Bible

 

Jérémie 51

French: Martin (1744)         

Studovat vnitřní smysl

← Předchozí   Další →

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.

← Předchozí   Další →

   Studovat vnitřní smysl
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


Odkazy ze Swedenborgových nevydaných prací:

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

Nine Questions 4

Marriage 93

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

Jiný komentář

  Příběhy:


Skočit na podobné biblické verše

Genèse 8:4, 10:3

Nombres 16:26

Deutéronome 32:43

Juges 6:5

1 Samuel 2:4

Esdras 5:12

Emploi 20:15

Psaumes 37:6, 15, 66:16, 79:1, 4, 10, 89:46, 94:1, 115:5, 118:17, 135:4, 7, 137:1, 5

Proverbes 11:10

Ésaïe 2:18, 8:7, 8, 11:12, 13:1, 13, 14:1, 14, 19:5, 16, 21:1, 9, 24:14, 20, 34:13, 14, 37:38, 41:16, 42:22, 43:14, 44:24, 45:2, 47:1, 48:13, 49:15, 51:13, 15, 57:12

Jérémie 4:11, 10:11, 12, 13, 14, 15, 13:4, 14:9, 19, 15:7, 18:16, 19:10, 25:12, 14, 16, 26, 29:12, 30:2, 32:12, 44:26, 46:11, 18, 48:6, 49:16, 50:3, 12, 17, 51:1, 3, 4, 5, 6, 11, 12, 19, 24, 26, 28, ...

Lamentations 1:10, 22, 2:16, 21, 3:64, 5:1

Ézéchiel 6:6, 9, 25:14, 26:3

Daniel 5:1, 28, 30, 6:1, 11, 7:2

Osée 2:1, 3

Amos 6:8

Michée 4:12, 7:9

Nahum 3:13, 18

Habacuc 2:8, 9, 13

Marc 13:7

Romains 4:17

2 Corinthiens 6:17

Apocalypse 14:8, 16:12, 17:1, 4, 18:4, 5, 20, 21

Vysvětlení slova/fráze

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...

caldéens
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...

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
Le Seigneur est l'amour lui-même, exprimé sous la forme de la sagesse elle-même. L'amour, donc, est Son essence, Son plus profond. La sagesse - la...

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}

d'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...

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...

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
Les cieux sont des choses célestes et spirituelles. Par conséquent, ce sont des choses intimes, à la fois du royaume du Seigneur dans le ciel...

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...

rois
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...

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...

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

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...

cheval
'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...

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...

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

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...

Jeune
"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...

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.

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

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...

habite
'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...

femmes
'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...

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...

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

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...

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

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

tomber
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...

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.

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

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
Jeremiah, in the Book of Jeremiah 1:1 and what follows, represents the Lord. (Arcana Coelestia 2838 [2]). In Jeremiah 13:7, he signifies the state of...

prophète
The idea of a "prophet" is very closely tied to the idea of the Bible itself, since the Bible was largely written by prophets. At...

Quatrième
The number "four" in the Bible represents things being linked together or joined. This is partly because four is two times two, and two represents...

Règne
To reign,' as in Revelation 5, signifies being in truths and goods, and so in power, from the Lord, to resist evils and falsities which...

un
A company might have executives setting policy and strategy, engineers designing products, line workers building them, managers handling personnel and others handling various functions. They...

livre
(Rev. 10:9.) "And I went unto the angel, saying, give me the little book," signifies the faculty of perceiving the quality of the Word from...

venir
Coming (Gen. 41:14) denotes communication by influx.

vue
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...

parlé
Like "say," the word "speak" refers to thoughts and feelings moving from our more internal spiritual levels to our more external ones – and ultimately...

la bête
"Beasts" represent the affection for doing good things, a true desire to do them from the heart. In the negative sense, "beasts" stand for the...

l'euphrate
The river Euphrates signifies, in Psalms 80:9, 10, signifies the sensual and scientific principle.

Euphrate
The river Euphrates signifies, in Psalms 80:9, 10, signifies the sensual and scientific principle.

Ze Swedenborgových děl

 

Arcanes Célestes # 1327

Arcanes Célestes (Le Boys des Guays traduction)      

Prostudujte si tuto pasáž

Přejděte do sekce / 10837  

← Předchozí   Další →

1327. Jéhovah confondit la lèvre de toute la terre, signifie l'état de cette Eglise Ancienne, dans laquelle le culte interne commençait à se détruire : c'est ce qui est évident, en ce qu'il est dit : la lèvre de toute la terre, et non ; comme au verset 1, la lèvre de ceux qui avaient commencé de bâtir la ville et la tour ; la face de toute la terre signifie l'état de l'Eglise, car la terre c'est l'Eglise, comme je l'ai déjà expliqué, numéros 662, 1066. Voici ce qui arriva à l'égard des Eglises après le déluge. Il y eut trois Eglises dont il est spécialement fait mention dans la Parole, savoir : la Première Eglise Ancienne, qui fut nommée Noach ; la Seconde Eglise Ancienne, qui tira son nom d'Eber ; et la Troisième Eglise Ancienne, qui prit son nom de Jacob, et ensuite de Judah et d'Israël. Quant à ce qui concerne la Première Eglise, savoir, celle qui fut nommée Noach, elle fut comme la mère de celles qui suivirent ; et selon ce qui a coutume d'arriver aux Eglises dans leurs commencements, elle eut plus de pureté et d'innocence, comme on le voit aussi par le premier Verset de ce Chapitre, où il est dit qu'il y avait en elle une seule lèvre, c'est-à-dire une même doctrine, en ce sens que la charité était pour tous l'essentiel ; mais par succession de temps, ainsi qu'il arrive ordinairement aux Eglises, elle commença aussi à tomber, et surtout en ce que plusieurs de ceux qui la composaient commencèrent à tourner le culte sur eux-mêmes pour s'élever ainsi au-dessus des autres, comme on le voit ci-dessus, Vers. 4 ; car ils dirent :

« Bâtissons-nous une ville et une tour, et que son sommet » soit dans le ciel, et faisons-nous un nom. de tels hommes ne purent être dans l'Eglise que comme une sorte de ferment ou comme des torches incendiaires. Lorsque par là le danger de la profanation de la sainteté, dont j'ai parlé numéros 571, 582, fut imminent, l'état de cette Eglise fut changé par la Providence du Seigneur, c'est-à-dire que son culte interne périt et que le culte externe resta, ce qui est signifié ici par ces mots : Jéhovah confondit la lèvre de toute la terre. De là il est évident aussi qu'un tel culte, qui est appelé Babel, n'eut point de force dans la Première Eglise Ancienne, mais qu'il prévalut dans les Eglises suivantes, lorsqu'on commença à adorer les hommes comme des Dieux, surtout après leur mort ; de là tant de Dieux chez les nations. Pourquoi fut-il permis que le culte interne périt et que l'externe restât ? Ce fut pour qu'il n'y eut pas profanation de la sainteté. La profanation de la sainteté entraîne avec soi à damnation éternelle. Nul ne peut profaner la sainteté, à moins qu'il n'ait les connaissances de la foi et qu'il ne les reconnaisse ; or celui qui ne les a point ne peut les reconnaître, ni à plus forte raison les profaner. Ce sont les internes qui peuvent être profanés ; car la sainteté est dans les internes et non dans les externes il en est de cela comme d'un homme qui fait le mal sans penser au mal ; le mal qu'il fait ne peut lui être imputé, de même qu'on ne peut l'imputer non plus à celui qui le fait sans propos délibéré, ou à celui qui manque de rationalité : ainsi celui qui ne croit pas qu'il existe une vie après la mort, mais qui a néanmoins un culte externe, ne peut profaner les choses qui appartiennent à la vie éternelle, parce qu'il ne croit pas qu'elles existent. Il en est autrement pour ceux qui connaissent et qui reconnaissent. Voilà aussi pourquoi il est permis à l'homme de vivre plutôt dans les voluptés et dans les cupidités, et de s'éloigner par elles des internes, que d'arriver à la connaissance et à la reconnaissance des internes et de les profaner. C'est pour cela qu'il est permis aux Juifs de se plonger aujourd'hui dans l'avarice, pour qu'ils s'éloignent ainsi le plus possible de la reconnaissance des internes ; car ils sont tels que s'ils les reconnaissaient, il ne pourraient s'empêcher de profaner : rien n'éloigne plus des internes que l'avarice, parce que c'est la plus basse cupidité terrestre. Il en est de même d'un grand nombre de personnes qui sont dans l'Eglise, et il en est aussi de même des nations qui sont hors de l'Eglise ; celles-ci, savoir, les nations, peuvent moins que tous autres profaner. C'est donc par cette raison qu'il est dit ici que Jéhovah confondit la lèvre de toute la terre ; et que ces mots signifient qu'il y eut dans cette Eglise un changement d'état, c'est-à-dire que son culte devint externe sans renfermer en lui aucun culte interne. La même chose fut représentée et signifiée par la captivité de Babylone où furent emmenés les Israélites et ensuite les Juifs ; il en est ainsi parlé dans Jérémie :

« Et il arrivera que la nation et le royaume qui ne serviraient pas le roi de Babel, et quiconque ne met pas son cou sous le joug du roi de Babel, je visiterai cette nation par l'épée, et par la famine, et par la peste, jusqu'à ce que je les consumé par sa main. » - Jérémie 27:8, , , , , ; , , Jérémie 29:16-17.

Rester dans la ville et n'en point sortir pour aller vers le roi de Babel, représentait et signifiait ceux qui étaient dans les connaissances des internes ou des vérités de la foi et qui les profanaient ; il est dit que l'épée, la famine et la peste, qui sont les peines de la profanation, seraient envoyées centre eux, et qu'ils deviendraient comme des figues sauvages. Que par Babel soient signifiés ceux qui privent les autres de toute connaissance et de toute reconnaissance du vrai, c'est aussi ce qui a été représenté et signifié dans le même Prophète par ces paroles :

« Je livrerai tout Juda dans la main du roi de Babel ; et il les transportera dans Babel, et il les frappera de l'épée ; et je livrerai toutes les richesses de cette ville, et tout son travail, et tout ce qu'elle a de précieux, et tous les trésors des rois de Juda ; je (les) livrerai dans la main de leurs ennemis, et ils les pilleront, et ils s'en empareront. » - Jérémie 20:4-5.

Là, toutes les richesses, tout le travail, tout ce qu'il y a de précieux, tous les trésors des rois de Juda, signifient, dans le sens interne, les connaissances de la foi.

Dans le Même :

« J'amènerai avec les familles du septentrion le roi de Babel sur cette terre, et » sur ses habitants et sur toutes ces nations des environs, et je les dévouerai à l'extermination, et je les mettrai en désolation, et en sifflement et en dévastations du siècle ; et toute cette terre sera en dévastation. » - Jérémie 25:9, 11.

Ici est décrite la dévastation par Babel des intérieurs de la foi ou du culte interne ; car celui qui est dans le culte de soi-même n'a aucun vrai de la foi, et il détruit, dévaste et conduit en captivité tout ce qui est vrai ; aussi Babel est-elle appelée montagne de corruption, - Jérémie 51:25.

Voir en outre ce qui a déjà été dit de Babel, numéro 1182.

(Odkazy: Genèse 11:7)


Přejděte do sekce / 10837  

← Předchozí   Další →

   Prostudujte si tuto pasáž
Ze Swedenborgových prací

Odkazy z vydaných prací:

Arcanes Célestes 1363, 2049, 2051, 2115, 2383, 2426, 2520, 2799, 2868, 2897, 2913, 2986, 3031, 3079, 3380, 3398, 3542, 3708, 3727, 3757, 3898, 3901, 4031, 4289, 4447, 4601, 4744, 4874, 5044, 5128, 6348, 6959, 8882, 8902, 8904, 9298, 10227, 10287

The Last Judgment 54

La Nouvelle Jérusalem et sa Doctrine Céleste 172, 246, 247


Odkazy z nepublikovaných prací E. Swedenborga:

Apocalypse Explained 104, 1029

Další novokřesťanský komentář

Bible

 

Ésaïe 14:14

French: Martin (1744)         

Studovat vnitřní smysl

← Předchozí    Celá kapitola    Další →

14 Je monterai au-dessus des hauts lieux des nuées; je serai semblable au Souverain.

   Studovat vnitřní smysl

Explanation of Isaiah 14      

Napsal(a) Rev. John H. Smithson

THE EXPLANATION of Isaiah Chapter 14

(Note: Rev. Smithson's translation of the Isaiah text is appended below the explanation)

1. FOR Jehovah will have mercy on Jacob, and will again choose Israel; and He will place them in their own land: and the sojourner shall be joined unto them, and they shall cleave unto the house of Jacob.

VERSE 1. Jehovah will have mercy on Jacob, etc. - The Lord's love is pure rnercy towards the whole human race, which is of such a nature as to be desirous to save all, to make them eternally happy, and to bestow on them all things appertaining to itself; thus out of pure mercy to draw all, who are willing to follow, to heaven, - that is, to itself, by the powerful attraction of love. Arcana Coelestia 1735.

And will again choose Israel. - The chosen or the elect are those who are in the life of Good and Truth. (A. O. 3755.) It is surprising that anyone should at all believe that the Jewish nation was chosen [for salvation] in preference to others. Hence also it comes to pass that many confirm themselves in this belief, that the life is of no account, but that election is everything, and that consequently reception into heaven is of mercy alone, without any regard to the life, when yet everyone from sound reason is enabled to see that to think so is to think against the Divine Being, for He is Mercy itself; wherefore if heaven was of mercy, without regard to the life, all would be received into heaven, whatsoever might be their numbers; to cast down anyone in to hell, when yet he might be received into heaven, would be unmercifulness and not mercy, and to choose one in preference to another, would be injustice and not justice. Wherefore they who have believed, and who have confirmed themselves in the belief, that some are chosen and the rest not chosen, and that admission into heaven is merely out of mercy, without any regard to the life, are told, as I have also occasionally heard and seen, that heaven is in no case denied by the Lord to any one, and that if they desire it, they may know it from experience. Wherefore they are elevated into some society of heaven inhabited by those who have spent their life in the affection of good or in charity; but when they come thither, inasmuch as they are evil, they begin to be tormented and inwardly tortured, because their life is contrary, and when heavenly light appears, they appear in that light as devils, almost without the human form. Arcana Coelestia 5057.

[The Jews were said to be "chosen" or " elect", because they were chosen by the Lord to represent a church, not that they were chosen above all others for salvation, but to be types of a church established to represent the means and the process by which salvation is attained. It is chiefly from not making this distinction that the great error of predestination and of unconditional election has been so extensively believed.]

The sojourner shall be joined unto them, "Sojourners" denote those who are instructed in the Truth and Good of the church, and who receive those principles and live according to them. Arcana Coelestia 8007, 8013, 9196.

They shall cleave unto the house of Jacob. - That to "cleave to" or to adhere, signifies, in the proximate interior sense, conj unction, is evident without explanation. That to "cleave to", in the internal sense, is charity, is evident from this, that charity, or what is the same thing, mutual love, is spiritual conjunction; for it is a conjunction of affections which are of the will, and hence an agreement of thoughts which are of the understanding, thus a conjunction of minds as to both parts. Thus to "cleave unto the house of Jacob", signifies to bein the good of charity, in which those are who are signified by the "house of Jacob." Arcana Coelestia 3875.

Verses 1 - 25. Jehovah will have mercy on Jacob, etc. - All these things are said concerning Babel, and not concerning any devil who was created an angel of light, and from his primaeval state was called "the son of the morning", but becoming a devil was cast into hell. That Babel is here described appears from verses 4 and 22 of this chapter, where "Babel" and "the king of Babel" are mentioned, for it is said, "You shalt declare this parable concerning the king of Babel"; and afterwards, "I will cut off from Babel the name and the remnant." It is to be observed that by a "king", in the Word, is signified the same as by his "kingdom." The reason why Babel is called "Lucifer, the son of the morning", is, because, as was said above, "Babel" in the beginning is the church, which is in zeal for the Lord, for the good of love, and for the truths of faith, although inwardly in the zeal of her pastors there lies concealed a fire of the love of ruling, by the holy things of the church, over all whom they can subject to themselves; hence it is that Babel is called "Lucifer, the son of the morning"; for the same reason he is also called "the king of kings, into whose hand are given all things; and also the head of the statue which was gold"; (Dan. 2:37, 38) likewise, also, "the tree in the midst of the earth, great in height." (Dan. 4:10, 20)

Babel in its beginning is also understood by "the lion which had the wings of an eagle, and which afterwards appeared as a man, and a man's heart was given unto it"; (Dan. 7:4) and is called "the ornament of the kingdoms, and the glory of the magnificence of the Chaldeans"; (Isaiah Isaiah 13:19) it is also mentioned amongst "those that know Jehovah." (Psalm 87:4)

Now whereas by "Babel", in its beginning, is signified such a church, therefore the king of Babel is here called "Lucifer, the son of the rnorning"; "Lucifer", from the light of truth in which that church then is, and "son of the morning" [aurora], from the first beginning of light or of day, for the aurora or "morning dawn" is the church in its beginning. But still in that chapter is described that church as to its state in the end, when "Babylon became a harlot", (Apoc, xvii.] which is the state thereof when there is no longer any Good of love nor any Truth of faith remaining; this its state is what is understood by the destruction and condemnation thereof to hell. Their destruction, spoken of in the Word, is no other than that after death those are cast down into hell who have arrogated to themselves a divine power, and have exercised it, and for that end have held the people of the earth in dense darkness or blindness, and in idolatrous worship, especially those who have led men away from the worship of the Lord.

Inasmuch as these are the things which are described in that chapter, the passages which have been thence- adduced shall be briefly explained. "Jehovah shall have mercy upon Jacob, and shall yet choose Israel, to place them in their own land", signifies the New Church to be established by the Lord: after the end of "Babylon." "In that day you shalt declare this parable concerning the king of Babel, and shalt say, How has the oppressor ceased! the lust [or exactress] of gold ceased!" signifies liberation from the spiritual captivity and servitude, in which they were who were under the dominion of that church. "Jehovah has broken the staff of the wicked, the sceptre of the rulers", signifies that they have no longer any power by truths from good, because they are in mere falsities from evil; such is their impotence in the spiritual world. "The whole earth is at rest, it is quiet; they burst forth into singing; even the fir-trees rejoice over you, the cedars of Lebanon, saying, Since you art fallen, no feller has come up against us", signifies that they who are in the knowledges of good and truth, will no longer be infested by them; the "land or earth" is the New Church, which will be "quiet" from them; the "fir-trees and the cedars of Lebanon" are the knowledges of good and truth in the external and in the internal sense; "the feller not coming upon them" denotes no more infestation. "Hell from beneath is moved because of you to meet you at your coming : he rouseth for you the Rephaim, all the powerful ones of the earth; he makes to rise up from their thrones all the kings of the nations", signifies the delight of revenge of those who are in hell. "All of them shall answer and shall say unto you, Art you, even you become weak as we? art you made like unto us? Is then your magnificence brought down to hell; the sound of your viols?" signifies that the delight is from the consideration that it is become like to them, and in like manner in the falsities of evil. "How art you fallen from heaven, 0 Lucifer, son of the morning! how art you cut down to the earth, you that didst weaken the nations!" signifies scorning or mockery on account of its being such, although in the beginning it was in heaven, because in the good of love and in the truths of faith; these things are said by those who are in hell, because nothing is more delightful to those who are there than to draw any one down from heaven, and to destroy him by the falsities of evil. "For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, all the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High", are also words of scorn or mockery upon the pride of their dominion, that still they reach to heaven and arrogate to themselves divine power, and thereby subject all things of heaven and all things of the church to their own will, in order that they may be worshipped and adored as gods; the "mount of the assembly, on the sides of the north", denotes where there is ascent into the heavens; "above the stars, and above the heights of the clouds", denotes over divine Truth; "stars" denoting the knowledges of good and truth, and the "heights of the clouds", the interior truths of the Word.

"But you shalt be brought down to hell, to the sides of the pit; those that see you shall look attentively at you; they shall consider you, [saying] Is this the man that made the earth to tremble, that shook the kingdoms; that made the world like a desert; that destroyed the cities thereof?" is a continuation of the scorning of those who are in hell, and also of the glorying thence tbat it is east down from heaven; the "sides of the pit" are the places in hell where are mere falsities of evil; by "the earth, the kingdoms, and the world", is signified the church, and by " cities" are signified doctrinals. "You art cast out of the sepulchre like an abominable shoot, like the raiment of those that are slain, thrust through with the sword; like them that go down to the stones of the pit; like a trodden carcass", signifies the state of their condemnation; the garment of those that are slain, thrust through with the sword, and the trodden carcass", signify the condemnation of the profanation of truth. "You shalt not be joined unto them in the sepulchre, because you have destroyed your land, you have slain your people; the seed of evil-doers shall not be named for ever", signifies more grievous condemnation than of the rest, on account of having extinguished all things of the church. "Prepare you slaughter for his sons, for the iniquity of their fathers; that they may not rise, and possess the land, and fill the face of the world with cities", signifies the destruction of them for ever, "I will cut off from Babel the name and the remnant, and the son and the nephew", signifies total destruction, because they have no longer anything of Good and of Truth. "I will make it an inheritance for the bittern, and stagnant pools of waters: and I will sweep it with the besom of destruction", signifies the infernal false by the destruction of truth. To "break Ashur or the Assyrian in My land, and to trample him on My mountains", signifies that in the New Ohurch there shall not exist any ratiocinations from falsities against truths and goods. Besides what has been here adduced, the things contained in this chapter may be seen more particularly explained in other parts of this work [adduced below], as Apocalypse Explained 215, 223, 304, 331, 386, 405, 539, 589, 594, 608, 659, 687, 697, 724, 727, 730, 741, 768, 811. Apocalypse Explained 1029.

BABYLON BABEL LUCIFER, A DESCRIPTION OF MODERN BABYLON.

As to Babylon in modern times, or as manifested in the Christian church at the present day, the merely natural man confirms himself against the Divine Providence, because in many kingdoms where the Christian religion is received, there are some who claim to themselves Divine power, and desire to be worshipped as gods; and because they invoke dead men. They say, indeed, that they have not arrogated to themselves divine power, and that they do not desire to be worshipped as gods; but yet they say that they can open and shut heaven, and remit and retain sins, consequently can save and condemn men, which is the prerogative of Divinity itself; for the Divine Providence has nothing for its end but the reformation and thereby the salvation of mankind. This is its continual operation with everyone; and salvation cannot be effected except by an acknowledgement of the Lord's Divinity, and confidence that it is wrought by Him, when a man lives according to His commandments. Who cannot see that this is the "Babylon" described in the Revelation, and the "Babel" treated of in many parts of the Prophets? That this also is meant by "Lucifer" in Isaiah xiv., is evident from the 4th and 22nd verses of that chapter, in which are the following words :

"You shalt take up this proverb against the king of Babel"; (verse 4.) and afterwards, " I will cut off from Babel the name and remnant"; (verse 22.) from which it is evident that Babel is there signified by "Lucifer", of whom it is said "How art you fallen from heaven, O Lucifer, son of the morning! For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, on the sides of the north: I will ascend above the heights of the clouds; I will be like the Most High. (Isaiah 14:12-14)

That they invoke dead men, and pray to them for succour, is well known. It is affirmed that they invoke them, because the invocation of them is established by a papal, bull, confirming the decree of the Council of Trent, in which it is openly said that, they are to be invoked: yet who does not know that God alone ought to be invoked, and not any dead man? But it shall now be stated why the Lord has permitted such things. That He has permitted them for a certain end, which is salvation, cannot be denied; for it is well known that without the Lord there is no salvation. This being the case, there was a necessity that the Lord should be preached from the Word, and the Christian church; thereby established; but this could not be effected except by leaders who should act with zeal; and there were no others qualified, than such as were heated, as it were, with zeal, from the fire of self-love. This fire first excited them to preach the Lord and teach the Word;, and from this their primitive state it is, that Lucifer is called "the son of the morning." (verse 12.) But as they came to see that they should be able to obtain dominion by means of the holy things of the Word and the church, self-love, by which they were first excited to preach the Lord, broke out from within, and at length exalted itself to such a height, that they transferred all the divine power of the Lord to themselves, not leaving Him any. This could not be prevented by the Divine Providence of the Lord; for had it been prevented, they would have proclaimed the Lord not to be God, and the Word not to be sacred, and would have become Socinians or Arians, and thus have destroyed the whole church; which, whatever may be the character of its rulers, still remains among the people who are under them. For all those of that religion also, who approach the Lord, and shun evils as sins, are saved; for which reason there are many heavenly societies from them in the spiritual world; and it is also provided that there should be among them a nation which has not submitted to the yoke of such a dominion, and which considers the Word as sacred. This is the noble French nation. [In Swedenborg's time the Jansenists, who advocated the reading of the Word, and who resisted the Bull Unigenitus, prevailed in France; but now the Jesuits are predominant in that country.] But what was the consequence? When self-love which is "Lucifer", had exalted its dominion even unto the throne of the Lord, had removed Him thence, and placed itself upon it, it could not do otherwise" than profane all things appertaining to the Word and the church; and to prevent this, the Lord so ordered it of His Divine Providence, that those who were under its influence should depart from the worship of Him, invoke dead men, pray to their images, kiss their bones, prostrate themselves at their sepulchres, forbid the Word to be read, place the sanctity of divine worship in masses not understood by the vulgar, and sell salvation for money; because, if they had not done these things, they would have profaned the holy things of the Word and the church; for, as was shown in the preceding paragraph, none can profane things sacred but those who are acquainted with them. Therefore, that they may not profane the most Holy Supper, it is of the Divine Providence of the Lord that they should divide it, giving the bread to the people, and drinking the wine themselves; for the "wine" in the Holy Supper signifies holy Truth, and the "bread", holy Good; but when they are divided, the "wine" signifies Truth profaned, and the "bread", Good adulterated. It is provided, also, that they should [by the dogma of transubstantiation] make it corporeal and material, and account this doctrine to be a primary tenet of religion. He, who attends to these particulars, and considers them in some illumination of mind, may see the wonderful operation of the Divine Providence, in guarding the holy things of the church, and saving all who are capable of being saved, snatching as it were out of the fire those who will suffer themselves to be snatched away. Divine Providence 257.

2. And the peoples shall take them, and bring them into their own place; and the house of Israel shall possess them in the land of Jehovah, as servants, and as handmaids: and they shall take them captive, whose captives they were; and they shall rule over their oppressors.

3. And it shall be in that day, when Jehovah shall have given you rest from thine affliction, and from your fear, and from the hard bondage with which you wast made to serve,

4. That you shalt give utterance to this parable upon the king of Babel, and shalt say, How has the oppressor ceased! the exactress of gold ceased!

Verse 2. The peoples shall take them, and shall bring them into their own place, etc. Treating of the bringing back of the sons of Israel, by whom are understood the nations. That they who secluded others from truths and seduced them by falsities, are secluded from truths and seduced by falsities themselves, is signified by "they shall take them captive, whose captives they were; and they shall rule over their exactors or oppressors." Apocalypse Explained 811.

As servants, and as handmaids. - When the intellectual principle is a "mistress", the affection of sciences and of knowledges, which is of the exterior man, is a "handmaid." (Arcana Coelestia 1895)

Things rational and scientific are " men-servants"; and their affections are" handmaids." Arcana Coelestia 2567.

5. Jehovah has broken the staff of the wicked, the sceptre of the rulers.

Verse 5. Jehovah has broken the staff of the wicked, the rod [or sceptre]of the rulers. - Whereas a "rod" and a "staff" signify the power of divine Truth, and thence divine Truth as to power; therefore they also signify, in the opposite sense, the power of the infernal false, and thence the infernal false as to power; in this sense they are mentioned in the above words.

By "breaking the staff of the wicked" is signified to destroy the power of the false from evil; and by "breaking the rod [or sceptre] of the rulers" is signified the rule of the false. And in David "The staff of the wicked shall not rest upon the lot of the just; that the just may not put forth their hands to iniquity." (Psalm 125:3)

The "staff of the wicked" signifies the power of the false from evil; "upon the lot of the just", signifies over truths from good, which are with the faithful, and especially with those who are in love to the Lord, for these, in the Word, are called the "just"; "lest the just put forth their hands to iniquity", signifies lest they falsify truths. Apocalypse Explained 727.

6. He that smote the peoples in wrath, with a stroke not curable; he that ruled the nations in anger, is persecuted, and none hindereth.

Verse 6. He smote the peoples with a stroke not curable, etc. - In this passage "peoples" denote those who are against the truths of the spiritual church, thus who are ill falsities; and "nations", those who are against the goods of the celestial church, thus who are in evils. These things are also signified by the "peoples" and "nations" who were driven out of the land of Canaan. Apocalypse Explained 331.

7. The whole earth is at rest, it is quiet: they burst forth into singing.

8. Even the fir-trees rejoice over you, the cedars of Lebanon, [saying] Since you art fallen, no feller has come up against us.

9. Hell from beneath is moved because of you to meet you at your coming: he rouseth for you the Rephaim, all the powerful ones of the earth: he makes to rise up from their thrones all the kings of the nations.

10. All of them shall answer and shall say unto you, Art you, even you, become weak as we? art you made like unto us ?

11. Is then your magnificence brought down to hell; the sound of your viols? is the worm become your couch, and the earth-worm your covering?

Verses 7, 9, 16, 17, 20, 21, 25. The whole earth is at rest, it is quiet; - hell rouseth for you the Rephaim, all-the powerful ones of the earth, etc. - These things are said concerning the "king of Babel", by whom is signified the destruction of Truth through the love of ruling over heaven and earth, to which love of rule the truths of the Word, or the things appertaining to the church, are made subservient as means. In this passage the condemnation of such is treated of. "The Rephaim whom hell rouseth", are those who are in a direful persuasion of the false, and are thence called "tho powerful ones of the earth." "To make the earth tremble, to shake kingdoms, to make the world a desert, and to destroy the cities thereof", signifies to pervert all things appertaining to the church; the "land" and the "world" denoting the church, the "kingdoms", the truths which constitute it, and the "cities", all things of doctrine. Hence it is evident what is signified by "you have destroyed your land, you have slain your people."

By "Ashur who shall be broken in the land, and be trampled upon the mountains", is signified ratiocinations from falsities against truths; to be "broken" is to be dissipated, and to be "trampled" is to be altogether destroyed; the "mountains " upon which this is done, signify where the Good of love and charity reigns, for there, or with those who are there, all ratiocination from falsities is dissipated or destroyed. Apocalypse Explained 304.

12. How art you fallen from heaven, O Lucifer, son of the morning! how art you cut down to the earth, you that didst weaken the nations!

Verses 12, 17, 21. How art you fallen from heaven, O Lucifer! that made the world like a desert, etc. - By "Lucifer" is here understood Babel, where all the truth of the doctrine appertaining to the church was either falsified or annihilated; by "the world which he made like a desert, and the cities thereof which he destroyed", are signified the church and its doctrinals. "Prepare you slaughter for his sons, that they may not rise", signifies that its falsities may be destroyed; and "lest they possess the land, and fill the face of the world with cities", signifies that they may not establish a church [such as Babel] and its doctrines. Apocalypse Explained 223. See also 607, 741.

Son of the morning [dawn]. - For the signification of the "dawn" or the aurora, see Chapter 8:20, the Exposition.

13. For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, on the sides of the north:

Verse 13. For you [Lucifer] didst say in your heart, I will ascend the heavens, above the stars, etc.. By "Lucifer" is understood Babel, as is evident from what precedes and from what follows in that chapter. His love of ruling over heaven and the church is described by his saying, "I will ascend the heavens; above the stars of God I will exalt my throne"; whereby is understood the affectation of dominion over those heavens which constitute the spiritual kingdom of the Lord, for truths and the knowledges of truth with them appear as "stars."

By " I will sit upon the mount of the assembly, on the sides of the north", is signified the affectation of dominion over the heavens which constitute the celestial kingdom of the Lord; for "the mount of the assembly" and "the sides of the north" denote the goods and truths in those heavens, as was said above. Inasmuch as the mountain of Zion and of Jerusalem was built as much as possible according to the form of heaven, it may appear what is signified by the words adduced from David, "The mountain of Zion, the sides of the north, the city of the great King." (Psalm 48:2) Apocalypse Explained 405. See also Arcana Coelestia 3387.

4. I will ascend above the heights of the clouds; I will be like the Most High.

15. But you shalt be brought down to hell, to the sides of the pit.

16. Those that see you shall look attentively at you; they shall consider you, [saying] Is this the man that made the earth to tremble, that shook the kingdoms;

17. That made the world like a desert; that destroyed the cities thereof; that dismissed not his captives to their home?

18. All the kings of the nations, all of them, lie down in glory, each in his own house:

19. But you art cast out of the sepulchre, like an abominable shoot; like the raiment of those that are slain, thrust through with the sword; like them that go down to the stones of the pit; like a trodden carcase.

Verses 14, 15. I will ascend above the heights of the clouds; but you shalt be brought down to hell, etc. - By "Babel " are understood those who in externals are holy but in internals profane, thus those who employ the holy things of the church as means by which they may be adored as gods. All those do this who endeavour, by means of the holy things of the church, to procure dignities and wealth above others as the ends and objects of their life. With such persons it is similar in the other life; they there also in their hearts deny the Divine Being, and by wicked arts strive to make themselves gods. They place themselves [in the world of spirits] high up on the mountains, and proclaim a certain one from amongst them as a god, and also worship him. But when they are in that profane worship, the mountain opens itself into a gulf, and they are swallowed up, and are thus cast down into hell. That this is the case, it has sometimes been given me to see. Arcana Coelestia 10412.

20. You shalt not be joined unto them in the sepulchre, because you have destroyed your land, you have slain your people: the seed of evil-doers shall not be named for ever.

Verses 19, 20. You art cast out of the sepulchre, like an abominable shoot, etc. - Those things are said concerning the "king of Babel", by whom is signified the profanation of divine Truth; wherefore by "you art cast out of the sepulchre", is signified condemnation to hell; "like an abominable shoot, like the raiment of the slain, thrust through with the sword", signifies the falsification of Truth, and the profanation thereof; an "abominable shoot" denoting Truth falsified, and "the raiment of the slain, thrust through with the sword", Truth adulterated and altogether destroyed by dire falsities; "like them that go down to the stones of the pit, like a trodden carcase", signifies to the hell where are the falsities of evil; a "trodden carcase" denoting the infernal spirit with whom everything is spiritually dead, by reason of Good being altogether destroyed. "You shalt not be joined unto them in the sepulchre", signifies no consociation with those who rise again to life, for to be "laid in the sepulchre", or to be "buried", signifies that resurrection, and, on the other hand, to be "cast out of the sepulchre", signifies condemnation. Since "to be buried" and "burial" signify resurrection to life and also regeneration, therefore by "not being buried", and by "being cast out of the graves" (Jeremiah 8:1, 2), is signified non-resurrection to heaven, and non-regeneration, but resurrection to hell and consequent damnation, as may be proved from many passages in the Word, "You have destroyed your land, you have slain your people", signifies the destruction of the church, and of those therein who were in truths from good, by the falsities of evil:

"the seed of evil-doers shall not be named for ever", signifies eternal dissociation and separation. Apocalypse Explained 659. See also Arcana Coelestia 6767, 8902.

"The seed of evil-doers shall not be named for ever", signifies that the dire false of evil [signified by Babel] shall not rise again. Apocalypse Explained 768.

21. Prepare you slaughter for his sons, for the iniquity of their fathers; that they may not rise, and possess the land, and fill the face of the world with cities.

22. For I will rise up against them, says Jehovah of Hosts: and I will cut off from Babel the name, and the remnant; and the son, and the nephew, says Jehovah.

23. And I will make it an inheritance for the bittern, and stagnant pools of water: and I will sweep it with the besom of destruction, says Jehovah of Hosts.

Verses 21-23. Prepare you slaughter for his sons; - 1 will cut off from Babel the name and the remnant, and I will sweep it with the besom of destruction, etc. - The subject here treated of is concerning the total devastation of Truth amongst those who are understood by Babel. That truths are entirely destroyed amongst them by the adulteration of the Word, is signified by "Prepare you slaughter for his sons that they may not rise and possess the land, and fill the face of the world with cities"; by "land" is understood the church in which are truths, and by "cities" are understood doctrinals from mere falsities. That all truths from first principles to ultimates will perish, is signified by "the name and the remnant, the son and the nephew, being cut off from Babel"; and nothing whatever of Truth will remain, is signified by its being "swept with the besom of destruction. It is to be observed that by "sons", in the passage above adduced, are signified those who are in truths, or those who are in falsities; but whereas-the spiritual sense of the Word has not anything In common with persons, therefore in that sense by "sons" are signified truths and falsities abstracted from the idea of person. The reason why the spiritual sense is of such a quality, is because the idea of person confines the thought and the extension thereof into heaven in every direction; for all thought which proceeds from the affection of truth, makes its way through heaven on all sides, nor is it terminated except as light into shade; but when person is at the same time thought of, then the idea is terminated where the person is, and therewith also intelligence. This is the reason why by "sons", in the spiritual sense, are signified truths or falsities abstractedly. Apocalypse Explained 724.

24. Jehovah of Hosts has sworn, saying, Surely as I have thought, so shall it be; and what I have purposed, that shall stand:

Verse. 24. Jehovah God or the Lord never swears, for it is not suitable to God Himself, or the Divine Truth, to swear; but when God, or the Divine Truth, wills to have anything confirmed before men then that confirmation, in its descent to the natural sphere, falls into an oath, or into the form of an oath, as used in the world. Hence it is evident that although God never swears, yet in the literal sense: of the Word, which is the natural sense, it may be said that He swears. This therefore is what is signified by "swearing", when predicated of Jehovah or the Lord, in this and in other passages. Apocalypse Explained 608.

25. To break the Assyrian in My land, and to trample him on My mountains: then shall his yoke depart from off them, and his burden shall depart from off their shoulder.

26. This is the purpose which is determined on the whole earth: and this the hand which is stretched out over, all the nations.

27. For Jehovah of Hosts has purposed, and who shall disannul it? and it is His hand that is stretched out, and who shall turn it back?

28. In the year in which Ahaz the king died was this burden [or prophecy].

Verse 25. To break the Assyrian in My land, etc. - See above, Chapter 10:24, 26, the Exposition.

Verses 26, 27. The hand stretched out, etc. - See above, Chapter 5:25, the Exposition.

Verse 28. The burden [or prophecy] concerning Philistia. - . Those who are in Faith separated from Charity, are represented in the Word by the "Philistines." In the Word, by the names of nations and people, also of persons and places, are signified things relating to the church; the church itself by "Israel" and "Judah", because it was established among them, and various religious persuasions are signified by the nations and people round about them; the religious persuasions which accord with the Truth, are signified by the good nations, and those which do not accord with the Truth, by the wicked nations. There are two evil religious persuasions into which every church degenerates in process of time: the one consists in adulterating its Goods, and the other in falsifying its Truths. That which adulterates the Goods of the church, derives its origin from the love of rule; and the other, which falsifies the Truths of the church, derives its origin from the pride of self-derived intelligence. The religious persuasion which takes its origin from the love of rule, is meant in the Word by "Babylon"; and that which takes its origin from the pride of self-derived intelligence, is meant in the Word by "Philistia." It is well known who those of Babylon are at this day; but it is not known who those of Pliilistia are. Those are of "Philistia" [in a bad sense], who are in faith and not in charity.

That those are of "Philistia" who are in faith and not in charity, may appear from various things which are said of them in the Word, when understood in the spiritual sense; as well from their disputes with the servants of Abraham and Isaac, as recorded in Genesis xxi. and xxvi., as from their wars with the children of Israel, related in the book of Judges, and in the books of Samuel and of Kings; for all the "wars" described in the Word, involve and signify, in the spiritual sense, spiritual wars. And because this religious persuasion, which consists in faith separated from charity, continually desires to invade the church, therefore the Philistines remained in the land of Canaan, and frequently infested the children of Israel.

Because the "Philistines" represented those who are in faith separated from charity, therefore they were called the uncircumcised, and by the "uncircumcised" are meant those who are without spiritual love, and thence are only in natural love. Spiritual love is charity. The reason why these are called the uncircumcised, is, because by the "circumcised" are meant those who are in spiritual love. That the "Philistines" are called the uncircumcised, may be seen, 1 Samuel 17:20, 36; 2 Samuel 1:20; and in other places.

That those who are in faith separated from charity were represented by the "Philistines", is manifest not only from their wars with the children of Israel, but also from many other circumstances which are recorded of them in the Word: as from those which are related of Dagon their idol; as of the hemorrhoids and mice with which they were smitten and infested for placing the ark in the temple of their idol; and from the other things which occurred at the same time, and are mentioned, 1 Samuel 5, 6: likewise from the history of Goliath, who was a Philistine, and was slain by David, as related, 1 Samuel 17. For "Dagon", their idol, was above like a man, and below like a fish, by which was represented their religion, which by reason of faith, was as it were spiritual, but, from having no charity, was merely natural. By the "emerods", or hemorrhoids, with which they were smitten, were signified their filthy loves. By the "mice" with which they were infested, was signified the devastation of the church by falsifications of the Truth. And by "Goliath", who was slain by David, was represented the pride of their self-derived intelligence.

That those who are in faith separated from charity were represented by the "Philistines", appears also from the prophetic parts of the Word, where they are treated of; as from these following,

In Jeremiah -

"Against the Philistines; - Behold, waters rise up out of the north, and shall be an overflowing flood, and shall overflow the land, and all that is therein; the city, and them that dwell therein; so that the men shall cry, and every inhabitant of the land shall howl. Jehovah shall spoil [vastate] all the Philistines." (Jeremiah 47:1, 2, 4)

"Waters rising out of the north" are falsities from hell; "which shall be an overflowing flood, and shall overflow the land, and all that is therein", signifies the devastation by them of all things of the church; the city, and them that dwell therein, signifies the devastation of all its truths of doctrine; "so that the men shall cry, and every inhabitant of the earth shall howl", signifies a want of all truth and goodness in the church; "Jehovah shall spoil [vastate] all the Philistines", signifies their destruction.

In Isaiah -

"Rejoice not, you whole Philistia, that the rod of him that smites you is broken: for from the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent." (Isaiah 14:29)

"Rejoice not, you whole Philistia", signifies, let not them who are in faith separated from charity rejoice that they still remain; "for from the root of the serpent shall come forth a basilisk", signifies that from the pride of self-derived, intelligence will proceed the destruction of all truth among them; "and his fruit shall be a a fiery flying serpent, signifies reasonings from false principles originating in evil, against the truths and goods of the church.

That by "circumcision" is represented purification from the evils of love merely natural, appears from these passages:

"Circumcise yourselves to Jehovah, and take away the foreskins. of your heart, lest My fury come forth, because of the evil of your doings, (Jeremiah 4:4)

"Circumcise the foreskin of your heart, and be no more stiff necked." (Deuteronomy 10:16)

To "circumcise the heart", or the "foreskin of the heart", is to purify themselves from evils. Hence, on the contrary, by the "uncircumcised" are meant those who are not purified from the evils of love merely natural, thus who are not in charity. And because the unclean at heart is meant by the "uncircumcised", it is said "No stranger that is uncircumcised in heart, or uncircumcised in flesh, shall enter into My sanctuary." (Ezekiel 44:9)

"None that is uncircumcised shall eat the passover." (Exodus 12:48)

And that such are condemned, is declared in Ezekiel 28:10; 31:18; 32:19. Divine Providence 49-54.

29. Rejoice not, you whole Philistia, that the rod of him that smites you is broken: for from the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent.

30. And the first-born of the poor shall feed, and the needy shall lie down in safety: but I will kill your root with famine; and your remnant he will slay.

Verses 29, 30. The subject here treated of is concerning those who believe the interior sight alone, appertaining to the natural man, to be faith, and that by such sight or faith they are justified and saved, thus denying that the good of charity is of any efficacy: such persons are understood by the "Philistines", and a company of them by "Philistia", as may be seen, Arcana Coelestia 3412, 3413. That this false principle, which is faith alone, or faith separated from charity, destroys all the Good and Truth of the church, is understood by its being said, "from the root of the serpent shall come forth a basilisk"; the "root of the serpent" denoting that false principle, and the "basilisk" denoting the destruction of the Good and Truth of the church thereby; that hence there arises ratiocination from mere falsities, is understood by "his fruit shall be a fiery flying serpent"; a "fiery flying serpent" denoting ratiocination from falsities. The deprivation of all Truth, and thence of all Good, is understood by "I will kill your root with famine, and your remnant he will slay"; "famine" denoting deprivation of Truth and Good, and "remains" things which are hatched from that principle. That such things are here signified, has also been made evident to me from much experience; they who have confirmed themselves in the doctrine concerning faith alone, both in doctrine and in life, appear in the spiritual world as "basilisks", and their reasonings as "fiery flying serpents." Apocalypse Explained 386.

From the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent. - By a "fiery flying serpent" is meant evil shining from infernal fire: the same as is meant by the "fiery flying serpent" in Isaiah 14:29. Such an evil flies in the church when there is faith in momentaneous salvation from immediate mercy; for thereby:

1. Religion is abolished;
2. Security is induced; and
3. Condemnation is imputed to the Lord.

As to what concerns the First, that thereby religion is abolished; there are two essentials and at the same time universals of religion, an acknowledgement of a God, and repentance. These two essentials are useless to those who think to be saved barely from mercy, without regard to their lives; for what need have they of anything more than to say "God have mercy upon me "? As to everything else appertaining to religion, they are in the dark, indeed they love darkness. Of the first essential of the church, which is an acknowledgement of God, they only think, "What is God? Who ever saw Him ?" If it is affirmed that there is a God, and that He is one, they assent that He is one; if it is affirmed that there are three, they also say that there are three, but that these three are to be called one. This is their acknowledgement of God. Of the other essential of the church, which is repentance, they think nothing at all, and consequently. nothing of sin, and at length do not know that there is such a thing as sin. They then hear, and imbibe it with pleasure, that the law does not condemn, because, a Christian is not under its yoke. If you only say, "God have mercy upon me for Your Son's sake", you will be saved. This is repentance of life with them, But remove repentance, or what amounts to the same, separate life from religion, and what remains but the words, "Have mercy upon me "? Hence it is that they cannot conceive otherwise but that salvation is effected in a moment by means of those words, if not before, yet at the hour of death. In such case, what is the Word to them but like an obscure and enigmatic voice uttered from a tripod in a cave? or like an unintelligible response from the oracle of an idol? In a word, if you remove repentance, that is, separate life from religion, what else is a man but evil shining from infernal fire, or a "fiery flying serpent" - in the church? for without repentance, a man is in evil and evil is hell.

Secondly, That by faith in momentaneous salvation from pure mercy alone, security of life is induced. Security of life arises either from the belief of the impious that there is no life after death, or from the belief of those who separate life from salvation. A person of the latter description, although he believe in eternal life, still thinks, "Whether I live well, or live ill, I can be saved, because salvation is pure mercy, and the mercy of God is universal, and He wills not the death of anyone." If haply a thought occurs that mercy is to be implored by a form of words agreeable to the commonly received faith, he may think that this, if not before, can be done at the hour of death. Every man that is in such a state of security, makes light of adulteries, frauds, injustice, violence, blasphemies, and revenge; and gives a loose to his flesh and his spirit in the commission of all these evils. Nor does he know what spiritual evil is, and its concupiscences. If he hears anything thereof out of the Word, may be compared to something falling upon ebony and rebounding, or to something which falls into a ditch and is swallowed up.

Thirdly, That by such a faith. condemnation is imputed to the Lord. Who but must conclude, that if he is not saved, it is not the man's fault, but the Lord's, when everyone can be saved from pure mercy? If it be affirmed that faith is the means of salvation, he will urge, "What man is there to whom such faith may not be given, as it only consists in thought, which can be infused in every state of the spirit abstracted from worldly things, even with confidence?" He may further urge, "I cannot take it of myself; if therefore it is not given, and a man is condemned, what else can the condemned think, but that it is the Lord's fault, who could save him and would not?" And would not this be to call the Lord unmerciful ? Besides, in the warmth of his faith, he may ask, "Why can the Lord see so many condemned in hell, when He is nevertheless able to save all in a moment from a principle of pure mercy ?"-not to mention other suggestions of a similar nature, which can be called nothing but impious impeachments of the Divinity. Hence then it may appear that faith in momentaneous salvation from pure mercy, is the "fiery flying serpent" in the church. Divine Providence 340.

Verses 29-32. Rejoice not, you whole Philistia, etc. - "Philistia" is here described, which signifies the church, or those in the church, who are indeed in truths from the literal sense of the Word, or from revelation, and yet in filthy loves; whence their truths do not live, and the truths which do not live are turned into falsities, when they are brought from the exterior thought, which is the thought next to the speech, into the interior thought, which is of the understanding, and are there considered as to their origin, which they who are understood by the "Philistines" cannot see. The reason why they cannot see, is; because every man, even a wicked man, has the faculty of understanding, but not good of will, which is good of life, for this arises from love to God, and from love towards the neighbour, and these loves are what cause that faculty to communicate with heaven and thence to receive illustration. In these verses, therefore, are described those who are In truths without good, and that all the truths with them are turned into falsities. The spiritual sense therefore is as follows:

"Rejoice not, you whole Philistia, that the rod of him that smites you is broken", signifies that they should not rejoice on account of its being permitted them to remain in their heresy by reason of the fewness of those who are in truths from good. "For from the root of the serpent shall come forth a basilisk", signifies that from the sensual man will arise a dogma destructive of all truth; the "Root of the serpent" denoting the sensual principle, which is the ultimate of the life of man, and the "basilisk" denoting the destruction of all truth;. "and his fruit shall be a fiery flying serpent", signifies, from which is produced a faith separate from charity; this is understood by a "fiery flying serpent", because by reasonings and by confirmations derived from things revealed, but not understood, it flies upwards, and thereby kills the things which are living. The same is therefore signified by the "basilisk" as by the "dragon", which is also called a "serpent", and the same by the "fiery flying serpent" as by the "beasts ascending out of the sea and out of the earth" which are treated of in the 13th chapter of the Apocalypse. Then "the first-born of the poor shall feed, and the needy shall lie down in safety", signifies that when that dogma is received by those who are natural and sensual men, and believe themselves to be more wise than others, then truths derived from good with those who desire truth and who will good, shall live; the "first-born " in the Word denoting truths born from good, the "poor" those who are not in truths but still desire them, and the "needy" those who are not in goods, but who still in heart will them. "But I will kill your root with famine, signifies that all truths, from first to last, with those who are in faith alone, will perish by falsities. "Howl, O gate! cry out, O city! signifies that neither will entrance be given to any truth, and that the doctrine will be composed of mere falsities; "gate" denoting entrance to the truths of doctrine, and "city" denotIng doctrine. "O Philistia, you art altogether dissolved, "signifies the destruction of that church by mere falsities; "for from the north cometh a smoke" signifies that all the false from evil will break in from hell; the "north" denoting hell, and "smoke" the false of evil, "and there is not a solitary one among his assemblies", signifies that there shall not be one truth remaining amongst their knowledges. "What answer dhall be given to the messengers of the nation?" signifies the illustration of those who are in the good of life from love to the Lord. "That Jehovah has founded Zion", signifies that a church shall be established from them; "and that in her the miserable of His people shall find refuge", signifies that they who are not in self-wisdom, and who overcome in temptations against those falsities, shall have intelligence and salvation. Apocalypse Explained 817. See also Arcana Coelestia 5897.

31. Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved: for from the north cometh a smoke; and there is not a solitary one among his assemblies.

32. And what answer shall be given to the messengers of the nation? That Jehovah has founded Zion; and that in her the miserable of His people shall find refuge.

Verse 31. Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved; for from the north cometh a smoke, etc. - By "gate" is signified the introductory truth of the church; by "city", doctrine; by "Philistia", faith. Hence by "Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved", is signified the devastation of the church as to the truth of doctrine, and thence as to faith; by the "north" is signified the hell where and whence are the falsities of doctrine, and the falsities of faith; and by the "smoke", those falsities; hence by the "smoke coming out of the north", is signified the false devastating from the hells. Apocalypse Explained 539.


---
Isaiah Chapter 14

1. FOR Jehovah will have mercy on Jacob, and will again choose Israel; and He will place them in their own land: and the sojourner shall be joined unto them, and they shall cleave unto the house of Jacob.

2. And the peoples shall take them, and bring them into their own place; and the house of Israel shall possess them in the land of Jehovah, as servants, and as handmaids: and they shall take them captive, whose captives they were; and they shall rule over their oppressors.

3. And it shall be in that day, when Jehovah shall have given you rest from thine affliction, and from your fear, and from the hard bondage with which you wast made to serve,

4. That you shalt give utterance to this parable upon the king of Babel, and shalt say, How has the oppressor ceased! the exactress of gold ceased!

5. Jehovah has broken the staff of the wicked, the sceptre of the rulers.

6. He that smote the peoples in wrath, with a stroke not curable; he that ruled the nations in anger, is persecuted, and none hindereth.

7. The whole earth is at rest, it is quiet: they burst forth into singing.

8. Even the fir-trees rejoice over you, the cedars of Lebanon, [saying] Since you art fallen, no feller has come up against us.

9. Hell from beneath is moved because of you to meet you at your coming: he rouseth for you the Rephaim, all the powerful ones of the earth: he makes to rise up from their thrones all the kings of the nations.

10. All of them shall answer and shall say unto you, Art you, even you, become weak as we? art you made like unto us ?

11. Is then your magnificence brought down to hell; the sound of your viols? is the worm become your couch, and the earth-worm your covering?

12. How art you fallen from heaven, O Lucifer, son of the morning! how art you cut down to the earth, you that didst weaken the nations!

13. For you didst say in your heart, I will ascend the heavens; above the stars of God I will exalt my throne: and I will sit upon the mount of the assembly, on the sides of the north:

14. I will ascend above the heights of the clouds; I will be like the Most High.

15. But you shalt be brought down to hell, to the sides of the pit.

16. Those that see you shall look attentively at you; they shall consider you, [saying] Is this the man that made the earth to tremble, that shook the kingdoms;

17. That made the world like a desert; that destroyed the cities thereof; that dismissed not his captives to their home?

18. All the kings of the nations, all of them, lie down in glory, each in his own house:

19. But you art cast out of the sepulchre, like an abominable shoot; like the raiment of those that are slain, thrust through with the sword; like them that go down to the stones of the pit; like a trodden carcase.

20. You shalt not be joined unto them in the sepulchre, because you have destroyed your land, you have slain your people: the seed of evil-doers shall not be named for ever.

21. Prepare you slaughter for his sons, for the iniquity of their fathers; that they may not rise, and possess the land, and fill the face of the world with cities.

22. For I will rise up against them, says Jehovah of Hosts: and I will cut off from Babel the name, and the remnant; and the son, and the nephew, says Jehovah.

23. And I will make it an inheritance for the bittern, and stagnant pools of water: and I will sweep it with the besom of destruction, says Jehovah of Hosts.

24. Jehovah of Hosts has sworn, saying, Surely as I have thought, so shall it be; and what I have purposed, that shall stand:

25. To break the Assyrian in My land, and to trample him on My mountains: then shall his yoke depart from off them, and his burden shall depart from off their shoulder.

26. This is the purpose which is determined on the whole earth: and this the hand which is stretched out over, all the nations.

27. For Jehovah of Hosts has purposed, and who shall disannul it? and it is His hand that is stretched out, and who shall turn it back?

28. In the year in which Ahaz the king died was this burden [or prophecy].

29. Rejoice not, you whole Philistia, that the rod of him that smites you is broken: for from the root of the serpent shall come forth a basilisk, and his fruit shall be a fiery flying serpent.

30. And the first-born of the poor shall feed, and the needy shall lie down in safety: but I will kill your root with famine; and your remnant he will slay.

31. Howl, O gate! cry out, O city! O Philistia, you art altogether dissolved: for from the north cometh a smoke; and there is not a solitary one among his assemblies.

32. And what answer shall be given to the messengers of the nation? That Jehovah has founded Zion; and that in her the miserable of His people shall find refuge.

Swedenborg

Hlavní výklad ze Swedenborgových prací:

The Inner Meaning of the Prophets and Psalms 14


Další odkazy Swedenborga k tomuto verši:

Arcanes Célestes 257, 1164, 1326, 3387, 4738, 7375, 8678, ...

L’Apocalypse Révélée 24, 717, 763

La Divine Providence 257

The Last Judgment 54


Odkazy ze Swedenborgových nevydaných prací:

Apocalypse Explained 510, 594, 1029, 1058, 1108, 1188

Spiritual Experiences 4883

Scriptural Confirmations 4, 40

Jiný komentář

  Příběhy:


  Komentář (pdf)


Skočit na podobné biblické verše

Genèse 3:5

Ésaïe 21:1, 47:1

Jérémie 51:1

Ézéchiel 28:2

Daniel 11:36, 37

2 Thessaloniciens 2:4


Přeložit: