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Jeremias 37

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1 E Zedequias, filho de Josias, a quem Nabucodonozor, rei de Babilônia, constituiu rei na terra de Judá, reinou em lugar de Conias, filho de Jeoiaquim.

2 Mas nem ele, nem os seus servos, nem o povo da terra escutaram as palavras do Senhor que este falou por intermédio de Jeremias o profeta.

3 Contudo mandou o rei Zedequias a Jeucal filho de Selemias, e a Sofonias, filho de Maaséias, o sacerdote, ao profeta Jeremias, para lhe dizerem: Roga agora por nós ao Senhor nosso Deus,

4 Ora, Jeremias entrava e saía entre o povo; pois ainda não o tinham encerrado na prisão.

5 E o exército de Faraó saíra do Egito; quando, pois, os caldeus que estavam sitiando Jerusalém, ouviram esta notícia, retiraram-se de Jerusalém.

6 Então veio a Jeremias, o profeta, a palavra do Senhor, dizendo:

7 Assim diz o Senhor, Deus de Israel: Assim direis ao rei de Judá, que vos enviou a mim, para me consultar: Eis que o exército de Faraó, que saiu em vosso socorro, voltará para a sua terra no Egito.

8 E voltarão os caldeus, e pelejarão contra esta cidade, e a tomarão, e a queimarão a fogo.

9 Assim diz o Senhor: Não vos enganeis a vós mesmos, dizendo: Sem dúvida os caldeus se retirarão de nós; pois não se retirarão.

10 Porque ainda que derrotásseis a todo o exército dos caldeus que peleja contra vós, e entre eles só ficassem homens feridos, contudo se levantariam, cada um na sua tenda, e queimariam a fogo esta cidade.

11 Ora, quando se retirou de Jerusalém o exército dos caldeus, por causa do exército de Iearaó,

12 saiu Jeremias de Jerusalém, a fim de ir à terra de Benjamim, para receber ali a sua parte no meio do povo.

13 E quando ele estava à porta de Benjamim, achava-se ali um capitão da guarda, cujo nome era Jurias, filho de Selemias, filho de Hananias, o qual prendeu a Jeremias, o profeta, dizendo: Tu estás desertando para os caldeus.

14 E Jeremias disse: Isso é falso, não estou desertando para os caldeus. Mas ele não lhe deu ouvidos, de modo que prendeu a Jeremias e o levou aos príncipes.

15 E os príncipes ficaram muito irados contra Jeremias, de sorte que o açoitaram e o meteram no cárcere, na casa de Jônatas, o escrivão, porquanto a tinham transformado em cárcere.

16 Tendo Jeremias entrado nas celas do calabouço, e havendo ficado ali muitos dias,

17 o rei Zedequias mandou soltá-lo e lhe perguntou em sua casa, em segredo: Há alguma palavra da parte do Senhor? Respondeu Jeremias: Há. E acrescentou: Na mão do rei de Babilônia serás entregue.

18 Disse mais Jeremias ao rei Zedequias: Em que tenho pecado contra ti, e contra os teus servos, e contra este povo, para que me pusésseis na prisão?

19 Onde estão agora os vossos profetas que vos profetizavam, dizendo: O rei de Babilônia não virá contra vós nem contra esta terra?

20 Ora, pois, ouve agora, ó rei, meu senhor: seja aceita agora a minha súplica diante de ti; não me faças tornar à casa de Jônatas, o escriba, para que eu não venha a morrer ali.

21 Então ordenou o rei Zedequias que pusessem a Jeremias no átrio da guarda; e deram-lhe um bolo de pão cada dia, da rua dos padeiros, até que se gastou todo o pão da cidade. Assim ficou Jeremias no átrio da guarda.

   

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Jeremiah

  
A detail from the Winchester Bible, this shows God putting words in the mouth of Jeremiah.

Jeremiah represents the Lord. (Arcana Coelestia 2838[2]).

In Jeremiah 13:7, Jeremiah here signifies the state of the church. (Divine Love and Wisdom 15[4]).

In Jeremiah 38:6, his representation is that same as Joseph's when he was thrown into the pit by his brothers -- that divine truths were rejected by falsities. (Arcana Coelestia 4728).

(Odkazy: Arcana Coelestia 2838 [1-4], 4728 [1-8]; Divine Love and Wisdom 15; Jeremiah 1:1)

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Arcana Coelestia # 1164

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1164. That 'Cush' or Ethiopia means interior cognitions of the Word by which people confirm false assumptions is clear in Jeremiah,

Egypt comes up like the river, and like the rivers the waters are tossed about; and he said, I will go up, I will cover the earth, I will destroy the city and those who dwell in it. Go up, O horses, and rage, O chariots, and let the mighty men go forth, Cush and Put that handle the shield. Jeremiah 46:8-9.

In this case 'Egypt' stands for people who believe nothing they do not grasp through facts. As a result everything is subject to doubt, denial and falsification, meant by 'rising up, covering the earth, and destroying the city'. Here 'Cush' stands for the more universal and interior cognitions of the Word by which they confirm accepted false assumptions. 'Put' stands for cognitions drawn from the literal sense of the Word which are based on sensory appearances.

[2] In Ezekiel,

A sword will come upon Egypt, and there will be grief in Cush when the slain 1 falls in Egypt; and they will take her multitude, and her foundations will be destroyed. Cush and Put and Lud and all of Ereb 2 and Kub, and the sons of the land of the covenant will fall with them by the sword. Ezekiel 30:4-6.

Except from the internal sense nobody could possibly know what these statements mean. And if the names did not mean real things, these verses would have practically no meaning at all. In this case however 'Egypt' means the knowledge by means of which they wish to enter into the mysteries of faith. 'Cush and Put' are called 'her foundations' because they are cognitions drawn from the Word.

[3] In the same prophet,

On that day messengers will go forth from before Me in ships to terrify overconfident Cush, and there will be grief among them as in the day of Egypt. Ezekiel 30:9.

'Cush' stands for cognitions drawn from the Word which confirm falsities hatched out of facts. In the same prophet,

I will make the land of Egypt into waste places, an utter desolation, from the tower of Seveneh as far as the border of Cush. Ezekiel 29:10.

In this case 'Egypt' stands for facts, 'Cush' for cognitions of the interior things of the Word, which are 'the borders' beyond which knowledge does not go.

[4] In Isaiah,

The king of Asshur will lead away the captives of Egypt and the captives of Cush, boys and old men, naked and barefoot, and with buttocks uncovered, the nakedness of Egypt. And they will be dismayed and ashamed because of Cush their hope, and because of Egypt their glory. Isaiah 20:4-5.

Here 'Cush' stands for cognitions drawn from the Word by which falsities obtained through facts are confirmed. 'Asshur' is reasoning which carries away those who are captive. In Nahum,

Cush was her strength, Egypt too, and that without limit; Put and the Libyans were your help. Nahum 3:9.

This refers to a vastated Church where in a similar way 'Egypt' stands for facts and 'Cush' for cognitions.

[5] 'Cush' and 'Egypt' stand simply for cognitions and knowledge which are truths useful to people whose faith is grounded in charity. 'Cush and Egypt' is used in this good sense in Isaiah,

Jehovah said, The labour of Egypt, and the wares of Cush and of the Sabeans, men of stature, will come over to you and will be yours. They will follow after you in fetters, they will come over and bow down to you. To you they will make the supplication, God is with you only, and there is no other besides God. Isaiah 45:14.

'The labour of Egypt' stands for knowledge, 'the wares of Cush and the Sabeans' for cognitions of spiritual things which serve those who acknowledge the Lord, for all knowledge and every cognition are theirs.

[6] In Daniel,

The king of the north will have dominion over the secret hoards of gold and silver, and over all the precious things of Egypt; and the Libyans (Put) and the Cushites will follow in his 3 steps. Daniel 11:3.

'Put and Cush' here stands for cognitions drawn from the Word, 'Egypt' for facts. In Zephaniah,

From beyond the rivers of Cush are those who adore Me. Zephaniah 3:10.

This stands for those who are beyond the range of cognitions, and so for gentiles. In David,

Noblemen will come out of Egypt, Cush will hasten [to stretch out] her hands to God. Psalms 68:31.

Here 'Egypt' stands for knowledge, and 'Cush' for cognitions.

[7] In the same author,

I will mention Rahab and Babel among those who know Me; behold, Philistia and Tyre, with Cush. The latter was born here (in the city of God). Psalms 87:4.

'Cush' stands for cognitions drawn from the Word, hence the statement that he was 'born in the city of God'. Since 'Cush' means interior cognitions of the Word and intelligence acquired from these, it is therefore said that the second river going out of the garden of Eden encompassed the whole land of Cush. On this see what has appeared already in 117.

Poznámky pod čarou:

1. literally, the pierced

2. the Hebrew word rendered Ereb here is usually regarded not as a proper but as a common noun which means a mixed company.

3. The Latin means your but the Hebrew means his, which Swedenborg has in another place where he quotes this verse.

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