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Joel 2

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1 Blow ye the trumpet in Sion, sound an alarm in my holy mountain, let all the inhabitants of the land tremble: because the day of the Lord cometh, because it is nigh at hand,

2 A day of darkness, and of gloominess, a day of clouds and whirlwinds: a numerous and strong people as the morning spread upon the mountains: the like to it hath not been from the beginning, nor shall be after it even to the years of generation and generation.

3 Before the face thereof a devouring fire, and behind it a burning flame: the land is like a garden of pleasure Before it, and behind it a desolate wilderness, neither is there any one that can escape it.

4 The appearance of them is as the appearance of horses, and they shall run like horsemen.

5 They shall leap like the noise of chariots upon the tops of mountains, like the noise of a flame of fire devouring the stubble, as a strong people prepared to battle.

6 At their presence the people shall be in grievous pains: all faces shall be made like a kettle.

7 They shall run like valiant men: like men of war they shall scale the wall: the men shall march every one on his way, and they shall not turn aside from their ranks.

8 No one shall press upon his brother: they shall walk every one in his path: yea, and they shall fall through the windows, and shall take no harm.

9 They shall enter into the city: they shall run upon the wall, they shall climb up the houses, they shall come in at the windows as a thief.

10 At their presence the earth hath trembled, the heavens are moved: the sun and moon are darkened, and the stars have withdrawn their shining.

11 And the Lord hath uttered his voice before the face of his army: for his armies are exceeding great, for they are strong and execute his word: for the day of the Lord is great and very terrible: and who can stand it?

12 Now therefore saith the Lord: Be converted to me with all your heart, in fasting, and in weeping, and in mourning.

13 And rend your hearts, and not your garments, and turn to the Lord your God: for he is gracious and merciful, patient and rich in mercy, and ready to repent of the evil.

14 Who knoweth but he will return, and forgive, and leave a blessing behind him, sacrifice and libation to the Lord your God?

15 Blow the trumpet in Sion, sanctify a fast, call a solemn assembly,

16 Gather together the people, sanctify the church, assemble the ancients, Gather together the little ones, and them that suck at the breasts: let the bridegroom go forth from his bed, and the bride out of her bride chamber.

17 Between the porch and the altar the priests the Lord's ministers shall weep, and shall say: Spare, O Lord, spare thy people: and give not thy inheritance to reproach, that the heathen should rule over them. Why should they say among the nations: Where is their God?

18 The Lord hath been zealous for his land, and hath spared his people.

19 And the Lord answered and said to his people: Behold I will send you corn, and wine, and oil, and you shall be filled with them: and I will no more make you a reproach among the nations.

20 And I will remove far off from you the northern enemy: and I will drive him into a land unpassable, and desert, with his face towards the east sea, and his hinder part towards the utmost sea: and his stench shall ascend, and his rottenness shall go up, because he hath done proudly.

21 Fear not, O land, be glad and rejoice: for the Lord hath done great things.

22 Fear not, ye beasts of the fields: for the beautiful places of the wilderness are sprung, for the tree hath brought forth its fruit, the fig tree, and the vine have yielded their strength.

23 And you, O children of Sion, rejoice, and be joyful in the Lord your God: because he hath given you a teacher of justice, and he will make the early and the latter rain to come down to you as in the beginning.

24 And the floors shall be filled with wheat, and the presses shall overflow with wine and oil.

25 And I will restore to you the ears which the locust, and the bruchus, and the mildew, and the palmerworm have eaten; my great host which I sent upon you.

26 And you shall eat in plenty, and shall be filled: and you shall praise the name of the Lord your God, who hath done wonders with you, and my people shall not be confounded for ever.

27 And you shall know that I am in the midst of Israel: and I am the Lord your God, and there is none besides: and my people shall not be confounded for ever.

28 And it shall come to pass after this, that I will pour out my spirit upon all flesh: and your sons and your daughters shall prophesy: your old men shall dream dreams, and your young men shall see visions.

29 Moreover upon my servants and handmaids in those days I will pour forth my spirit.

30 And I will shew wonders in heaven; and in earth, blood, and fire, and vapour of smoke.

31 The sun shall be turned into darkness, and the moon into blood: before the great and dreadful day of the Lord doth come.

32 And it shall come to pass, that every one that shall call upon the name of the Lord shall be saved: for in mount Sion, and in Jerusalem shall be salvation, as the Lord hath said, and in the residue whom the Lord shall call.

   

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Apocalypse Explained # 1189

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1189. And the voice of bridegroom and of bride shall not be heard in thee any more signifies no joy from the conjunction of good and truth. This is evident from the signification of "bridegroom," as being in the highest sense the Lord; also from the signification of "bride," as being in that sense the church; and as the Lord flows into man from the Divine good of the Divine love, and is conjoined to the man of the church in the Divine truth, so "bridegroom and bride" mean the conjunction of the Lord with the church, and also the conjunction of good with truth. Because all spiritual joy is from that conjunction, it follows that "the voice of the bridegroom and bride" signifies the joy therefrom. Moreover, the angels have all their wisdom and intelligence, and thus all their joy and happiness from that conjunction and according to it. As this is the signification of "the voice of bridegroom and bride," heavenly joy is described in other places in the Word by "bridegroom and bride." As in Jeremiah:

I will take away from them the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, the voice of the millstone and the voice of the lamp (Jeremiah 25:10).

In the same:

Behold I cause to cease out of this place the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride (Jeremiah 16:9).

In the same:

I will cause to cease out of the cities of Judah, and out of the streets of Jerusalem, the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride (Jeremiah 7:34).

In Joel:

Let the bridegroom go forth out of His chamber, and the bride out of her closet (Joel 2:16).

In Jeremiah:

Yet again shall be heard in this place the voice of joy and the voice of gladness, the voice of the bridegroom and the voice of the bride, of them that say, Confess ye Jehovah of Hosts (Jeremiah 33:10-11).

In these passages, "the voice of the bridegroom and the voice of the bride" signify joy and gladness from the conjunction of the Lord with the church, and thus from the conjunction of good and truth, for the state of the church is here treated of; and the terms "joy and gladness" are also used, "joy" from good and "gladness" from truth.

[2] So in Isaiah:

I will rejoice in Jehovah, my soul shall exult in my God, as the bridegroom putteth on a miter, and as the bride adorneth herself with her jewels (Isaiah 61:10).

"To put on the miter" means to put on wisdom, and "to adorn herself with jewels" means with the knowledges of truth. In the same:

As the joy of the bridegroom over the bride, so shall thy God rejoice over thee (Isaiah 62:5).

That the Lord is meant in the highest sense by the "bridegroom," and the church by the "bride, "' is evident in the Gospels:

When the disciples of John asked about fasting, Jesus said as long as the bridegroom is with them the sons of the nuptials cannot fast; but the days will come when the bridegroom shall be taken away from them; then shall they fast (Matthew 9:15; Mark 2:19, 20; Luke 5:34-35).

Here the Lord calls Himself the "bridegroom" and the men of the church He calls "sons of the nuptials;" "to fast" signifies to mourn on account of the lack of truth and good. In Matthew:

The kingdom of the heavens is likened to ten virgins, who took their lamps and went forth to meet the bridegroom (Matthew 25:1-2).

Here the "bridegroom" means the Lord, and "virgins" mean the church, and "lamps" signify the truths of faith. In John:

He that hath the bride is the bridegroom, but the friend of the bridegroom, who standeth and heareth him, rejoiceth with joy because of the bridegroom's voice (John 3:29).

John the Baptist said this of the Lord, who is meant by the "bridegroom," and the church is meant by the "bride." That the church is meant by the "bride" is evident from these passages in Revelation:

I saw the holy city, New Jerusalem, prepared as a bride adorned for her husband (Revelation 21:2).

The "New Jerusalem" means the New Church. Again:

Come, I will show thee the bride, the wife of the Lamb; and he showed me the city Jerusalem (Revelation 21:9-10).

And again:

The Spirit and the bride say, Come; and he that heareth, let him say, Come (Revelation 22:17).

"The Spirit and the bride" signify the church as to good and truth.

(Continuation)

[3] As the love of rule and the love of riches prevail universally in the Christian world, and these loves at this day are so deeply rooted that it is not known that they in any wise lead astray, it is important that their quality should be set forth. They lead every man astray who does not shun evils because they are sins; for he who does not thus shun evils does not fear God, and therefore remains natural. And as the love of ruling and the love of riches are the natural man's own loves, he does not see with any interior acknowledgment what the quality of those loves are in him. This he does not see unless he is reformed, and he can be reformed only by combat against evils. It is believed that he can be reformed by faith; but there can be no faith of God in man until he fights against evils. When man has thus been reformed light flows in from the Lord through heaven and gives him the affection of seeing and the ability to see what those loves are, and whether they rule or serve in him, thus whether they are in the first place in him and make as it were the head, or are in the second place and make as it were the feet. If they rule and are in the first place they lead astray and become curses; but if they serve and are in the second place they do not lead astray but become blessings.

[4] I can assert that all in whom the love of rule is in the first place are inwardly devils. This love is known from its delight, for it exceeds every other delight of the life of man. It is continually exhaled from hell, and the exhalation appears like the fire of a great furnace, kindling the hearts of men whom the Lord does not protect from it. The Lord protects all who are reformed. Nevertheless, the former although in hell, are led by the Lord but only by means of external bonds, which are fears on account of the penalties of the law and the loss of reputation, honor, gain, and consequently pleasures. He leads them also by means of worldly rewards. He cannot lead them out of hell because the love of rule does not admit of internal bonds, which are the fear of God and affections of good and truth, by means of which the Lord leads all who will follow Him to heaven and in heaven.

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