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Jérémie 51

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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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Apocalypse Explained # 63

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63. Verse 13. And in the midst of the seven lampstands one like unto the Son of man, signifies the Lord, from whom is the All of heaven and of the church. This is evident from the signification of "in the midst," as being in the inmost (See Arcana Coelestia., n. 1074, 2940, 2973); and as all things proceed from the inmost, as light proceeds from the center to the circumferences, so "in the midst" signifies from whom; also from the signification of "the seven lampstands," as being the new heaven and the new church (of which just above, n. 62; and from the signification of "the Son of man," as being the Lord in respect to the Divine Human, and also in respect to Divine truth, because Divine truth proceeds from His Divine Human. From this it can be seen why the Lord appeared "in the midst of seven lampstands," namely, because from Him the All of heaven and the church proceeds; for it is the good of love and of faith that makes heaven and the church, and that this good is from the Divine is known in the Christian world, and as it is from the Divine, it is from the Lord, for the Lord is the God of heaven, and the Divine of the Lord makes heaven (See the work on Heaven and Hell (Heaven and Hell 2-6, 7-12 that this is His Divine Human, 78-86).

[2] That the Son of man is the Lord in respect to the Divine Human, and also in respect to Divine truth, because Divine truth proceeds from His Divine Human, is evident from those passages in the Word where the Son of man is mentioned. Thus in John:

The multitude said to Jesus, How sayest Thou, The Son of man must be lifted up? Who is this Son of man? Jesus answered thee, Yet a little while is the light with you; walk while ye have the light, lest darkness overtake you. While ye have the light believe in the light, that ye may be sons of light (John 12:34-36).

From these words it is clear that "the Son of man" and "Light" have a like signification; for when the people asked, Who is the Son of man? the Lord answered that He was the Light in which they should believe. (That "light" is the Divine truth proceeding from the Lord's Divine Human, see in the work on Heaven and Hell 126-140; and in The Doctrine of the New Jerusalem 49; thus also the Son of man. )

[3] In Luke:

Blessed are ye when men shall hate you for the Son of man's sake (Luke 6:22).

"For the Son of man's sake" is for the sake of Divine truth that proceeds from the Lord. Divine truth is the All of faith in and of love to the Lord. Because the evil deny these things, and those who deny also hate them, while the good acknowledge them, therefore it is said that the good are blessed.

[4] In the same:

The days will come when ye shall desire to see one of the days of the Son of man, but ye shall not see it. Then they shall say to you, Lo here, or Lo there. Go not away, nor pursue after (Luke 17:22-23).

"To desire [to see] one of the days of the Son of man," is to desire Divine truth, which is genuine truth, as to something thereof; the end of the church is here meant, when there will no longer be any faith, because there will be no charity, at which time all Divine truth will perish; and because Divine truth is signified by "the Son of man," it is said, "Then shall they say, Lo here, or Lo there; pursue not after."

[5] In the same:

When the Son of man cometh, shall He find faith upon the earth? (Luke 18:8);

which means that when Divine truth shall be revealed out of heaven it will not be believed. Here also, "the Son of man" is the Lord in respect to Divine truth; the coming of the Lord is the revelation of Divine truth at the end of the church (See Arcana Coelestia 3900, 4060).

[6] In Matthew:

As the lightning cometh forth from the east, and is seen even unto the west, so shall the coming of the Son of man be. Then shall appear the sign of the Son of man in heaven; and then shall all the tribes of the earth lament, and they shall see the Son of man coming in the clouds of heaven, with power and glory (Matthew 24:27, 30).

That by "the coming of the Lord in the clouds of heaven" is here signified the revelation of Divine truth at the end of the church, see above n. 36.

[7] In the same:

I say unto you, Henceforth ye shall see the Son of man sitting at the right hand of power, and coming in the clouds of heaven (Matthew 26:64).

And in Luke:

From henceforth shall the Son of man be seated at the right hand of the power of God (Luke 22:69).

"The Son of man" is the Lord in respect to the Divine Human, and in respect to Divine truth proceeding from Him; "to sit at the right hand of power" means that He has omnipotence; its being said that they were now about to see this means that Divine truth was in its omnipotence when the Lord in the world had conquered the hells and reduced to order all things there and in the heavens, and that thus those who received Him in faith and love could be saved (See Arcana Coelestia 9715. That to "sit at the right hand" means omnipotence, see Arcana Coelestia 3387, 4592, 4933, 7518, 8281, 9193; that all the power of good is by means of truth, n. 6344, 6423, 8304, 9327, 9410, 9639, 9643. That Divine power itself is by means of Divine truth proceeding from the Lord's Divine Human, see n. 6948; that the "clouds" in which the Son of man is to come are the Word in the letter, which is Divine truth in the ultimate of order, see the preface to chapter 18 of Genesis, n. 4060, 4391, 5922, 6343, 6752, 8443, 8781; and that "glory" is Divine truth itself, such as it is in the internal sense of the Word, see n. 4809, 5922, 8267, 9429).

[8] From this it can now be seen what is signified by these words in Revelation:

I saw, and behold, a white cloud, and upon the cloud one sat like unto the Son of man, having on His head a golden crown (Revelation 14:14).

And in Daniel:

I saw in the night visions, and behold, there came with the clouds of the heavens one like unto the Son of man (Daniel 7:13).

Because all judgment is executed according to truth, therefore it is said, that it was given to the Lord:

To execute judgment, because He is the Son of man (John 5:27); and that:

The Son of man shall render unto every man according to his deeds (Matthew 16:27);

and that:

When the Son of man shall come, He shall sit on the throne of His glory, and shall judge (Matthew 25:31).

[9] In Matthew:

He that soweth the good seed is the Son of man, the field is the world, the seed are the sons of the kingdom, the tares are the sons of the evil one (Matthew 13:37-38).

"Good seed" is Divine truth; it is therefore said that the Son of man soweth it; "the sons of the kingdom" are Divine truths in heaven and the church; for "son" is truth (See Arcana Coelestia 489, 491, 533, 1147, 2623), and, in the contrary sense, falsity, which also is "the son of the evil one."

[10] In the same:

The Son of man hath not where to lay His head (Matthew 8:20);

by which is meant that Divine truth had no place anywhere, that is, with any man at that time. That the Son of man was about to suffer and be put to death (Matthew 17:12, 22-23; 26:2, 24, 45; Mark 8:31; 9:12, 31) signifies that thus they were about to treat Divine truth, consequently the Lord, who was Divine truth itself. This He also teaches in Luke:

But first must the Son of man suffer, and be rejected of this generation (Luke 17:25).

[11] In Jeremiah:

No man [vir] shall dwell there; neither shall a son of man [hominis] sojourn there (Jeremiah 49:18, 33).

And in the same:

In the cities no man [vir] shall dwell, nor shall a son of man [hominis] pass through them (Jeremiah 51:43).

He who does not know the spiritual sense of the Word believes that by "cities" here are meant cities, and that by "man," and "son of man," are meant a man and a son; and that the cities were to be so desolated that no one should be in them, but it is the state of the church in respect to the doctrine of truth that is described by these words; for "cities" are the doctrinals of the church (See Arcana Coelestia 402, 2449, 3216, 492, 4493); and "man" is its very truth conjoined with good (See n. 3134, 7716, 9007); therefore a "son of man" is truth.

[12] As Divine truth proceeding from the Lord was signified by "the Son of man," therefore the prophets by whom it was revealed were called "sons of man" (as Daniel 8:17; and Ezekiel 2:1, 3, 6, 8; 3:1, 3-4, 10, 17, 25; 4:1, 16; 8:5-6, 8, 12, 15; 12:2, 3, 9, 18, 22, 27). As most things in the Word have also a contrary sense, so "son of man" has a contrary signification, which is the falsity opposite to truth. Thus in Isaiah:

What art thou, that thou art afraid of man, that dies; and of the son of man, who shall be as grass (Isaiah 51:12).

And in David:

Put not your trust in princes, in the son of man, with whom there is no salvation (Psalms 146:3).

"Princes" are primary truths (See Arcana Coelestia 2089, 5044); so, in the contrary sense, primary falsities; and "the son of man" is falsity itself.

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

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Arcana Coelestia # 4493

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4493. 'And they circumcised every male, all who went out of the gate of his city' means the acceptance of externalities. This is clear from the meaning of 'circumcising every male' as being introduced into the representatives and meaningful signs of that people (that is, into those of Jacob's descendants) - solely into the external observances involved in these, dealt with in 4486; and from the meaning of 'going out of the gate of the city' as departing from the doctrine of the Church among the Ancients, dealt with immediately above in 4492. And as the departure from doctrine and the acceptance of externalities is meant, the expression 'those who went out of the gate of his city' occurs twice, without any reference at the same time, as is so elsewhere, to those who went into it. For 'going in' means an acceptance of doctrine and a departure from externalities; but the reverse of this is described here.

[2] The implications of this must now be stated. Members of the Most Ancient Church, the remnants of which Hamor and Shechem with their families were a part, had an entirely different mental constitution and different disposition from adherents to the Ancient Church. The will in the case of the members of the Most Ancient Church contained that which was whole; but this was not so with adherents to the Ancient Church. Because of this the Lord was able with members of the Most Ancient Church to flow in through the will, and therefore by an internal way, but not so with adherents to the Ancient Church, since in these the will had been destroyed. But the Lord flowed into their understanding, and so not by an internal way but by an external one, as stated above in 4489. Flowing in through the will involves flowing in through the good of love, for all good belongs to the will part of the mind, whereas flowing in through the understanding involves flowing in through the truth of faith, for all truth belongs to the understanding part. Within the latter - the understanding - the Lord formed, in the case of adherents to the Ancient Church, a new will when He regenerated them. For goods and truths were implanted in the will part of the mind of members of the Most Ancient Church, see 895, 927, but in the understanding part of that of adherents to the Ancient Church, 863, 875, 895, 927, 2124, 2256, 4328. The new will is formed within the understanding part of the mind, 928, 1023, 1043, 1044, 4328. A parallelism exists between the Lord and the good residing with man, but not between Him and the truth there, 1831, 1832, 2718, 3514. As a consequence adherents to the Ancient Church dwelt in obscurity compared with members of the Most Ancient, 2708, 2715, 2935, 2937, 3246, 3833. From all this it may be seen that members of the Most Ancient Church had an entirely different mental constitution and different disposition from adherents to the Ancient Church.

[3] It was for this reason that those who belonged to the Most Ancient Church were internal people and had no external forms of worship, while those who belonged to the Ancient Church were external people and did have them. For the former saw external things in the light of internal ones, as if by the light of the sun in the daytime, whereas the latter saw internal things in the light of external ones, as if by the light of the moon or stars at night. This also explains why the Lord is seen by the former in heaven as the Sun, but by the latter as the Moon, 1521, 1529-1531, 2441, 2495, 4060. The former are those who in explanations above are called celestial, the latter those who are called spiritual.

[4] To illustrate the essential difference between the two let an example be taken. If a member of the Most Ancient Church had read the Word, the historical or the prophetical, he would have seen its internal sense without prior instruction or any explanation. He would have seen it so perfectly that the celestial and spiritual things belonging to the internal sense would have instantly met his eyes, and scarcely anything belonging to the sense of the letter. Thus the internal sense would have been for him in brightness, but the sense of the letter in obscurity. He would be like someone listening to a person speaking, and taking in only the sense and paying no attention to the words used by the speaker. But if a member of the Ancient Church had read the Word he would not have been able, without prior instruction or explanation, to see its internal sense, and so the internal sense would have been for him in obscurity but the sense of the letter in brightness. He would be like someone listening to a person speaking and in thought hanging on to the words used by him, all the while paying no attention to the sense of them, which would therefore be lost on him. But when a member of the Jewish Church reads the Word he does not understand anything beyond the sense of the letter. He does not know of and also denies the existence of any internal sense. And it is similar with the member of the Christian Church at the present day.

[5] These considerations show the essential difference between those represented here by Hamor and Shechem who, being part of the remnants of the Most Ancient Church, were interested in internal things and not in external ones, and those meant by the sons of Jacob who were interested in external things and not in internal ones. Those considerations show in addition that Hamor and Shechem could not have acceded to external things and accepted those which existed among the sons of Jacob unless their internals were closed. But if these had been closed they would have perished for ever.

[6] This is the hidden reason why Hamor and Shechem with their families were slain, a deed that would not otherwise have been allowed. Not that this absolves the sons of Jacob from blame for having committed that hideous crime. They had no knowledge of that hidden reason, nor did they have that as their end in view. Everyone is judged according to the end he has in view, that is, his intention; and it is plainly stated in verse 13 that their intention was deceitful. When the Lord allows any such crime as this it is carried out by the evil and by those in hell who instigate it. But all evil which the evil intend and do to the good the Lord converts into good, as is the case here in that Hamor and Shechem with their families were [eternally] saved.

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