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Geremia 46

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1 Parola dell’Eterno che fu rivolta a Geremia riguardo alle nazioni.

2 Riguardo all’Egitto. Circa l’esercito di Faraone Neco, re d’Egitto, che era presso al fiume Eufrate a Carkemish, e che Nebucadnetsar, re di Babilonia, sconfisse il quarto anno di Joiakim, figliuolo di Giosia, re di Giuda.

3 Preparate lo scudo e la targa, e avvicinatevi per la battaglia.

4 Attaccate i cavalli, e voi, cavalieri, montate, e presentatevi con gli elmi in capo; forbite le lance, indossate le corazze!

5 Perché li veggo io sbigottiti, vòlti in rotta? I loro prodi sono sconfitti, si dànno alla fuga senza volgersi indietro; d’ogn’intorno è terrore, dice l’Eterno.

6 Il veloce non fugga, il prode non scampi! Al settentrione, presso il fiume Eufrate vacillano e cadono.

7 Chi è colui che sale come il Nilo, e le cui acque s’agitano come quelle de’ fiumi?

8 E’ l’Egitto, che sale come il Nilo, e le cui acque s’agitano come quelle de’ fiumi. Egli dice: "Io salirò, ricoprirò la terra, distruggerò le città e i loro abitanti".

9 All’assalto! cavalli; al galoppo! carri; si facciano avanti i prodi, quei d’Etiopia e di Put che portan lo scudo e que’ di Lud che maneggiano e tendono l’arco.

10 Questo giorno, per il Signore, per l’Eterno degli eserciti, è giorno di vendetta, in cui si vendica de’ suoi nemici. La spada divorerà, si sazierà, s’inebrierà del loro sangue; poiché il Signore, l’Eterno degli eserciti, immola le vittime nel paese del settentrione, presso il fiume Eufrate.

11 Sali a Galaad, prendi del balsamo, o vergine, figliuola d’Egitto! Invano moltiplichi i rimedi; non v’è medicatura che valga per te.

12 Le nazioni odono la tua ignominia, e la terra è piena del tuo grido; poiché il prode vacilla appoggiandosi al prode, ambedue cadono assieme.

13 Parola che l’Eterno rivolse al profeta Geremia sulla venuta di Nebucadnetsar, re di Babilonia, per colpire il paese d’Egitto.

14 Annunziatelo in Egitto, banditelo a Migdol, banditelo a Nof e a Tahpanes! Dite: "Lèvati, preparati, poiché la spada divora tutto ciò che ti circonda".

15 Perché i tuoi prodi son essi atterrati? Non posson resistere perché l’Eterno li abbatte.

16 Egli ne fa vacillar molti; essi cadono l’un sopra l’altro, e dicono: "Andiamo, torniamo al nostro popolo e al nostro paese natìo, sottraendoci alla spada micidiale".

17 Là essi gridano: "Faraone, re d’Egitto, non è che un vano rumore, ha lasciato passare il tempo fissato".

18 Com’è vero ch’io vivo, dice il Re che ha nome l’Eterno degli eserciti, il nemico verrà come un Tabor fra le montagne, come un Carmel che s’avanza sul mare.

19 O figliuola che abiti l’Egitto, fa’ il tuo bagaglio per la cattività! poiché Nof diventerà una desolazione sarà devastata, nessuno v’abiterà più.

20 L’Egitto è una giovenca bellissima, ma viene un tafano, viene dal settentrione.

21 Anche i mercenari che sono in mezzo all’Egitto son come vitelli da ingrasso; anch’essi volgono il dorso, fuggon tutti assieme, non resistono; poiché piomba su loro il giorno della loro calamità, il tempo della loro visitazione.

22 La sua voce giunge come quella d’un serpente; poiché s’avanzano con un esercito, marcian contro a lui con scuri, come tanti tagliaboschi.

23 Essi abbattono la sua foresta, dice l’Eterno, benché sia impenetrabile, perché quelli son più numerosi delle locuste, non si posson contare.

24 La figliuola dell’Egitto è coperta d’onta, è data in mano del popolo del settentrione.

25 L’Eterno degli eserciti, l’Iddio d’Israele, dice: Ecco, io punirò Amon di No, Faraone, l’Egitto, i suoi dèi, i suoi re, Faraone e quelli che confidano in lui;

26 li darò in mano di quei che cercano la loro vita, in mano di Nebucadnetsar, re di Babilonia, e in mano de’ suoi servitori; ma, dopo questo, l’Egitto sarà abitato come ai giorni di prima, dice l’Eterno.

27 Tu dunque non temere, o Giacobbe mio servitore, non ti sgomentare, o Israele! poiché, ecco, io ti salverò dal lontano paese, salverò la tua progenie dalla terra della sua cattività; Giacobbe ritornerà, sarà in riposo, sarà tranquillo, e nessuno più lo spaventerà.

28 Tu non temere, o Giacobbe, mio servitore, dice l’Eterno; poiché io son teco, io annienterò tutte le nazioni fra le quali t’ho disperso, ma non annienterò te; però ti castigherò con giusta misura, e non ti lascerò del tutto impunito.

   

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Apocalypse Explained # 279

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

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

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

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

[3] In Hosea:

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

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

[4] In Amos:

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

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

[5] In Malachi:

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

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

[6] In Luke:

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

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

[7] In Jeremiah:

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

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

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

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

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

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

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

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

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

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

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

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Judges 6

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1 The children of Israel did that which was evil in the sight of Yahweh: and Yahweh delivered them into the hand of Midian seven years.

2 The hand of Midian prevailed against Israel; and because of Midian the children of Israel made them the dens which are in the mountains, and the caves, and the strongholds.

3 So it was, when Israel had sown, that the Midianites came up, and the Amalekites, and the children of the east; they came up against them;

4 and they encamped against them, and destroyed the increase of the earth, until you come to Gaza, and left no sustenance in Israel, neither sheep, nor ox, nor donkey.

5 For they came up with their livestock and their tents; they came in as locusts for multitude; both they and their camels were without number: and they came into the land to destroy it.

6 Israel was brought very low because of Midian; and the children of Israel cried to Yahweh.

7 It happened, when the children of Israel cried to Yahweh because of Midian,

8 that Yahweh sent a prophet to the children of Israel: and he said to them, "Thus says Yahweh, the God of Israel, 'I brought you up from Egypt, and brought you forth out of the house of bondage;

9 and I delivered you out of the hand of the Egyptians, and out of the hand of all who oppressed you, and drove them out from before you, and gave you their land;

10 and I said to you, "I am Yahweh your God; you shall not fear the gods of the Amorites, in whose land you dwell." But you have not listened to my voice.'"

11 The angel of Yahweh came, and sat under the oak which was in Ophrah, that pertained to Joash the Abiezrite: and his son Gideon was beating out wheat in the winepress, to hide it from the Midianites.

12 The angel of Yahweh appeared to him, and said to him, "Yahweh is with you, you mighty man of valor!"

13 Gideon said to him, "Oh, my lord, if Yahweh is with us, why then has all this happened to us? Where are all his wondrous works which our fathers told us of, saying, 'Didn't Yahweh bring us up from Egypt?' But now Yahweh has cast us off, and delivered us into the hand of Midian."

14 Yahweh looked at him, and said, "Go in this your might, and save Israel from the hand of Midian. Haven't I sent you?"

15 He said to him, "O Lord, how shall I save Israel? Behold, my family is the poorest in Manasseh, and I am the least in my father's house."

16 Yahweh said to him, "Surely I will be with you, and you shall strike the Midianites as one man."

17 He said to him, "If now I have found favor in your sight, then show me a sign that it is you who talk with me.

18 Please don't go away, until I come to you, and bring out my present, and lay it before you." He said, "I will wait until you come back."

19 Gideon went in, and prepared a young goat, and unleavened cakes of an ephah of meal. He put the meat in a basket and he put the broth in a pot, and brought it out to him under the oak, and presented it.

20 The angel of God said to him, "Take the meat and the unleavened cakes, and lay them on this rock, and pour out the broth." He did so.

21 Then the angel of Yahweh stretched out the end of the staff that was in his hand, and touched the meat and the unleavened cakes; and fire went up out of the rock, and consumed the meat and the unleavened cakes; and the angel of Yahweh departed out of his sight.

22 Gideon saw that he was the angel of Yahweh; and Gideon said, "Alas, Lord Yahweh! Because I have seen the angel of Yahweh face to face!"

23 Yahweh said to him, "Peace be to you! Don't be afraid. You shall not die."

24 Then Gideon built an altar there to Yahweh, and called it "Yahweh is Peace." To this day it is still in Ophrah of the Abiezrites.

25 It happened the same night, that Yahweh said to him, "Take your father's bull, even the second bull seven years old, and throw down the altar of Baal that your father has, and cut down the Asherah that is by it;

26 and build an altar to Yahweh your God on the top of this stronghold, in an orderly way, and take the second bull, and offer a burnt offering with the wood of the Asherah which you shall cut down."

27 Then Gideon took ten men of his servants, and did as Yahweh had spoken to him: and it happened, because he feared his father's household and the men of the city, so that he could not do it by day, that he did it by night.

28 When the men of the city arose early in the morning, behold, the altar of Baal was broken down, and the Asherah was cut down that was by it, and the second bull was offered on the altar that was built.

29 They said one to another, "Who has done this thing?" When they inquired and asked, they said, "Gideon the son of Joash has done this thing."

30 Then the men of the city said to Joash, "Bring out your son, that he may die, because he has broken down the altar of Baal, and because he has cut down the Asherah that was by it."

31 Joash said to all who stood against him, "Will you contend for Baal? Or will you save him? He who will contend for him, let him be put to death while [it is yet] morning. If he is a god, let him contend for himself, because someone has broken down his altar."

32 Therefore on that day he named him Jerub-Baal, saying, "Let Baal contend against him, because he has broken down his altar."

33 Then all the Midianites and the Amalekites and the children of the east assembled themselves together; and they passed over, and encamped in the valley of Jezreel.

34 But the Spirit of Yahweh came on Gideon; and he blew a trumpet; and Abiezer was gathered together after him.

35 He sent messengers throughout all Manasseh; and they also were gathered together after him: and he sent messengers to Asher, and to Zebulun, and to Naphtali; and they came up to meet them.

36 Gideon said to God, "If you will save Israel by my hand, as you have spoken,

37 behold, I will put a fleece of wool on the threshing floor; if there be dew on the fleece only, and it be dry on all the ground, then shall I know that you will save Israel by my hand, as you have spoken."

38 It was so; for he rose up early on the next day, and pressed the fleece together, and wrung the dew out of the fleece, a bowl full of water.

39 Gideon said to God, "Don't let your anger be kindled against me, and I will speak but this once. Please let me make a trial just this once with the fleece. Let it now be dry only on the fleece, and on all the ground let there be dew."

40 God did so that night: for it was dry on the fleece only, and there was dew on all the ground.

   

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