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Jérémie 49

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1 Sur les enfants d'Ammon. Ainsi parle l'Eternel: Israël n'a-t-il point de fils? N'a-t-il point d'héritier? Pourquoi Malcom possède-t-il Gad, Et son peuple habite-t-il ses villes?

2 C'est pourquoi voici, les jours viennent, dit l'Eternel, Où je ferai retentir le cri de guerre contre Rabbath des enfants d'Ammon; Elle deviendra un monceau de ruines, Et les villes de son ressort seront consumées par le feu; Alors Israël chassera ceux qui l'avaient chassé, dit l'Eternel.

3 Pousse des gémissements, Hesbon, car Aï est ravagée! Poussez des cris, filles de Rabba, revêtez-vous de sacs, Lamentez-vous, et courez çà et là le long des murailles! Car Malcom s'en va en captivité, Avec ses prêtres et avec ses chefs.

4 Pourquoi te glorifies-tu de tes vallées? Ta vallée se fond, fille rebelle, Qui te confiais dans tes trésors: Qui viendra contre moi?

5 Voici, je fais venir sur toi la terreur, Dit le Seigneur, l'Eternel des armées, Elle viendra de tous tes alentours; Chacun de vous sera chassé devant soi, Et nul ne ralliera les fuyards.

6 Mais après cela, je ramènerai les captifs des enfants d'Ammon, Dit l'Eternel.

7 Sur Edom. Ainsi parle l'Eternel des armées: N'y a-t-il plus de sagesse dans Théman? La prudence a-t-elle disparu chez les hommes intelligents? Leur sagesse s'est-elle évanouie?

8 Fuyez, tournez le dos, retirez-vous dans les cavernes, Habitants de Dedan! Car je fais venir le malheur sur Esaü, Le temps de son châtiment.

9 Si des vendangeurs viennent chez toi, Ne laissent-ils rien à grappiller? Si des voleurs viennent de nuit, Ils ne dévastent que ce qu'ils peuvent.

10 Mais moi, je dépouillerai Esaü, Je découvrirai ses retraites, Il ne pourra se cacher; Ses enfants, ses frères, ses voisins, périront, Et il ne sera plus.

11 Laisse tes orphelins, je les ferai vivre, Et que tes veuves se confient en moi!

12 Car ainsi parle l'Eternel: Voici, ceux qui ne devaient pas boire la coupe la boiront; Et toi, tu resterais impuni! Tu ne resteras pas impuni, Tu la boiras.

13 Car je le jure par moi-même, dit l'Eternel, Botsra sera un objet de désolation, d'opprobre, De dévastation et de malédiction, Et toutes ses villes deviendront des ruines éternelles.

14 J'ai appris de l'Eternel une nouvelle, Et un messager a été envoyé parmi les nations: Assemblez-vous, et marchez contre elle! Levez-vous pour la guerre!

15 Car voici, je te rendrai petit parmi les nations, Méprisé parmi les hommes.

16 Ta présomption, l'orgueil de ton coeur t'a égaré, Toi qui habites le creux des rochers, Et qui occupes le sommet des collines. Quand tu placerais ton nid aussi haut que celui de l'aigle, Je t'en précipiterai, dit l'Eternel.

17 Edom sera un objet de désolation; Tous ceux qui passeront près de lui Seront dans l'étonnement et siffleront sur toutes ses plaies.

18 Comme Sodome et Gomorrhe et les villes voisines, qui furent détruites, Dit l'Eternel, Il ne sera plus habité, Il ne sera le séjour d'aucun homme...

19 Voici, tel qu'un lion, il monte des rives orgueilleuses du Jourdain Contre la demeure forte; Soudain j'en ferai fuir Edom, Et j'établirai sur elle celui que j'ai choisi. Car qui est semblable à moi? qui me donnera des ordres? Et quel est le chef qui me résistera?

20 C'est pourquoi écoutez la résolution que l'Eternel a prise contre Edom, Et les desseins qu'il a conçus contre les habitants de Théman! Certainement on les traînera comme de faibles brebis, Certainement on ravagera leur demeure.

21 Au bruit de leur chute, la terre tremble; Leur cri se fait entendre jusqu'à la mer Rouge...

22 Voici, comme l'aigle il s'avance, il vole, Il étend ses ailes sur Botsra, Et le coeur des héros d'Edom est en ce jour Comme le coeur d'une femme en travail.

23 Sur Damas. Hamath et Arpad sont confuses, Car elles ont appris une mauvaise nouvelle, elles tremblent; C'est une mer en tourmente, Qui ne peut se calmer.

24 Damas est défaillante, elle se tourne pour fuir, Et l'effroi s'empare d'elle; L'angoisse et les douleurs la saisissent, Comme une femme en travail. -

25 Ah! elle n'est pas abandonnée, la ville glorieuse, La ville qui fait ma joie! -

26 C'est pourquoi ses jeunes gens tomberont dans les rues, Et tous ses hommes de guerre périront en ce jour, Dit l'Eternel des armées.

27 Je mettrai le feu aux murs de Damas, Et il dévorera les palais de Ben-Hadad.

28 Sur Kédar et les royaumes de Hatsor, que battit Nebucadnetsar, roi de Babylone. Ainsi parle l'Eternel: Levez-vous, montez contre Kédar, Et détruisez les fils de l'Orient!

29 On prendra leurs tentes et leurs troupeaux, On enlèvera leurs pavillons, tous leurs bagages et leurs chameaux, Et l'on jettera de toutes parts contre eux des cris d'épouvante.

30 Fuyez, fuyez de toutes vos forces, cherchez à l'écart une demeure, Habitants de Hatsor! dit l'Eternel; Car Nebucadnetsar, roi de Babylone, a pris une résolution contre vous, Il a conçu un projet contre vous.

31 Levez-vous, montez contre une nation tranquille, En sécurité dans sa demeure, dit l'Eternel; Elle n'a ni portes, ni barres, Elle habite solitaire.

32 Leurs chameaux seront au pillage, Et la multitude de leurs troupeaux sera une proie; Je les disperserai à tous les vents, ceux qui se rasent les coins de la barbe, Et je ferai venir leur ruine de tous les côtés, dit l'Eternel.

33 Hatsor sera le repaire des chacals, un désert pour toujours; Personne n'y habitera, aucun homme n'y séjournera.

34 La parole de l'Eternel qui fut adressée à Jérémie, le prophète, sur Elam, au commencement du règne de Sédécias, roi de Juda, en ces mots:

35 Ainsi parle l'Eternel des armées: Voici, je vais briser l'arc d'Elam, Sa principale force.

36 Je ferai venir sur Elam quatre vents des quatre extrémités du ciel, Je les disperserai par tous ces vents, Et il n'y aura pas une nation Où n'arrivent des fugitifs d'Elam.

37 Je ferai trembler les habitants d'Elam devant leurs ennemis Et devant ceux qui en veulent à leur vie, J'amènerai sur eux des malheurs, Mon ardente colère, dit l'Eternel, Et je les poursuivrai par l'épée, Jusqu'à ce que je les aie anéantis.

38 Je placerai mon trône dans Elam, Et j'en détruirai le roi et les chefs, Dit l'Eternel.

39 Mais dans la suite des temps, je ramènerai les captifs d'Elam, Dit l'Eternel.

   

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Apocalypse Explained # 279

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279. And the second animal like a calf, signifies the appearance in ultimates of Divine good in respect to protection. This is evident from the signification of a "calf," or "bullock," as being the good of the natural man, and specifically his good of innocence and charity; and because it is the good of the natural man it also is the good of the lowest heaven, for this heaven is spiritual natural (See in the work on Heaven and Hell 29-31); and as this good is there, there is a guard or protection that the higher heavens be not approached except through the good of love and charity; this is why one cherub was like a calf. That this appearance was in ultimates, see just above n. 278. A "calf" or "bullock" signifies the good of the natural man, because animals from the herd signified the affections of good and truth in the external or natural man; and those from the flock signified the affections of good and truth in the internal or spiritual man. Those from the flock were lambs, she-goats, sheep, rams, and he-goats; those from the herd were oxen, bullocks, and calves.

[2] That "bullocks" and "calves" signify the good of the natural man is evident from the passages of the Word where they are mentioned. First from the description of the feet of the cherubim in Ezekiel:

Their foot was straight and the sole of their feet like the sole of a calf's foot, and they sparkled like the appearance of burnished brass (Ezekiel 1:7).

Their foot thus appeared "straight" because the cherubim represented the Divine guard of the Lord, and the feet and the soles of the feet represented the same in ultimates or in the spiritual natural heaven and the natural world; for "feet" in general signify the natural; a "straight foot" the natural in respect to good; "the sole of the foot" the ultimate of the natural; "burnished brass" also signifies good in the natural. From this it is clear that good in the natural is signified by a "calf," and that in this is the ultimate good that guards and protects lest the heavens be approached except through the good of love and charity. (That "feet" signify the natural, see Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is to the right signifies good from which is truth, n. 9604, 9736, 10061; therefore a "straight foot" signifies the natural in respect to good. That "palms," "soles," and "hoofs," signify the ultimates in the natural, see n. 4938, 7729; and that "burnished brass" signifies natural good, see above, n. 70)

[3] In Hosea:

Return ye to Jehovah; say unto Him, Take away all iniquity, and accept good, and we will pay back the bullocks of our lips (Hosea 14:2).

What it is to "pay back the bullocks of the lips" no one can know unless he knows what "bullocks" and what "lips" signify; they mean evidently confession and thanksgiving from a good heart; but it is thus expressed because "bullocks" signify external good, and "lips" doctrine; therefore "paying back the bullocks of the lips" signifies to confess and give thanks from the goods of doctrine. (That "lips" signify doctrine, see Arcana Coelestia, n. 1286, 1288.)

[4] In Amos:

Ye cause the habitation of violence to draw near; they lie upon beds of ivory, and eat the lambs out of the flock, and the calves out of the midst of the stall (Amos 6:3, 4).

Here those who have an abundance of the knowledges of good and truth and yet lead an evil life are treated of; "to eat the lambs out of the flock" signifies to imbibe the knowledges of internal good or of the spiritual man; and "to eat the calves out of the midst of the stall" signifies to imbibe the knowledges of external good or of the natural man; and "to cause the habitation of violence to draw near" is to live a life contrary to charity.

[5] In Malachi:

Unto you that fear My name shall the Sun of righteousness arise and healing in His wings; that ye may go forth, and grow up as fatted calves (Malachi 4:2).

The "Sun of righteousness that shall arise to them that fear the name of Jehovah" signifies the good of love; and "healing in His wings" signifies the truth of faith; therefore "to go forth, and grow up as fatted calves," signifies the increase of all good, "fatted" and "fat" also signifying good.

[6] In Luke:

The father said of the prodigal son who returned penitent in heart, Bring forth the first robe and put it on him, and put a ring on his hand, and shoes on his feet; and bring hither the fatted calf and kill it, that we may eat and be glad (Luke 15:22, 23).

He who is acquainted only with the sense of the letter believes that no deeper meaning is contained in this than appears in that sense, when yet every particular involves heavenly things; as that they should "put on him the first robe," that they should "put a ring on his hand, and shoes on his feet," that they should "bring forth the fatted calf, that they might eat and be merry." By "the prodigal son" those who are prodigal of spiritual riches, which are the knowledges of truth and good, are meant; "his returning to his father, and his confession that he was not worthy to be called his son," signifies penitence of heart and humiliation; "the first robe with which he was clothed," signifies general and primary truths; "the ring on the hand" signifies the conjunction of truth and good in the internal or spiritual man; "the shoes on the feet" signify the same in the external or natural man, and both signify regeneration; "the fatted calf" signifies the good of love and charity; and "to eat and be glad" signifies consociation and heavenly joy.

[7] In Jeremiah:

I will give the men that have transgressed My covenant, who have not established the words of the covenant which they made before Me, that of the calf, which they cut in twain that they might pass between the parts thereof, the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land, which passed between the parts of the calf, I will even give them into the hands of their enemies, that their carcass may be for food to the bird of the heavens (Jeremiah 34:18-20).

What is meant by "the covenant of the calf," and by "passing between its parts," no one can know without knowing what a "covenant" signifies, and a "calf," and its being "cut in twain;" then what is meant by "the princes of Judah and Jerusalem," by "the royal ministers," "the priests," and "the people of the land." Some heavenly arcanum is evidently meant; and it can be understood when it is known that a "covenant" means conjunction; a "calf" good, a "calf cut in twain" good proceeding from the Lord on the one hand, and good received by man on the other, whence is conjunction; and that "the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land," mean the goods and truths of the church; and that "to pass between the parts" means to conjoin. When these things are known, the internal sense of these words can be seen, namely, that there was no conjunction by the goods and truths of the church with that nation, but disjunction.

[8] Like things are involved in the "covenant of the calf" with Abram, of which in Genesis:

Jehovah said to Abram, Take to thee an heifer of three years old, and a she-goat of three years old, and a ram of three years old, and a turtle dove, and a young pigeon. And he took him all these, and divided them in the midst, and laid each part over against the other; but the birds divided he not. And the birds of prey came down upon the carcasses; and Abram drove them away. And the sun was at its going down, and a deep sleep fell upon Abram; and lo, a terror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram (Genesis 15:9-12, 18).

The "terror of great darkness" that fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness in respect to the truths and goods of the church. This state of that nation is what is described in the prophet by "the covenant of the calf which they cut into two parts, between which they passed." Since a "calf" signifies the good of the natural man and its truth, which is knowledge [scientificum]; and since the natural man and its knowledge [scientificum] is signified by "Egypt," therefore in the Word Egypt is called a "she-calf," and a "he-calf;" moreover, when they applied the knowledges [scientifica] of the church to magical and idolatrous purposes they turned the calf into an idol; this was why the sons of Israel made to themselves a he-calf in the wilderness, and worshiped it, and also why they had a calf in Samaria.

[9] That Egypt was called a he-calf and a she-calf can be seen in Jeremiah:

A very fair she-calf is Egypt; destruction cometh out of the north, her hirelings in the midst of her are like he-calves of the stall (Jeremiah 46:20-21).

Respecting the calf that the sons of Israel made to themselves in the wilderness, see Exodus 32; and respecting the "calf of Samaria" (1 Kings 12:28-32), about which is the following in Hosea:

They have made a king, but not by Me; they have made princes, and I knew it not; of their silver and their gold have they made them idols, that they may be cut off. Thy calf, O Samaria, hath forsaken thee. For it was from Israel; the workman made it, and it is not God; the calf of Samaria shall be broken in pieces (Hosea 8:4-6).

This treats of the corrupt explanation of the Word, when the sense of its letter is turned to favor self-love, and the principles of religion derived therefrom. "They have made a king, but not by Me, and they have made princes, and I knew it not," signifies doctrines from self-intelligence, which in themselves are falsities, but which they make to appear as truths; for "king" signifies truth, and in a contrary sense, falsity; "princes" signify primary truths, or falsities, which are called principles of religion. "To make idols of their silver and their gold" signifies to pervert the truths and goods of the church, and still to worship them as holy, although as they are from self-intelligence they are destitute of life; "silver" is the truth, and "gold" the good, which are from the Lord; "idols" signify worship from doctrine that is from self-intelligence; "the workman made it, and it is not God," signifies that is from the selfhood [ex proprio], and not from the Divine; "to be broken in pieces" signifies to be dispersed; which makes clear what is signified by the "calf of Samaria." Because "calves" signified the good of the natural man, calves were also sacrificed (See Exodus 29:11, 12 seq.; Leviticus 4:3, 13; 8:15 seq.; 9:2; 16:3; 23:18; Numbers 8:8 seq.; 15:24; 28:19, 20; Judges 6:25-29; 1 Samuel 1:25; 16:2; 1 Kings 18:23-26, 33); for all the animals that were sacrificed signified the goods of the church of various kinds.

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

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Zephaniah 1:3

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3 I will sweep away man and animal. I will sweep away the birds of the sky, the fish of the sea, and the heaps of rubble with the wicked. I will cut off man from the surface of the earth, says Yahweh.