moreover, may perceive that the Lord will not make all those here treated of to be kings, but that he calls them kings from the power and the glory which those have who from the Lord are in truths from good. From this it can now be seen that by "king," in the prophetic Word, is meant the Lord as to Divine truth, and by "kings" and "princes," those who from the Lord are in truths from good, and as most things in the Word have also an opposite sense, that "kings" signify in that sense those who are in falsities from evil.

[3] That by "King" in the Word is meant the Lord in respect to Divine truth, is clear from the words of the Lord Himself to Pilate:

Pilate said, Art thou a king then? Jesus answered, Thou sayest it, because I am a king. For this have I been born, and for this am I come into the world, that I should bear witness unto the truth. Everyone that is in the truth heareth My voice. Pilate said unto Him, What is truth? (John 18:37-38).

From the question of Pilate, "What is truth," it is clear that he understood that truth was called "king" by the Lord; but as he was a Gentile, and knew nothing from the Word, he could not be taught that Divine truth is from the Lord, and that He is Divine truth; therefore, immediately after his question:

He went out to the Jews, saying, I find no fault in him; and afterwards put upon the cross, This is Jesus, the king of the Jews. And when the chiefs of the priests said unto him, Write not, The king of the Jews, but that He saith I am the king of the Jews, Pilate answered, What I have written, I have written (John 19:4, 19:14-22).

[4] When these things are understood, it may be known what is meant by "kings" in the following passages in Revelation:

The sixth angel poured out his bowl upon the great river Euphrates, and the water thereof was dried up, that the way might be made ready for the kings that come from the sun rising (Revelation 16:12).

The great harlot that sitteth upon many waters, with whom the kings of the earth committed fornication (Revelation 17:1-2).

The seven heads are seven mountains on which the woman sitteth, and they are seven kings; the five are fallen, the one is, the other is not yet come. And the ten horns that thou sawest are ten kings, who have received no kingdom as yet, but they receive power as kings with the beast for one hour. These shall war against the Lamb, and the Lamb shall overcome them; for He is Lord of lords and King of kings (Revelation 17:9, 10, 12, 14).

And the woman whom thou sawest is the great city, which hath the kingdom over the kings of the earth (Revelation 17:18).

Of the wine of the wrath of her fornication all the nations have drunk, and the kings of the earth committed fornication with her (Revelation 18:3).

And I saw the beast, and the kings of the earth, and their armies, gathered together, to make war against Him that sat on the horse and against His army (Revelation 19:19).

And the nations of them which are saved shall walk in the light of it, and the kings of the earth do bring their glory and honor into it (Revelation 21:24).

In these passages by "kings" are not meant kings, but all who are either in truths from good, or in falsities from evil, as was said before. Likewise in Daniel:

By the king of the south and by the king of the north, who made war against each other (Daniel 11:40

By "the king of the south" are there meant those who are in the light of truth from good, by "the king of the north" those who are in darkness from evil. (That "south" in the Word signifies those who are in the light of truth from good, see Arcana Coelestia 1458, 3708, 3195, 5672, 9642; and "north" those who are in the darkness of falsity from evil, n. 3708, and in general, in the work on Heaven and Hell 141-153, where The Four Quarters in Heaven are treated of.)

[5] "Kings" are also frequently mentioned by the prophets in the Old Testament; and there likewise are meant those who, from the Lord, are in truths from good, and in a contrary sense, those who are in falsities from evil; as in Isaiah:

He shall disperse 1 many nations: kings shall shut their mouths upon Him; for that which had not been told them they have seen, and that which they have not heard they have understood (Isaiah 52:15).

In the same:

The Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breast of kings (Isaiah 40:14, 16).

Kings shall be thy nursing fathers, and the chief women thy nursing mothers; they shall bow down to thee with their face toward the earth (Isaiah 49:23; and 14:9 elsewhere, as in Isaiah 14:9; 24:21; 60:10; Jeremiah 2:26; 4:9; 49:38; Lamentations 2:6, 9; Ezekiel 7:26, 27; Hosea 3:4; Zephaniah 1:8; Psalms 2:10; 110:5; Genesis 49:20).

[6] Since "kings" signify those who, from the Lord, are in truths from good, it was a custom derived from ancient times for kings, when they were crowned, to receive such insignia as signify truths from good: as for the king to be anointed with oil, to wear a crown of gold, to hold a scepter in his right hand, to be clothed with a purple cloak, to sit upon a throne of silver, and to ride with the royal insignia upon a white horse; for "oil" signifies good from which is truth (See Arcana Coelestia 886[1-2], 4638, 9780, 9954, 10011, 10261, 10268-10269); a "crown of gold" upon the head has a like meaning (n. 9930); a "scepter," which is a staff, signifies the power of truth from good (n. 4581, 4876, 4966); a "cloak" and a "robe," Divine truth in the spiritual kingdom (n. 9825, 10005); and "purple," the spiritual love of good (n. 9467); a "throne," the kingdom of truth from good (n. 5313, 6397, 8625); "silver," that truth itself (n. 1551-1552, 2954, 5658); a "white horse," the understanding enlightened from truths (See the small work on The White Horse 1-5. That the ceremonies observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also Arcana Coelestia 4581, 4966).

[7] As it is known from these things what is meant by a "king" in the Word, I will add to the above:

Why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and the people then proclaimed Him king, and also strewed their garments in the way (Matthew 21:1-8; Mark 11:1-11; Luke 19:28-40; John 12:14-16).

This is predicted in Zechariah:

Exult, O daughter of Zion; shout, O daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation; riding upon an ass, and upon the foal of an ass (Zechariah 9:9; Matthew 21:5; John 12:15).

The reason was, that to sit upon an ass and the foal of an ass was the distinctive mark of the highest judge and of a king; as can be seen from the following passages:

My heart is towards the lawgivers of Israel, ye who ride upon white asses (Judges 5:9-10).

The scepter shall not depart from Judah, nor a lawgivers from between his feet, till Shiloh come; who shall bind his ass's foal to the vine, and the son of his she-ass to the noble vine (Genesis 49:10, 11).

As sitting on an ass, and the foal of an ass, was such a distinctive mark:

Judges rode upon white she-asses (Judges 5:9-10);

And his sons upon asses' colts (Judges 10:4; 12:14);

And the king himself when crowned, upon a she-mule (1 Kings 1:33);

And his sons upon mules (2 Samuel 13:29).

One who does not know the signification of "horse," "mule," and "the foal of an ass," in a representative sense, will suppose that the Lord's riding upon the foal of an ass was significative of misery and humiliation. But it signified royal magnificence; for this reason the people then proclaimed the Lord king, and strewed their garments upon the way. This was done when He went to Jerusalem, because by "Jerusalem" is signified the church (as may be seen in the little work on The New Jerusalem and its Heavenly Doctrine 6; and that "garments" signify truths clothing and serving good, may be seen in the Arcana Coelestia 1073, 2576, 5248, 5319, 5954, 9212, 9215-9216, 9952, 10536; and in the work on Heaven and Hell 177-182).

[8] From this it is now clear what is signified by the "King" and by "kings," in the Word, so also what by the "Anointed," "Messiah," and "Christ;" for "Anointed," "Messiah," and "Christ," like "King," signify the Lord as to Divine truth proceeding from His Divine good; for a king is called "anointed;" and "anointed" in the Hebrew is Messiah, and in the Greek Christ. But that the Lord, as to the Divine Human, was alone "the Anointed of Jehovah," since in Him alone was the Divine good of Divine Love from conception, for He was conceived of Jehovah, but that all that were anointed were only representatives of Him (See Arcana Coelestia n. 9954, 10011, 10268-10269). But "priests" signify such good as exists in the celestial kingdom (See in Arcana Coelestia, namely, that priests represented the Lord, as to Divine good, n. 2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, since this was from the Divine good of His Divine Love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites, was representative of the work of salvation, in successive order, see n. Arcana Coelestia 10017; that from this "the priesthood," and "priesthoods," in the Word signified good of love, which is from the Lord, see n. 9806, 9809; that by the two names, "Jesus" and "Christ," is signified both His priesthood and His royalty, that is, by "Jesus" is signified Divine good, and by "Christ" Divine truth, n. 3004, 3005, 3009; that priests and likewise kings who do not acknowledge the Lord signify the opposite, namely, evil, and falsity from evil, n. 3670).

Mga talababa:

1. The Hebrew has "sprinkle," as found also in Arcana Coelestia 2015.

  
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Thanks to the Swedenborg Foundation for their permission to use this translation.

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Arcana Coelestia # 6435

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6435. 'Even as far as the desire of the everlasting hills' means as far as celestial mutual love. This is clear from the meaning of 'the everlasting hills' as aspects of mutual love, dealt with below; for the vision that the spiritual Church may arrive at that love is meant by 'even as far as the desire of the everlasting hills'. Before other places in the Word are introduced to show that mutual love is meant by 'the everlasting hills' something must be said first about what one means by mutual love, a goal which the member of the spiritual Church represented by 'Joseph' has more than enough to do to reach. What has often been stated and shown already shows that there are two kingdoms constituting heaven - the celestial kingdom and the spiritual kingdom. The difference between those two kingdoms is that the internal good of the celestial kingdom is the good of love to the Lord, while its external good is the good of mutual love. Members of that kingdom are governed by the good of love, not by truth that is called the truth of faith; for such truth is so integrated into the good of that kingdom that it cannot be seen in isolation from good. This being so, members of that kingdom cannot even utter the word faith, 202, 103, 4448; for with them the good of mutual love stands in place of the truth of faith. But in the spiritual kingdom the good of charity towards the neighbour constitutes the internal aspect of it and the truth of faith the external aspect.

[2] From all this one may see what the difference is between the two kingdoms, and also that they meet each other, in that the external aspect of the celestial kingdom coincides with the internal of the spiritual kingdom through an intermediary called the celestial of the spiritual. For as stated above, the external of the celestial kingdom is the good of mutual love, and the internal of the spiritual kingdom is the good of charity towards the neighbour. But the good of mutual love is more internal than the good of charity towards the neighbour, because the former springs from the rational, the latter from the natural. But although the good of mutual love, which is the external of the celestial Church, is more internal, while the good of charity towards the neighbour is more external, the Lord nevertheless joins the two kinds of good together through, as has just been stated, an intermediary, and in that way joins the two kingdoms together.

[3] To distinguish between the external good of the celestial Church and the internal good of the spiritual Church, let the former kind of good be called in what follows below the good of mutual love and let the latter kind be called the good of charity towards the neighbour - a difference that has not been observed in previous sections. Once these things are known, what is meant by 'even as far as the desire of the everlasting hills', one of Israel's blessings regarding this spiritual Church, can be stated, which is the vision that the spiritual kingdom may rise above the good of charity and reach even as far as the good of mutual love which belongs to the celestial kingdom, and thus the two kingdoms may be joined together at a very deep level. These are the things that are meant by those words.

[4] Very many places in the prophetical part of the Word mention mountains and hills, by which forms of the good of love are meant in the internal sense. 'Mountains' means the good of love to the Lord, which is the internal of the celestial kingdom, while 'hills' means the good of mutual love, which is the external of the same kingdom. But when the spiritual kingdom is the subject 'mountains' means the good of charity towards the neighbour, which is the internal of that kingdom, while 'hills' means the truth of faith, which is its external. It should be recognized that every one of the Lord's Churches is internal and external; and so too are both His kingdoms.

[5] This meaning of 'hills' becomes clear from the following places: In Isaiah,

In the latter days it will be, that the mountain of Jehovah will be on the top of the mountains, and raised above the hills. Isaiah 2:2; Micah 4:1.

'The mountain of Jehovah', which is Zion, stands for the Lord's celestial kingdom, thus for the good of that kingdom, which is the good of love to the Lord, and so in the highest sense is the Lord Himself since all love and all good in the celestial kingdom are the Lord's.

[6] 'Mount Zion' has the same meaning in other places in the Word; and by 'its hill' is meant the good of mutual love, as in Isaiah,

Jehovah Zebaoth will come down to fight on Mount Zion and on its hill. Isaiah 31:4.

Here 'hill' stands for the good of mutual love; and since 'hill' means the good of mutual love, and 'mountain' the good of celestial love, which is that of love to the Lord, it says 'Jehovah will come down to fight on that mountain'. Jehovah does not fight actually on Mount Zion and its hill; rather, where the good of love exists, that is what the Lord, meant here by Jehovah, fights for, that is, He fights for those with whom that good exists. If He ever did fight for Zion and Jerusalem, it was because they represented the celestial Church. This also explains why Mount Zion was called holy, and so also why Jerusalem was termed holy, when in fact it was unclean, as is evident in the Prophets where its abominations are referred to.

[7] In David,

The mountains will bring peace, and the hills, in righteousness. Psalms 72:3.

In the same author,

Praise Jehovah, mountains and all hills. Psalms 148:9.

In the same author,

The mountains skipped like rams, the hills like lambs. 1 Psalms 104:4, 6.

In the same author,

A mountain of God is the mountain of Bashan; a mountain of hills is the mountain of Bashan. Why do you leap up, O mountains, hills of mountains? God desires to inhabit it; yes, Jehovah will inhabit it perpetually. Psalms 68:15-16.

In these places 'mountains' stands for celestial love, and 'hills' for spiritual love. Mountains are obviously not what is meant, nor hills, nor even those who were on mountains and hills.

[8] In Isaiah,

It will be that on every high mountain, and on every lofty hill, there will be brooks, streams of water. Isaiah 30:25.

'Streams of water' stands for cognitions of good and truth, which are said to be 'on every high mountain, and on every lofty hill', for those cognitions flow from forms of the good of celestial and spiritual love.

[9] In Habakkuk,

Jehovah stood and measured the earth; He looked and scattered the nations, because the eternal mountains were dissolved, the everlasting hills sank down. Habakkuk 3:6.

'The eternal mountains' stands for the good of love that existed with the Most Ancient Church, which was celestial, and 'the everlasting hills' for the good of mutual love that existed with that Church - the former good being its internal, the latter its external. When that Church is what is meant in the Word, there is frequently added, because it was the Most Ancient Church, the word 'eternal', as in the expression 'the eternal mountains' used here, and in the expression 'eternal days' or 'days of eternity' used elsewhere, 6239. Also added was the word 'everlasting', as in the expression 'the everlasting hills' used here, as well as 'as far as the desire of the everlasting hills' appearing in Israel's prophetic utterances. From this one may see that 'the everlasting hills' means forms of the good of mutual love belonging to the celestial Church or the Lord's celestial kingdom.

[10] Something similar occurs in Moses' prophetic utterance concerning Joseph,

. . . in regard to the first fruits of the mountains of the east, and to the precious things of the eternal hills . . . Let them come upon the head of Joseph. Deuteronomy 33:15-16.

In Isaiah,

The mountains and the hills will resound with song, and all the trees of the field will clap their hands. Isaiah 55:12.

In Joel,

On that day the mountains will drip new wine, and the hills will flow with milk, and all the streams of Judah will flow with water. Joel 3:18; Amos 9:13.

In Ezekiel,

My sheep wander in all the mountains and on every high hill, and over all the face of the earth they were dispersed. I will give them and the places around My hill a blessing, and I will send down the rain in its season. Ezekiel 34:6, 26.

In Jeremiah,

On all the hills in the wilderness those who cause devastation have come, for the sword of Jehovah is devouring. Jeremiah 11:12.

In these places forms of the good of celestial love are meant by 'the mountains', and much the same, but in a lower degree, by 'the hills'.

[11] Because mountains and hills were signs that meant things such as these, Divine worship as well took place in the Ancient Church on mountains and hills. And later still the Hebrew nation set up altars on mountains and hills, offering sacrifice and incense there; or where there were no hills they built high places. But that worship became idolatrous, owing to the fact that they considered the actual mountains and hills to be holy and gave no thought at all to the holy things that they were signs of; and because that worship had become idolatrous the Israelite and Jewish people were forbidden to practise it, for those people were extremely prone, more than all others, to engage in idolatrous worship. But so as to retain that representative feature of mountains and hills which had existed in ancient times, Mount Zion was selected, which in the highest sense represented the Divine Good of the Lord's Divine Love, and in the relative sense the Divine Celestial and Divine Spiritual in His kingdom.

[12] Since mountains and hills were signs meaning such things, Abraham was commanded to sacrifice his son on one of the mountains in the land of Moriah. it was also on a mountain that the Lord appeared to Moses, and from upon a mountain that the Law was proclaimed; for He appeared to Moses on Mount Horeb, and the Law was proclaimed on Mount Sinai. And in addition the temple in Jerusalem was built on a mountain.

[13] The fact that it was an age-old religious practice that led those people to celebrate sacred worship on mountains and hills, and that subsequently led the gentiles, also idolatrous Israelites and Jews, to offer sacrifice and incense on them, is evident in Jeremiah,

Your adulterous acts and your neighings, the wickedness of your whoredom committed on the hills, in the field - I have seen your abominations. Jeremiah 13:27.

This refers to Jerusalem. In Ezekiel,

When their slain will be in the midst of their idols, around their altars on every high hill, on all the mountain tops, and under every green tree, and under every entangled oak. Ezekiel 6:13.

In Jeremiah,

On every high hill, and under every green tree, you are a sinful prostitute. Jeremiah 2:20; 3:6.

And there are other places besides these - 1 Kings 14:23; 2 Kings 16:4; 17:10.

[14] Because idolatrous worship was performed on mountains and hills, the evils of self-love are meant by them in the contrary sense, as in Jeremiah,

[I saw] the mountains; and behold, they are shaken, and all the hills are overturned. I looked, and behold, there was no man, and every bird of the air had flown away. Jeremiah 4:24-25.

In Isaiah,

Every valley will be lifted up, and every mountain and hill made low. Isaiah 40:4.

In the same prophet,

Behold, I have made you into a new threshing-sledge 2 provided with sharp points. You are to thresh the mountains and crush them, and you are to make the hills like chaff. Isaiah 41:15.

In the same prophet,

I will lay waste mountains and hills, and dry up every plant on them. Isaiah 42:15.

In Micah,

Hear now what Jehovah is saying, Arise, contend with the mountains, and let the hills hear your voice. Micah 6:1.

In Jeremiah,

Lost sheep have My people been, their shepherds have led them astray, O rebellious mountains. They have gone from mountain onto hill, they have forgotten their resting-place. 3 Jeremiah 50:6.

And there are other places besides these, such as Jeremiah 16:16; Nahum 1:5-6.

[15] The reason why 'mountains and hills meant forms of the good of celestial and spiritual love was that they were places that rose up above the earth, and places that rose up high meant things belonging to heaven, and in the highest sense those belonging to the Lord. For 'the land of Canaan' meant the Lord's heavenly kingdom, 1607, 3038, 3481, 3705, 4240, 4447; consequently everything in that land had a spiritual meaning, its mountains and hills meaning the kinds of things that are 'high'. For when the most ancient people, who belonged to the celestial Church, went up a mountain, the idea of height came to mind, and from height the idea of what was holy, for the reason that Jehovah or the Lord was said to live in the most high places, and also for the reason that 'height' in the spiritual sense was the good of love, 650.

Mga talababa:

1. literally, sons of the flock

2. literally, threshing-sledge of a recent threshing-sledge

3. literally, bed

  
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Thanks to the Swedenborg Society for the permission to use this translation.