Iqiniso, noma okuyiqiniso, kuyindlela yokuchaza lokho okuyiqiniso ekugcineni. Ngokwezinga elingokwemvelo, iqiniso lingabhekwa njengelimane linembile kuyilapho ekuphileni kwethu kokukhula ngokomoya, iqiniso lingaba ukufundwa kwezimfundiso ezisekelwe ngokomoya noma, kangcono, ukwamukela kwethu kuzo njengamaqiniso aphezulu. Kodwa iSwedenborg iqhubekela phambili encazelweni yakhe yeqiniso, ifundisa ukuthi iqiniso liwuhlobo lothando, noma indlela uthando oluziveza ngayo.

Ngomqondo othile, iqiniso liwuhlelo lokunikeza uthando futhi ngenxa yokuthi ukwabelana ngothando kuyinjongo yangempela, lokhu kwenza iqiniso libaluleke kakhulu. Futhi nakuba iqiniso lingase lifike ngendlela eyomile, imithetho namaqiniso abandayo, limsulwa kakhulu liyinto yobuhle obungachazeki, into esishukumisa ngaphakathi.

Ubunjalo beqiniso busuka embonweni wokuthi iNkosi engqikithini Yakhe iluthando uqobo lwalo, luphelele futhi alunamkhawulo, nokuthi uyasithanda ngaphezu kwamandla ethu okucabanga. Futhi njengoba nje sifuna abantu esibathandayo baphinde basithande, kanjalo neNkosi inesifiso esijulile sokuthi siyithande futhi; Uthando lwakhe lufuna ukufinyelela kithi futhi lukhuthaze uthando ngokulandelana.

Nokho, uthando alukwazi ukuzisebenza ngokwalo; idinga umuntu ozosebenza kuyo. Cabanga ngalokhu ngale ndlela: ukuze ubonise uthando ngothile, udinga ubuso ozomomotheka nabo, izwi ozokhuluma nalo, izingalo ozogona ngazo, noma amathuluzi ahlukahlukene ongawasebenzisa ukuze wenze okuhle, ngothando. izinto zabantu obathandayo. Ngaphandle kwalezo zinto kuwumuzwa nje, onamathele ngaphakathi futhi kunalokho okungenamsebenzi. Ngomqondo othile, uma ingenakuvezwa, ubukhona bayo abuphelele ngempela.

Khona-ke, “iqiniso,” lingachazwa ngokuthi “ukubonakaliswa kothando” noma mhlawumbe “uthando olubonakaliswayo.” Lokhu kungaba kuhle kakhulu futhi kube kuhle: ukubonakala kobuso bukamama omusha, ukubona ingane yakhe okokuqala - okuyiqiniso, ezingeni elingaphezu kwamagama. Umuzwa okuye uyavezwa, futhi siyawuthatha futhi sizizwe sikhuphuka imizwa ngokwethu. Ezingeni eliphakeme nokho, singase sizame ukubonisa isimo sobuso beNkosi lapho isibheka, uthando oluthululwa luvela kuyo; lokho kuyiqiniso ekujuleni kwalo.

Kodwa iqiniso liza emazingeni aphansi futhi. Cabanga ngezindlela esithanda ngazo izingane zethu - ngezinye izikhathi lokho kusho ukubeka imithetho eqinile, emnyama nemhlophe. "Gcina izandla zakho kuwe" futhi "udinga ukungilalela" akuzwakali unothando kakhulu, futhi ukwenza ingane ikhiphe udoti akukhuthazi ncamashi imizwa efudumele nemicabango esankondlo. Kodwa eqinisweni siyabathanda lapho sibafundisa izifundo ezizobasiza babe abantu abalungile, ngisho noma lolo thando lungakhanyi kulokho esikushoyo. INkosi kufanele isiphathe ngendlela efanayo ngezinye izikhathi, ikakhulukazi ezigabeni zokuqala zokukhula kwethu ngokomoya. "Ungabulali" akuzwakali konke lokho kunothando, futhi umyalo wokungafisi ungabonakala ungekho ngokoqobo futhi ungenabulungisa. Nokho, uma sibabhekisisa, siyabona ukuthi banothando, futhi basiholela ekubeni sibe abantu abanothando.

Ngakho-ke iqiniso liza emazingeni amaningi nangezindlela eziningi, lakheke futhi livumelane nezindlela ezahlukahlukene esingaholwa ukuba sibe abahle futhi sibe nothando. Yingakho izinto eziningi ezahlukene eBhayibhelini - amatshe, amanzi, iwayini, izitshalo, izinkemba nezinye eziningi - zonke zimelela iqiniso; zonke zinemithunzi yencazelo ekhombisa izinhlobo eziningi zeqiniso iNkosi ezisebenzisayo ukusihola.

Nokho, enhliziyweni, lonke iqiniso liyindlela yokwabelana ngothando. Uma sibheka lokho, sizokwazisa ngendlela efanele.

(റഫറൻസുകൾ: Apocalypse Explained 434; Izimfihlakalo Zezulu 1904 [3], 3077, 3207 [1-3], 3295, 3509 [2], 4247, 5912, 6880, 7270 [2-3], 8301 [2], 8456, 9407, Arcana Coelestia 9407 [13], 9806, 10026; Divine Wisdom 9; Inhlakanipho Yobungelosi 10, 36; The Apocalypse Explained 627 [5-6]; The Doctrine of Life for the New Jerusalem 36; The New Jerusalem and its Heavenly Doctrine 24; Inkolo YeQiniso yobuKhrestu 209 [2-4], 224 [1-2], 379, 398)

628. And the angel stood near, saying, signifies the Lord's will and command. This is evident from the signification of "to stand near," as being here will (of which presently); also from the signification of "angel," as being the Lord in respect to the Word (See above, n. 593); also from the signification of "saying," as being, when the Lord speaks, command; for what the Lord says is to be done, or that anyone should do it, is a command. "The angel stood near" means here the Lord's will, because in the spiritual world the thought, with the purpose, and will to see another, to speak with him, and to give him a command, causes the other to be present, that is, to stand near; for in that world there are no distances that are constant and thence measurable, as in the natural world; but likeness of affection and of thought thence causes presence, and unlikeness of these causes absence; this is the origin of all distances in that world. This comes from the universal principle that the Lord is present with all according to their love to Him and according to their love towards the neighbor and thoughts from these. From this universal principle all distances, that is, all presence and absence among angels and spirits, exist; therefore when anyone desires to speak with another, that is, thinks about him from a purpose or wish to speak with him, that one immediately becomes present, or he is present with that one. (That this is so can be seen in the work on Heaven and Hell, n. 191-199, where Space in Heaven is treated of.) From this it can now be seen why the Lord's will is signified by "the angel stood near," for "to stand near" means to be present.

283. Verse 8. And the four animals, each by itself, had six wings round about, signifies the appearance of the spiritual Divine on all sides about the celestial Divine. This is evident from the signification of the four animals, which were the cherubim, as being the Lord's Divine guard and providence that the higher heavens be not approached except from the good of love and of charity; and as this is the significance of the four animals as regards their bodies, they signify also the celestial Divine (of which presently). It is evident also from the signification of "six wings round about," as meaning the spiritual Divine round about the celestial Divine (of which also presently). The "cherubim" in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine; because all things that represent heavenly things signify in respect to their bodies what is essential, and in respect to what is about them what is formal. So man also, in respect to his body signifies good in essence, and in respect to the encompassing things good in form. Celestial good is good in essence, and spiritual good is good in form; and this for the reason that the will, in which good resides, is man himself, or the man in essence; while the understanding in which is truth, which is the form of good, is the man thence derived, thus man in form; this good also is round about the other.

[2] But let it be told first what the celestial Divine is, and what the spiritual Divine is. The heavens are divided into two kingdoms, one of which is called the celestial kingdom, and the other the spiritual kingdom. They differ in this, that those in the celestial kingdom are in the good of love to the Lord, and those in the spiritual kingdom are in the good of charity towards the neighbor. Therefore the celestial Divine is the good of love to the Lord, and the spiritual Divine is the good of charity towards the neighbor. Moreover, according to these goods the heavens are arranged; the highest or third heaven consists of those who are in celestial good, or in the good of love to the Lord; and the heaven that succeeds this, and is called the middle or second heaven, consists of those who are in spiritual good, or in the good of charity towards the neighbor; and as celestial good is good in the highest place, and spiritual good is good in the second place, therefore the latter is round about the former; for that which is above is also within, and that which is below is also without, and what is without is round about. This is why in the Word higher things, and things in the midst, signify things interior; and lower things, and things round about, signify things exterior. Now as each good, the celestial and the spiritual, guards, and as the "animals," that is, the cherubim, in respect to their bodies signify the celestial Divine, and in respect to their wings the spiritual Divine, it is clear that by "the four animals, each by itself, were seen to have six wings round about," the appearance of the spiritual Divine on all sides round about the celestial Divine is signified. (But a fuller idea of these things can be had from what is said and shown in the work on Heaven and Hell; first, from the chapter where it is shown that The Divine of the Lord makes Heaven, n. 7-12; then from the chapter, The Divine of the Lord in Heaven is Love to Him, and Charity towards the Neighbor, n. 13-19; and lastly, in the chapter, Heaven is divided into two Kingdoms, a Celestial Kingdom and a Spiritual Kingdom, n. 20-28.)

[3] The cherubim were seen as animals because heavenly things are represented in ultimates in various ways, as can be seen from many passages in the Word; as:

That the Holy Spirit appeared as a dove over Jesus when He was baptized (Matthew 3:16-17).

And that the Divine of the Lord appeared as a lamb (Revelation 5:6, 8, 13).

And from this the Lord was also called a Lamb (Revelation 6:1, 16, 7:9-10, 14, 17, 12:11, 13:8, 14:1, 4, 17:14; 19:7, 9, 21:22-23, 27).

There were "four cherubim," and "each had six wings," because "four" signifies celestial good, and "six" spiritual good; for "four" signifies conjunction, and inmost conjunction with the Lord is through love to Him; but "six" signifies communication, and communication with the Lord is by means of charity towards the neighbor.

[4] That "wings" signify the spiritual Divine, which in its essence is truth from good, can be seen from the following passages. In David:

If ye have lain among the ranks, [ye shall have] the wings of a dove overlaid with silver, and her pinions with the yellow of gold; when Thou, Shaddai, dost spread out, kings shall be in it (Psalms 68:13-14).

What it means that "those who lie among the ranks shall have the wings of a dove overlaid with silver, and her pinions with the yellow of gold," and that "kings shall be in it when Shaddai spreadeth out," can be understood only from the internal sense; in that sense "to lie among the ranks" signifies to live according to the statutes; "the wings of a dove overlaid with silver" signify spiritual truths; her "pinions with the yellow of gold" signify spiritual good from which are those truths; "Shaddai" signifies a state of temptations; "kings in it" signify truths in that state and after it. "The wings of a dove overlaid with silver" signify spiritual truths, because "wing" signifies the spiritual, "dove" signifies truth from good, and "silver" the truth itself; "pinions overlaid with the yellow of gold" signify spiritual good from which are those truths, because "pinions" and "the yellow of gold" signify spiritual good from which are truths. "When Shaddai spreadeth out" signifies a state of temptations because "God Shaddai" signifies temptations and consolations after them; and as truths from good are implanted in man by temptations it is said, "kings shall be in it," for "kings" signify truths from good (See above, n. 31).

[5] In the same:

God rode upon a cherub, He did fly, and was borne upon the wings of the wind (Psalms 18:10).

"God rode upon a cherub" signifies the Lord's Divine Providence; "He did fly" signifies omnipresence in the spiritual world; "He was borne upon the wings of the wind" signifies omnipresence in the natural world; "wings of the wind" are things spiritual, from which are things natural.

[6] In the same:

Jehovah covereth thee under His pinion, and under His wings shalt thou trust; truth is a shield and a buckler (Psalms 91:4).

"To cover under the pinion" signifies to guard by Divine truth, which is the spiritual Divine; and "to trust under His wings" signifies under truth known [verum scientificum], which is the spiritual natural Divine; and as both signify truth, and "to cover" signifies guarding by means of it, it is said, "truth is a shield and a buckler." This makes clear what is signified:

By being hidden under the shadow of God's wings (Psalms 17:8);

By putting trust under the shadow of His wings (Psalms 36:7; 57:1);

Also by singing under the shadow of His wings (Psalms 63:7).

[7] That "wing" in reference to the Lord signifies the spiritual Divine is further evident from the following passages. In Ezekiel:

When I passed by thee, and saw thee, that behold thy time was the time of loves, I spread My wing over thee, and I covered thy nakedness (Ezekiel 16:8).

Here Jerusalem is treated of, and by it the church is meant, here its reformation; "the time of loves" signifies the state when it could be reformed; "I spread My wing over thee" signifies spiritual truth by which reformation is effected; "I covered thy nakedness" signifies putting evil out of sight thereby; for the evil that man has by heredity and afterwards from what is his own [ex proprio] is put out of sight, that is, so removed as not to appear, by spiritual truths, which are truths from good.

[8] In David:

Jehovah covereth Himself with light as with a garment; He stretcheth out the heavens like a curtain; He layeth the beams of His chambers in the waters; He maketh the clouds His chariot; He walketh upon the wings of the wind (Psalms 104:2, 3).

The "light with which Jehovah covereth Himself" signifies Divine truth in the heavens; it is called His "garment" because it proceeds from Him as a sun, and is thus outside of Him and about Him. This has a like meaning with the "light" and "the garments" of the Lord, when He was transfigured (Matthew 17:2; Mark 9:3; Luke 9:28-37). "He stretcheth out the heavens like a curtain" signifies filling heaven and them that are therein with Divine truth, and thereby with intelligence; "He layeth the beams of His chambers in the waters" means to fill those who are in the ultimate heaven and in the church with the knowledges of truth and good; "He maketh the clouds His chariot" signifies the doctrine of truth from the literal sense of the Word, "clouds" mean that sense, and "chariot" doctrine; "to walk upon the wings of the wind" signifies the spiritual sense of the Word contained in the literal sense.

[9] In Malachi:

Unto you that fear My name shall the Sun of righteousness arise, and healing in His wings (Malachi 4:2).

"The Sun of righteousness" signifies the good of love, which is the celestial Divine; and the "wings of Jehovah, in which there is healing," signify truth from that good, which is the spiritual Divine; "healing" is reformation thereby.

[10] In Moses:

As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, beareth them on her wings, so Jehovah doth lead him (Deuteronomy 32:11, 12).

Here comparison is made with an "eagle," because "eagle" signifies intelligence, and "wing" the spiritual Divine, which is Divine truth, from which is intelligence.

[11] In Isaiah:

They that wait upon Jehovah renew their strength, they mount up with a wing like eagles (Isaiah 40:31).

"To mount up with a wing like eagles" is to ascend into the light of heaven, which is Divine truth or the spiritual Divine from which is intelligence.

[12] In Ezekiel:

The mountain of height will I plant it; that it may lift up the bough and bear fruit, and become a magnificent cedar; that under it may dwell every bird of every wing (Ezekiel 17:23). "A magnificent cedar" signifies the spiritual church; "every bird of every wing" signifies things intellectual which are from spiritual truths.

From this it can be seen what "the wings of the cherubim," both here and elsewhere in the Word, signify, namely, the spiritual Divine, which is Divine truth instructing, regenerating, and protecting.

[13] As also in Ezekiel:

Each cherub had four faces: and each had four wings, their wings were erect one toward the other, each had two wings covering their bodies. I heard the sound of the wings like the sound of great waters, as the voice of Shaddai; when they went, the voice of a tumult like the voice of a camp; when they stood they let down their wings. I heard the voice of their wings kissing each the other, and the voice of wheels beside them; the voice of the wings of the cherubim was heard even unto the court without, as the voice of God Shaddai. The likeness of hands was under their wings (Ezekiel 1:4, 6, 23-24; 3:12-13; 10:5, 21).

That "wings" here signify the spiritual Divine, which is the Lord's Divine truth in His celestial kingdom, is evident from the particulars of the description here; that there were "four wings" signifies the spiritual Divine in that kingdom; that "their wings were erect one toward the other," and "kissed each other" signifies consociation and conjunction from the Lord of all in that kingdom; that "the wings covered their bodies" signifies the spiritual Divine there encompassing the celestial Divine; that "the sound of their wings was heard as the sound of great waters," and "as the voice of wheels," and "as the voice of Shaddai," and that "the voice of the wings was heard even unto the court without" signifies the quality of the spiritual Divine, that is, of Divine truths in the ultimate heaven; for "voice" is predicated of truth; "waters" signify truths and the perception of truths; "wheels" the truths of doctrinals, because a "chariot" signifies doctrine; and "God Shaddai" means truth rebuking in temptations, and afterwards consoling; the "court without" is the ultimate heaven; the "likeness of hands under the wings" signifies the power of Divine truth.

[14] From this also can be seen what the "wings" of the cherubim, that were over the mercy-seat which was upon the ark, signified, which are thus described in Moses:

Make one cherub from the one end, and the other cherub from the other end; out of the mercy-seat shall ye make the cherubim on the two ends thereof. And the cherubim shall spread out the wings upwards, covering over the mercy-seat with the wings, and their faces shall be a man to his brother; towards the mercy-seat shall be the faces of the cherubim. And thou shalt put the mercy-seat above the ark; and to the ark thou shalt commit the testimony that I shall give thee (Exodus 25:18-21).

Here, too, "cherubim" in like manner signify the Lord's Providence in respect to guarding, that the highest heaven or the celestial kingdom be not approached except through the good of love from the Lord and to the Lord. The "testimony" or the "law," in the ark, signifies the Lord Himself; the "ark" the inmost or the highest heaven; the "mercy-seat" the hearing and reception of all things of worship which are from the good of love, and then expiation; the "wings of the cherubim" signify the spiritual Divine in that heaven or in that kingdom; that "the wings were spread out upwards," and that "they covered the mercy-seat," and that "their faces were toward the mercy-seat" signify the reception itself and hearing. (But all this can be seen more fully explained in Arcana Coelestia 9506-9546.) And as the "wings of the cherubim" and their direction signify Divine truth heard and received by the Lord, therefore it follows in Moses:

And there I will meet with thee, and I will speak with thee from above the mercy-seat, from between the two cherubim which are upon the ark of the testimony, all things which I will command unto the sons of Israel (Exodus 25:22, and Numbers 7:89).

[15] As most expressions in the Word have a contrary sense also, so do "wings," in which sense they signify falsities and reasonings from them; as in Revelation:

Out of the smoke [of the pit of the abyss] went forth locusts. And the voice of their wings was as the voice of chariots of many horses running to war (Revelation 9:2-3, 9).

"Locusts" signify falsities in extremes, and "horses" reasonings from them, and "war" signifies the combat of falsity against truth; it is therefore said, "the voice of the wings of the locusts was as the voice of chariots of many horses running to war."

[16] In Hosea:

Ephraim is joined to idols. Their wine is gone; in whoring they have committed whoredom. The wind hath bound her up in its wings, and they shall be ashamed because of their sacrifices (Hosea 4:17-19).

"Ephraim" signifies the intellectual, such as it is with those within the church who are illustrated when they read the Word; "idols" signify the falsities of doctrine; therefore "Ephraim joined to idols" signifies a perverted intellectual seizing upon falsities; that "their wine is gone" signifies that the truth of the church is gone, "wine" meaning that truth; "in whoring they have committed whoredom" signifies that they have falsified truths, "whoredom" meaning the falsification of truth; "the wind hath bound up in its wings" signifies reasonings from fallacies, from which are falsities. (What fallacies in respect to things spiritual are, see The Doctrine of the New Jerusalem 53.) "Wind in the wings" has a like signification in Zechariah 5:9.