The Bible

 

Jeremija 50

Study

   

1 Reč koju reče Gospod za Vavilon i za zemlju haldejsku preko Jeremije proroka.

2 Javite narodima i razglasite, podignite zastavu, razglasite, ne tajite, recite: Uze se Vavilon, posrami se Vil, razbi se Merodah; posramiše se idoli njegovi, razbiše se gadni bogovi njegovi.

3 Jer se narod podiže na nj sa severa, koji će mu zemlju opusteti, da neće biti nikoga da živi u njoj; i ljudi i stoka pobeći će i otići.

4 U te dane i u to vreme, govori Gospod, doći će sinovi Izrailjevi i sinovi Judini zajedno, ići će plačući i tražiće Gospoda Boga svog.

5 Pitaće za put u Sion, i obrativši se onamo reći će: Hodite, sjedinimo se s Gospodom zavetom večnim, koji se ne zaboravlja.

6 Narod je moj stado izgubljeno; pastiri njegovi zavedoše ga, te luta po gorama, ide s brda na humove, zaboravivši stan svoj.

7 Ko ih nađe, proždiraše ih, i neprijatelji njihovi govoriše: Nećemo biti krivi, jer zgrešiše Gospodu, stanu pravde, Gospodu, nadi otaca njihovih.

8 Bežite iz Vavilona i iziđite iz zemlje haldejske i budite kao ovnovi pred stadom.

9 Jer, evo, ja ću podignuti i dovešću na Vavilon zbor velikih naroda iz zemlje severne, koji će se uvrstati da se biju s njim, i uzeće ga; strele su im kao u dobrog junaka, ne vraćaju se prazne.

10 I zemlja će se haldejska opleniti, svi koji će je pleniti nasitiće se, govori Gospod.

11 Jer se veseliste, jer se radovaste pleneći moje nasledstvo; jer besneste kao junica na travi i rzaste kao jaki konji.

12 Mati se vaša osramoti vrlo, roditeljka vaša postide se; evo biće poslednja među narodima, pustinja, zemlja suva i pustoš.

13 Od gneva Gospodnjeg neće se u njoj živeti, nego će sva opusteti; ko god prođe mimo Vavilona, čudiće se i zviždaće radi svih rana njegovih.

14 Postavite se oko Vavilona svi koji natežete luk, streljajte ga, ne žalite strela; jer je sagrešio Gospodu.

15 Vičite na nj unaokolo; pruža ruku; temelji mu padoše, zidovi su mu razvaljeni; jer je osveta Gospodnja, osvetite mu se; kako je činio, onako mu činite.

16 Istrebite iz Vavilona sejača i onog koji maše srpom o žetvi; od mača nasilnikovog neka se vrati svaki svom narodu, i svaki u svoju zemlju neka beži.

17 Izrailj je stado razagnano, lavovi ga rasplašiše; najpre ga jede car asirski, a posle mu kosti izlomi Navuhodonosor, car vavilonski.

18 Zato ovako veli Gospod nad vojskama, Bog Izrailjev: Evo, ja ću pohoditi cara vavilonskog i zemlju njegovu, kao što sam pohodio cara asirskog.

19 I povratiću Izrailja u torove njegove, i pašće po Karmilu i Vasanu; i po gori Jefremovoj i Galadu sitiće se duša njegova.

20 U one dane i u ono vreme, govori Gospod, tražiće se bezakonje Izrailjevo, ali ga neće biti; i gresi Judini, ali se neće naći, jer ću oprostiti onima koje ostavim.

21 Iziđi na zemlju meratijamsku i na stanovnike fekodske; zatri i istrebi iza njih, govori Gospod, i učini sve kako ti zapovedim.

22 Vika je ubojna u zemlji i polom velik.

23 Kako se slomi i skrši malj cele zemlje? Kako Vavilon posta čudo među narodima?

24 Ja ti metnuh zamku, Vavilone, i ti se uhvati ne doznavši, našao si se i uhvatio si se, jer si se zaratio s Gospodom.

25 Gospod otvori riznicu svoju i izvadi oružje gneva svog; jer je to delo Gospoda Gospoda nad vojskama u zemlji haldejskoj.

26 Hodite na nju s kraja zemlje, otvorite žitnice njene; gazite je kao stogove, i potrite je da ne ostane od nje ostatka.

27 Pokoljite mačem sve teoce njene, neka siđu na zaklanje; teško njima! Jer dođe dan njihov, vreme pohođenja njihovog.

28 Čuje se glas onih koji beže i koji pobegoše iz zemlje vavilonske da jave u Sionu osvetu Gospoda Boga našeg, osvetu dvora Njegovog.

29 Sazovite na Vavilon mnoštvo; svi koji natežete luk, stanite u logor prema njemu unaokolo da ne pobegne ni jedan, platite mu po delima njegovim; kako je činio, onako mu učinite, jer se je suprot Gospodu uznosio, suprot Svecu Izrailjevom.

30 Zato će mladići njegovi pasti po ulicama njegovim, i svi će vojnici njegovi izginuti u onaj dan, govori Gospod.

31 Evo mene na tebe, ponositi, govori Gospod Gospod nad vojskama, jer dođe dan tvoj, vreme da te pohodim.

32 Ponositi će se spotaći i pasti, i neće biti nikoga da ga podigne; i raspaliću oganj u gradovima njegovim, i spaliće svu okolinu njegovu.

33 Ovako veli Gospod nad vojskama: Sila se čini sinovima Izrailjevim i sinovima Judinim; koji ih zarobiše, drže ih, neće da ih puste.

34 Izbavitelj je njihov silan, ime Mu je Gospod nad vojskama, On će doista braniti stvar njihovu da umiri zemlju i smete stanovnike vavilonske.

35 Mač na Haldejce, govori Gospod, i na stanovnike vavilonske i na knezove njegove i na mudrace njegove.

36 Mač na laže njegove, i poludeće; Mač na junake njegove, i prepašće se.

37 Mač na konje njegove, i na kola njegova i na svu mešavinu što je usred njega, i postaće kao žene; Mač na blago njegovo, i razgrabiće se.

38 Suša na vode njegove, i usahnuće, jer je zemlja idolska, i oko lažnih bogova luduju.

39 Zato će se onde nastaniti divlje zveri i buljine, i sove će onde stanovati; i neće se naseliti do veka i neće se u njoj živeti nikada.

40 Kao kad Gospod zatre Sodom i Gomor i susedstvo njihovo, govori Gospod, neće se niko onde naseliti, niti će se baviti u njoj sin čovečji.

41 Evo, narod će doći sa severa, velik narod, i carevi silni podignuće se od krajeva zemaljskih.

42 Luk i koplje nosiće, žestoki će biti, niti će žaliti; glas će im kao more bučati i jahaće na konjima, spremni kao junaci za boj, na tebe, kćeri vavilonska.

43 Car vavilonski kad čuje glas o njima, klonuće mu ruke, tuga će ga spopasti i bolovi kao porodilju.

44 Gle, kao lav izaći će podižući se više nego Jordan na stan Silnoga; ali ću ga brzo oterati iz te zemlje, i postaviću nad njom onog ko je izabran; jer ko je kao ja? I ko će se preti sa mnom? I koji će mi pastir odoleti?

45 Zato čujte nameru Gospodnju što je naumio za Vavilon, i misli Njegove što je smislio za zemlju haldejsku: zaista najmanji iz stada razvlačiće ih, zaista će opusteti stan s njima.

46 Od praske kad se uzme Vavilon potrešće se zemlja, i vika će se čuti po narodima.

   

From Swedenborg's Works

 

Apocalypse Explained #279

Study this Passage

  
/ 1232  
  

279. And the second animal like a calf, signifies the appearance in ultimates of Divine good in respect to protection. This is evident from the signification of a "calf," or "bullock," as being the good of the natural man, and specifically his good of innocence and charity; and because it is the good of the natural man it also is the good of the lowest heaven, for this heaven is spiritual natural (See in the work on Heaven and Hell 29-31); and as this good is there, there is a guard or protection that the higher heavens be not approached except through the good of love and charity; this is why one cherub was like a calf. That this appearance was in ultimates, see just above n. 278. A "calf" or "bullock" signifies the good of the natural man, because animals from the herd signified the affections of good and truth in the external or natural man; and those from the flock signified the affections of good and truth in the internal or spiritual man. Those from the flock were lambs, she-goats, sheep, rams, and he-goats; those from the herd were oxen, bullocks, and calves.

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

Their foot was straight and the sole of their feet like the sole of a calf's foot, and they sparkled like the appearance of burnished brass (Ezekiel 1:7).

Their foot thus appeared "straight" because the cherubim represented the Divine guard of the Lord, and the feet and the soles of the feet represented the same in ultimates or in the spiritual natural heaven and the natural world; for "feet" in general signify the natural; a "straight foot" the natural in respect to good; "the sole of the foot" the ultimate of the natural; "burnished brass" also signifies good in the natural. From this it is clear that good in the natural is signified by a "calf," and that in this is the ultimate good that guards and protects lest the heavens be approached except through the good of love and charity. (That "feet" signify the natural, see Arcana Coelestia 2162, 3147, 3761, 3986, 4280, 4938-4952, 5327, 5328; that that which is to the right signifies good from which is truth, n. 9604, 9736, 10061; therefore a "straight foot" signifies the natural in respect to good. That "palms," "soles," and "hoofs," signify the ultimates in the natural, see n. 4938, 7729; and that "burnished brass" signifies natural good, see above, n. 70)

[3] In Hosea:

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

What it is to "pay back the bullocks of the lips" no one can know unless he knows what "bullocks" and what "lips" signify; they mean evidently confession and thanksgiving from a good heart; but it is thus expressed because "bullocks" signify external good, and "lips" doctrine; therefore "paying back the bullocks of the lips" signifies to confess and give thanks from the goods of doctrine. (That "lips" signify doctrine, see Arcana Coelestia, n. 1286, 1288.)

[4] In Amos:

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

Here those who have an abundance of the knowledges of good and truth and yet lead an evil life are treated of; "to eat the lambs out of the flock" signifies to imbibe the knowledges of internal good or of the spiritual man; and "to eat the calves out of the midst of the stall" signifies to imbibe the knowledges of external good or of the natural man; and "to cause the habitation of violence to draw near" is to live a life contrary to charity.

[5] In Malachi:

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 fatted calves (Malachi 4:2).

The "Sun of righteousness that 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; therefore "to go forth, and grow up as fatted calves," signifies the increase of all good, "fatted" and "fat" also signifying good.

[6] In Luke:

The father said of the prodigal son who returned penitent in heart, Bring forth the first 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, that we may eat and be glad (Luke 15:22, 23).

He who is acquainted only with the sense of the letter believes that no deeper meaning is contained in this than appears in that sense, when yet every particular involves heavenly things; as that they should "put on him the first 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 might eat and be merry." By "the prodigal son" those who are prodigal of spiritual riches, which are the knowledges of truth and good, are meant; "his returning to his father, and his confession that he was not worthy to be called his son," signifies penitence of heart and humiliation; "the first robe with which he was clothed," signifies general and primary truths; "the ring on the hand" signifies the conjunction of truth and good in the internal or spiritual man; "the shoes on the feet" signify the same in the external or natural man, and both signify regeneration; "the fatted calf" signifies the good of love and charity; and "to eat and be glad" signifies consociation and heavenly joy.

[7] In Jeremiah:

I will give the men that have transgressed My covenant, who have not established the words of the covenant which they made before Me, that of the calf, which they cut in twain that they might pass between the parts thereof, the princes of Judah, and the princes of Jerusalem, the royal ministers and the priests, and all the people of the land, which passed 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 (Jeremiah 34:18-20).

What is meant by "the covenant of the calf," and by "passing between its parts," no one can know without knowing what a "covenant" signifies, and a "calf," and its being "cut in twain;" then what is meant by "the princes of Judah and Jerusalem," by "the royal ministers," "the priests," and "the people of the land." Some heavenly arcanum is evidently meant; and it can be understood when it is known that a "covenant" means conjunction; a "calf" good, a "calf cut in twain" good proceeding from the Lord on the one hand, and good received by man on the other, whence is conjunction; and that "the princes of Judah and of Jerusalem, the royal ministers, the priests, and the people of the land," mean the goods and truths of the church; and that "to pass between the parts" means to conjoin. When these things are known, the internal sense of these words can be seen, namely, that there was no conjunction by the goods and truths of the church with that nation, but disjunction.

[8] Like things are involved in the "covenant of the calf" with Abram, of which in Genesis:

Jehovah said to Abram, Take to thee an heifer 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 him all these, and divided them in the midst, and laid each part over against the other; but the birds divided he not. And the birds of prey came down upon the carcasses; and Abram drove them away. And the sun was at its going down, and a deep sleep fell upon Abram; and lo, a terror of great darkness fell upon him. And in that day Jehovah made a covenant with Abram (Genesis 15:9-12, 18).

The "terror of great darkness" that fell upon Abram signified the state of the Jewish nation, which was in the greatest darkness in respect to the truths and goods of the church. This state of that nation is what is described in the prophet by "the covenant of the calf which they cut into two parts, between which they passed." Since a "calf" signifies the good of the natural man and its truth, which is knowledge [scientificum]; and since the natural man and its knowledge [scientificum] is signified by "Egypt," therefore in the Word Egypt is called a "she-calf," and a "he-calf;" moreover, when they applied the knowledges [scientifica] of the church to magical and idolatrous purposes they turned the calf into an idol; this was why the sons of Israel made to themselves a he-calf in the wilderness, and worshiped it, and also why they had a calf in Samaria.

[9] That Egypt was called a he-calf and a she-calf can be seen in Jeremiah:

A very fair she-calf is Egypt; destruction cometh out of the north, her hirelings in the midst of her are like he-calves of the stall (Jeremiah 46:20-21).

Respecting the calf that the sons of Israel made to themselves in the wilderness, see Exodus 32; and respecting the "calf of Samaria" (1 Kings 12:28-32), about which is the following 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 they may be cut off. Thy calf, O Samaria, hath forsaken thee. For it was from Israel; the workman made it, and it is not God; the calf of Samaria shall be broken in pieces (Hosea 8:4-6).

This treats of the corrupt explanation of the Word, when the sense of its letter is turned to favor self-love, and the principles of religion derived therefrom. "They have made a king, but not by Me, and they have made princes, and I knew it not," signifies doctrines from self-intelligence, which in themselves are falsities, but which they make to appear as truths; for "king" signifies truth, and in a contrary sense, falsity; "princes" signify primary truths, or falsities, which are called principles of religion. "To make idols of their silver and their gold" signifies to pervert the truths and goods of the church, and still to worship them as holy, although as they are from self-intelligence they are destitute of life; "silver" is the truth, and "gold" the good, which are from the Lord; "idols" signify worship from doctrine that is from self-intelligence; "the workman made it, and it is not God," signifies that is from the selfhood [ex proprio], and not from the Divine; "to be broken in pieces" signifies to be dispersed; which makes clear what is signified by the "calf of Samaria." Because "calves" signified the good of the natural man, calves were also sacrificed (See Exodus 29:11, 12 seq.; Leviticus 4:3, 13; 8:15 seq.; 9:2; 16:3; 23:18; Numbers 8:8 seq.; 15:24; 28:19, 20; Judges 6:25-29; 1 Samuel 1:25; 16:2; 1 Kings 18:23-26, 33); for all the animals that were sacrificed signified the goods of the church of various kinds.

  
/ 1232  
  

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

The Bible

 

Micah 5:7-9

Study

      

7 The remnant of Jacob will be in the midst of many peoples, like dew from Yahweh, like showers on the grass, that don't wait for man, nor wait for the sons of men.

8 The remnant of Jacob will be among the nations, in the midst of many peoples, like a lion among the animals of the forest, like a young lion among the flocks of sheep; who, if he goes through, treads down and tears in pieces, and there is no one to deliver.

9 Let your hand be lifted up above your adversaries, and let all of your enemies be cut off.