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Jérémie 51

French: Martin (1744)         

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1 Ainsi a dit l'Eternel : voici, je m'en vais faire lever un vent de destruction contre Babylone, et contre ceux qui habitent au cœur [du Royaume] de ceux qui s'élèvent contre moi.

2 Et j'enverrai contre Babylone des vanneurs qui la vanneront, et qui videront son pays; car de tous côtés ils seront venus contre elle au jour de son mal.

3 Qu'on bande l'arc contre celui qui bande son arc, et contre celui qui se confie en sa cuirasse; et n'épargnez point ses gens d'élite, exterminez à la façon de l'interdit toute son armée;

4 Et les blessés à mort tomberont au pays des Caldéens; et les transpercés [tomberont] dans ses places;

5 Car Israël et Juda n'est point privé de son Dieu, de l'Eternel des armées; quoique leur pays ait été trouvé par le Saint d'Israël plein de crimes.

6 Fuyez hors de Babylone, et sauvez chacun sa vie, ne soyez point exterminés dans son iniquité; car c'est le temps de la vengeance de l'Eternel; il lui rend ce qu'elle a mérité.

7 Babylone a été comme une coupe d'or en la main de l'Eternel, enivrant toute la terre; les nations ont bu de son vin; c'est pourquoi les nations en ont perdu l'esprit.

8 Babylone est tombée en un instant, et a été brisée; hurlez sur elle, prenez du baume pour sa douleur, peut-être qu'elle guérira.

9 Nous avons traité Babylone, et elle n'est point guérie; laissez-la et allons-nous-en chacun en son pays; car son procès est parvenu jusqu’aux cieux, et s'est élevé jusqu’aux nues.

10 L'Eternel a mis en évidence notre justice. Venez, et racontons en Sion l'œuvre de l'Eternel notre Dieu.

11 Fourbissez les flèches, et empoignez à pleines mains les boucliers; l'Eternel a réveillé l'esprit des Rois de Méde; car sa pensée est contre Babylone pour la détruire, parce que c'est ici la vengeance de l'Eternel, et la vengeance de son Temple.

12 Elevez l'enseigne sur les murailles de Babylone, renforcez la garnison, posez les gardes, préparez des embûches; car l'Eternel a formé un dessein, même il a fait ce qu'il a dit contre les habitants de Babylone.

13 Tu étais assise sur plusieurs eaux, abondante en trésors; ta fin est venue, et le comble de ton gain déshonnête.

14 L'Eternel des armées a juré par soi-même, en disant : si je ne te remplis d'hommes comme de hurebecs, et s'ils ne s'entre-répondent pour s'encourager contre toi.

15 C'est lui qui a fait la terre par sa vertu, et qui a rangé le monde habitable par sa sagesse, et qui a étendu les cieux par son intelligence.

16 Sitôt qu'il fait ouïr sa voix il y a un grand bruit d'eaux dans les cieux; après qu'il a fait monter du bout de la terre les vapeurs, ses éclairs annoncent la pluie, et il tire le vent hors de ses trésors.

17 Tout homme paraît abruti dans sa science; tout fondeur est rendu honteux par les images taillées; car ce qu'ils fondent est une fausseté, et il n'y a point de respiration en elles.

18 Elles ne sont que vanité, et un ouvrage propre à abuser; elles périront au temps de leur visitation.

19 La portion de Jacob n'est point comme ces choses-là; car c'est celui qui a tout formé, et il est le lot de son héritage; son Nom est l'Eternel des armées.

20 Tu m'as été un marteau [et] des instruments de guerre; par toi j'ai mis en pièces les nations, et par toi j'ai détruit les Royaumes.

21 Et par toi j'ai mis en pièces le cheval et celui qui le monte; et par toi j'ai mis en pièces le chariot et celui qui était monté dessus.

22 Et par toi j'ai mis en pièces l'homme et la femme; et par toi j'ai mis en pièces le vieillard et le jeune garçon; et par toi j'ai mis en pièces le jeune homme et la vierge.

23 Et par toi j'ai mis en pièces le pasteur et son troupeau; et par toi j'ai mis en pièces le laboureur et ses bœufs accouplés; et par toi j'ai mis en pièces les gouverneurs et les magistrats.

24 Mais je rendrai à Babylone, et à tous les habitants de la Caldée, tout le mal qu'ils ont fait à Sion, vous le voyant, dit l'Eternel.

25 Voici, j'en veux à toi, montagne qui détruis, dit l'Eternel, qui détruis toute la terre; et j'étendrai ma main sur toi, et je te roulerai en bas du haut des rochers, et je te réduirai en montagne d'embrasement.

26 Et on ne pourra prendre de toi aucune pierre pour la placer à l'angle de l'édifice, ni aucune pierre pour servir de fondement, car tu seras des désolations perpétuelles, dit l'Eternel.

27 Levez l'enseigne sur la terre, sonnez de la trompette parmi les nations; préparez les nations contre elle; convoquez contre elle les Royaumes d'Ararat, de Minni, et d'Askenas; établissez contre elle des Capitaines, faites monter ses chevaux comme le hurebec qui se hérisse.

28 Préparez contre elle les nations, les Rois de Méde, ses gouverneurs, et tous ses magistrats, et tout le pays de sa domination.

29 Et la terre en sera ébranlée, et en sera en travail, parce que tout ce que l'Eternel a pensé a été effectué contre Babylone, pour réduire le pays en désolation, tellement qu'il n'y ait personne qui [y] habite.

30 Les hommes forts de Babylone ont cessé de combattre, ils se sont tenus dans les forteresses, leur force est éteinte, et ils sont devenus [comme] des femmes; on a brûlé ses demeures; et ses barres ont été rompues.

31 Le courrier viendra à la rencontre du courrier, et le messager viendra à la rencontre du messager, pour annoncer au Roi de Babylone que sa ville est prise par un bout;

32 Et que ses gués sont surpris, et que ses marais sont brûlés au feu, et que les hommes de guerre sont épouvantés.

33 Car ainsi a dit l'Eternel des armées, le Dieu d'Israël : la fille de Babylone est comme une aire; il est temps qu'elle soit foulée; encore un peu, et le temps de sa moisson viendra.

34 Nébucadnetsar Roi de Babylone, [dira Jérusalem], m'a dévorée et m'a froissée; il m'a mise dans le même état qu'un vaisseau qui ne sert de rien; il m'a engloutie comme un dragon; il a rempli son ventre de mes délices, il m'a chassée au loin.

35 Ce qu'il m'a ravi par violence, et ma chair [est] à Babylone, dira l'habitante de Sion; et mon sang est chez les habitants de la Caldée, dira Jérusalem.

36 C'est pourquoi ainsi a dit l'Eternel : voici, je m'en vais plaider ta cause, et je ferai la vengeance pour toi; je dessécherai sa mer, et je ferai tarir sa source.

37 Et Babylone sera réduite en monceaux, en demeure de dragons, en étonnement, et en opprobre, sans que personne [y] habite.

38 Ils rugiront ensemble comme des lionceaux, et bruiront comme des faons de lions.

39 Je les ferai échauffer dans leurs festins, et les enivrerai, afin qu'ils se réjouissent, et qu'ils dorment d'un sommeil perpétuel, et qu'ils ne se réveillent plus, dit l'Eternel.

40 Je les ferai descendre comme des agneaux à la tuerie, et comme [on y mène] les moutons avec les boucs.

41 Comment a été prise Sésac? et [comment] a été saisie celle qui était la louange de toute la terre? comment Babylone a-t-elle été réduite en désolation parmi les nations?

42 La mer est montée sur Babylone, elle a été couverte de la multitude de ses flots.

43 Ses villes ont été un sujet d'étonnement, une terre sèche et de landes, un pays où personne ne demeure, et où il ne passe pas un fils d'homme.

44 Je punirai aussi Bel à Babylone, et je tirerai hors de sa bouche ce qu'il avait englouti, et les nations n'aborderont plus vers lui; la muraille même de Babylone est tombée.

45 Mon peuple, sortez du milieu d'elle, et sauvez chacun sa vie de l'ardeur de la colère de l'Eternel.

46 De peur que votre cœur ne s'amollisse, et que vous n'ayez peur des nouvelles qu'on entendra dans tout le pays; car des nouvelles viendront une année, et après cela [d'autres] nouvelles une [autre] année, et il y aura violence dans la terre, et dominateur sur dominateur.

47 C'est pourquoi voici, les jours viennent que je punirai les images taillées de Babylone, et tout son pays sera rendu honteux, et tous ses blessés à mort tomberont au milieu d'elle.

48 Les cieux, et la terre, et tout ce qui y est, se réjouiront avec chant de triomphe contre Babylone, parce qu'il viendra de l'Aquilon des destructeurs contre elle, dit l'Eternel.

49 Et comme Babylone a fait tomber les blessés à mort d'Israël, ainsi les blessés à mort de tout le pays tomberont à Babylone.

50 Vous qui êtes échappés de l'épée, marchez, ne vous arrêtez point; souvenez-vous de l'Eternel dans ces pays éloignés où vous êtes, et que Jérusalem vous revienne au cœur.

51 [Mais vous direz] : nous sommes honteux des reproches que nous avons entendus; la confusion a couvert nos faces, en ce que les étrangers sont venus contre les Sanctuaires de la maison de l'Eternel.

52 C'est pourquoi voici, les jours viennent, dit l'Eternel, que je ferai justice de ses images taillées, et les blessés à mort gémiront par tout son pays.

53 Quand Babylone serait montée jusqu'aux cieux, et qu'elle aurait fortifié le plus haut de sa forteresse, toutefois les destructeurs y entreront de par moi, dit l'Eternel.

54 Un grand cri s'entend de Babylone, et un grand débris du pays des Caldéens.

55 Parce que l'Eternel s'en va détruire Babylone, et il abolira du milieu d'elle la voix magnifique, et leurs flots bruiront comme de grosses eaux, l'éclat de leur bruit retentira.

56 Car le destructeur est venu contre elle, contre Babylone; ses hommes forts ont été pris, et leurs arcs ont été brisés; car le [Dieu] Fort des rétributions, l'Eternel, ne manque jamais à rendre la pareille.

57 J'enivrerai donc ses principaux et ses sages, ses gouverneurs et ses magistrats, et ses hommes forts; ils dormiront d'un sommeil perpétuel, et ils ne se réveilleront plus, dit le Roi dont le Nom est l'Eternel des armées.

58 Ainsi a dit l'Eternel des armées : Il n'y aura aucune muraille de Babylone, quelque large qu'elle soit, qui ne soit entièrement rasée; et ses portes, qui sont si hautes, seront brûlées au feu; ainsi les peuples auront travaillé inutilement, et les nations pour le feu, et elles s'y seront lassées.

59 C'est ici l'ordre que Jérémie le Prophète donna à Séraja, fils de Nérija, fils de Mahaséja, quand il alla de la part de Sédécias Roi de Juda en Babylone, la quatrième année de son Règne; or Séraja était principal Chambellan.

60 Car Jérémie écrivit dans un livre tout le mal qui devait venir sur Babylone; savoir toutes ces paroles qui sont écrites contre Babylone.

61 Jérémie donc dit à Séraja : Sitôt que tu seras venu à Babylone, et que tu l'auras vue, tu liras toutes ces paroles-là;

62 Et tu diras : Eternel, tu as parlé contre ce lieu-ci pour l'exterminer, en sorte qu'il n'y ait aucun habitant, depuis l'homme jusqu'à la bête, mais qu'il soit réduit en désolations perpétuelles.

63 Et sitôt que tu auras achevé de lire ce livre, tu le lieras à une pierre, et le jetteras dans l'Euphrate;

64 Et tu diras : Babylone sera ainsi plongée, et elle ne se relèvera point du mal que je m'en vais faire venir sur elle, et ils en seront accablés. Jusques ici sont les paroles de Jérémie.

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Swedenborg

Hlavní výklad ze Swedenborgových prací:

Arcanes Célestes 1368

The Inner Meaning of the Prophets and Psalms 117


Další odkazy Swedenborga k této kapitole:

Arcanes Célestes 42, 150, 215, 583, 623, 1072, 1154, ...

L’Apocalypse Révélée 24, 158, 238, 241, 285, 298, 316, ...

Doctrine de a Nouvelle Jérusalem sur Le Seigneur 4, 39, 40, 47, 48, 53

Du Ciel et de L'Enfer 365

La Vraie Religion Chrétienne 93, 158


References from Swedenborg's unpublished works:

Apocalypse Explained 63, 187, 261, 273, 275, 278, 304, ...

Nine Questions 4

Marriage 93

Scriptural Confirmations 2, 4, 19, 21, 51, 98

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Word/Phrase Explanations

dit
As with many common verbs, the meaning of “to say” in the Bible is highly dependent on context. Who is speaking? Who is hearing? What...

l'eternel
The Lord, in the simplest terms, is love itself expressed as wisdom itself. In philosophic terms, love is the Lord's substance and wisdom is His...

Vent
Because a nearer and stronger divine influx through the heavens disperses truths among the wicked, 'wind' signifies this dispersion of truth and the resulting conjunction...

Babylone
Babylon was an ancient city built on the Euphrates river in what is now southern Iraq. It once was the capital of a great empire...

habitent
'To tarry,' as in Genesis 27:44, signifies almost the same thing as 'to dwell,' except that 'to tarry' relates to the life of truth with...

cœur
The heart means love. A good heart means love to the Lord and to the neighbor while a hard or stony heart means the love...

Pays
Generally in the Bible a "country" means a political subdivision ruled by a king, or sometimes a tribe with a territory ruled by a king...

côtés
'Side' signifies good or spiritual love.

jour
"Day" describes a state in which we are turned toward the Lord, and are receiving light (which is truth) and heat (which is a desire...

mal
'Wickedness' signifies evil, and 'iniquity' signifies falsities.

arc
A bow signifies falsity of doctrine destroying truth, and spear, the falsity of evil de­stroying good. (Jer. 6:23.)

armée
A host and an army come from the same Hebrew word and mean the same thing in Bible; when the Children of Israel were numbered...

mort
'The slain' when referring to the Lord, as in Revelation 5, means the separation of everything from the divine. In denial of His divinity, He...

Israël
'Israel,' in Jeremiah 23:8, signifies the spiritual natural church. The children of Israel dispersed all the literal sense of the Word by falsities. 'The children...

Juda
City of Judah,' as in Isaiah 40:9, signifies the doctrine of love towards the Lord and love towards our neighbor in its whole extent.

Dieu
The Lord is love itself, expressed in the form of wisdom itself. Love, then, is His essence, His inmost. Wisdom - the loving understanding of...

armées
Armies of the heavens and the sands of the sea ('Jeremiah 33:15-22') signify the knowledges of truth and good in the spiritual and natural ma{ign21}

Plein
'To satiate' relates to the extent of a person's will, for good or evil.

iniquité
In the Word three terms are used to mean bad things that are done. These three are transgression, iniquity, and sin, and they are here...

temps
Time is an aspect of the physical world, but according to Swedenborg is not an aspect of the spiritual world. The same is true of...

d'or
Gold means good, and just as gold was the most precious metal known to ancient mankind so it represents the good of the highest and...

main
Scientists believe that one of the most crucial developments in the evolution of humans was bipedalism – walking on two legs. That left our hands...

Terre
'Lands' of different nations are used in the Word to signify the different kinds of love prevalent in the inhabitants.

Nations
'Nations' signify people who are in the good of love and charity from the Lord. Two nations in the womb,' as in Genesis 25:23, signify...

vin
Wine played a key role in the ancient world, where safe, reliable water sources were scarce. It could be stored for long periods of time;...

est tombée
Like other common verbs, the meaning of "fall" is highly dependent on context in regular language, and is highly dependent on context in a spiritual...

baume
Balm signifies the truth of exterior natural good, and its pleasantness.

douleur
Grief is anxiety of heart or will.

nous
Angels do give us guidance, but they are mere helpers; the Lord alone governs us, through angels and spirits. Since angels have their assisting role,...

cieux
Heavens are celestial and spiritual things. Consequently, they are inmost things, both of the Lord's kingdom in heaven the and in the earth. This also...

Justice
'Justice' signifies both good and truth.

flèches
In the Word, arrows stand for truths which defend person from falsity. In Arcana Coelestia 2709, it says this when discussing Genesis 21:20: "And he...

temple
'A temple' represents heaven and the church. The sacred place where the ark was, represents the inmost, or third heaven, and the church among people...

les habitants
Inhabitants,' in Isaiah 26:9, signify the men of the church who are in good of doctrine, and thence in the good of life.

eaux
'Waters' signify truths in the natural self, and in the opposite sense, falsities. 'Waters' signify particularly the spiritual parts of a person, or the intellectual...

trésors
'Treasuries' denote knowledges of good and truth, and, in the opposite sense, evil and falsity.

Gain
Gain denotes every false principle derived from evil, which perverts the judgment of the mind.

juré
The Lord swearing by himself signifies that divine truth testifies, for He is divine truth itself, and this testifies from itself and means itself. It...

monde
The term "world" has both general and more specific meanings in the Bible, including the relatively literal sense of the natural, physical world. In more...

voix
'Voice' signifies what is announced from the Word. 'Voice' often refers and is applied to things that cannot have a voice, as in Exodus 4,...

bruit
'A tumult,' as in Isaiah 8:4, signifies eager desire to combat against truths.

éclairs
'Lightning' is the radiance and brilliance of God's truth.

pluie
'Rain,' in a positive sense, denotes blessing, but in the opposite sense, damnation Rain,' as in Genesis 2:5-6, Exodus 34:25-27, and Hosea 6:3, signifies the...

vanité
'Vanity' signifies evil and the falsity of evil. 'Vanities of strangers' signifies falsities of religion.

visitation
The end time of the church and each individual, is called 'the visitation,' and precedes judgment. 'Visitation' is nothing but an exploration of the quality...

jacob
Jacob is told twice that his name will now be Israel. The first time is when he wrestles with an angel on his journey to...

formé
Forming from the womb, as in Isaiah 44:2, 24; 49:1, 5, signifies the reformer. For references to the Lord as Reformer and Regenerator, see Doctrine...

héritage
In Biblical times, possessions passed from fathers to sons, a patriarchal system that would not be accepted in today's society – but one that is...

Nom
It's easy to see that names are important in the Bible. Jehovah changed Abram and Sarai to Abraham and Sarah, changed Jacob to Israel and...

instruments
Instruments of music,' according to correspondences, signify the pleasant and delightful affection of spiritual and celestial things. Therefore, also in many of the Psalms of...

guerre
War in the Word represents the combat of temptation when what is good is assaulted by what is evil or false. The evil that attacks...

monté
'To ride' signifies being elevated regarding the intellectual part of the mind. To ride upon a cherub,' as in Psalm 18:9, 10, denotes the Lord’s...

homme
The relationship between men and women is deep and nuanced, and one entire book of the Writings – Conjugial Love or Love in Marriage –...

la femme
The Hebrew of the Old Testament has six different common words which are generally translated as "wife," which largely overlap but have different nuances. Swedenborg...

femme
'Women,' as in Genesis 45:19, signify the affections of truth. But in Genesis 31:50, 'women' signify affections of not genuine truth, so not of the...

garçon
"Youths" or "Young men" generally represent intelligence or the understanding of truth. This is fitting, since adolescent boys tend to be more advanced intellectually than...

vierge
'Virgins,' as in Revelation 14:4, signify people who love truths because they are truths, so from a spiritual affection. 'Virgin' signifies the church as a...

les gouverneurs
'Officers' signify principles of what is false and evil.

caldée
Chaldea was a land lying along the Euphrates river near its mouth, south of Babylon, part of what is now southern Iraq. It was a...

voyant
The symbolic meaning of "seeing" is "understanding," which is obvious enough that it has become part of common language (think about it; you might see...

Montagne
'Hills' signify the good of charity.

pierre
Stones in the Bible in general represent truths, or things we know concerning the Lord and what He wants from us and for us in...

trompette
'Trumpets,' and all other wind instruments, relate to celestial affections.

chevaux
'A horse' signifies knowledges or understanding of the Word. In an opposite sense it signifies the understanding of the Word falsified by reasonings, and likewise...

barres
Bars, as in Lamentations 2:9, signify doctrinals

rencontre
In natural language, to "meet" someone can be positive or negative: it can be a welcoming and greeting, or it can be "meeting" them in...

roi
The human mind is composed of two parts, a will and an understanding, a seat of loves and affections, and a seat of wisdom and...

feu
Just as natural fire can be both comforting in keeping you warm or scary in burning down your house, so fire in the spiritual sense...

fille
"Behold I have two daughters,” etc. (Gen. 19:8), signifies the affections of good and truth, and the blessedness perceivable from the enjoyment thereof, by those...

moisson
'A harvest' symbolizes the state of the church with respect to Divine truth. The reason is that a harvest yields the grain used to make...

sang
Bloods signify evil, in Ezek. 16:9.

jérusalem
Jerusalem first comes to or attention in II Samuel, chapter 5 where King David takes it from the Jebusites and makes it his capital. In...

vengeance
'To be avenged seventy and seven fold' denotes damnation.

mer
Water generally represents what Swedenborg calls “natural truth,” or true concepts about day-to-day matters and physical things. Since all water ultimately flows into the seas,...

lions
'A lion' signifies the good of celestial love and the truth from that good.

sommeil
In a general sense, sleeping in the Bible represents a state of obscurity about spiritual matters, a state in which you are not recognizing things...

perpétuel
'Perpetual' in the literal sense, means to the end of one’s life, after death, and eternity.

descendre
"Down" is used many different ways in natural language, and its spiritual meaning in the Bible is highly dependent on context. Phrases like "bowing down,"...

Villes
Cities of the mountain and cities of the plain (Jer. 33:13) signify doctrines of charity and faith.

fils
'A son,' as in Genesis 5:28, signifies the rise of a new church. 'Son,' as in Genesis 24:3, signifies the Lord’s rationality regarding good. 'A...

d'homme
'A husbandman,' as mentioned in Amos 5:16, signifies the man of the church, because 'field' signifies the church regarding the implantation of truth. 'A husbandman,'...

Bel
Bel (Isa. 46:1) signifies the profanation of truth.

bouche
In most cases, "mouth" in the Bible represents thought and logic, especially the kind of active, concrete thought that is connected with speech. The reason...

Milieu
'Middle' denotes what is primary, principal, or inmost.

colère
'Wrath,' as in Genesis 49:7, signifies aversion from truth. 'Great wrath,' as in Revelation 12:12, signifies hatred against the new church.

peur
The fearful signify people who have no faith.

après
'A hind,' as mentioned in Genesis 49:21, signifies the affection of natural truth.

Images
'Images' denote things fashioned from man’s own intelligence.

honteux
To be ashamed (Gen 2:25) signifies to be in evil

épée
A 'sword,' in the Word, signifies the truth of faith combating and the vastation of truth. In an opposite sense, it signifies falsity combating and...

souvenez
'To remember,' as in Genesis 41:9, signifies conjunction. 'Remembering' denotes conjunction because the remembrance of anyone in the other life joins them together, because as...

mais
A "house" is essentially a container - for a person, for a family, for several families or even for a large group with shared interests...

reproches
To revile something – or "reproach," as it is often translated – represents making a direct and deliberate attack on what is spiritually true, in...

couvert
The "high mountains being covered " (Gen. 7:19) signifies that all the good things of charity were extin­guished.

étrangers
In Ezekiel 28:7, 'strangers' signify falsities which destroy truths, and 'the terrible of the nations,' evils which destroy good.

venu
As with common verbs in general, the meaning of “come” in the Bible is highly dependent on context – its meaning is determined largely by...

pris
"Catching" is used in a variety of ways in the Bible, both positive and negative. Thieves get caught; the Egyptians caught up with the Children...

rendre
'To repay' denotes making amends by truth.

portes
"Gates" in ancient times had a significance that does not hold in the modern world. Cities then were enclosed by walls for protection; gates in...

ordre
To command is to give an order that something must be done, and is directed to an individual, or a group. It is an imperative,...

Jérémie
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Apocalypse Explained # 569

Apocalypse Explained (Whitehead translation)      

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569. Loose the four angels bound at the great river Euphrates, signifies the reasonings from fallacies pertaining to the sensual man, not before accepted. This is evident from the signification of "the angels at the river Euphrates," as being reasonings from the fallacies pertaining to the sensual man (of which presently); and because reasonings from such fallacies were not before accepted in the church these angels are said to be "bound" at that river, and they are said to be "four" because of the conjunction of falsity with evil, for this number signifies in the Word the conjunction of good and truth, and in the contrary sense, as here, the conjunction of evil and falsity (see above, n. 283, 384, 532). What precedes treats of the sensual man who is in the falsities of evil, and of the effect of the persuasions in which the sensual man is; therefore what now follows treats of the reasonings from the sensual. And because the sensual reasons only from such things as stand forth before the senses in the world, whenever it reasons respecting spiritual things, that is, the things of heaven and of the church, it reasons from fallacies, which are called the fallacies of the senses; therefore it is said here reasonings from the fallacies pertaining to the sensual man. But respecting these fallacies and reasoning from them more will be said in what follows.

(Odkazy: Revelation 9:14; The Apocalypse Explained 283, 384, The Apocalypse Explained 532)


[2] Here the state of the church at its very end is treated of, which is the state when the men of the church, having become sensual, reason from the fallacies of the senses; and when they reason from these respecting the things of heaven and the church they believe nothing at all because they understand nothing. It is known in the church that the natural man does not perceive the things of heaven unless the Lord flows in and enlightens, which influx is through the spiritual man; much less does the sensual man perceive these, for the sensual is the ultimate natural, to which the things of heaven, which are called spiritual things, are altogether in thick darkness. Genuine reasonings respecting spiritual things spring from the influx of heaven into the spiritual man, and thence through the rational into the knowledges and cognitions which are in the natural man, by means of which the spiritual man confirms himself. This way of reasoning respecting spiritual things is according to order. But reasonings about spiritual things that come from the natural man, and still more those that come from the sensual man, are entirely contrary to order; for the natural man cannot flow into the spiritual man and see anything there from itself, still less can the sensual man, since there is no physical influx; but the spiritual man can flow into the natural and from that into the sensual, since there is spiritual influx. (But on this see further in The Doctrine of the New Jerusalem 51, 277, 278.)

(Odkazy: The New Jerusalem and its Heavenly Doctrine 277-278)


[3] From this what is meant by the things that now follow can be seen, namely, that at the very end of the church man speaks and reasons respecting spiritual things, or the things of heaven and the church, from the corporeal-sensual and thus from the fallacies of the senses; although therefore man then speaks in favor of Divine things he does not think in favor of them; for a man is able to speak in one way from the body while thinking in another way in his spirit; and while the spirit which thinks from the corporeal-sensual is unable to think in any other way than against Divine things, nevertheless from the corporeal-sensual it is able to speak in favor of them, and this especially for the reason that Divine things are to him the means of acquiring honor and gain. Every man has two memories, a natural memory and a spiritual memory, and he is able to think from either, from the natural memory when he is speaking with men in the world, but from the spiritual memory when he is speaking from the spirit; but man rarely speaks from the spirit with another, from the spirit he speaks only with himself, which is thinking. They who are sensual men are unable to speak with themselves from their spirit, or to think, in any other way than in favor of nature, consequently in favor of things corporeal and worldly, for the sensual man thinks from the sensual, and not from the spiritual; indeed, he is wholly ignorant of what the spiritual is, because he has closed the spiritual mind in himself, into which heaven flows with its light.

[4] But let us go on to explain these words, that "a voice was heard from the horns of the golden altar, saying to the sixth angel that he should loose the four angels bound at the river Euphrates." "The river Euphrates" signifies the rational, and thence also reasoning; this is the signification of this river because it divided Assyria from the land of Canaan, and "Assyria" or "Asshur" signifies the rational, and "the land of Canaan" the spiritual. There were three rivers, besides the sea, that were boundaries of the land of Canaan, namely, the river of Egypt, the river Euphrates, and the river Jordan. "The river of Egypt" signified the knowledge [scientia] of the natural man; "the river Euphrates" signified the rational which is in man from knowledges and cognitions; and "the river Jordan" signifies entrance into the internal or spiritual church; for "the regions beyond Jordan," where the tribes of Reuben and Gad and the half tribe of Manasseh had their inheritances allotted them, signified the external or natural church, and because that river was between those regions and the land of Canaan, and through it was the passage from one to the other, it signified entrance from the external church, which is natural, into the internal church which is spiritual. It was for this reason that baptism was there instituted, for baptism represented the regeneration of man, whereby the natural man is introduced into the church and becomes spiritual.

[5] This explains what these three rivers signify in the Word. All those places also outside of the land of Canaan signified such things as belong to the natural man, while those within the land of Canaan signified such things as belong to the spiritual man, thus the things of heaven and the church. Therefore the two rivers, "the river of Egypt" (or the Nile), and "the river of Assyria" (or the Euphrates), signified the terminations of the church, and also the introductions into the church. Moreover, cognitions and knowledges which are signified by "the river of Egypt," are what introduce, for without cognitions and knowledges no one can be introduced into the church nor perceive the things that belong to the church; for the spiritual man sees its spiritual things in knowledges [scientiae] by means of the rational, as man sees himself in a mirror, and recognizes himself in them, that is, its truths and goods, and moreover confirms its spiritual things by means of cognitions and knowledges, both those known from the Word and those known from the world.

[6] But "the river of Assyria" (or the Euphrates) signifies the rational, because man by the rational is introduced into the church. By the rational is meant the thought of the natural man from cognitions and knowledges, for a man who is imbued with knowledges [scientiae] is able to see things in series, that is, from first and mediate things to see the last, which is called the conclusion, and can therefore analytically arrange, turn over, separate, conjoin, and at length conclude things, even to a further end, and at length to the final end; which is the use that he loves. This, then, is the rational which is given to every man according to uses, which are the ends that he loves. Since everyone's rational comes into accord with the uses of his love, therefore it is the interior thought of the natural man from the influx of the light of heaven; and as man through rational thought is introduced into spiritual thought and becomes a church, so that river signifies the natural 1 which introduces.

[7] It is one thing to be rational, and another to be spiritual; every spiritual man is also rational, but the rational man is not always spiritual, since the rational is in the natural man, that is, is its thought, while the spiritual is above the rational, and through the rational passes into the natural, into the cognitions and knowledges of its memory.

[8] But it is to be known that the rational does not introduce anyone into the spiritual, but it is only said to do so because such is the appearance; for the spiritual flows into the natural through the rational as a medium, and in this way it introduces. For the spiritual is the inflowing Divine, since it is the light of heaven, which is the Divine truth proceeding, and this light through the higher mind, which is called the spiritual mind, flows into the lower mind, which is called the natural mind, and conjoins this to itself, and through that conjunction causes the natural mind to make one with the spiritual; thus introduction is effected. Since it is contrary to Divine order for man to enter through his rational into the spiritual, therefore in the spiritual world there are angel guards to prevent this from taking place. This makes evident the signification of "the four angels bound at the river Euphrates," and afterwards the signification of "loosing" them. "The angels bound at the river Euphrates" signify the guard against man's natural entering into the spiritual things of heaven and the church, for thence would result nothing but errors and heresies, and at length denial.

[9] Moreover, in the spiritual world there are ways that lead to hell and ways that lead to heaven; also ways that lead from spiritual things to natural and thus to sensual things; and in those ways there are also guards lest anyone should go in the opposite direction, for thus he would fall into heresies and errors, as has just been said. These guards are set by the Lord at the beginning of the establishment of a church, and are also maintained, lest the man of the church from his own reason or his own understanding should invade the Divine things of the Word and thence of the church. But at the end, when the men of the church are no longer spiritual but are natural, and many are merely sensual, and thus there is no way open with the man of the church from the spiritual man into the natural, then these guards are removed and the ways are opened, and in these opened ways they advance in a contrary order, which is done by reasonings from fallacies. Thus 2 it is that the man of the church speaks in favor of Divine things with the mouth, while in heart he thinks against them, that is, he is in favor of Divine things from the body and against them from the spirit; for reasoning respecting Divine things from the natural and sensual man has this effect. From this then the signification of "the four angels bound at the river Euphrates," and their being "loosed" can now be seen.

[10] That "the river Euphrates" signifies the rational, through which there is a way from the spiritual man into the natural, can be seen from the following passages in the Word. In Moses:

Jehovah made a covenant with Abram, saying, Unto thy seed I will give this land, from the river of Egypt even to the great river, the river Euphrates (Genesis 15:18).

In the sense of the letter this describes the extension of the land of Canaan, but in the internal sense it describes the extension of the church from its first boundary to its last; its first boundary is the knowing faculty [scientificum] which is of the natural man, the other boundary is the rational which is of the thought; the first, namely, the knowing faculty, which is of the natural man, is signified by "the river of Egypt," the Nile; while the rational, which is of the thought, is signified by "the river of Assyria," the Euphrates; to these two the spiritual church, which is signified by "the land of Canaan," extends itself, so too does the spiritual mind which is with the man of the church. Both these, the knowing faculty and the rational, are in the natural man, the one limit of which is the knowing and cognitive faculty, and the other is the intuitive and thinking faculty, and into these limits the spiritual man flows when it flows into the natural man; the conjunction of the Lord with the church by means of these is signified by the "covenant" that Jehovah made with Abram. Such is the signification of these words in the internal sense, while in the highest sense, they mean the union of the Divine Essence with the Lord's Human; according to this sense these words are explained in the Arcana Coelestia 1863-1866).

(Odkazy: Arcana Coelestia 1863)


[11] In Zechariah:

His dominion shall be from sea even to sea, and from the river even to the ends of the earth (Zechariah 9:10; also in Psalms 72:8).

This was said of the Lord and of His dominion over heaven and earth; and the "dominion from sea even to sea" signifies the extension of natural things, and "the dominion from the river even to the ends of the earth" signifies the extension of rational and spiritual things (see also above, n. 518).

(Odkazy: The Apocalypse Explained 518)


[12] In Moses:

The land of the Canaanites and Lebanon, even to the great river, the river Euphrates, behold I have given the land before you; go in and possess it by inheritance (Deuteronomy 1:7, 8).

In the same:

Every place whereon the sole of your foot shall tread shall be yours from the wilderness and Lebanon, from the river, the river Euphrates even unto the hinder sea shall your border be (Deuteronomy 11:24).

And in Joshua:

From the wilderness and this Lebanon, even to the great river, the river Euphrates, the whole land of the Hittites, and even to the great sea, the going down of the sun, shall be your border (Joshua 1:4).

In these passages the extension of the church from one limit to the other is described; one of its limits, which is the cognitive and knowing faculty, is signified by "Lebanon" and "the sea;" and the other limit, which is the intuitive and thinking faculty, is signified by "the river Euphrates;" the extension of the land of Canaan means the extension of the church, for in the Word "the land of Canaan" signifies the church. "River" is twice mentioned, namely, "the great river, the river Euphrates," because "the great river" signifies the influx of spiritual things into rational, and "the river Euphrates" the influx of rational things into natural, thus the two signify the influx of spiritual things through the rational into natural things.

(Odkazy: Deuteronomy 1:7-8)


[13] In Micah:

This is the day in which they shall even come to thee from Assyria, and to the cities of Egypt, and thence from Egypt even to the river, and from sea to sea, and from mountain to mountain (Micah 7:12).

This describes the establishment of the church by the Lord among the Gentiles, "this day" signifying the Lord's coming; the extension of the church among them from one limit to the other is signified by "they shall come from Assyria to the cities of Egypt and from Egypt to the river;" the extension of truth from one limit to the other is signified by "from sea to sea," and the extension of good by "from mountain to mountain. "

[14] In David:

Thou hast caused a vine to go forth out of Egypt; Thou didst drive out the nations and didst plant it. Thou hast sent out its boughs even unto the sea, and its shoots unto the river (Psalms 80:8, 11).

The "vine that God caused to go forth out of Egypt" means the sons of Israel, and signifies the church, for a "vine" signifies the spiritual church, and this was signified also by "the sons of Israel;" and because the church is called a "vine," it is said, "Thou didst plant it, Thou hast sent out its boughs even unto the sea, and its shoots unto the river," which describes the extension of the spiritual things of the church, the "sea" meaning one of its limits, and the "river," by which is meant the Euphrates, the other. The Euphrates:

As the fourth river that went out of Eden (Genesis 2:14);

also signifies the rational, for "the garden of Eden" (or Paradise) signifies wisdom. The signification of the other three rivers may be seen in the Arcana Coelestia 107-121).

[15] As "the river Euphrates" signifies the rational, so in the contrary sense it signifies reasoning; reasoning here means thinking and arguing from fallacies and falsities, while the rational means thinking and arguing from knowledges (scientiae) and from truths; for the rational is cultivated always by knowledges, and is formed by truths, therefore one who is led by truths or whom truths lead, is called a rational man; but a man who is not rational has the ability to reason, for by various reasonings he is able to confirm falsities, and also to induce the simple to believe them, which is done mainly by means of the fallacies of the senses (of which below).

[16] Such reasoning is signified by "the river Euphrates" in the following passages. In Jeremiah:

What hast thou to do with the way of Egypt, to drink the waters of Sihor? And what hast thou to do with the way of Assyria, to drink the waters of the river? (Jeremiah 2:18)

This signifies that spiritual things must not be searched into by means of the knowledges [scientifica] of the natural man, nor by means of reasonings therefrom, but by the means of the Word, thus out of heaven from the Lord; for those who are in spiritual affection, and in spiritual thought therefrom, see the knowledges [scientifica] of the natural man and reasonings therefrom as below them, but from these no one can see spiritual things; from above one can look down on lower things on every side, but not the reverse. To search into spiritual things by means of the knowledges of the natural man is signified by "What hast thou to do with the way of Egypt, to drink the waters of Sihor?" and by means of reasonings therefrom is signified by "what hast thou to do with the way of Assyria, to drink the waters of the river?" "Egypt and its river" signify the knowledges of the natural man, and "Assyria and its river" signify the reasonings from them.

[17] In Isaiah:

In that day shall the Lord shave with a razor that is hired in the crossings of the river, by means of the King of Assyria, the head and the hairs of the feet, and shall also consume the beard (Isaiah 7:20).

This treats of the state of the church at its end, when the Lord is about to come; that reasonings from falsities will then deprive the men of the church of all spiritual wisdom and intelligence is described by these words. The reasonings by which this is done are signified by "the king of Assyria, in the crossings of the river," namely, the Euphrates. The deprivation of spiritual wisdom and of spiritual intelligence therefrom is signified by "the hairs of the head and of the feet shall be shaven with a razor that is hired, and the beard shall be consumed;" for "hairs" signify natural things upon which spiritual things operate and into which they close; therefore "hairs" signify in the Word the ultimates of wisdom and intelligence, "the hair of the head" signifying the ultimates of wisdom, the "beard" the ultimates of intelligence, and "the hair of the feet" the ultimates of knowledge [scientia]. When these ultimates are not, there are no prior things, as when there is no base for the column, nor foundation for the house. Those who have deprived themselves of intelligence by means of reasonings from fallacies and from falsities appear bald in the spiritual world (see above, n. 66.

(Odkazy: The Apocalypse Explained 66)


[18] In the same:

Behold the Lord hath made to go up upon them the waters of the river strong and many, the king of Assyria and all his glory; and he shall go up over all his channels, and shall go over all his banks; he shall go through Judah, he shall overflow and pass over (Isaiah 8:7, 8).

These words signify that each and every thing of the Word is to be falsified in the church by means of reasonings from fallacies and falsities; "the waters of the river strong and many, the king of Assyria," signifies reasonings from mere fallacies and falsities; "he shall go up over all his channels and over all his banks" signifies that by these each and every thing of the Word will be falsified; "Judah, which he will overflow and pass over," signifies the church where the Word is, and thus the Word.

(Odkazy: Isaiah 8:7-8)


[19] In Jeremiah:

Against the army of Pharaoh king of Egypt, which was by the river Euphrates which Nebuchadnezzar smote. Towards the north by the bank of the river Euphrates they stumbled and fell (Jeremiah 46:2, 6, 10).

This signifies the destruction of the church, and of its truths by false reasonings from knowledges [scientifica]; "the river Euphrates" signifies false reasonings; "Egypt and its army" confirming knowledges [scientifica]; "the north where they stumbled and fell," signifies the source of these falsities. (On this see above, n. 518.)

(Odkazy: The Apocalypse Explained 518)


[20] In the same:

Jehovah told the prophet to buy a linen girdle, and to put it upon the loins, but not to draw it through water; and then to go to the Euphrates, and hide the girdle there in a hole of the rock. And he went and hid it by the Euphrates. Afterwards, at the end of many days, Jehovah said, Arise, go to the Euphrates, and take the girdle from thence. And he went and took it, and behold, the girdle was marred, it was profitable for nothing. Thus as the girdle cleaveth to the loins of a man, so have I made to cleave unto Me the whole house of Israel and the whole house of Judah, that they might be unto Me for a name, and for a praise, and for a splendor; but they would not hearken (Jeremiah 13:1-7, 11).

This represented of what quality the Israelitish and Jewish Church was and what it became; the "linen girdle which the prophet put upon his loins" signifies the conjunction of the church with the Lord by means of the Word; for the "prophet" signifies doctrine from the Word, and the "girdle upon the prophet's loins" signifies conjunction. Falsifications of the Word by evils of life and falsities of doctrine, and thence reasonings that favor these, are signified by "the girdle was marred in the hole of the rock by the Euphrates." For by means of the Word there is conjunction of the Lord with the church, and when the Word is perverted by reasonings that favor evils and falsities there is no longer any conjunction, and this also is what is meant by "the girdle was profitable for nothing." That this was done by the Jews is evident from the Word both of the Old and New Testaments. From the Word of the New Testament it is evident that they perverted all things written in the Word respecting the Lord, and all the essentials of the church, and that they falsified these by their traditions.

[21] In the same:

When thou hast made an end of reading this book thou shalt bind a stone to it and cast it into the midst of the Euphrates; and thou shalt say, Thus shall Babylon sink, and shall not rise again (Jeremiah 51:63, 64).

The prophet's "book" which he read, means in particular the Word that was in that book, but in general the whole Word; "he cast it into the midst of the Euphrates" signifies that in process of time the Word was falsified through reasonings that favor evils by those who are meant by "Babylon," who are such as adulterate the Word.

(Odkazy: Jeremiah 51:63-64)


[22] In Isaiah:

And Jehovah shall make utterly accursed the tongue of the sea of Egypt; and with the vehemence of His wind shall He shake His hand over the river Euphrates, and shall smite it into seven brooks, to make a way with shoes. Then there shall be a highway for the remnant of His people which shall be left from Assyria; like as there was to Israel when he came up out of the land of Egypt (1 1:15, 16).

This signifies that before those who are in truths from good from the Lord, that is, who are of the church, all falsities and reasonings from them shall be dispersed, and that they shall pass safely as it were through the midst of them; this is so in the spiritual world with those whom the Lord protects. This has a similar meaning as "the drying up of the Sea Suph before the sons of Israel." Those who will pass through under the Lord's protection are signified by "the remnant of the people which shall be left from Assyria," "those left from Assyria" signifying those who have not perished by reasonings from falsities. The following in Revelation has a similar signification:

And the sixth angel poured out of his bowl upon the river Euphrates, and the water thereof was dried up, that the way of the kings who are from the rising of the sun might be made ready (16 Revelation 16:12).

This will be more fully explained below in its place.

(Odkazy: Isaiah 11:15-16)


[23] From this it can now be seen that "the river Euphrates" signifies the rational by means of which the spiritual mind enters into the natural, and that in the contrary sense it signifies reasoning from fallacies and from falsities. But it is to be known that reasonings are in a like degree as the thoughts are, since they descend from the thoughts; thus there are reasonings from the spiritual man which might better be called conclusions from reasons and from truths; there are reasonings from the natural man, and there are reasonings from the sensual man. Reasonings from the spiritual man are rational, and therefore might better be called conclusions from reasons and from truths, because they are from the interior and from the light of heaven; but reasonings from the natural man respecting spiritual things are not rational, however rational they may be in things moral and civil, which are evident before the eyes, because they are from natural light alone; but reasonings from the sensual man respecting spiritual things are irrational, because they are from fallacies and thus from ideas that are false; these are the reasonings here treated of in Revelation.

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Footnotes:

1. Latin has "natural," though the "rational" seems to be intended.

2. Latin has "but thus."

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(Odkazy: Revelation 9:14)

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References from Swedenborg's unpublished works:

Apocalypse Explained 565, 570, 575, 577, 627, 632, 654, 951, 995


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


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