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Miquéias 3

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1 E disse eu: Ouvi, peço-vos, ó chefes de Jacó, e vós, ó príncipes da casa de Israel: não é a vós que pertence saber a justiça?

2 A vós que aborreceis o bem, e amais o mal, que arrancais a pele de cima deles, e a carne de cima dos seus ossos,

3 os que também comeis a carne do meu povo e lhes arrancais a pele, e lhes esmiuçais os ossos, e os repartis em pedaços como para a panela e como carne dentro do caldeirão.

4 Então clamarão ao Senhor; ele, porém, não lhes responderá, antes esconderá deles a sua face naquele tempo, conforme eles fizeram mal nas suas obras.

5 Assim diz o Senhor a respeito dos profetas que fazem errar o meu povo, que clamam: Paz! enquanto têm o que comer, mas preparam a guerra contra aquele que nada lhes mete na boca.

6 Portanto se vos fará noite sem visão; e trevas sem adivinhação haverá para vós. Assim se porá o sol sobre os profetas, e sobre eles, obscurecerá o dia.

7 E os videntes se envergonharão, e os adivinhadores se confundirão; sim, todos eles cobrirão os seus lábios, porque não haverá resposta de Deus.

8 Quanto a mim, estou cheio do poder do Espírito do Senhor, assim como de justiça e de coragem, para declarar a Jacó a sua transgressão e a Israel o seu pecado.

9 Ouvi agora isto, vós chefes da casa de Jacó, e vós governantes da casa de Israel, que abominais a justiça e perverteis tudo o que é direito,

10 edificando a Sião com sangue, e a Jerusalém com iniqüidade.

11 Os seus chefes dão as sentenças por peitas, e os seus sacerdotes ensinam por interesse, e os seus profetas adivinham por dinheiro; e ainda se encostam ao Senhor, dizendo: Não está o Senhor no meio de nós? nenhum mal nos sobrevirá.

12 Portanto, por causa de vós, Sião será lavrada como um campo, e Jerusalém se tornará em montões de pedras, e o monte desta casa em lugares altos dum bosque.

   

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Apocalypse Explained #493

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493. That he should offer it with the prayers of all the saints upon the golden altar which is before the throne, signifies the conjunction of the heavens with those who are to be separated from the evil and saved. This is evident from the signification of "offering incense with prayers," as being to conjoin the good of the higher heavens by means of truths with those who are in worship from spiritual good (of which presently); also from the signification of "all the saints," as being those who are in good by means of truths, thus who are in spiritual good; that these are called "saints" may be seen above n. 204; again, from the signification of "the golden altar," as being the heaven where there is spiritual good, for the altar upon which incense was offered was called "the golden altar;" again, from the signification of "before the throne," as being conjunction with heaven, "to be before the throne" signifies that conjunction, as may be seen above (n. 462, 477, 489).

[2] That these words signify the conjunction of the heavens with those who are to be separated from the evil and saved, can be seen from the series of things in the internal sense, and from the connection of what goes before with what is now said and with what follows, and also from the signification of the words in the internal sense. For this and the following chapters treat of the last state of the church, or its state when its end has come and the judgment is at hand; but before this state is described, the separation of those who were to be saved is treated of, who are all such as are meant by "those sealed on their foreheads," and by "those clothed in white robes" who were treated of in the preceding chapter. Because these were at that time associated in societies with those who were to be damned, in this chapter the means by which they were separated and saved are described, namely, that the higher heavens were first closely conjoined with the Lord by Divine influx into celestial good, and through that into spiritual good, and afterwards by Divine influx through these goods, conjoined into one, into the lower regions where those who were to be saved and those who were to be damned were together in societies. This influx of the Lord out of the higher heavens was received by those who in the world had lived in good, for that good continued with them, therefore by means of that good they were conjoined to the higher heavens, and thus separated from those who were unable to receive the influx, because they had not lived in good but in evil while they were in the world.

[3] This also is what is meant by the Lord's words in the Gospels:

Then shall two men be in the field, one shall be taken, the other shall be left. Two women shall be grinding, one shall be taken, the other shall be left (Matthew 24:40, 41; Luke 17:34-36).

This is the series of things in the internal sense, and the connection of those that precede with what is now said and with what follows (respecting which see more, n. 413, 418, 419, 426, 489). From this it can now be seen what the spiritual sense is of these words, "that he should offer the incense with the prayers of all the saints upon the golden altar which is before the throne," namely, the conjunction of the higher heavens with those who were to be separated from the evil and saved. The "prayers" with which the incense was to be offered do not mean prayers, but truths from good, by means of which prayers are offered; for truths with man are what pray, and man is continually in such prayers when he lives according to truths. (That "prayers" mean in the Word truths from good which are with man, and not prayers of the mouth, may be seen above, n. 325)

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