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Yechezchial第16章

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1 וַיְהִי דְבַר־יְהוָה אֵלַי לֵאמֹר׃

2 בֶּן־אָדָם הֹודַע אֶת־יְרוּשָׁלִַם אֶת־תֹּועֲבֹתֶיהָ׃

3 וְאָמַרְתָּ כֹּה־אָמַר אֲדֹנָי יְהוִה לִירוּשָׁלִַם מְכֹרֹתַיִךְ וּמֹלְדֹתַיִךְ מֵאֶרֶץ הַכְּנַעֲנִי אָבִיךְ הָאֱמֹרִי וְאִמֵּךְ חִתִּית׃

4 וּמֹולְדֹותַיִךְ בְּיֹום הוּלֶּדֶת אֹתָךְ לֹא־כָרַּת שָׁרֵּךְ וּבְמַיִם לֹא־רֻחַצְתְּ לְמִשְׁעִי וְהָמְלֵחַ לֹא הֻמְלַחַתְּ וְהָחְתֵּל לֹא חֻתָּלְתְּ׃

5 לֹא־חָסָה עָלַיִךְ עַיִן לַעֲשֹׂות לָךְ אַחַת מֵאֵלֶּה לְחֻמְלָה עָלָיִךְ וַתֻּשְׁלְכִי אֶל־פְּנֵי הַשָּׂדֶה בְּגֹעַל נַפְשֵׁךְ בְּיֹום הֻלֶּדֶת אֹתָךְ׃

6 וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ מִתְבֹּוסֶסֶת בְּדָמָיִךְ וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי וָאֹמַר לָךְ בְּדָמַיִךְ חֲיִי׃

7 רְבָבָה כְּצֶמַח הַשָּׂדֶה נְתַתִּיךְ וַתִּרְבִּי וַתִּגְדְּלִי וַתָּבֹאִי בַּעֲדִי עֲדָיִים שָׁדַיִם נָכֹנוּ וּשְׂעָרֵךְ צִמֵּחַ וְאַתְּ עֵרֹם וְעֶרְיָה׃

8 וָאֶעֱבֹר עָלַיִךְ וָאֶרְאֵךְ וְהִנֵּה עִתֵּךְ עֵת דֹּדִים וָאֶפְרֹשׂ כְּנָפִי עָלַיִךְ וָאֲכַסֶּה עֶרְוָתֵּךְ וָאֶשָּׁבַע לָךְ וָאָבֹוא בִבְרִית אֹתָךְ נְאֻם אֲדֹנָי יְהוִה וַתִּהְיִי לִי׃

9 וָאֶרְחָצֵךְ בַּמַּיִם וָאֶשְׁטֹף דָּמַיִךְ מֵעָלָיִךְ וָאֲסֻךֵךְ בַּשָּׁמֶן׃

10 וָאַלְבִּישֵׁךְ רִקְמָה וָאֶנְעֲלֵךְ תָּחַשׁ וָאֶחְבְּשֵׁךְ בַּשֵּׁשׁ וַאֲכַסֵּךְ מֶשִׁי׃

11 וָאֶעְדֵּךְ עֶדִי וָאֶתְּנָה צְמִידִים עַל־יָדַיִךְ וְרָבִיד עַל־גְּרֹונֵךְ׃

12 וָאֶתֵּן נֶזֶם עַל־אַפֵּךְ וַעֲגִילִים עַל־אָזְנָיִךְ וַעֲטֶרֶת תִּפְאֶרֶת בְּרֹאשֵׁךְ׃

13 וַתַּעְדִּי זָהָב וָכֶסֶף וּמַלְבּוּשֵׁךְ [כ= שֵׁשִׁי] [ק= שֵׁשׁ] וָמֶשִׁי וְרִקְמָה סֹלֶת וּדְבַשׁ וָשֶׁמֶן [כ= אָכָלְתִּי] [ק= אָכָלְתְּ] וַתִּיפִי בִּמְאֹד מְאֹד וַתִּצְלְחִי לִמְלוּכָה׃

14 וַיֵּצֵא לָךְ שֵׁם בַּגֹּויִם בְּיָפְיֵךְ כִּי כָּלִיל הוּא בַּהֲדָרִי אֲשֶׁר־שַׂמְתִּי עָלַיִךְ נְאֻם אֲדֹנָי יְהוִה׃

15 וַתִּבְטְחִי בְיָפְיֵךְ וַתִּזְנִי עַל־שְׁמֵךְ וַתִּשְׁפְּכִי אֶת־תַּזְנוּתַיִךְ עַל־כָּל־עֹובֵר לֹו־יֶהִי׃

16 וַתִּקְחִי מִבְּגָדַיִךְ וַתַּעֲשִׂי־לָךְ בָּמֹות טְלֻאֹות וַתִּזְנִי עֲלֵיהֶם לֹא בָאֹות וְלֹא יִהְיֶה׃

17 וַתִּקְחִי כְּלֵי תִפְאַרְתֵּךְ מִזְּהָבִי וּמִכַּסְפִּי אֲשֶׁר נָתַתִּי לָךְ וַתַּעֲשִׂי־לָךְ צַלְמֵי זָכָר וַתִּזְנִי־בָם׃

18 וַתִּקְחִי אֶת־בִּגְדֵי רִקְמָתֵךְ וַתְּכַסִּים וְשַׁמְנִי וּקְטָרְתִּי [כ= נָתַתִּי] [ק= נָתַתְּ] לִפְנֵיהֶם׃

19 וְלַחְמִי אֲשֶׁר־נָתַתִּי לָךְ סֹלֶת וָשֶׁמֶן וּדְבַשׁ הֶאֱכַלְתִּיךְ וּנְתַתִּיהוּ לִפְנֵיהֶם לְרֵיחַ נִיחֹחַ וַיֶּהִי נְאֻם אֲדֹנָי יְהוִה׃

20 וַתִּקְחִי אֶת־בָּנַיִךְ וְאֶת־בְּנֹותַיִךְ אֲשֶׁר יָלַדְתְּ לִי וַתִּזְבָּחִים לָהֶם לֶאֱכֹול הַמְעַט [כ= מִתַּזְנֻתֵךְ] [ק= מִתַּזְנוּתָיִךְ]׃

21 וַתִּשְׁחֲטִי אֶת־בָּנָי וַתִּתְּנִים בְּהַעֲבִיר אֹותָם לָהֶם׃

22 וְאֵת כָּל־תֹּועֲבֹתַיִךְ וְתַזְנֻתַיִךְ לֹא [כ= זָכַרְתִּי] [ק= זָכַרְתְּ] אֶת־יְמֵי נְעוּרָיִךְ בִּהְיֹותֵךְ עֵרֹם וְעֶרְיָה מִתְבֹּוסֶסֶת בְּדָמֵךְ הָיִית׃

23 וַיְהִי אַחֲרֵי כָּל־רָעָתֵךְ אֹוי אֹוי לָךְ נְאֻם אֲדֹנָי יְהוִה׃

24 וַתִּבְנִי־לָךְ גֶּב וַתַּעֲשִׂי־לָךְ רָמָה בְּכָל־רְחֹוב׃

25 אֶל־כָּל־רֹאשׁ דֶּרֶךְ בָּנִית רָמָתֵךְ וַתְּתַעֲבִי אֶת־יָפְיֵךְ וַתְּפַשְּׂקִי אֶת־רַגְלַיִךְ לְכָל־עֹובֵר וַתַּרְבִּי אֶת־[כ= תַּזְנֻתֵךְ] [ק= תַּזְנוּתָיִךְ]׃

26 וַתִּזְנִי אֶל־בְּנֵי־מִצְרַיִם שְׁכֵנַיִךְ גִּדְלֵי בָשָׂר וַתַּרְבִּי אֶת־תַּזְנֻתֵךְ לְהַכְעִיסֵנִי׃

27 וְהִנֵּה נָטִיתִי יָדִי עָלַיִךְ וָאֶגְרַע חֻקֵּךְ וָאֶתְּנֵךְ בְּנֶפֶשׁ שֹׂנְאֹותַיִךְ בְּנֹות פְּלִשְׁתִּים הַנִּכְלָמֹות מִדַּרְךֵּךְ זִמָּה׃

28 וַתִּזְנִי אֶל־בְּנֵי אַשּׁוּר מִבִּלְתִּי שָׂבְעָתֵךְ וַתִּזְנִים וְגַם לֹא שָׂבָעַתְּ׃

29 וַתַּרְבִּי אֶת־תַּזְנוּתֵךְ אֶל־אֶרֶץ כְּנַעַן כַּשְׂדִּימָה וְגַם־בְּזֹאת לֹא שָׂבָעַתְּ׃

30 מָה אֲמֻלָה לִבָּתֵךְ נְאֻם אֲדֹנָי יְהוִה בַּעֲשֹׂותֵךְ אֶת־כָּל־אֵלֶּה מַעֲשֵׂה אִשָּׁה־זֹונָה שַׁלָּטֶת׃

31 בִּבְנֹותַיִךְ גַּבֵּךְ בְּרֹאשׁ כָּל־דֶּרֶךְ וְרָמָתֵךְ [כ= עָשִׂיתִי] [ק= עָשִׂית] בְּכָל־רְחֹוב וְלֹא־[כ= הָיִיתי] [ק= הָיִית] כַּזֹּונָה לְקַלֵּס אֶתְןָן׃

32 הָאִשָּׁה הַמְּנָאָפֶת תַּחַת אִישָׁהּ תִּקַּח אֶת־זָרִים׃

33 לְכָל־זֹנֹות יִתְּנוּ־נֵדֶה וְאַתְּ נָתַתְּ אֶת־נְדָנַיִךְ לְכָל־מְאַהֲבַיִךְ וַתִּשְׁחֳדִי אֹותָם לָבֹוא אֵלַיִךְ מִסָּבִיב בְּתַזְנוּתָיִךְ׃

34 וַיְהִי־בָךְ הֵפֶךְ מִן־הַנָּשִׁים בְּתַזְנוּתַיִךְ וְאַחֲרַיִךְ לֹא זוּנָּה וּבְתִתֵּךְ אֶתְןָן וְאֶתְןַן לֹא נִתַּן־לָךְ וַתְּהִי לְהֶפֶךְ׃

35 לָכֵן זֹונָה שִׁמְעִי דְּבַר־יְהוָה׃ ף

36 כֹּה־אָמַר אֲדֹנָי יְהֹוִה יַעַן הִשָּׁפֵךְ נְחֻשְׁתֵּךְ וַתִּגָּלֶה עֶרְוָתֵךְ בְּתַזְנוּתַיִךְ עַל־מְאַהֲבָיִךְ וְעַל כָּל־גִּלּוּלֵי תֹועֲבֹותַיִךְ וְכִדְמֵי בָנַיִךְ אֲשֶׁר נָתַתְּ לָהֶם׃

37 לָכֵן הִנְנִי מְקַבֵּץ אֶת־כָּל־מְאַהֲבַיִךְ אֲשֶׁר עָרַבְתְּ עֲלֵיהֶם וְאֵת כָּל־אֲשֶׁר אָהַבְתְּ עַל כָּל־אֲשֶׁר שָׂנֵאת וְקִבַּצְתִּי אֹתָם עָלַיִךְ מִסָּבִיב וְגִלֵּיתִי עֶרְוָתֵךְ אֲלֵהֶם וְרָאוּ אֶת־כָּל־עֶרְוָתֵךְ׃

38 וּשְׁפַטְתִּיךְ מִשְׁפְּטֵי נֹאֲפֹות וְשֹׁפְכֹת דָּם וּנְתַתִּיךְ דַּם חֵמָה וְקִנְאָה׃

39 וְנָתַתִּי אֹותָךְ בְּיָדָם וְהָרְסוּ גַבֵּךְ וְנִתְּצוּ רָמֹתַיִךְ וְהִפְשִׁיטוּ אֹותָךְ בְּגָדַיִךְ וְלָקְחוּ כְּלֵי תִפְאַרְתֵּךְ וְהִנִּיחוּךְ עֵירֹם וְעֶרְיָה׃

40 וְהֶעֱלוּ עָלַיִךְ קָהָל וְרָגְמוּ אֹותָךְ בָּאָבֶן וּבִתְּקוּךְ בְּחַרְבֹותָם׃

41 וְשָׂרְפוּ בָתַּיִךְ בָּאֵשׁ וְעָשׂוּ־בָךְ שְׁפָטִים לְעֵינֵי נָשִׁים רַבֹּות וְהִשְׁבַּתִּיךְ מִזֹּונָה וְגַם־אֶתְןַן לֹא תִתְּנִי־עֹוד׃

42 וַהֲנִחֹתִי חֲמָתִי בָּךְ וְסָרָה קִנְאָתִי מִמֵּךְ וְשָׁקַטְתִּי וְלֹא אֶכְעַס עֹוד׃

43 יַעַן אֲשֶׁר לֹא־[כ= זָכַרְתִּי] [ק= זָכַרְתְּ] אֶת־יְמֵי נְעוּרַיִךְ וַתִּרְגְּזִי־לִי בְּכָל־אֵלֶּה וְגַם־אֲנִי הֵא דַּרְךֵּךְ בְּרֹאשׁ נָתַתִּי נְאֻם אֲדֹנָי יְהוִה וְלֹא [כ= עָשִׂיתִי] [ק= עָשִׂית] אֶת־הַזִּמָּה עַל כָּל־תֹּועֲבֹתָיִךְ׃

44 הִנֵּה כָּל־הַמֹּשֵׁל עָלַיִךְ יִמְשֹׁל לֵאמֹר כְּאִמָּה בִּתָּהּ׃

45 בַּת־אִמֵּךְ אַתְּ גֹּעֶלֶת אִישָׁהּ וּבָנֶיהָ וַאֲחֹות אֲחֹותֵךְ אַתְּ אֲשֶׁר גָּעֲלוּ אַנְשֵׁיהֶן וּבְנֵיהֶן אִמְּכֶן חִתִּית וַאֲבִיכֶן אֱמֹרִי׃

46 וַאֲחֹותֵךְ הַגְּדֹולָה שֹׁמְרֹון הִיא וּבְנֹותֶיהָ הַיֹּושֶׁבֶת עַל־שְׂמֹאולֵךְ וַאֲחֹותֵךְ הַקְּטַנָּה מִמֵּךְ הַיֹּושֶׁבֶת מִימִינֵךְ סְדֹם וּבְנֹותֶיהָ׃

47 וְלֹא בְדַרְכֵיהֶן הָלַכְתְּ וּבְתֹועֲבֹותֵיהֶן [כ= עָשִׂיתִי] [ק= עָשִׂית] כִּמְעַט קָט וַתַּשְׁחִתִי מֵהֵן בְּכָל־דְּרָכָיִךְ׃

48 חַי־אָנִי נְאֻם אֲדֹנָי יְהוִה אִם־עָשְׂתָה סְדֹם אֲחֹותֵךְ הִיא וּבְנֹותֶיהָ כַּאֲשֶׁר עָשִׂית אַתְּ וּבְנֹותָיִךְ׃

49 הִנֵּה־זֶה הָיָה עֲוֹן סְדֹם אֲחֹותֵךְ גָּאֹון שִׂבְעַת־לֶחֶם וְשַׁלְוַת הַשְׁקֵט הָיָה לָהּ וְלִבְנֹותֶיהָ וְיַד־עָנִי וְאֶבְיֹון לֹא הֶחֱזִיקָה׃

50 וַתִּגְבְּהֶינָה וַתַּעֲשֶׂינָה תֹועֵבָה לְפָנָי וָאָסִיר אֶתְהֶן כַּאֲשֶׁר רָאִיתִי׃ ס

51 וְשֹׁמְרֹון כַּחֲצִי חַטֹּאתַיִךְ לֹא חָטָאָה וַתַּרְבִּי אֶת־תֹּועֲבֹותַיִךְ מֵהֵנָּה וַתְּצַדְּקִי אֶת־[כ= אֲחֹותֵךְ] [ק= אֲחֹותַיִךְ] בְּכָל־תֹּועֲבֹותַיִךְ אֲשֶׁר [כ= עָשִׂיתי] [ק= עָשִׂית]׃

52 גַּם־אַתְּ שְׂאִי כְלִמָּתֵךְ אֲשֶׁר פִּלַּלְתְּ לַאֲחֹותֵךְ בְּחַטֹּאתַיִךְ אֲשֶׁר־הִתְעַבְתְּ מֵהֵן תִּצְדַּקְנָה מִמֵּךְ וְגַם־אַתְּ בֹּושִׁי וּשְׂאִי כְלִמָּתֵךְ בְּצַדֶּקְתֵּךְ אַחְיֹותֵךְ׃

53 וְשַׁבְתִּי אֶת־שְׁבִיתְהֶן אֶת־[כ= שְׁבִית] [ק= שְׁבוּת] סְדֹם וּבְנֹותֶיהָ וְאֶת־[כ= שְׁבִית] [ק= שְׁבוּת] שֹׁמְרֹון וּבְנֹותֶיהָ [כ= וּשְׁבִית] [ק= וּשְׁבוּת] שְׁבִיתַיִךְ בְּתֹוכָהְנָה׃

54 לְמַעַן תִּשְׂאִי כְלִמָּתֵךְ וְנִכְלַמְתְּ מִכֹּל אֲשֶׁר עָשִׂית בְּנַחֲמֵךְ אֹתָן׃

55 וַאֲחֹותַיִךְ סְדֹם וּבְנֹותֶיהָ תָּשֹׁבְןָ לְקַדְמָתָן וְשֹׁמְרֹון וּבְנֹותֶיהָ תָּשֹׁבְןָ לְקַדְמָתָן וְאַתְּ וּבְנֹותַיִךְ תְּשֻׁבֶינָה לְקַדְמַתְכֶן׃

56 וְלֹוא הָיְתָה סְדֹם אֲחֹותֵךְ לִשְׁמוּעָה בְּפִיךְ בְּיֹום גְּאֹונָיִךְ׃

57 בְּטֶרֶם תִּגָּלֶה רָעָתֵךְ כְּמֹו עֵת חֶרְפַּת בְּנֹות־אֲרָם וְכָל־סְבִיבֹותֶיהָ בְּנֹות פְּלִשְׁתִּים הַשָּׁאטֹות אֹותָךְ מִסָּבִיב׃

58 אֶת־זִמָּתֵךְ וְאֶת־תֹּועֲבֹותַיִךְ אַתְּ נְשָׂאתִים נְאֻם יְהוָה׃ ס

59 כִּי כֹה אָמַר אֲדֹנָי יְהוִה [כ= וְעָשִׂית] [ק= וְעָשִׂיתִי] אֹותָךְ כַּאֲשֶׁר עָשִׂית אֲשֶׁר־בָּזִית אָלָה לְהָפֵר בְּרִית׃

60 וְזָכַרְתִּי אֲנִי אֶת־בְּרִיתִי אֹותָךְ בִּימֵי נְעוּרָיִךְ וַהֲקִמֹותִי לָךְ בְּרִית עֹולָם׃

61 וְזָכַרְתְּ אֶת־דְּרָכַיִךְ וְנִכְלַמְתְּ בְּקַחְתֵּךְ אֶת־אֲחֹותַיִךְ הַגְּדֹלֹות מִמֵּךְ אֶל־הַקְּטַנֹּות מִמֵּךְ וְנָתַתִּי אֶתְהֶן לָךְ לְבָנֹות וְלֹא מִבְּרִיתֵךְ׃

62 וַהֲקִימֹותִי אֲנִי אֶת־בְּרִיתִי אִתָּךְ וְיָדַעַתְּ כִּי־אֲנִי יְהוָה׃

63 לְמַעַן תִּזְכְּרִי וָבֹשְׁתְּ וְלֹא יִהְיֶה־לָּךְ עֹוד פִּתְחֹון פֶּה מִפְּנֵי כְּלִמָּתֵךְ בְּכַפְּרִי־לָךְ לְכָל־אֲשֶׁר עָשִׂית נְאֻם אֲדֹנָי יְהוִה׃ ס

   

来自斯威登堡的著作

 

Apocalypse Explained#476

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476. And make their robes white in the blood of the Lamb.- This signifies the implantation of Divine Truth from the Lord, as is evident from the signification of making their robes white, as denoting to put off falsities and to put on truths, for white, and to whiten are said in reference to truths, which are signified by robes. That white, and to whiten, are said in reference to truths, may be seen above (n. 196); and that robes signify truths in general may also be seen above (n. 395). It is said that they made their robes white, because the garments of those who are in falsities in the spiritual world appear to be dusky, and also spotted, and the garments of those who are in temptations appear squalid; but as soon as they come out of temptations, because they are then imbued with Divine Truths, they appear to be clad in garments white and shining, without blemishes, as mentioned just above; therefore by making their robes white is signified that they had put off falsities and put on truths. The blood of the Lamb, signifies the Divine Truth proceeding from the Lord; see above (n. 329); and because falsities are shaken off in temptations, and truths implanted, therefore, in general, by making their robes white in the blood of the Lamb, is signified the implantation of Divine Truth from the Lord. In the sense of the letter of the Word, the blood of the Lamb means the passion of the cross, but in the internal or spiritual sense it means the Divine Truth proceeding from the Lord; for by means of this, man is purified from falsities and evils, that is, his garments are made white.

The passion of the cross was the last temptation of the Lord, through which He completely subjugated the hells, and glorified His Human; and having fulfilled and completed these things, the Lord sent the Paraclete (Paracletum), the Spirit of Truth, by which is meant the Divine Truth proceeding from His glorified Human, as the Lord Himself teaches in John (7:39), and elsewhere. Man then is reformed and regenerated by the Lord, and saved by means of the Divine Truth when received, but not by the shedding of blood upon the cross. On this subject more may be seen in the Doctrine of the New Jerusalem 293, 294); and in the passages cited therein from the Arcana Coelestia. The same is also evident from this fact, that the garments of the angels appear to shine with a white and bright appearance, not from faith and from thought concerning the blood of the Lord [shed] upon the cross, but from the Divine Truth from the Lord with the angels. For, as stated above, all their garments accord with the truths which they have, neither is any angel allowed to think of the passion of the Lord, but of His glorification, and of the reception of the Divine from Him.

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

来自斯威登堡的著作

 

Arcana Coelestia#3469

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3469. 'Esau was a son of forty years' means a state of temptation as regards the natural good of truth. This is clear from the representation of 'Esau' as natural good of truth, dealt with in 3300, 3302, 3322, and from the meaning of 'forty years' as a state of temptation - 'forty' meaning temptations, see 730, 862, 2272, and 'years' states, 487, 488, 493, 893. The reason why these details concerning Esau are added immediately after what has been told regarding Abimelech and Isaac is that the subject has been those who do the good of truth, that is, those who live in accordance with matters of doctrine drawn from the literal sense of the Word; for such people were meant by Abimelech, Ahuzzath, and Phicol, as stated above in various places.

[2] People therefore who do the good of truth, or who live in accordance with matters of doctrine, are regenerate as regards interior things, which are their rational concepts, but not yet as regards exterior, which are their natural things. For a person is regenerated as to the rational part of his mind before being regenerated as to the natural part, 3286, 3288. The natural exists wholly in this world, and it is on the natural as their foundation that the person's thought and will are based. This is the reason why, while being regenerated, a person is aware of conflict between his rational or internal man and his natural or external man, and why his external is regenerated much later and with far more difficulty than the internal. Indeed what is closer to the world and closer to the body cannot be easily rendered subservient to the internal man except over a considerable period of time and by means of very many new states into which it has to be brought. These states are states of self-recognition and of recognition of the Lord, that is to say, of his own miserable condition and of the Lord's mercy, and so of humiliation, through conflicts brought about by temptations. This being so, there is immediately added at this point the reference to Esau and his two wives, by which such things are meant in the internal sense.

[3] It is well known to anyone what natural good is, namely the good into which a person is born. But what the natural good of truth is, is known to few, if anyone. There are four types of natural good, or good that one is born with. These are, natural good that stems from the love of good; natural good that stems from the love of truth; also natural good that stems from the love of evil; and natural good that stems from the love of falsity. A person derives the good that he is born with from his parents, whether from father or from mother. For every characteristic which parents have acquired from frequent practice and conduct, that is, which they have taken into themselves by their own actions in life until with them they have become so habitual as to appear natural, is passed on to their children and becomes hereditary. If parents have led a good life from a love of good and have experienced delight and blessedness in that life, and if this is their state when they conceive an offspring, their offspring acquires from them an inclination towards this same form of good. If parents have led a good life from a love of truth - for which good, see 3459, 3463 - and have experienced delight in that life, and if this is their state when they conceive an offspring, their offspring acquires from them an inclination towards that same form of good. And the same applies to those who by heredity receive the good that stems from a love of evil and the good that stems from a love of falsity.

[4] The latter are called good because the kinds of good done by them seem in outward appearance to be good, despite the fact that there is nothing good at all about them. Very many with whom natural good is apparent possess this type of good. Those with whom natural good that stems from love of evil is present tend and incline towards evils of every kind, for they readily allow themselves to be led astray. That good is the source of their susceptibility especially towards foul delights, different kinds of adultery, and also of cruelty. Those with whom natural good stemming from a love of falsity is present incline towards falsities of every kind. Because of that good they seize on false persuasion, especially that used by hypocrites and deceivers, who know how to win people's attention, worm their way into affections, and feign innocence. Into these so-called forms of good - of good that stems from evil or from falsity - the majority are born at the present day in the Christian world, in whom natural good exists, the reason being that their parents have acquired a delight in evil and a delight in falsity through their own actions in life, and in this way have implanted it in their children, and so in their descendants.

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