The Bible

 

Jeremias 51

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1 Assim diz o Senhor: Eis que levantarei um vento destruidor contra Babilônia, e contra os que habitam na Caldéia.

2 E enviarei padejadores contra Babilônia, que a padejarão, e esvaziarão a sua terra, quando vierem contra ela em redor no dia da calamidade.

3 Não arme o flecheiro o seu arco, nem se levante o que estiver armado da sua couraça; não perdoeis aos seus jovens; destruí completamente todo o seu exército.

4 Cairão mortos na terra dos caldeus, e feridos nas ruas dela.

5 Pois Israel e Judá não foram abandonados do seu Deus, o Senhor dos exércitos, ainda que a terra deles esteja cheia de culpas contra o Santo de Israel.

6 Fugi do meio de Babilônia, e livre cada um a sua vida; não sejais exterminados na sua punição; pois este é o tempo da vingança do Senhor; ele lhe dará o pago.

7 Na mão do Senhor a Babilônia era um copo de ouro, o qual embriagava a toda a terra; do seu vinho beberam as nações; por isso as nações estão fora de si.

8 Repentinamente caiu Babilônia, e ficou arruinada; uivai sobre ela; tomai bálsamo para a sua dor, talvez sare.

9 Queríamos sarar Babilônia, ela, porém, não sarou; abandonai- a, e vamo-nos, cada qual para a sua terra; pois o seu julgamento chega até o céu, e se eleva até as mais altas nuvens.

10 O Senhor trouxe à luz a nossa justiça; vinde e anunciemos em Sião a obra do Senhor nosso Deus.

11 Aguçai as flechas, preperai os escudos; o Senhor despertou o espírito dos reis dos medos; porque o seu intento contra Babilônia é para a destruir; pois esta é a vingança do Senhor, a vingança do seu templo.

12 Arvorai um estandarte sobre os muros de Babilônia, reforçai a guarda, colocai sentinelas, preparai as emboscadas; porque o Senhor tanto intentou como efetuou o que tinha dito acerca dos moradores de Babilônia.

13 ç tu, que habitas sobre muitas águas, rica de tesouros! é chegado o teu fim, a medida da tua ganância.

14 Jurou o Senhor dos exércitos por si mesmo, dizendo: Certamente te encherei de homens, como de locustas; e eles levantarão o grito de vitória sobre ti.

15 É ele quem fez a terra com o seu poder, estabeleceu o mundo com a sua sabedoria, e estendeu os céus com o seu entendimento.

16 Â sua voz, há grande tumulto de águas nas céus, e ele faz subir os vapores desde as extremidades da terra; faz os relâmpagos para a chuva, e tira o vento dos seus tesouros.

17 Embruteceu-se todo homem, de modo que não tem conhecimento; todo ourives é envergonhado pelas suas imagens esculpidas; pois as suas imagens de fundição são mentira, e não há espírito em nenhuma delas.

18 Vaidade são, obra de enganos; no tempo em que eu as visitar perecerão.

19 Não é semelhante a estes a porção de Jacó; porque ele é o que forma todas as coisas; e Israel é a tribo da sua herança; o Senhor dos exércitos é o seu nome.

20 Tu me serves de martelo e de armas de guerra; contigo despedaçarei nações, e contigo destruirei os reis;

21 contigo despedaçarei o cavalo e o seu cavaleiro; contigo despedaçarei e carro e o que nele vai;

22 contigo despedaçarei o homem e a mulher; contigo despedaçarei o velho e o moço; contigo despedaçarei o mancebo e a donzela;

23 contigo despedaçarei o pastor e o seu rebanho; contigo despedaçarei o lavrador e a sua junta de bois; e contigo despedaçarei governadores e magistrados.

24 Ante os vossos olhos pagarei a Babilônia, e a todos os moradores da Caldéia, toda a sua maldade que fizeram em Sião, diz o Senhor.

25 Eis-me aqui contra ti, ó monte destruidor, diz o Senhor, que destróis toda a terra; estenderei a minha mão contra ti, e te revolverei dos penhascos abaixo, e farei de ti um monte incendiado.

26 E não tomarão de ti pedra para esquina, nem pedra para fundamentos; mas desolada ficarás perpetuamente, diz o Senhor.

27 Arvorai um estandarte na terra, tocai a trombeta entre as nações, preparai as nações contra ela, convocai contra ela os reinos de Arará, Mini, e Asquenaz; ponde sobre ela um capitão, fazei subir cavalos, como locustas eriçadas.

28 Preparai contra ela as nações, os reis dos medos, os seus governadores e magistrados, e toda a terra do seu domínio.

29 E a terra estremece e está angustiada; porque os desígnios do Senhor estão firmes contra Babilônia, para fazer da terra de Babilônia uma desolação, sem habitantes.

30 Os valentes de Babilônia cessaram de pelejar, ficam nas fortalezas, desfaleceu a sua força, tornaram-se como mulheres; incendiadas são as suas moradas, quebrados os seus ferrolhos.

31 Um correio corre ao encontro de outro correio, e um mensageiro ao encontro de outro mensageiro, para anunciar ao rei de Babilônia que a sua cidade está tomada de todos os lados.

32 E os vaus estão ocupados, os canaviais queimados a fogo, e os homens de guerra assombrados.

33 Pois assim diz o Senhor dos exércitos, o Deus de Israel: A filha de Babilônia é como a eira no tempo da debulha; ainda um pouco, e o tempo da sega lhe virá.

34 Nabucodonozor, rei de Babilônia, devorou-me, esmagou-me, fez de mim um vaso vazio, qual monstro tragou-me, encheu o seu ventre do que eu tinha de delicioso; lançou-me fora.

35 A violência que se me fez a mim e à minha carne venha sobre Babilônia, diga a moradora de Sião. O meu sangue caia sobre os moradores de Caldéia, diga Jerusalém.

36 Pelo que assim diz o Senhor: Eis que defenderei a tua causa, e te vingarei; e secarei o seu mar, e farei que se esgote a sua fonte:

37 E Babilônia se tornará em montões, morada de chacais, objeto de espanto e assobio, sem habitante.

38 Juntos rugirão como leões novos, bramarão como cachorros de leões.

39 Estando eles excitados, preparar-lhes-ei um banquete, e os embriagarei, para que se regozijem, e durmam um perpétuo sono, e não despertem, diz o Senhor.

40 Fá-los-ei descer como cordeiros ao matadouro, como carneiros e bodes.

41 Como foi tomada Sesaque, e apanhada de surpresa a glória de toda a terra! como se tornou Babilônia um espetáculo horrendo entre as nações!

42 O mar subiu sobre Babilônia; coberta está com a multidão das suas ondas.

43 Tornaram-se as suas cidades em ruínas, terra seca e deserta, terra em que ninguém habita, nem passa por ela filho de homem.

44 E castigarei a Bel em Babilônia, e tirarei da sua boca o que ele tragou; e nunca mais concorrerão a ele as nações; o muro de Babilônia está caído.

45 Saí do meio dela, ó povo meu, e salve cada um a sua vida do ardor da ira do Senhor.

46 Não desfaleça o vosso coração, nem temais pelo rumor que se ouvir na terra; pois virá num ano um rumor, e depois noutro ano outro rumor; e haverá violência na terra, dominador contra dominador.

47 Portanto eis que vêm os dias em que executarei juízo sobre as imagens esculpidas de Babilônia; e toda a sua terra ficará envergonhada; e todos os seus traspassados cairão no meio dela.

48 Então o céu e a terra, com tudo quanto neles há, jubilarão sobre Babilônia; pois do norte lhe virão os destruidores, diz o Senhor.

49 Babilônia há de cair pelos mortos de Israel, assim como por Babilônia têm caído os mortos de toda a terra.

50 Vós, que escapastes da espada, ide-vos, não pareis; desde terras longínquas lembrai-vos do Senhor, e suba Jerusalém à vossa mente.

51 Envergonhados estamos, porque ouvimos opróbrio; a confusão nos cobriu o rosto; pois entraram estrangeiros nos santuários da casa do Senhor.

52 Portanto, eis que vêm os dias, diz o Senhor, em que executarei juízo sobre as suas imagens esculpidas; e em toda a sua terra gemerão os feridos.

53 Ainda que Babilônia subisse ao céu, e ainda que fortificasse a altura da sua fortaleza, contudo de mim viriam destruidores sobre ela, diz o Senhor.

54 Eis um clamor de Babilônia! de grande destruição da terra dos caldeus!

55 Pois o Senhor está despojando a Babilônia, e emudecendo a sua poderosa voz. Bramam as ondas do inimigo como muitas águas; ouve-se o arruído da sua voz.

56 Porque o destruidor veio sobre ela, sobre Babilônia, e os seus valentes estão presos; já estão despedaçados os seus arcos; pois o Senhor é Deus das recompensas, ele certamente retribuirá.

57 Embriagarei os seus príncipes e os seus sábios, os seus governadores, os seus magistrados, e os seus valentes; e dormirão um sono perpétuo, e jamais acordarão, diz o Rei, cujo nome é o Senhor dos exércitos.

58 Assim diz o Senhor dos exércitos: O largo muro de Babilônia será de todo derribado, e as suas portas altas serão abrasadas pelo fogo; e trabalharão os povos em vão, e as nações se cansarão só para o fogo.

59 A palavra que Jeremias, o profeta, mandou a Seraías, filho de Nerias, filho de Maséias, quando ia com Zedequias, rei de Judá, a Babilônia, no quarto ano do seu reinado. Ora, Seraías era o camareiro-mor.

60 Escreveu, pois, Jeremias num livro todo o mal que havia de vir sobre Babilônia, a saber, todas estas palavras que estão escritas acerca de Babilônia.

61 E disse Jeremias a Seraías: Quando chegares a Babilônia, que leias todas estas palavras;

62 e dirás: Tu, Senhor, falaste a respeito deste lugar, que o havias de desarraigar, até não ficar nele morador algum, nem homem nem animal, mas que se tornaria em perpétua desolação.

63 E acabando tu de ler este livro, atar-lhe-ás uma pedra e o lançarás no meio do Eufrates;

64 e dirás: Assim será submergida Babilônia, e não se levantará, por causa do mal que vou trazer sobre ela; e eles se cansarão.

   

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Apocalypse Explained #622

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622. And when I had eaten it my belly was made bitter, signifies that it was perceived and ascertained that the Word was inwardly undelightful because of the adulterated truth of the sense of its letter. This is evident from the explanations above (n. 617, 618), where there are like words. The "belly" here signifies the interiors of the Word, which are called spiritual, because exploration was represented by "devouring or eating up the little book," which means the Word, and by its taste, which means perception; therefore the first perception is signified by the taste in the mouth, where the little book was "sweet as honey." The first perception of the Word is such as is the perception of the sense of its letter, that is, as the Word is outwardly. The other perception however is signified by its taste when it has come into the belly, which is said to be made bitter by it. This other perception of the Word is such as the perception of its spiritual sense is, that is, as the Word is inwardly. Consequently, as the "mouth" signifies what is exterior, so here the "belly" signifies what is interior, because inwardly received and ascertained. The "belly" signifies interior things because the belly stores up the food inwardly, and "food" signifies everything that nourishes the soul; also because the belly, like the bowels, is within or in the midst of the body; for this reason the "belly," and also the "bowels," signify in the Word interior things.

[2] That the "belly," and the "bowels" signify interior things can be seen from the following passages.

In Ezekiel:

Son of man, feed thy belly and fill thy bowels with this roll (Ezekiel 3:1, 3).

This has a similar signification as what is now being explained in Revelation, that "he took and ate up the little book," for the "roll" has a similar signification as "the little book," namely, the Word, and "to feed the belly and fill the bowels with the roll" signifies to explore how the Word is understood in the church, which is done by the reading and perception of it.

[3] In David:

Fill their belly with Thy treasure; the sons are fed to the full, and what remains to them they leave to their babes (Psalms 17:14).

"Treasure" signifies the truth of the Word, "belly" the interior understanding, so "to fill their belly with treasure" signifies to instruct their interior understanding in the truths of the Word; that thence those who are affected by truths are fully instructed is signified by "the sons are fed to the full," "sons" signifying those who are in the affection of truth; and the sons' "babes," truths in their birth; of such it is said that "what remains to them they leave to their babes." It is here said the interior understanding, for man has an exterior understanding and an interior understanding; the exterior understanding is of the natural mind, and the interior understanding is of the spiritual mind; the interior understanding is signified by the "belly."

[4] In John:

Jesus said, If anyone thirst let him come unto Me and drink. He that believeth on Me, as the Scripture saith, out of his belly shall flow rivers of living water. This He said of the Spirit which they that believe on Him were to receive (John 7:37-39).

Thus the Lord describes Divine truth inwardly perceived by those who are in the spiritual affection of truth; such are meant by "those who thirst and come to the Lord and drink;" that such shall have an understanding of Divine truth is signified by "out of his belly shall flow rivers of living water," "rivers out of the belly" meaning interior understanding or intelligence, and "living water," Divine truth from the Lord; and as "the Holy Spirit" means Divine truth proceeding from the Lord, it is added "this He said of the Spirit which they that believe on Him were to receive."

[5] In Mark:

Whatsoever from without goeth into the man cannot render him unclean, because it goeth not into his heart but into the belly; and is cast out into the draught purging all foods. But that which goeth forth out of the man, that rendereth the man unclean; for from within out of the heart of men it goeth forth (Mark 7:18-21; Matthew 15:17-20).

These words must be thus understood, that all things, whether falsities or evils, that from things seen or things heard flow into the thought of the understanding and not into the affection of its will, do not affect or infect the man, since the thought of a man's understanding, so far as it does not proceed from the affection of his will, is not in the man but outside of him, therefore it is not appropriated to him; it is similar with truth and good. This the Lord teaches by correspondences when He says that "that which enters through the mouth into the belly does not render a man unclean, because it does not enter into the heart, for that which enters into the belly is cast out into the draught;" which means that whatever enters into the thought of man's understanding from without or from the outside, whether from objects of sight or from objects of speech or from objects of the memory, does not render him unclean, but so far as it is not of his affection or will it is separated and cast out, as what is taken into the belly is cast out into the draught. These spiritual things the Lord explained by natural things, since the foods that are taken into the mouth and thus pass into the belly signify such things as man takes in spiritually and with which he nourishes his soul; this is why the "belly" corresponds to the thought of the understanding and signifies it. That the "heart" signifies the affection of man's will has been shown above; also that only that which is made a part of a man's affection or will is appropriated to him. Evidently spiritual, not natural, things are here meant, for the Lord says that "out of the heart proceed evil thoughts, murders, adulteries, whoredoms, thefts, false testimonies, blasphemies." Since the falsities and evils that enter from without into the thoughts enter from the hells, and if not received by man with the will's affection are cast back into the hells, it is said that "they are cast out into the draught," for the "draught" signifies hell; and for the reason that in the hells all things are unclean, and those who are there have been cast out of heaven, which is like a man in form, and is therefore called the Greatest Man and also corresponds to all things of man, while the hells correspond to what is cast out of the belly of the Greatest Man or heaven; this is why hell is meant in the spiritual sense by the "draught." The "belly" is said "to purge all foods," because the "belly" signifies the thought of the understanding, as has been said above, and "foods" signify all spiritual nourishments, and the thought of the understanding is what separates unclean things from what are clean, and thus purges.

[6] In Jeremiah:

Jehovah God hath said, Nebuchadnezzar the king of Babylon hath confounded Me, he hath placed Me as an empty vessel, he hath swallowed Me up as a whale, he hath filled his belly with My delicacies, he hath thrust Me out (Jeremiah 51:34).

"Nebuchadnezzar the king of Babylon" signifies the profanation of Divine truth; and as those who profane it drink it in more than others and apply it to filthy loves, especially to the love of rule, even to the transference to themselves of all Divine power, this is signified by "he hath swallowed me up as a whale, he hath filled his belly with my delicacies," "whale" signifying the lowest natural, in which those are who are in the love of self, and "delicacies" meaning the knowledges of truth and good from the Word, so "to fill the belly with them" signifies to drink in and to profane them.

[7] In David:

Be gracious unto me, O Jehovah, for I am in distress; mine eye wasteth away with vexation, my soul and my belly (Psalms 31:9).

"Eye, soul, and belly," here signify the understanding and exterior and interior thought of truth therefrom; thus the "belly" signifies the interiors of the understanding, which are said "to waste away with vexation" when they are destroyed by falsities.

[8] In the same:

Our soul is bowed down to the dust, our belly cleaveth unto the earth (Psalms 44:25).

Here, too, "soul" and "belly" signify in the spiritual sense the thought of the understanding; and "bowed down to the dust," and "cleaving to the earth," signify to be imbued with falsities, for "dust" and "earth" signify what is infernal and damned. What is infernal and damned is signified also by "going upon the belly" and "eating dust," as was said to the serpent:

Be thou cursed above all beasts, and above all the wild beasts of the field; upon thy belly shalt thou go, and dust shalt thou eat all the days of thy life (Genesis 3:14).

For this reason also:

It was strictly forbidden to eat anything that goeth upon the belly, for it was an abomination (Leviticus 11:42).

"Dust" and "the cleaving of the belly to the earth" signify falsity infernal and damned, because in the spiritual world the hells are under the lands, and through the lands there, falsities of evil are exhaled from the hells; also because the "belly" signifies from correspondence the interiors of the understanding and of thought, and these, if they cleave to the earths there, are infected and imbued with the falsities of evil. For this reason, in the spiritual world no one lies with the belly upon the ground; and indeed, to walk there with the feet upon the ground means to touch and drink in what is exhaled from the hells with the corporeal natural, which corresponds to the soles of the feet; and this natural has no communication with the thoughts of the understanding, except in those who are in evils in respect to life and in falsities in respect to doctrine.

[9] In Job:

The belly prepareth deceit (Job 15:35).

And again:

I am filled with words, the spirit of my belly causes anguish for me; and my belly, like wine, is not opened (Job 32:18, 19);

which means inability to open the thoughts of one's understanding. In Jeremiah:

O Jerusalem, wash thy heart from evil, that thou mayest be saved. How long shall thoughts of thy iniquity lodge in thy belly? (Jeremiah 4:14).

Here thoughts are plainly attributed to the belly, for it is said, "How long shall thoughts of iniquity lodge in thy belly?" and evil is attributed to the heart, because the heart corresponds to the will, in which evil has its seat. In David:

There is no certainty in the mouth of anyone; perditions are their belly; their throat is an open sepulcher; they flatter with their tongue (Psalms 5:9).

Here "perditions," that is, evil thoughts, are attributed to "the belly." In the same:

The belly of man and the heart are deep (Psalms 64:6).

Here "the belly of man" signifies the thoughts of falsity, and "the heart" the affections of evil; the latter belong to the will, the former to the understanding. In Habakkuk:

My belly trembled, my lips quivered at the voice (Habakkuk 3:16).

"My belly trembled" signifies grief of thought, therefore it is added, "my lips quivered at the voice," which signifies a consequent stammering of the speech:

The bowels of the whale in which Jonah was three days and three nights (Jonah 1:17);

signifies the hells where there are most direful falsities, with which he was encompassed, consequently grievous temptations, as can be seen from the prophecy of Jonah in the next chapter, where it is also said:

Out of the belly of hell have I cried, and Thou hast heard my voice (Jonah 2:2).

[10] The "bowels" have a similar signification as the "belly," as can be seen from the following passages. In Isaiah:

My bowels are moved like a harp for Moab, and My inward part for Kir-heres (Isaiah 16:11).

In David:

Bless Jehovah, O my soul, and all my bowels the name of His holiness (Psalms 103:1).

In the same:

I have desired to do Thy will, O my God, and Thy law is in my bowels (Psalms 40:8).

In Ezekiel:

Their silver and their gold shall not be able to deliver them in the day of Jehovah's anger; they shall not satisfy their soul, neither fill their bowels (Ezekiel 7:19).

"Their silver and gold" signify falsities and evils of a religion that is from self-intelligence and self-will; that from these there is no spiritual nourishment, or intelligence and affection of good, is signified by "they shall not satisfy their soul, neither fill their bowels." Because the "bowels" signify the interiors of the thought, and these are what are affected by grief, such grief is described in the Word by "being moved in the bowels" (as Isaiah 63:15; Jeremiah 31:20; Lamentations 1:20; Matthew 9:36; Mark 6:34; 8:2; Luke 1:78; 7:12, 13; 10:33, 34; 15:20).

[11] As the "belly" signifies the interiors of the thought or of the understanding, so "the fruit of the belly" signifies in the spiritual sense the goods of the understanding, and "sons" its truths. Thus in David:

Lo, sons are the heritage of Jehovah, and the fruit of the belly is His reward (Psalms 127:3).

In Isaiah:

They shall have no compassion on the fruit of the belly, their eye shall not spare the sons (Isaiah 13:18).

And in Job:

Pitying I mourn for the son of my belly (Acts of the Apostles 19:17).

In Moses:

He will bless the fruit of the belly and the fruit of the ground (Deuteronomy 7:13).

In Hosea:

Even when they have brought forth I will slay the desires of their belly (Hosea 9:11, 16).

"The fruit of the belly" and "the desires of the belly" signify in the sense of the letter, natural offspring, but in the spiritual sense spiritual offspring, which is knowledge [scientia], intelligence, and wisdom, for man is reborn into these when he is regenerated; this is why "births," "sons," "daughters," and other terms pertaining to nativity signify such things as pertain to spiritual nativity, that is, regeneration; for angels, who perceive the Word spiritually, know of no other births or "fruits of the belly."

[12] For the same reason "womb" and "belly" have this signification in the following passages. In Isaiah:

O that thou hadst hearkened to My commandments! Thy seed would have been as the sand, and the issue of thy bowels like the grains thereof (Isaiah 48:18, 19).

In David:

I was cast upon Thee; from my mother's belly Thou art my God (Psalms 22:10).

In the same:

Thou dost possess my reins; Thou hast covered me in my mother's belly (Psalms 139:13).

In the same:

The wicked are estranged from the womb; they err from the belly, speaking falsehood (Psalms 58:3).

So elsewhere.

[13] The "belly" or "bowels" signify the interiors of the thought or of the understanding, because there are two lives with man, the life of the understanding and the life of the will; to these two fountains of life all things of the body correspond; consequently under their direction all things of the body are acted upon and act, even to the extent that any part of the body that does not suffer itself to be put in action by the understanding and the will has no life. For this reason the universal body is subject to the control of these two lives, for all things in the body that are moved, and so far as they are moved by the respiration of the lungs, are subject to the control of the life of the understanding; and all things in the body that are brought into action, and so far as they are brought into action by the pulsation of the heart, are subject to the control of the life of the will. This is why "soul" and "heart" are often mentioned in the Word, and why the "soul" signifies the life of the understanding, also the life of faith, for the soul is predicated of respiration; and why the "heart" signifies the life of the will, also the life of the love. For the same reason "the belly and bowels" are predicated of thought, which is of the understanding, and the "heart" is predicated of affection, which is of the will.

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