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Jeremias 49

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1 A respeito dos filhos de Amom. Assim diz o Senhor: Acaso Israel não tem filhos? Não tem herdeiro? Por que, então, possui Milcom a Gade, e o seu povo habita nas suas cidades?

2 Portanto, eis que vêm os dias, diz o Senhor, em que farei ouvir contra Rabá dos filhos de Amom o alarido de guerra, e tornar-se-á num montão de ruínas, e os seus arrabaldes serão queimados a fogo; então Israel deserdará aos que e deserdaram a ele, diz o Senhor.

3 Uiva, ó Hesbom, porque é destruída Ai; clamai, ó filhas de Rabá, cingi-vos de sacos; lamentai, e dai voltas pelas sebes; porque Milcom irá em cativeiro, juntamente com os seus sacerdotes e os seus príncipes.

4 Por que te glorias nos vales, teus luxuriantes vales, ó filha apóstata? que confias nos teus tesouros, dizendo: Quem virá contra mim?

5 Eis que farei vir sobre ti pavor, diz o Senhor Deus dos exércitos, de todos os que estão ao redor de ti; e sereis lançados fora, cada um para diante, e ninguém recolherá o desgarrado.

6 Mas depois disto farei voltar do cativeiro os filhos de Amom, diz o senhor.

7 A respeito de Edom. Assim diz o Senhor dos exércitos: Acaso não há mais sabedoria em Temã? Pereceu o conselho dos entendidos? Desvaneceu-se-lhes a sabedoria?

8 Fugi, voltai, habitai em profundezas, ó moradores de Dedã; porque trarei sobre ele a calamidade de Esaú, o tempo em que o punirei.

9 Se vindimadores viessem a ti, não deixariam alguns rabiscos? se ladrões de noite, não te danificariam só o quanto lhes bastasse?

10 Mas eu desnudei a Esaú, descobri os seus esconderijos, de modo que ele não se poderá esconder. E despojada a sua descendência, como também seus irmãos e seus vizinhos, e ele já não existe.

11 Deixa os teus órfãos, eu os guardarei em vida; e as tuas viúvas confiem em mim.

12 Pois assim diz o Senhor: Eis que os que não estavam condenados a beber o copo, certamente o beberão; e ficarias tu inteiramente impune? Não ficarás impune, mas certamente o beberás.

13 Pois por mim mesmo jurei, diz o Senhor, que Bozra servirá de objeto de espanto, de opróbrio, de ruína, e de maldição; e todas as suas cidades se tornarão em desolações perpétuas.

14 Eu ouvi novas da parte do Senhor, que um embaixador é enviado por entre as nações para lhes dizer: Ajuntai-vos, e vinde contra ela, e levantai-vos para a guerra.

15 Pois eis que te farei pequeno entre as nações, desprezado entre os homens.

16 Quanto à tua terribilidade, enganou-te a arrogância do teu coração, ó tu que habitas nas cavernas dos penhascos, que ocupas as alturas dos outeiros; ainda que ponhas o teu ninho no alto como a águia, de lá te derrubarei, diz o Senhor.

17 E Edom se tornará em objeto de espanto; todo aquele que passar por ela se espantará, e assobiará por causa de todas as suas pragas.

18 Como na subversão de Sodoma e Gomorra, e das cidades circunvizinhas, diz o Senhor, não habitará ninguém ali, nem peregrinará nela filho de homem.

19 Eis que como leão subirá das margens do Jordão um inimigo contra a morada forte; mas de repente o farei correr dali; e ao escolhido, pô-lo-ei sobre ela. Pois quem é semelhante a mim? e quem me fixará um prazo? e quem é o pastor que me poderá resistir?

20 Portanto ouvi o conselho do Senhor, que ele decretou contra Edom, e os seus desígnios, que ele intentou contra os moradores de Temã: Até os mais novos do rebanho serão arrastados; certamente ele assolará as suas moradas sobre eles.

21 A terra estremecerá com o estrondo da sua queda; o som do seu clamor se ouvirá até o Mar Vermelho.

22 Eis que como águia subirá, e voará, e estenderá as suas asas contra Bozra; e o coração do valente de Edom naquele dia se tornará como o coração da mulher que está em dores de parto.

23 A respeito de Damasco. Envergonhadas estão Hamate e Arpade, e se derretem de medo porquanto ouviram más notícias; estão agitadas como o mar, que não pode aquietar-se.

24 Enfraquecida está Damasco, virou as costas para fugir, e o tremor apoderou-se dela; angústia e dores apossaram-se dela como da mulher que está de parto.

25 Como está abandonada a cidade famosa, a cidade da minha alegria!

26 Portanto os seus jovens lhe cairão nas ruas, e todos os homens de guerra serão consumidos naquele dia, diz o Senhor dos exércitos.

27 E acenderei fogo no muro de Damasco, o qual consumirá os palácios de Bene-Hadade.

28 A respeito de Quedar, e dos reinos de Hazor, que Nabucodonozor, rei de Babilônia, feriu. Assim diz o Senhor: Levantai-vos, subi contra Quedar, e destruí os filhos do Oriente.

29 As suas tendas e os seus rebanhos serão tomados; as suas cortinas serão levadas, como também todos os seus vasos, e os seus camelos; e lhes gritarão: Há terror de todos os lados!

30 Fugi, desviai-vos para muito longe, habitai nas profundezas, ó moradores de Hazor, diz o Senhor; porque Nabucodonozor, rei de Babilônia, tomou conselho contra vós, e formou um desígnio contra vós.

31 Levantai-vos, subi contra uma nação que está sossegada, que habita descuidada, diz o Senhor; que não tem portas nem ferrolhos, que habita a sós.

32 E os seus camelos serão para presa e a multidão do seu gado para despojo; e espalharei a todo o vento aqueles que cortam os cantos da sua cabeleira; e de todos os lados lhes trarei a sua calamidade, diz o Senhor.

33 Assim Hazor se tornará em morada de chacais, em desolação para sempre; ninguém habitará ali, nem peregrinará nela filho de homem.

34 A palavra do Senhor, que veio a Jeremias, o profeta, acerca de Elão, no princípio do reinado de Zedequias, rei de Judá, dizendo:

35 Assim diz o Senhor dos exércitos: Eis que eu quebrarei o arco de Elão, o principal do seu poder.

36 E trarei sobre Elão os quatro ventos dos quatro cantos dos céus, e os espalharei para todos estes ventos; e não haverá nação aonde não cheguem os fugitivos de Elão.

37 E farei que Elão desfaleça diante de seus inimigos e diante dos que procuram a sua morte. Farei vir sobre eles o mal, o furor da minha ira, diz o Senhor; e enviarei após eles a espada, até que eu os tenha consumido.

38 E porei o meu trono em Elão, e destruirei dali rei e príncipes, diz o Senhor.

39 Acontecerá, porém, nos últimos dias, que restaurarei do cativeiro a Elão, diz o Senhor.

   

From Swedenborg's Works

 

Apocalypse Explained #31

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31. (Verse 6) And hath made us kings and priests. That this signifies, that from Him we are in His spiritual and celestial kingdom, is evident from the signification of kings as being those who are in truths from good, and, because these constitute the spiritual kingdom of the Lord, as being those who are in His spiritual kingdom - that such are signified by kings in the Word, will be evident from what follows; and from the signification of priests, as denoting those who are in the good of love, and, because these constitute the celestial kingdom of the Lord, as denoting those who are in His celestial kingdom. (That there are two kingdoms into which the heavens are in general distinguished, may be seen in the work, Heaven and Hell 20-28; and that the spiritual kingdom is called the regal kingdom of the Lord, and the celestial kingdom His priestly kingdom, may be seen in the same work, n. 24.) Mention is made of kings in many places in the prophetic Word, and those who are ignorant of the internal sense, believe that kings are there meant; kings, however, are not meant, but all those who are in truths from good, or in faith from charity, from the Lord; the reason is, that the Lord is the only King, and those who, from the Lord, are in truths from good, are called His sons. This is why, by princes, sons of the kingdom, sons of kings, and also by kings such are meant; and that abstractedly from persons, as is the case in heaven, truths from good are meant, or, what is the same thing, faith from charity; because truth pertains to faith, and good to charity.

[2] That kings are not meant, may be evident from the expression alone here used, namely, that Jesus Christ hath made us kings and priests; and afterwards,

"Thou hast made us unto our God kings and priests, and we shall reign on the earth" (Apoc. 5:10);

And in Matthew:

"The [good] seed are the sons of the kingdom" (13:38)

the seed sown in the field denotes truths from good, which man has from the Lord (as may be seen, Arcana Coelestia 3373, 10248, 10249). Every one also may perceive that the Lord will not make all those who are there treated of kings, that He calls them kings from the power and the glory belonging to those who are in truths from good from the Lord.

From these considerations it may now be seen, that by king, in the prophetic Word, is meant the Lord as to Divine truth, and by kings and princes, those who are in truths from good from the Lord; and, as most terms used in the Word have also an opposite sense, in that sense kings signify those who are in falsities from evil.

[3] That by king in the Word is meant the Lord as to Divine truth, is evident from the words of the Lord Himself to Pilate:

"Pilate therefore said unto him, Art thou a king then? Jesus answered, Thou sayest that I am a king. For this was I born, and for this came I into the world, that I should bear witness unto the truth. Every one that is in the truth heareth my voice. Pilate saith unto him, What is truth?" (John 18:37, 38).

From the question of Pilate, What is truth? it is evident that he understood that the Lord called truth a king; but because he was a Gentile, and knew nothing from the Word, he could not be instructed that Divine truth was from the Lord, and that He was Divine truth; therefore, immediately after his question, "He went out to the Jews, saying, I find no fault in him"; and afterwards put upon the cross,

"This is Jesus, the king of the Jews. And when the chief priests said unto him, Write not, The king of the Jews, but that he said, I am the king of the Jews, Pilate answered, What I have written, I have written" (John 19:19-22).

[4] These things being understood, it may be known what is meant by kings in the following passages in the Apocalypse:

"The sixth angel poured out his vial upon the great river Euphrates, and the water thereof was dried up, that the way of the kings from the rising of the sun might be prepared" (16:12).

With the great whore that sitteth upon many waters, "the kings of the earth have committed fornication" (17:1, 2).

"The seven heads are seven mountains on which the woman sitteth, and they are seven kings; five are fallen, the other is not yet come. And the ten horns which thou sawest are ten kings, who have not yet received the kingdom, but they receive power as kings one hour with the beast. These shall make war with the Lamb, and the Lamb shall overcome them; for he is Lord of lords and King of kings" (17:9, 10, 12, 14).

"And the woman whom thou sawest is the great city, which reigneth over the kings of the earth" (17:18).

"All nations have drunk of the wine of the wrath of the fornication" of Babylon, "and the kings of the earth have committed fornication with her" (18:3).

"And I saw the beast, and the kings of the earth, and their armies, gathered together to make war with him that sat on the horse, and with his army" (19:19).

"And the nations which are saved shall walk in the light of it, and the kings of the earth shall bring their glory and honour into it" (21:24).

In these passages by kings are not meant kings, but all who are either in truths from good, or in falsities from evil, as said above.

In like manner in Daniel, by "the king of the south," and "the king of the north," who made war against each other (11:1to the end). By the king of the south are there meant those who are in the light of truth from good, and by the king of the north those who are in darkness from evil. (That the south in the Word signifies those who are in the light of truth from good, may be seen,Arcana Coelestia 1458, 3708, 3195, 5672, 9642, and the north those who are in the darkness of falsity from evil, n. 3708, and in general in the work, Heaven and Hell 141-153; where the four quarters in heaven are treated of.)

[5] Kings are also frequently mentioned by the prophets in the Old Testament, where also are likewise meant those who are in truths from good from the Lord, and, in an opposite sense, those who are in falsities from evil; as in Isaiah:

"He shall disperse many nations; kings shall shut their mouths upon him; because what was [not] told them they have seen, and what they have not heard they have understood" (52:15).

And in the same:

"Zion of the Holy One of Israel, thou shalt suck the milk of the nations, and shalt suck the breasts of kings" (60:16).

Also, in the same:

"Kings shall be thy nursing fathers and princesses thy nursing mothers; they shall bow down to thee with their face to the earth" (49:23).

And moreover in Isaiah 14:9; 24:21; 60:10; Jerem. 2:26; 4:9; 49:38; Lament. 2:6, 9; Ezekiel 7:26, 27; Hosea, 3:4; Zeph. 1:8; Psalm 2:10; 110:5. Falsities, Genesis 49:20.

[6] Because kings signify those who are in truths from good from the Lord, therefore it became a custom from ancient times, that kings, when they were crowned, should be distinguished by certain insignia which signify truths from good; as, for example, that the king should be anointed with oil, that he should wear a crown of gold, that he should hold a sceptre in the right hand, that he should be clothed with a crimson robe, that he should sit upon a throne of silver, and that he should ride with his insignia upon a white horse. (For oil signifies good from which is truth, as may be seen, Arcana Coelestia 886, 4683, 9780, 9954, 10011, 10261, 10268; a crown of gold upon the head has a similar signification, n. 9930; a sceptre, which is a staff, signifies the power of truth from good, n. 4581, 4876, 4966; a robe and cloak signifies Divine truth in the spiritual kingdom, n. 9825, 10005; and crimson, the spiritual love of good, n. 9467; a throne, the kingdom of truth from good, n. 5313, 6397, 8625; and silver, that truth itself, n. 1551, 1552, 2954, 5658.) A white horse signifies the understanding enlightened from truths (as may be seen in the little work, The White Horse 1-5. That rituals observed at the coronation of kings involve such things, but that the knowledge thereof is at this day lost, see also n. 4581, 4966).

[7] Since it is evident from these things what is signified by king in the Word, I will add to the above, why the Lord, when He entered Jerusalem, sat upon the foal of an ass, and why the people then proclaimed Him king, and also strewed their garments in the way (Matthew 21:1-8; Mark 11:1-11; Luke 19:28-40; John 12:14-16); which is predicted in Zechariah:

"Exult, O daughter of Zion! shout, O daughter of Jerusalem; behold, thy king cometh unto thee, just and having salvation; riding upon an ass, and upon the foal of an ass" (9:9; Matthew 21:5; John 12:15).

The reason of this was, that to sit upon an ass, and upon the foal of an ass, was the mark of distinction belonging to a chief, judge and also to a king. This is evident from the following passages:

"My heart is toward the lawgivers of Israel, ye who ride upon white asses" (Judges 5:9, 10).

"The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; who shall bind his ass's foal to the vine, and the son of his she-ass to the noble vine" (Genesis 49:10, 11).

Because to sit upon an ass and the foal of an ass was a sign of such rank, therefore the judges rode upon white asses (Judges 5:9, 10), and their sons upon asses' colts (Judges 10:4, and 12:14); and a king himself, when he was crowned, upon a she-mule (1 Kings 1:33), and his sons upon mules (2 Sam. 13:29). He who does not know what is signified in a representative sense by a horse, a mule, and the foal of an ass, supposes that the Lord's riding upon the foal of an ass, signified affliction and humiliation; whereas it signified regal magnificence; therefore also the people then proclaimed the Lord king, and strewed their garments upon the way. (The reason why this was done when He went into Jerusalem was because by Jerusalem is signified the church, as may be seen in the small work, The New Jerusalem and its Doctrine, n. 6; that garments signify truths clothing good, and ministering to it, may be seen in Arcana Coelestia, n. 1073, 2576, 5248, 5319, 5954, 9212, 9216, 9952, 10536, and in the work, Heaven and Hell 177-182.)

[8] From these things it is now evident what is signified by king and by kings in the Word, so also, what by the Anointed, Messiah, and Christ; for Anointed, Messiah, and Christ, just as King, signify the Lord as to Divine truth going forth from His Divine good; for a king is called the anointed, and the term signifying anointed is Messiah in Hebrew and Christ in Greek. (But that the Lord, as to His Divine Human was alone "the Anointed of Jehovah," because in Him alone was the Divine good of the Divine love from conception, because He was conceived of Jehovah; but all the anointed only represented Him, as may be seen, n. 9954, 10011, 10269. But that priests signified the good that exists in the celestial kingdom may be seen in Arcana Coelestia, where it is shown that priests represented the Lord as to Divine good, n.2015, 6148; that the priesthood was representative of the Lord as to the work of salvation, because this was from the Divine good of His Divine love, see n. 9809; that the priesthood of Aaron, of his sons, and of the Levites was representative of the work of salvation in successive order, see n. 10017; that hence by the priesthood, and by priesthoods in the Word, is signified the good of love which is from the Lord, see n. 9806, 9809. That by the two names, Jesus and Christ, is signified both His priestly and His regal function, that is, by Jesus is signified the Divine good, and by Christ the Divine truth, n.3004, 3005, 3009. That priests who do not acknowledge the Lord, and also kings, represent the contrary of the above, or evil and the falsity from evil, n. 3670.)

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