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Ézéchiel第16章

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1 La parole de l'Eternel me fut adressée, en ces mots:

2 Fils de l'homme, fais connaître à Jérusalem ses abominations!

3 Tu diras: Ainsi parle le Seigneur, l'Eternel, à Jérusalem: Par ton origine et ta naissance tu es du pays de Canaan; ton père était un Amoréen, et ta mère une Héthienne.

4 A ta naissance, au jour où tu naquis, ton nombril n'a pas été coupé, tu n'as pas été lavée dans l'eau pour être purifiée, tu n'as pas été frottée avec du sel, tu n'as pas été enveloppée dans des langes.

5 Nul n'a porté sur toi un regard de pitié pour te faire une seule de ces choses, par compassion pour toi; mais tu as été jetée dans les champs, le jour de ta naissance, parce qu'on avait horreur de toi.

6 Je passai près de toi, je t'aperçus baignée dans ton sang, et je te dis: Vis dans ton sang! je te dis: Vis dans ton sang!

7 Je t'ai multipliée par dix milliers, comme les herbes des champs. Et tu pris de l'accroissement, tu grandis, tu devins d'une beauté parfaite; tes seins se formèrent, ta chevelure se développa. Mais tu étais nue, entièrement nue.

8 Je passai près de toi, je te regardai, et voici, ton temps était là, le temps des amours. J'étendis sur toi le pan de ma robe, je couvris ta nudité, je te jurai fidélité, je fis alliance avec toi, dit le Seigneur, l'Eternel, et tu fus à moi.

9 Je te lavai dans l'eau, je fis disparaître le sang qui était sur toi, et je t'oignis avec de l'huile.

10 Je te donnai des vêtements brodés, et une chaussure de peaux teintes en bleu; je te ceignis de fin lin, et je te couvris de soie.

11 Je te parai d'ornements: je mis des bracelets à tes mains, un collier à ton cou,

12 je mis un anneau à ton nez, des pendants à tes oreilles, et une couronne magnifique sur ta tête.

13 Ainsi tu fus parée d'or et d'argent, et tu fus vêtue de fin lin, de soie et d'étoffes brodées. La fleur de farine, le miel et l'huile, furent ta nourriture. Tu étais d'une beauté accomplie, digne de la royauté.

14 Et ta renommée se répandit parmi les nations, à cause de ta beauté; car elle était parfaite, grâce à l'éclat dont je t'avais ornée, dit le Seigneur, l'Eternel.

15 Mais tu t'es confiée dans ta beauté, et tu t'es prostituée, à la faveur de ton nom; tu as prodigué tes prostitutions à tous les passants, tu t'es livrée à eux.

16 Tu as pris de tes vêtements, tu t'es fait des hauts lieux que tu as garnis d'étoffes de toutes couleurs, et tu t'y es prostituée: rien de semblable n'était arrivé et n'arrivera jamais.

17 Tu as pris ta magnifique parure d'or et d'argent, que je t'avais donnée, et tu en as fait des simulacres d'hommes, auxquels tu t'es prostituée.

18 Tu as pris tes vêtements brodés, tu les en as couverts, et tu as offert à ces simulacres mon huile et mon encens.

19 Le pain que je t'avais donné, la fleur de farine, l'huile et le miel, dont je te nourrissais, tu leur as offert ces choses comme des parfums d'une odeur agréable. Voilà ce qui est arrivé, dit le Seigneur, l'Eternel.

20 Tu as pris tes fils et tes filles, que tu m'avais enfantés, et tu les leur as sacrifiés pour qu'ils leur servent d'aliment: n'était-ce pas assez de tes prostitutions?

21 Tu as égorgé mes fils, et tu les as donnés, en les faisant passer par le feu en leur honneur.

22 Au milieu de toutes tes abominations et de tes prostitutions, tu ne t'es pas souvenue du temps de ta jeunesse, lorsque tu étais nue, entièrement nue, et baignée dans ton sang.

23 Après toutes tes méchantes actions, -malheur, malheur à toi! dit le Seigneur, l'Eternel, -

24 tu t'es bâti des maisons de prostitution, tu t'es fait des hauts lieux dans toutes les places;

25 l'entrée de chaque chemin tu as construit tes hauts lieux, tu as déshonoré ta beauté, tu t'es livrée à tous les passants, tu as multiplié tes prostitutions.

26 Tu t'es prostituée aux Egyptiens, tes voisins au corps vigoureux, et tu as multiplié tes prostitutions pour m'irriter.

27 Et voici, j'ai étendu ma main contre toi, j'ai diminué la part que je t'avais assignée, je t'ai livrée à la volonté de tes ennemies, les filles des Philistins, qui ont rougi de ta conduite criminelle.

28 Tu t'es prostituée aux Assyriens, parce que tu n'étais pas rassasiée; tu t'es prostituée à eux, et tu n'as pas encore été rassasiée.

29 Tu as multiplié tes prostitutions avec le pays de Canaan et jusqu'en Chaldée, et avec cela tu n'as pas encore été rassasiée.

30 Quelle faiblesse de coeur tu as eue, dit le Seigneur, l'Eternel, en faisant toutes ces choses, qui sont l'oeuvre d'une maîtresse prostituée!

31 Lorsque tu bâtissais tes maisons de prostitution à l'entrée de chaque chemin, lorsque tu faisais tes hauts lieux dans toutes les places, tu n'as pas même été comme la prostituée qui réclame un salaire;

32 tu as été la femme adultère, qui reçoit des étrangers au lieu de son mari.

33 A toutes les prostituées on paie un salaire; mais toi, tu as fait des dons à tous tes amants, tu les as gagnés par des présents, afin de les attirer à toi de toutes parts dans tes prostitutions.

34 Tu as été le contraire des autres prostituées, parce qu'on ne te recherchait pas; et en donnant un salaire au lieu d'en recevoir un, tu as été le contraire des autres.

35 C'est pourquoi, prostituée, écoute la parole de l'Eternel!

36 Ainsi parle le Seigneur, l'Eternel: Parce que tes trésors ont été dissipés, et que ta nudité a été découverte dans tes prostitutions avec tes amants et avec toutes tes abominables idoles, et à cause du sang de tes enfants que tu leur as donnés,

37 voici, je rassemblerai tous tes amants avec lesquels tu te plaisais, tous ceux que tu as aimés et tous ceux que tu as haïs, je les rassemblerai de toutes parts contre toi, je leur découvrirai ta nudité, et ils verront toute ta nudité.

38 Je te jugerai comme on juge les femmes adultères et celles qui répandent le sang, et je ferai de toi une victime sanglante de la fureur et de la jalousie.

39 Je te livrerai entre leurs mains; ils abattront tes maisons de prostitution et détruiront tes hauts lieux; ils te dépouilleront de tes vêtements, prendront ta magnifique parure, et te laisseront nue, entièrement nue.

40 Ils amèneront la foule contre toi, ils te lapideront et te perceront à coups d'épée;

41 ils brûleront tes maisons par le feu, et ils feront justice de toi, aux yeux d'une multitude de femmes. Je ferai cesser ainsi ton impudicité et tu ne donneras plus de salaire.

42 J'assouvirai ma colère contre toi, et tu ne seras plus l'objet de ma jalousie; je m'apaiserai, je ne serai plus irrité.

43 Parce que tu ne t'es pas souvenue du temps de ta jeunesse, parce que tu m'as provoqué par toutes ces choses, voici, je ferai retomber ta conduite sur ta tête, dit le Seigneur, l'Eternel, et tu ne commettras plus le crime avec toutes tes abominations.

44 Voici, tous ceux qui disent des proverbes, t'appliqueront ce proverbe: Telle mère, telle fille!

45 Tu es la fille de ta mère, qui a repoussé son mari et ses enfants; tu es la soeur de tes soeurs, qui ont repoussé leurs maris et leurs enfants. Votre mère était une Héthienne, et votre père un Amoréen.

46 Ta grande soeur, qui demeure à ta gauche, c'est Samarie avec ses filles; et ta petite soeur, qui demeure à ta droite, c'est Sodome avec ses filles.

47 Tu n'as pas seulement marché dans leurs voies, commis les mêmes abominations, c'était trop peu; tu as été plus corrompue qu'elles dans toutes tes voies.

48 Je suis vivant! dit le Seigneur, l'Eternel, Sodome, ta soeur, et ses filles n'ont pas fait ce que vous avez fait, toi et tes filles.

49 Voici quel a été le crime de Sodome, ta soeur. Elle avait de l'orgueil, elle vivait dans l'abondance et dans une insouciante sécurité, elle et ses filles, et elle ne soutenait pas la main du malheureux et de l'indigent.

50 Elles sont devenues hautaines, et elles ont commis des abominations devant moi. Je les ai fait disparaître, quand j'ai vu cela.

51 Samarie n'a pas commis la moitié de tes péchés; tes abominations ont été plus nombreuses que les siennes, et tu as justifié tes soeurs par toutes les abominations que tu as faites.

52 Toi qui condamnais tes soeurs, supporte ton opprobre, à cause de tes péchés par lesquels tu t'es rendue plus abominable qu'elles, et qui les font paraître plus justes que toi; sois confuse, et supporte ton opprobre, puisque tu as justifié tes soeurs.

53 Je ramènerai leurs captifs, les captifs de Sodome et de ses filles, les captifs de Samarie et de ses filles, et tes captifs au milieu des leurs,

54 afin que tu subisses ton opprobre, et que tu rougisses de tout ce que tu as fait, en étant pour elles un sujet de consolation.

55 Tes soeurs, Sodome et ses filles, reviendront à leur premier état, Samarie et ses filles reviendront à leur premier état; et toi et tes filles, vous reviendrez à votre premier état.

56 Ne discourais-tu pas sur ta soeur Sodome, dans le temps de ton orgueil,

57 avant que ta méchanceté soit mise à nu, lorsque tu as reçu les outrages des filles de la Syrie et de tous ses alentours, des filles des Philistins, qui te méprisaient de tous côtés!

58 Tu portes tes crimes et tes abominations, dit l'Eternel.

59 Car ainsi parle le Seigneur, l'Eternel: J'agirai envers toi comme tu as agi, toi qui as méprisé le serment en rompant l'alliance.

60 Mais je me souviendrai de mon alliance avec toi au temps de ta jeunesse, et j'établirai avec toi une alliance éternelle.

61 Tu te souviendras de ta conduite, et tu en auras honte, quand tu recevras tes soeurs, les grandes et les petites; je te les donnerai pour filles, mais non en vertu de ton alliance.

62 J'établirai mon alliance avec toi, et tu sauras que je suis l'Eternel,

63 Afin que tu te souviennes du passé et que tu rougisses, afin que tu n'ouvres plus la bouche et que tu sois confuse, quand je te pardonnerai tout ce que tu as fait, dit le Seigneur, l'Eternel.

   

来自斯威登堡的著作

 

Apocalypse Explained#240

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240. But that naked signifies those who are without the understanding of truth because without the will of good, is evident also from those passages in the Word where the terms naked and nakedness are mentioned, which shall be adduced below. The reason why these terms have such a signification is that garments signify truths of the understanding. He who is without truths is also without good, for all spiritual good is procured by means of truths, and without them, or except by them, spiritual good cannot exist; spiritual good is charity. Naked and nakedness signify the deprivation of intelligence and love, thus of the understanding of good and of the will thereof; also for the reason that garments cover the body and the flesh, and by body and flesh is signified good, hence by garments are signified those things that cover good.

[2] There is the understanding of truth and the understanding of good; the understanding of truth is the understanding of those things that belong to faith, and the understanding of good is the understanding of those things that belong to love and charity. There is also the will of truth and the will of good; the will of truth pertains to those who, belong to the Lord's spiritual kingdom, but the will of good to those who belong to His celestial kingdom. The latter, because they are in love to the Lord and thence in mutual love, which with them is charity towards the neighbour, have truths inscribed on their hearts, and hence do them; and what proceeds from the heart is from the will of good; for the heart denotes the will of good; but those who are in love towards the neighbour, which love is charity, have not truths inscribed on their hearts, but on the memory, and thence on the intellectual mind, and that which thence proceeds from affection, is the will of truth. It is thus that the spiritual angels are distinguished from the celestial angels; the latter appear naked in heaven, but the former clothed.

The reason why the celestial angels appear naked is that they have no need of the memory in order to retain truths, nor of the understanding in order to comprehend them, because they have them inscribed on the heart, that is, on the love and will, and thence see them. And the reason why the spiritual angels appear clothed is that they have truths inscribed on the memory, and thence on the understanding, and truths thus inscribed correspond to garments, therefore they all appear clothed according to their intelligence. (That the angels are thus clothed, may be seen in the work, Heaven and Hell 177-182.) From these considerations it is evident that naked signifies in one sense those who are in celestial good, and in the other, those who are not in good because not in truths.

[3] But these things may be better seen from those passages, in the Word where naked and nakedness are mentioned, such as the following. In Isaiah:

Jehovah said to the prophet, "Put off the sackcloth from upon thy loins, and put off thy shoe from upon thy foot. And he did so. Then Jehovah said, Like, as my servant Isaiah hath walked naked and barefoot three years; so shall the king of Assyria lead the captivity of Egypt, and the crowd of Cush that is to be carried off, the boys and the old men, naked and unshod, and their buttocks uncovered, the nakedness of Egypt" (20:2-4).

No one can see what is stored up in these words concerning the church and heaven, unless he knows their spiritual sense; for in every detail of the Word something pertaining to heaven and the church is contained, because the Word is spiritual: it shall therefore be explained. By the prophet is here meant the doctrine of the church; by putting off sackcloth from upon his loins, or by making the loins naked, is meant to reveal filthy loves. By the usual sackcloth of the prophet are here meant the covering garments, and by the loins are signified those loves. By putting off the shoe from upon his foot, or unshoeing the soles of the foot, is signified to reveal the filthy things of nature. By the king of Assyria leading the captivity of Egypt, and the crowd of Cush that is to be carried off, is meant that the perverted Rational would confirm evils and falsities by scientifics (scientifica) and fallacies. By boys and old men are meant by all things, both in general and in particular. By naked and barefoot is meant that they are deprived of all truth and of all good. By their buttocks uncovered are meant the evils of self-love; by the nakedness of Egypt the falsities therefrom. It is therefore clear what is here treated of concerning the church and heaven, namely, that the perverted Rational, which denies God, and attributes all things to nature, confirms itself by scientifics and by fallacies, until it is deprived of all understanding of truth and will of good. (That by prophet in the Word is meant doctrine, may be seen in Arcana Coelestia 2534, 7269; by the loins are signified the loves in each sense, n. 3021, 4280, 5059; by the feet are signified the natural things pertaining to man, and by the soles of the feet those which are in the ultimates, n. 2162, 3147, 3761, 3986, 4280, 4938-4952; by shoes are signified the same things as to the covering of them, n. 1748, 2162, 6844; by the king of Assyria is signified the Rational in both senses, n. 119, 1186; by Egypt is signified the Scientific (scientificum) of the natural man, also, in both senses, good and evil, n. 1164, 1165, 1186, 1462, 5700, 5702, 6015, 6651, 6679, 6683, 6692, 7296, 9340, 9391; by Cush are signified the fallacies of the senses, n. 1163, 1164, 1166.)

[4] In Ezekiel:

"When I passed by thee, and saw thee, I covered thy nakedness, and I washed thee and clothed thee. But thou didst trust in thine own beauty, and playedst the harlot. Thou hast not remembered the days of thy youth, when thou wast naked and bare. Thou hast committed fornication with the sons of Egypt and with the sons of Asshur. Thou hast moreover multiplied thy fornication in the land unto Chaldea; wherefore thy nakedness is revealed by thy whoredoms; therefore they shall stone thee with stones, and shall cut thee in pieces with their swords. And they shall burn thine houses with fire" (16:6, and following verses).

Jerusalem is here treated of, by which is meant the church as to doctrine; and by these and many other expressions in the same chapter, the quality of the church in the beginning, and what it became when it declined from good and truth, is described. Its quality when established by the Lord, thus its quality in the beginning, is described by, "when I passed by thee, and saw thee, I covered thy nakedness, I washed thee and clothed thee." To cover nakedness signifies to remove the evils of the will and the falsities of the understanding; to wash signifies to purify from evils, and to clothe signifies to instruct in truths. But the quality of the church when it declined from good and from truth, is described in what follows. Thou didst trust in thy beauty, signifies intelligence from the proprium, and that the church was delighted with it. By committing whoredom is signified that thus it imbued falsities; by committing fornication with the sons of Egypt and with the sons of Asshur, are signified falsifications confirmed by scientifics and rational things therefrom. By multiplying fornication unto Chaldea, is signified even to the profanation of truth. Hence it is clear what is signified by wherefore thy nakedness is revealed by thy whoredoms; namely, that the church by falsities and falsifications would be deprived of all understanding of truth. By they shall stone thee with stones, is signified that the church would perish by falsities. By they shall cut thee in pieces with their swords, is signified that the church would perish altogether by the falsifications of truth. And by they shall burn thy houses with fire is signified that it would wholly perish by infernal loves: houses denote everything pertaining to man, and fire denotes infernal loves. From these considerations it is clear what pertaining to heaven and the church is contained in those words, and that this appears solely from the spiritual sense. (That washing signifies to purify from evils and falsities, may be seen in Arcana Coelestia 3147, 10237, 10240, 10243; that to clothe signifies to instruct in truths, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536; that beauty signifies intelligence, n. 3080, 4985, 5199, in this case intelligence from the proprium. That to commit whoredom denotes to be imbued with falsities, see above, n. 141: that Egypt denotes the Scientific, and Asshur the Rational, may be seen just above. That Chaldea denotes the profanation of truth, Arcana Coelestia 1182, 1283, 1295, 1304, 1306, 1307, 1308, 1321, 1322, 1326: that to stone with stones signifies to perish by falsities, n. 5156, 7456, 8575, 8799: that sword signifies falsity fighting against truth and destroying it, n. 2799, 4499, 7102, hence to cut in pieces with swords denotes to perish altogether by falsifications of truth; that fire signifies infernal love, n. 1861, 5071, 6314, 6832, 7575, 10747; and that a house signifies the whole man, and the things pertaining to him, thus which pertain to his understanding and his will, n. 710, 2231, 2233, 2559, 3128, 3538, 4973, 5023, 6690, 7353, 7848, 7910, 7929, 9150; hence it is evident what is signified by they shall burn thy houses with fire.)

[5] In Hosea:

"Contend with your mother, that she may put away her whoredoms and her adulteries, lest peradventure I strip her naked and make her as a desert, as a land of dryness, and slay her with thirst; and her sons will I not pity, because they are the sons of whoredoms" (2:2-4).

The subject here treated of is also the church fallen into falsities and evils; the mother with whom they would contend signifies the church. Whoredoms and adulteries signify falsities and evils therefrom; to make her as a wilderness and set her as a land of dryness signifies the deprivation of good and of truth. To slay her with thirst signifies a total defect of truth; her sons signify all the falsities thereof, in general, therefore they are called sons of whoredoms. (That mother signifies the church, may be seen, Arcana Coelestia 289, 2691, 2717, 3703, 4257, 5581, 8897; that desert signifies where there is no good because no truth, n. 2708, 4736, 7055; that a dry land signifies where there is no truth is, because water signifies the truth of faith, n. 2702, 3058, 5668, 8568, 10238; that to be slain with thirst, signifies to perish from defect of truth, n. 8568 at the end. That sons signify affections of truth, and truths in general, n. 2362, 3963, 6729, 6775, 6778, 9055; thus, in the opposite sense, affections of falsity and falsities in general. Hence it may be evident that by stripping her naked is signified, her being without good and truth.)

[6] In Lamentations:

"Jerusalem hath sinned a sin; therefore all that honoured her, despise her, because they have seen her nakedness" (1:8).

In Ezekiel:

Aholah, which is Samaria, committed whoredom with the Egyptians, and with the sons of Asshur; they uncovered her nakedness, her sons and her daughters have they taken, and at length they have slain her with the sword: "therefore will I give thee into the hand of those whom thou hast hated, that they may deal with thee from hatred, and take away all thy labour, and leave thee naked and bare, that the nakedness of thy whoredoms may be uncovered" (23:4, 8, 9, 10, 18, 28, 29).

The subject treated of in this chapter is Samaria, which is called Aholah, and Jerusalem, which is called Aholibah, the church being signified by both. By Samaria, where the sons of Israel were, is signified the church in which were no truths, but falsities, and by Jerusalem, the church where there were no goods, but evils. What is signified by committing whoredom with the Egyptians and with the sons of Asshur, and what by slaying her sons and daughters with the sword, was explained above; hence it is clear, that by leaving her naked and bare is signified to be without good and truth.

[7] In Isaiah:

"The Lord will make bald the crown of the head of the daughters of Zion, and Jehovah will make naked their buttocks" (3:17).

The daughters of Zion signify the celestial church and the things of that church, but, in this case, perverted. By the crown of the head, which shall be made bald, is signified intelligence of which it shall be deprived; and the buttocks, which shall be made naked, signify the love of evil and of falsity.

[8] In Nahum:

"Woe to the city of bloods, wholly in a lie, and full of rapine; because of the multitude of her whoredoms I will uncover thy skirts over thy faces, and will make nations see thy nakedness, and kingdoms thy lightness" (3:1, 4, 5).

The city of bloods signifies the doctrine of falsity which offers violence to the good of charity.

[9] In Habakkuk:

"Woe unto him that maketh his companion to drink, and makest him drunken also, that thou mayest look on their nakednesses. Drink thou also, that thy foreskin may be uncovered" (2:15, 16).

To make a companion drink, and make him drunken, signifies to impart falsities until he does not see truth: to look on their nakednesses, denotes to cause the falsities of the understanding and the evils of the will to appear. The foreskin which would be uncovered, denotes filthy loves. (That to drink denotes to be instructed in truths, may be seen, Arcana Coelestia 3069, 3772, 4017, 4018, 8562, 9412; hence, in the opposite sense, it denotes to impart falsities; that to be made drunken denotes to become insane from falsities, thus not to see truths, n. 1072; that the foreskin signifies corporeal and terrestrial loves, n. 4462, 7045.) Hence it is evident what is signified by the fact that

Noah drank wine and was drunken, so that he lay naked in the midst of his tent, and that Ham laughed at the nakedness of his father, but that Shem and Japheth covered his nakedness, and turned away their faces that they might not see the nakedness of their father (Genesis 9:21-23).

(But these things may be seen explained in Arcana Coelestia where they are treated of.)

[10] In Lamentations:

"The cup also shall pass over unto thee, O daughter of Edom: thou shalt be drunken, and shalt be naked" (4:21).

Here, by being drunken and naked are signified the same things as above. (But who in particular are signified by Edom may be seen, Arcana Coelestia 3322, 8314.)

In Isaiah:

Daughter of Babel and Chaldea, "sit upon the earth. Take the millstones, and grind meal; uncover thy hair, uncover thy thigh, pass over the rivers. Thy nakedness shall be uncovered, and also thy shame shall be seen" (47:1-3).

By the daughter of Babylon and Chaldea are meant those who profane the goods and truths of the church. To grind meal signifies to falsify truths; to uncover the hair and the thigh signifies to be deprived of the understanding of truth, and the will of good; to pass over the rivers, and to uncover her nakedness have also a similar signification.

[11] Because nakedness signified the deprivation of the understanding of truth and of the will of good, it was therefore commanded that Aaron and his sons should not ascend by steps upon the altar, lest their nakedness should be uncovered thereon (Exodus 20:26). Also that

They should make for them breeches of linen to cover the flesh of their nakedness, and that they should be upon them when they entered the tent of the assembly, and when they came near to the altar, and that otherwise they should bear iniquity and die (Exodus 28:42, 43).

From these considerations it is clear what is signified by the words in the following verse of this chapter: "I counsel thee to buy of me white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear." And also in the following words of this book of the Apocalypse: "Blessed is he that watcheth and keepeth his garments, lest he walk naked, and they see his shame" (16:15).

[12] Moreover, by the naked, in the Word, are also meant those who are not in truths and thence not in good, because they are ignorant of truths, but yet desire them. This is the case with those who are within the church where those who teach are in falsities; also those who are out of the church, and have not the Word, and hence neither know truths nor anything concerning the Lord. These are described in the following passages. In Isaiah:

"This is the fast that I have chosen, to break bread with the hungry, and when thou seest the naked that thou cover him" (58:6, 7).

In Ezekiel:

"Let him give his bread to the hungry, and cover the naked with a garment" (18:7).

And in Matthew:

"I was naked, and ye clothed me" (25:36, 38).

To cover with a garment, and to clothe, signify to instruct in truths. (That garments denote truths, may be seen above, n. 195. That naked also signifies the good of innocence, may be seen in Arcana Coelestia 165, 8375, 9960; and in the work, Heaven and Hell 179, 180, 280.)

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.