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Jeremias 46

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1 Dette er Herrens ord som kom til profeten Jeremias om hedningefolkene.

2 Om Egypten. Om egypterkongen Farao Nekos hær, som stod ved elven Eufrat, ved Karkemis, og som Babels konge Nebukadnesar slo i Judas konge Jojakims, Josias' sønns fjerde år:

3 Sett skjoldene i stand, de små og de store, og rykk frem til striden!

4 Spenn hestene for og sitt op, I ryttere, og still eder op med hjelmer på! Gjør spydene blanke, ta brynene på!

5 Hvorfor ser jeg dem forferdet vike tilbake? Og deres kjemper blir slått og tar flukten uten å vende sig om; redsel er det rundt omkring, sier Herren.

6 Den lette skal ikke undfly, og kjempen ikke undslippe; mot nord, ved bredden av elven Eufrat, snubler de og faller.

7 Hvem er det som stiger op lik Nilen, hvis vann bølger som strømmene?

8 Egypten stiger op som Nilen, og dets vann bølger som strømmene; det sier: Jeg vil stige op og dekke landene, jeg vil ødelegge byer og dem som bor i dem.

9 Far frem, I hester, og ras avsted, I vogner! Kjempene skal rykke ut, etiopere og puteere, som fører skjold, og menn fra Lud, som fører og spenner bue.

10 Men den dag er for Herren, Israels Gud, hærskarenes Gud, en hevnens dag, til hevn over hans fiender, og sverdet skal fortære og mettes og bli drukkent av deres blod; for en offerslakting holder Herren, Israels Gud, hærskarenes Gud, i landet i nord ved elven Eufrat.

11 Dra op til Gilead og hent balsam, du jomfru, Egyptens datter! Forgjeves bruker du mange slags lægedom; det finnes ikke plaster for dig.

12 Folkeslag hører om din skam, og jorden er full av ditt skrik; for den ene stridsmann snubler over den andre, de faller begge to.

13 Dette er det ord Herren talte til profeten Jeremias om at Babels konge Nebukadnesar skulde komme og slå Egyptens land:

14 Kunngjør det i Egypten, la det høres i Migdol og la det høres i Memfis og Tahpanhes! Si: Still dig frem og gjør dig ferdig! For sverdet har fortært alt rundt omkring dig.

15 Hvorfor er din sterke* styrtet til jorden? Han holdt ikke stand; for Herren støtte ham ned. / {* d.e. rimeligvis den egyptiske avgud oksen Apis.}

16 Han får mange til å snuble, ja, den ene faller ovenpå den andre, og de sier: Op, la oss vende tilbake til vårt folk og vårt fødeland for det herjende sverd!

17 Da roper de: Farao, Egyptens konge, er ødelagt! Han lot den rette tid gå forbi.

18 Så sant jeg lever, sier kongen, han hvis navn er Herren, hærskarenes Gud: Som Tabor iblandt fjellene og som Karmel ved havet kommer han*. / {* Nebukadnesar.}

19 ust dig ut til å gå i landflyktighet, du Egyptens datter som bor i landet! For Memfis skal bli til en ørken og bli ødelagt, så ingen bor der.

20 En herlig kvige er Egypten - kleggen fra nord kommer, den kommer.

21 Også de leide krigsmenn som det har i sin midte, de som er lik gjøkalver, ja, også de vender om, flyr alle sammen, de holder ikke stand; for deres ulykkesdag er kommet over dem, deres hjemsøkelses tid.

22 Dets røst skal lyde som ormens; for med en hær drar de* frem, og med økser kommer de mot det som tømmerhuggere. / {* fiendene.}

23 De hugger ned dets skog, sier Herren; for den er ugjennemtrengelig; de er flere enn gresshoppene, det er ikke tall på dem.

24 Egyptens datter blir til skamme; hun blir gitt i hendene på et folk fra nord.

25 Herren, hærskarenes Gud, Israels Gud, sier: Se, jeg hjemsøker Amon fra No og Farao og Egypten og dets guder og dets konger, både Farao og dem som setter sin lit til ham,

26 og jeg gir dem i deres hånd som står dem efter livet, i Babels konge Nebukadnesars hånd og i hans tjeneres hånd; men derefter skal det få leve i ro som i fordums dager, sier Herren.

27 Men frykt ikke, du min tjener Jakob, og reddes ikke, Israel! For se, jeg frelser dig fra det fjerne land og din ætt fra deres fangenskaps land, og Jakob skal vende tilbake og ha ro og være trygg, og ingen skal forferde ham.

28 Frykt ikke, min tjener Jakob, sier Herren, for jeg er med dig; jeg vil gjøre ende på alle de folk som jeg har drevet dig bort til, men dig vil jeg ikke gjøre ende på; jeg vil tukte dig med måte; men helt ustraffet vil jeg ikke la dig være.

   

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Arcana Coelestia # 9341

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9341. 'And from the wilderness even to the River' means from delight belonging to the sensory level even to good and truth belonging to the rational level. This is clear from the meaning of 'setting the boundary' as the full range, dealt with immediately above in 9340; from the meaning of 'the wilderness' as a place where no one lives and nothing is grown, so that when it applies to the spiritual matters of faith and the celestial aspects of love 'the wilderness' is a place where no good nor any truth resides, as is the situation with the level of the senses (that this is what the sensory level of the human mind is like, see end of 9331), for no celestial good nor any spiritual truth exists on the sensory level, only delight and pleasure having a bodily and worldly origin exist there, which being so 'the wilderness' means this outermost level of mind in a member of the Church; and from the meaning of the Euphrates, to which 'the River' refers here, as good and truth belonging to the rational level. The reason why the Euphrates has this meaning is that Assyria lay there, and Assyria or Asshur means the rational level of the mind, 119, 1186.

[2] This rational level is meant by 'the Euphrates' where the words 'from the wilderness to the Euphrates' occur, and also 'from the river of Egypt to the Euphrates', as in Joshua,

From the wilderness and Lebanon even to the great river, the River Euphrates, all the land of the Hittites, and as far as the Great Sea, the going down of the sun, will be your boundary. Joshua 1:4.

And in Moses,

To your seed I will give this land, from the river of Egypt even to the great river, the River Euphrates. Genesis 15:18.

Similarly in David,

You caused a vine to journey out of Egypt. You sent out its shoots even to the sea, and its little branches to the River. Psalms 80:8, 11.

'A vine out of Egypt' stands for the spiritual Church represented by the children of Israel; 'to the sea' and 'to the River' stand for interior truths and forms of good. The like occurs in Micah,

They will come to you from Asshur and the cities of Egypt, and from Egypt even to the River, and from sea to sea, 1 from mountain to mountain. Micah 7:12.

[3] But something different is meant by 'the Euphrates' when, from the middle of the land of Canaan as the standpoint, it is seen to be the furthest limit of the land on one side or that which encloses it on one side. In this case that river means the last and lowest level of the Lord's kingdom, that is, the last and lowest level of heaven and the Church in respect of rational goodness and truth. The fact that the boundaries of the land of Canaan, which were seas and rivers, meant the lowest things in the Lord's kingdom, see 1585, 1866, 4116, 4240, 6516. 'The Euphrates' therefore meant the kinds of truths and forms of good on the sensory level that were in agreement with truths and forms of good on the rational level. But since the sensory level of the human mind lies next to earth and the world and receives its impressions from them, 9331 (end), it does not acknowledge anything as good except that which delights the body, nor anything as truth except that which lends support to that delight. In this sense therefore 'the River Euphrates' means pleasure which is attributable to self-love and love of the world, and falsity that supports it with reasonings based on the illusions of the senses.

[4] These things are meant by 'the River Euphrates' in John,

A voice said to the sixth angel, Release the four angels who are bound at the great river Euphrates. They were released, and they killed a third part of mankind. Revelation 9:14-15.

'The angels bound at the Euphrates' stands for falsities which arise through reasonings based on the illusions of the senses, and which lend support to pleasures attributable to self-love and love of the world. In the same book,

The sixth angel poured out his bowl over the great river Euphrates, and its water was dried up to prepare the way of the kings who were from the rising of the sun. 2 Revelation 16:12.

Here 'the Euphrates' stands for falsities from a similar origin. 'Dried up water' stands for those falsities after they had been removed by the Lord; and 'the way of the kings from the rising of the sun' stands for the fact that at that time the truths of faith were seen by and revealed to those governed by love to the Lord.

'Waters' are truths and in the contrary sense falsities, see 705, 739, 756, 790, 839, 2702, 3058, 3424, 4976, 7307, 8137, 8138, 8568, 9323.

'The way' is truth that has been seen and revealed, 627, 2333, 3477.

'The kings' are those with whom truths exist, 1672, 2015, 2069, 3009, 4575, 4581, 4966, 5044, 5068, 6148.

'The rising' or 'the east' is the Lord, also love from Him and to Him, 101, 1250, 3708.

'The sun' has the same meaning, 1529, 1530, 2440, 2495, 3636, 3643, 4060, 4696, 5377, 7078, 7083, 7171, 7173, 8644, 8812.

[5] In Jeremiah,

You have forsaken Jehovah your God at a time when He led you in the way. For this reason what have you to do with the way of Egypt, that you drink the waters of Shihor, or what [have you to do] with the way of Asshur, that you drink the waters of the River? Jeremiah 2:17-18.

'Leading in the way' stands for teaching truth. 'What have you to do with the way of Egypt, that you drink the waters of Shihor?' stands for, What have you to do with falsities arising through a perverse use of factual knowledge? 'What have you to do with the way of Asshur, that you drink the waters of the River?' stands for, What have you to do with falsities that arise on account of reasonings - reasonings which are based on the illusions of the senses and lend support to pleasures attributable to self-love and love of the world?

[6] In the same prophet,

Jehovah [said] to the prophet, Take the girdle which you have bought, which is over your loins, and arise, go away to the Euphrates, and hide it there in the cleft of a rock. He went away and hid it by the Euphrates. Afterwards it happened at the end of many days, that Jehovah said, Arise, go away to the Euphrates, take from there the girdle. Therefore he went away to the Euphrates and dug, and took the girdle from the place where he had hidden it. But behold, the girdle was spoiled; it was profitable for nothing. Jeremiah 13:3-7.

'The girdle of the loins' is the outward bond that holds within itself all things of love and consequently of faith. 'Being hidden in the cleft of a rock beside the Euphrates' means in a place where faith dwells in obscurity and is rendered no faith at all by falsities that are the product of reasonings. 'The girdle that had been spoiled, so that it was profitable for nothing' stands for the fact that then all the things of love and faith had been broken apart and scattered.

[7] When Jeremiah was to tie a stone to the book written by him and to throw it into the middle of the Euphrates, Jeremiah 51:63, the meaning was that the prophetical part of the Word would be destroyed by like falsities. In the same prophet,

The swift will not flee away, nor the strong man escape. Northwards on the bank of the River Euphrates they have stumbled and fallen. But Jehovah Zebaoth takes revenge on His adversaries, for the Lord Jehovah Zebaoth holds a sacrifice in the land of the north beside the River Euphrates. Jeremiah 46:6, 10.

Here also 'the River Euphrates' stands for truths that have been falsified and forms of good that have been adulterated by reasonings based on illusions, and therefore stands for factual knowledge which lends support to self-love and love of the world.

Poznámky pod čarou:

1. literally, and [to] sea from sea

2. i.e. from the east

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