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Nahum 3

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1 Woe to the city of bloods*! All of her is full of denial* and rapine; the prey departs not;

2 the voice of a whip, and the voice of the quaking of the wheels, and of the trotting horses, and of the skipping chariots.

3 The horseman makes both the flame of the sword and the lightning of the spear to go·​·up; and there is a multitude of slain, and a heavy heap of corpses, and no end of bodies—they stumble on their bodies

4 from the multitude of the harlotries of the harlot of good grace*, the mistress of sorceries, who sells nations by her harlotries, and families by her sorceries.

5 Behold, I am against thee, says Jehovah of Armies; and I will reveal thy skirts on thy faces, and I will cause nations to see thy nakedness, and kingdoms thy disgrace.

6 And I will cast detestable things on thee, and disparage thee, and will set thee as something to·​·see.

7 And it shall be, that all they who see thee shall flee·​·away from thee, and say, Nineveh is devastated; who will be·​·sorry for her? Whence shall I seek comforters for thee?

8 Art· thou ·better than No of Amon, that was sitting on the rivers, with the waters all around her, whose rampart was the sea, and her wall was from the sea?

9 Cush was her strength*, and Egypt, and there was no end of them; Put and Lubim were thy help.

10 Yet even she was exiled, she went into captivity; even her babes were dashed at the head of all the streets; and they cast lots upon her honored ones, and all her great ones were chained in shackles.

11 Thou also shalt be·​·drunken; thou shalt be hidden; thou also shalt seek a stronghold away from the enemy.

12 All thy fortresses shall be like fig·​·trees with the firstfruits: if swayed, then they shall fall on the mouth of the eater.

13 Behold, thy people in the midst·​·of thee are women; the gates of thy land opening shall be opened to thine enemies; the fire shall eat·​·up thy bars.

14 Draw for thyself waters for the siege; make·​·firm thy fortifications; come into the mud and trample the clay; repair the brickkiln.

15 There shall the fire eat· thee ·up; the sword shall cut· thee ·off; it shall eat· thee ·up as the grub. Multiply thyself as the grub! Multiply thyself as the locust!

16 Thou hast multiplied thy merchants more than the stars of the heavens; the grub strips, and flies away.*

17 Thy crowned are as the locust, and thine emperors as the locust of locusts, which camp in the fences in the day of cold, but the sun rises and they flee·​·away, and their place is not known where they are.

18 Thy shepherds slumber, O king of Assyria; thy magnificent ones shall inhabit the dust; thy people are spread·​·out on the mountains, and no·​·one brings· them ·together.

19 There is no scar for healing* thy breaking; thy blow is desperate*; all who hear the rumor of thee shall clap the palm of the hands against thee, for upon whom has not thine evil passed continually?

   


Thanks to the Kempton Project for the permission to use this New Church translation of the Word.

Komentimi

 

Bars

  

In Exodus 26:26, this signifies the power of truth from good, as found in the good of merit, which is the Lord's alone. (Arcana Coelestia 9662)

In Exodus 26:28, this signifies the power of truth looking toward the interiors which are in light and also to the exteriors where truth is obscure. (Arcana Coelestia 9663, 9664)

In Exodus 26:29, this signifies the primary power of good from which all other powers are extended. (Arcana Coelestia 9666)

Bars, as in Lamentations 2:9, signify doctrinal teachings.

(Referencat: Arcana Coelestia 402)

Nga veprat e Swedenborg

 

Arcana Coelestia #2803

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2803. As regards Divine Truth being meant by 'son' and Divine Good by 'father', this becomes clear from the meaning of 'son' as truth, dealt with in 489, 491, 533, 1147, 2623, and of 'father' as good, and also from the conception and birth of truth as taking place from good. As has been shown many times, truth cannot have being or manifest itself except from good. The reason 'son' here means Divine Truth, and 'father' Divine Good, is that the union of the Divine Essence with the Human Essence, and of the Human Essence with the Divine Essence, is the Divine Marriage of Divine Good to Truth, and of Truth to Good; and from that marriage comes the heavenly marriage. For within Jehovah or the Lord there is nothing but that which is infinite, and this being so, no other idea can be conceived of Him than that He is the Being and Manifestation (Esse et Existere) of all good and truth, that is, He is Good itself and Truth itself. Good itself is the Father, and Truth itself the Son. Now because the Divine Marriage, as has been stated, is a marriage of Good and Truth, and of Truth and Good, the Father is in the Son, and the Son is in the Father, as the Lord Himself teaches in John,

Jesus said to Philip, Do you not believe that I am in the Father, and the Father in Me? Believe Me that I am in the Father, and the Father in Me. John 14:10-11.

And elsewhere in the same evangelist,

Jesus said to the Jews, Even though you do not believe Me, believe the works, that you may know and believe that the Father is in Me, and I in the Father. John 10:36, 38.

And elsewhere,

I pray for them - for all things that are Mine are Yours, and Yours are Mine - that they may all be one, as You, Father, are in Me and I in You John 17:9-10, 21.

And elsewhere,

Now is the Son of Man glorified, and God glorified in Him. If God is glorified in Him, God will also glorify Him in Himself. Father, glorify Your Son, that Your Son also may glorify You. John 13:31-32; 17:1.

[2] From these places one may see the nature of the union of the Divine and of the Human within the Lord - that each is linked mutually to the other and responds to the other - that is, it is a reciprocal union. This is the Union which is called the Divine Marriage, from which the heavenly marriage comes down, which is the Lord's kingdom itself in heaven and is referred to in John as follows,

On that day you will know that I am in My Father, and you in Me, and I in you. John 14:20.

And elsewhere,

I pray for these, that they may all be one, as You, Father, are in Me and I in You, that they also may be one in Us, I in them and You in Me, that the love with which You have loved Me may be in them, and I in them. John 17:21-23, 26.

[3] As regards this heavenly marriage being a marriage of good and truth, and of truth and good, see 2508, 2618, 2728, 2729 and following paragraphs. And since Divine Good cannot possibly have being or manifest itself without Divine Truth, and Divine Truth cannot possibly do so without Divine Good, but one is always reaching out to and responding to the other, it is therefore plain that the Divine Marriage has existed from eternity, that is, the Father in the Son, and the Son in the Father, as the Lord Himself teaches in John,

Now, Father, glorify Me in Your Own Self with the glory I had with You before the world was. John 17:5, 24.

But the Divine Human that had been born from eternity was also born in time, and what was born in time is the same as that which was glorified. This is what accounts for the Lord's saying many times that He was going to the Father who sent Him, that is, He was returning to the Father. And in John,

In the beginning was the Word (the Word being Divine Truth itself), and the Word was with God, and the Word was God. He was in the beginning with God. All things were made by Him, and without Him was not anything made that was made. Furthermore the Word became flesh and dwelt among us, and we beheld his glory, glory as of the Only Begotten from the Father, full of grace and truth. John 1:1-3, 14.

See also John 3:13; 6:62.

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