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Geremia 51

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1 Così parla l’Eterno: Ecco, io faccio levare contro Babilonia e contro gli abitanti di questo paese, ch’è il cuore de’ miei nemici, un vento distruttore.

2 E mando contro Babilonia degli stranieri che la ventoleranno, e vuoteranno il suo paese; poiché, nel giorno della calamità, piomberanno su di lei da tutte le parti.

3 Tenda l’arciere il suo arco contro chi tende l’arco, e contro chi s’erge fieramente nella sua corazza! Non risparmiate i suoi giovani, votate allo sterminio tutto il suo esercito!

4 Cadano uccisi nel paese de’ Caldei, crivellati di ferite per le vie di Babilonia!

5 Poiché Israele e Giuda non son vedovati del loro Dio, dell’Eterno degli eserciti; e il paese de’ Caldei è pieno di colpe contro il Santo d’Israele.

6 Fuggite di mezzo a Babilonia, e salvi ognuno la sua vita, guardate di non perire per l’iniquità di lei! Poiché questo è il tempo della vendetta dell’Eterno; egli le dà la sua retribuzione.

7 Babilonia era nelle mani dell’Eterno una coppa d’oro, che inebriava tutta la terra; le nazioni han bevuto del suo vino, perciò le nazioni son divenute deliranti.

8 A un tratto Babilonia è caduta, è frantumata. Mandato su di lei alti lamenti, prendete del balsamo pel suo dolore; forse guarirà!

9 Noi abbiam voluto guarire Babilonia, ma essa non è guarita; abbandonatela, e andiamocene ognuno al nostro paese; poiché la sua punizione arriva sino al cielo, s’innalza fino alle nuvole.

10 L’Eterno ha prodotto in luce la giustizia della nostra causa: venite, raccontiamo in Sion l’opera dell’Eterno, del nostro Dio.

11 Forbite le saette, imbracciate gli scudi! L’Eterno ha eccitato lo spirito dei re dei Medi, perché il suo disegno contro Babilonia è di distruggerla; poiché questa è la vendetta dell’Eterno, la vendetta del suo tempio.

12 Alzate la bandiera contro le mura di Babilonia! Rinforzate le guardie, ponete le sentinelle, preparate gli agguati! Poiché l’Eterno ha divisato e già mette ad effetto ciò che ha detto contro gli abitanti di Babilonia.

13 O tu che abiti in riva alle grandi acque, tu che abbondi di tesori, la tua fine è giunta, il termine delle tue rapine!

14 L’Eterno degli eserciti l’ha giurato per se stesso: Sì, certo, io t’empirò d’uomini come di locuste ed essi leveranno contro di te gridi di trionfo.

15 Egli, con la sua potenza, ha fatto la terra, con la sua sapienza ha stabilito fermamente il mondo; con la sua intelligenza ha disteso i cieli.

16 Quando fa udire la sua voce, v’è un rumor d’acque nel cielo, ei fa salire i vapori dalle estremità della terra, fa guizzare i lampi per la pioggia e trae il vento dai suoi serbatoi;

17 ogni uomo allora diventa stupido, privo di conoscenza, ogni orafo ha vergogna delle sue immagini scolpite; perché le sue immagini fuse sono una menzogna, e non v’è soffio vitale in loro.

18 Sono vanità, lavoro d’inganno; nel giorno del castigo, periranno.

19 A loro non somiglia Colui ch’è la parte di Giacobbe; perché Egli è quel che ha formato tutte le cose, e Israele è la tribù della sua eredità. Il suo nome è l’Eterno degli eserciti.

20 O Babilonia, tu sei stata per me un martello, uno strumento di guerra; con te ho schiacciato le nazioni, con te ho distrutto i regni;

21 con te ho schiacciato cavalli e cavalieri, con te ho schiacciato i carri e chi vi stava sopra;

22 con te ho schiacciato uomini e donne, con te ho schiacciato vecchi e bambini, con te ho schiacciato giovani e fanciulle;

23 con te ho schiacciato i pastori e i lor greggi, con te ho schiacciato i lavoratori e i lor buoi aggiogati; con te ho schiacciato governatori e magistrati.

24 Ma, sotto gli occhi vostri, io renderò a Babilonia e a tutti gli abitanti della Caldea tutto il male che han fatto a Sion, dice l’Eterno.

25 Eccomi a te, o montagna di distruzione, dice l’Eterno; a te che distruggi tutta la terra! Io stenderò la mia mano su di te, ti rotolerò giù dalle rocce, e farò di te una montagna bruciata.

26 E da te non si trarrà più pietra angolare, né pietre da fondamenta; ma tu sarai una desolazione perpetua, dice l’Eterno.

27 Issate una bandiera sulla terra! Sonate la tromba fra le nazioni! Preparate le nazioni contro di lei, chiamate a raccolta contro di lei i regni d’Ararat, di Minni e d’Ashkenaz! Costituite contro di lei de’ generali! Fate avanzare i cavalli come locuste dalle ali ritte.

28 Preparate contro di lei le nazioni, i re di Media, i suoi governatori, tutti i suoi magistrati, e tutti i paesi de’ suoi domini.

29 La terra trema, è in doglia, perché i disegni dell’Eterno contro Babilonia s’effettuano: di ridurre il paese di Babilonia in un deserto senz’abitanti.

30 I prodi di Babilonia cessan di combattere; se ne stanno nelle loro fortezze; la loro bravura è venuta meno, son come donne; le sue abitazioni sono in fiamme, le sbarre delle sue porte sono spezzate.

31 Un corriere incrocia l’altro, un messaggero incrocia l’altro, per annunziare al re di Babilonia che la sua città è presa da ogni lato,

32 che i guadi son occupati, che le paludi sono in preda alle fiamme, che gli uomini di guerra sono allibiti.

33 Poiché così parla l’Eterno degli eserciti, l’Iddio d’Israele: La figliuola di Babilonia è come un’aia al tempo in cui la si trebbia; ancora un poco, e verrà per lei il tempo della mietitura.

34 Nebucadnetsar, re di Babilonia, ci ha divorati, ci ha schiacciati, ci ha posti là come un vaso vuoto; ci ha inghiottiti come un dragone; ha empito il suo ventre con le nostre delizie, ci ha cacciati via.

35 "La violenza che m’è fatta e la mia carne ricadano su Babilonia", dirà l’abitante di Sion; "Il mio sangue ricada sugli abitanti di Caldea", dirà Gerusalemme.

36 Perciò, così parla l’Eterno: Ecco, io difenderò la tua causa, e farò la tua vendetta! Io prosciugherò il suo mare, disseccherò la sua sorgente,

37 e Babilonia diventerà un monte di ruine, un ricetto di sciacalli, un oggetto di stupore e di scherno, un luogo senz’abitanti.

38 Essi ruggiranno assieme come leoni, grideranno come piccini di leonesse.

39 Quando saranno riscaldati, darò loro da bere, li inebrierò perché stiano allegri, e poi s’addormentino d’un sonno perpetuo, e non si risveglino più, dice l’Eterno.

40 Io li farò scendere al macello come agnelli, come montoni, come capri.

41 Come mai è stata presa Sceshac, ed è stata conquistata colei ch’era il vanto di tutta la terra? Come mai Babilonia è ella diventata una desolazione fra le nazioni?

42 Il mare è salito su Babilonia; essa è stata coperta dal tumulto de’ suoi flutti.

43 Le sue città son diventate una desolazione, una terra arida, un deserto, un paese dove non abita alcuno, per dove non passa alcun figliuol d’uomo.

44 Io punirò Bel in Babilonia, e gli trarrò di gola ciò che ha trangugiato, e le nazioni non affluiranno più a lui; perfin le mura di Babilonia son cadute.

45 O popolo mio, uscite di mezzo a lei, e salvi ciascuno la sua vita d’innanzi all’ardente ira dell’Eterno!

46 Il vostro cuore non s’avvilisca, e non vi spaventate delle voci che s’udranno nel paese; poiché un anno correrà una voce, e l’anno seguente correrà un’altra voce; vi sarà nel paese violenza, dominatore contro dominatore.

47 Perciò, ecco, i giorni vengono ch’io farò giustizia delle immagini scolpite di Babilonia, e tutto il suo paese sarà coperto d’onta, e tutti i suoi feriti a morte cadranno in mezzo a lei.

48 E i cieli, la terra, e tutto ciò ch’è in essi, giubileranno su Babilonia, perché i devastatori piomberanno su lei dal settentrione, dice l’Eterno.

49 Come Babilonia ha fatto cadere i feriti a morte d’Israele, così in Babilonia cadranno i feriti a morte di tutto il paese.

50 O voi che siete scampati dalla spada, partite, non vi fermate, ricordatevi da lungi dell’Eterno, e Gerusalemme vi ritorni in cuore!

51 Noi eravamo coperti d’onta all’udire gli oltraggi, la vergogna ci copriva la faccia, perché gli stranieri eran venuti nel santuario della casa dell’Eterno.

52 Perciò, ecco, i giorni vengono, dice l’Eterno, ch’io farò giustizia delle sue immagini scolpite, e in tutto il suo paese gemeranno i feriti a morte.

53 Quand’anche Babilonia s’elevasse fino al cielo, quand’anche rendesse inaccessibili i suoi alti baluardi, le verranno da parte mia dei devastatori, dice l’Eterno.

54 Giunge da Babilonia un grido, la notizia d’un gran disastro dalla terra de’ Caldei.

55 Poiché l’Eterno devasta Babilonia, e fa cessare il suo grande rumore; le onde dei devastatori muggono come grandi acque, se ne ode il fracasso;

56 poiché il devastatore piomba su lei, su Babilonia, i suoi prodi son presi, i loro archi spezzati, giacché l’Eterno è l’Iddio delle retribuzioni, non manca di rendere ciò ch’è dovuto.

57 Io inebrierò i suoi capi e i suoi savi, i suoi governatori, i suoi magistrati, i suoi prodi, ed essi s’addormenteranno d’un sonno eterno, e non si risveglieranno più, dice il Re, che ha nome l’Eterno degli eserciti.

58 Così parla l’Eterno degli eserciti: Le larghe mura di Babilonia saranno spianate al suolo, le sue alte porte saranno incendiate, sicché i popoli avran lavorato per nulla, le nazioni si saranno stancate per il fuoco.

59 Ordine dato dal profeta Geremia a Seraia, figliuolo di Neria, figliuolo di Mahaseia, quando si recò a Babilonia con Sedekia, re di Giuda, il quarto anno del regno di Sedekia. Seraia era capo dei ciambellani.

60 Geremia scrisse in un libro tutto il male che doveva accadere a Babilonia, cioè tutte queste parole che sono scritte riguardo a Babilonia.

61 E Geremia disse a Seraia: "Quando sarai arrivato a Babilonia, avrai cura di leggere tutte queste parole,

62 e dirai: O Eterno, tu hai detto di questo luogo che lo avresti distrutto, sì che non sarebbe più abitato né da uomo, né da bestia, e che sarebbe ridotto in una desolazione perpetua.

63 E quando avrai finito di leggere questo libro, tu vi legherai una pietra, lo getterai in mezzo all’Eufrate,

64 e dirai: Così affonderà Babilonia, e non si rialzerà più, a motivo del male ch’io faccio venire su di lei; cadrà esausta". Fin qui, le parole di Geremia.

   

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Apocalypse Explained #279

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279. And the second animal like a calf. That this signifies the appearance in ultimates of the Divine good as to defence is evident from the signification of a calf, or young bullock, as being the good of the natural man, and specifically his good of innocence and charity; and because it denotes this good, it also denotes the good of the ultimate heaven, for this heaven is spiritual-natural (as may be seen in the work, Heaven and Hell. n. 29-31). And because this good is in the ultimate heaven, therefore it is a guard, or defence, to prevent the higher heavens from being approached except by the good of love and of charity; this is why one cherub was like a calf. That this appearance was in ultimates, may be seen just above (n. 278). The reason why a calf or young bullock signifies the good of the natural man, is that those animals which belonged to the herd signified the affections of good and truth in the external or natural man, and those which belonged to the flock signified the affections of good and truth in the internal or spiritual man. Those animals which belong to the flock are lambs, she-goats, sheep, rams, and he-goats; and those which belong to the herd are oxen, calves, young bullocks.

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

"Their right foot and the soles of their feet, as it were the soles of a calf's foot, and they were shining, as the colour of polished brass" (1:7).

The reason their right foot was thus seen was that the cherubim represented the Divine guardianship of the Lord, and the feet and soles of the feet represented the same in ultimates, or in the spiritual-natural heaven and in the natural world. For by the feet is signified in general the Natural; by the right foot is signified the Natural as to good; by the sole of the foot the ultimates therein, and similarly polished brass signifies good in the Natural. It is therefore evident that good in the Natural is signified by a calf, and that here is the ultimate good which guards and defends lest the heavens should be approached except by the good of love and of charity. (That the feet signify the Natural may be seen, Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is on the right signifies good from which is truth, n. 9604, 9736, 10061: hence the right foot signifies the Natural as to good. That the palms of the hands, the soles of the feet, and hoofs, signify the ultimates in the Natural, may be seen, n. 4938, 7729; and that polished brass signifies natural good, may be seen above, n. 70).

[3] In Hosea:

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

What is meant by rendering the bullocks of the lips, no one can know unless he understands what bullocks, and what the lips signify. That confession and thanksgiving from a good heart is here denoted, is evident; but it is thus expressed because bullocks signify external good, and the lips signify doctrine; hence by rendering the bullocks of the lips, is signified to confess and give thanks from the goods of doctrine. (That the lips signify doctrine, may be seen,Arcana Coelestia 1286, 1288.)

[4] In Amos:

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

The subject here treated of is those who possess in abundance the knowledges of good and truth, and yet lead an evil life. To eat the lambs out of the flock signifies to drink in the knowledges of internal good or of the spiritual man; and to eat the calves out of the midst of the stall signifies to drink in the knowledges of external goods or of the natural man; and to draw the habitation of violence is to live a life contrary to charity.

[5] In Malachi:

"But 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 calves of the stall" (4:2).

The sun of righteousness which 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; hence, to go forth, and to grow up as calves of the stall, signifies an increase of all good; fatted, and also fat, signifying good.

[6] In Luke:

The father said to his servants concerning the prodigal son who returned penitent in heart, "Bring forth the best 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; and let us eat and be merry" (15:22, 23).

He who understands only the sense of the letter might suppose that this passage contains nothing deeper than appears in that sense, when nevertheless every particular involves something heavenly; as that they should put on the returning prodigal the best 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 should kill it, and eat and be merry. By the prodigal son are meant those who are prodigal of spiritual riches, which are knowledges (cognitiones) of truth and good; by his return to his father, and his confession that he was not worthy to be called his son, are signified penitence of heart and humiliation. By the best, or chief (primarium) robe being put on him, are signified general and primary truths; by a ring upon the hand is signified the conjunction of truth and good in the internal or spiritual man; by shoes upon the feet is signified the same in the external or natural man; and by both these, regeneration. By the fatted calf is signified the good of love and of charity; and by their eating and being merry are signified association and heavenly joy.

[7] In Jeremiah:

"I will give the men who have transgressed my covenant, who have not established the words of my covenant which they made before me, the covenant of the calf which they cut into two pieces that they might pass between the parts thereof, the princes of Judah and the princes of Jerusalem, the royal ministers and priests, and all the people of the land, passing 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" (34:18-20).

What is meant by the covenant of the calf, and by passing between the parts thereof, no one can know unless he knows what is signified by covenant, what by calf, what by its being cut into two parts; also, what is meant by the princes of Judah and of Jerusalem, by the royal ministers, the priests, and the people of the land. That there is some heavenly arcanum herein is evident. Nevertheless it can be understood, when it is known that a covenant denotes conjunction; a calf, good; a calf cut into two parts, the good proceeding from the Lord on one part, and the good received by man on the other, whence there is conjunction; and that the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land, denote the goods and truths which pertain to the church; and that to pass between the parts denotes to conjoin. When these things are known the internal sense of the passage may be known, which is, that there was no conjunction by the goods and truths of the church with that nation, but disjunction.

[8] Similar things are involved in the covenant of the calf with Abram, concerning which it is thus written in Genesis:

Jehovah said to Abram, "Take to thee a calf 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 unto himself all these, and divided them in the midst, and laid each part one against another; and the birds divided he not. And when the fowls came down upon the carcasses, Abram drove them away. And when the sun was going down, a deep sleep fell upon Abram; and, lo, a horror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram" (15:9-12, 18).

The horror of great darkness which fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness as to the truths and goods of the church; this state of that nation is what is described in the Prophet by the covenant ratified by dividing the calf into two parts, between which they passed. Because by a calf is signified the good of the natural man and its truth, which is scientific truth (scientificum); and since the natural man and the scientific thereof is signified by Egypt, therefore Egypt in the Word is called a she-calf, and also a he-calf; therefore, also, after they applied the scientifics (scientifica) of the church to magical and idolatrous purposes they turned the calf into an idol. This is why the sons of Israel made to themselves a calf in the wilderness, and worshipped it, and also why they had a calf in Samaria.

[9] That Egypt is thus designated is evident in Jeremiah:

"A very fair she-calf is Egypt; destruction cometh out of the north, and her mercenaries in the midst of her as calves of the stall" (46:20, 21).

(Concerning the calf which the sons of Israel made to themselves in the wilderness, see Exodus 32; and concerning the calf of Samaria, 1 Kings 12:25-32).

Again, 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 it may be cut off. Thy calf, O Samaria, hath forsaken thee. For from Israel was it also; the workman made it, not God; the calf of Samaria shall be broken in pieces" (8:4-6).

The subject here treated of is the corrupt explanation of the Word, the sense of the letter of which is turned to favour their own loves and the principles of religion thence conceived. To make a king but not by Jehovah, and to make princes and I have not known, signifies doctrinals from man's own intelligence, which are essentially falsities, but which they make to appear as truths. For a king signifies truth, and, in an opposite sense, falsity; princes signify primary truths, and, in the opposite sense, falsities which are called principles of religion. To make idols of their silver and gold signifies their perversion of the truths and goods of the church, and worshipping them as holy, although, being derived from their own intelligence, they are destitute of life. Silver denotes the truth, and gold the good, which are from the Lord. Idols signify worship from doctrine which is from man's own intelligence; "the workman made it, and not God," signifies, that it is from man's proprium and not from the Divine; to be broken in pieces, signifies to be dissipated; hence it is evident what is signified by the calf of Samaria. Because calves signified the good of the natural man, therefore also calves were sacrificed, concerning which see Exodus 29:11, 12 and following verses; Leviticus 4:3, 13 and following verses; 8:15 and following verses; 9:2; 16:3; 23:18; Numbers 8:8 and following verses; 15:24; 28:19, 20; Judg. 6:25-29; 1 Sam. 1:25; 16:2; 1 Kings 18:23-26, 33. For all the animals which were sacrificed signified various classes of the goods of the church.

  
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Translation by Isaiah Tansley. Many thanks to the Swedenborg Society for the permission to use this translation.

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Arcana Coelestia #1462

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1462. 'Egypt' means, in reference to the Lord, knowledge comprised of cognitions, but in reference to all others, knowledge in general. This becomes clear from the meaning of that country in the Word, dealt with already in several places, and specifically in 1164, 1165. Indeed the Ancient Church existed in Egypt, as it did in many other places, 1238, and while the Church was in that region all kinds of knowledge flourished there more than anything else; and this explains why 'Egypt' came to mean knowledge. But after those people desired to penetrate the mysteries of faith by means of all this knowledge, and so to inquire into the truth of Divine arcana from their own power, Egypt became a place of magic, and so came to mean factual knowledge which perverts, and which gives rise to falsities and derivative evils, as is clear in Isaiah 19:11.

[2] That 'Egypt' means all kinds of knowledge that serve a use, thus at this point knowledge comprised of cognitions which is able to serve as vessels for celestial and spiritual things, becomes clear from the following places in the Word: In Isaiah,

They have led Egypt astray, the corner-stone of the tribes. Isaiah 19:13.

Here it is called 'the corner-stone of the tribes', which was to serve as the base on which the things of faith meant by 'the tribes' were to rest. In the same prophet,

On that day there will be five cities in the land of Egypt which speak in the lip of Canaan and swear to Jehovah Zebaoth. Each will be called Ir Heres. On that day there will be an altar to Jehovah in the midst of the land of Egypt, and a pillar at its border to Jehovah; and it will be a sign and a witness to Jehovah Zebaoth in the land of Egypt, for they will cry to Jehovah because of the oppressors, and He will send a savior and a prince to them, and he will deliver them. And Jehovah will make Himself known to Egypt, and the Egyptians will know Jehovah on that day and will offer sacrifice and minchah, and will make vows to Jehovah and perform them. And Jehovah will smite Egypt, smiting and healing, and they will return to Jehovah; and He will be entreated by them, and He will heal them. Isaiah 19:18-22.

Used in a good sense here, 'Egypt' stands for people who possess facts, or natural truths, which are the vessels for spiritual truths.

[3] In the same prophet,

On that day there will be a highway from Egypt to Asshur, and Asshur will come into Egypt and Egypt into Asshur, and the Egyptians will serve Asshur. 1 On that day Israel will be the third with Egypt and Asshur, a blessing in the midst of the earth, whom Jehovah Zebaoth will bless, saying, Blessed be Egypt My people, and Asshur the work of My hands, and Israel My heritage. Isaiah 19:23-25.

Here 'Egypt' means knowledge consisting of natural truths, 'Asshur' reason or rational things, and 'Israel' spiritual things, which follow one another in that order. Hence the statement that 'on that day there will be a highway from Egypt to Asshur, and Israel will be the third with Egypt and Asshur'.

[4] In Ezekiel,

Fine linen with embroidered work from Egypt was your sail, that it might be to you an ensign. Ezekiel 27:7.

This refers to Tyre, which means the possession of cognitions. 'Fine linen with embroidered work' stands for the truths contained in all kinds of knowledge which are of service; belonging as they do to the external man facts ought to be of service to the internal man. In the same prophet,

Thus said the Lord Jehovih, At the end of forty years I will gather Egypt from the peoples among whom they were scattered, and I will bring back the captivity of Egypt. Ezekiel 29:13-14.

Here also 'Egypt' has much the same meaning, as is also said of Judah and Israel in many other places that they were to be gathered from the peoples and brought back from captivity. In Zechariah,

And it will be that whoever of the families of the earth does not go up to Jerusalem to worship the King, Jehovah Zebaoth, there will be no rain upon them And if the family of Egypt does not go up, and does not come . . . Zechariah 14:17-18.

Here also 'Egypt' is used in a good sense to have a similar meaning.

[5] That knowledge or human wisdom is meant by 'Egypt' becomes clear also in Daniel 11:43 where knowledge of celestial and of spiritual things is called 'the secret hoards of gold and silver' and also 'the precious things of Egypt'. And of Solomon it is said that his wisdom surpassed the wisdom of all the sons of the east and all the wisdom of the Egyptians, 1 Kings 4:30. And the house built by Solomon for Pharaoh's daughter had no other representation, 1 Kings 7:8 and following verses.

[6] The Lord's being taken into Egypt when He was an infant had no other meaning than that which here is meant by Abram, though He was also taken there so that He might fulfill all things that had taken place and were representative of Himself. The passage of Jacob and his sons down into Egypt represented in the inmost sense nothing other than the Lord's initial instruction in cognitions from the Word, as is also evident from what follows. In reference to the Lord the following is said in Matthew,

The angel of the Lord appeared to Joseph in a dream, saying, Rise, take the boy and His mother, and flee into Egypt, and be there until I tell you. He rose and took the boy and His mother by night, and departed into Egypt, and was there until the death of Herod, so that what had been said by the prophet might be fulfilled, when he said, Out of Egypt have I called My son. Matthew 2:13-15, 19-21.

This promise is stated in Hosea as follows,

When Israel was a boy I loved him, and out of Egypt I called My son. Hosea 11:1.

From this it is clear that 'the boy Israel' is used to mean the Lord, His instruction when a boy being expressed by the words, 'Out of Egypt have I called My son'.

[7] In the same prophet,

By a prophet Jehovah brought Israel up out of Egypt and by a prophet he was preserved. Hosea 12:12-13.

Here similarly 'Israel' is used to mean the Lord. 'A prophet' means one who teaches, thus teaching consisting of cognitions. In David,

Turn us back, O God Zebaoth, cause Your face 2 to shine and we shall be saved. You caused a vine to set out from Egypt, You drove out the nations and planted it. Psalms 80:7-8.

This too refers to the Lord, who is called 'the vine out of Egypt' as regards the cognitions in which He was receiving instruction.

Footnotes:

1. The Hebrew of his text in Isaiah may be read in two different ways - serve Asshur or serve with Asshur. Most English versions of Isaiah prefer the second of these.

2. literally, Faces

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