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Jeremiah 49

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1 About the children of Ammon. These are the words of the Lord: Has Israel no sons? has he no one to take the heritage? why then has Milcom taken Gad for himself, putting his people in its towns?

2 Because of this, see, the days are coming when I will have a cry of war sounded against Rabbah, the town of the children of Ammon; it will become a waste of broken walls, and her daughter-towns will be burned with fire: then Israel will take the heritage of those who took his heritage, says the Lord.

3 Make sounds of grief, O Heshbon, for Ai is wasted; give loud cries, O daughters of Rabbah, and put haircloth round you: give yourselves to weeping, running here and there and wounding yourselves; for Milcom will be taken prisoner together with his rulers and his priests.

4 Why are you lifted up in pride on account of your valleys, your flowing valley, O daughter ever turning away? who puts her faith in her wealth, saying, Who will come against me?

5 See, I will send fear on you, says the Lord, the Lord of armies, from those who are round you on every side; you will be forced out, every man straight before him, and there will be no one to get together the wanderers.

6 But after these things, I will let the fate of the children of Ammon be changed, says the Lord.

7 About Edom. This is what the Lord of armies has said. Is there no more wisdom in Teman? have wise suggestions come to an end among men of good sense? has their wisdom completely gone?

8 Go in flight, go back, take cover in deep places, you who are living in Dedan; for I will send the fate of Edom on him, even the time of his punishment.

9 If men came to get your grapes, would they not let some be uncut on the vines? if thieves came by night, would they not make waste till they had enough?

10 I have had Esau searched out, uncovering his secret places, so that he may not keep himself covered: his seed is wasted and has come to an end, and there is no help from his neighbours.

11 Put in my care your children who have no father, and I will keep them safe; and let your widows Put their faith in me.

12 For the Lord has said, Those for whom the cup was not made ready will certainly be forced to take of it; and are you to go without punishment? you will not be without punishment, but will certainly be forced to take from the cup.

13 For I have taken an oath by myself, says the Lord, that Bozrah will become a cause of wonder, a name of shame, a waste and a curse; and all its towns will be waste places for ever.

14 Word has come to me from the Lord, and a representative has been sent to the nations, to say, come together and go up against her, and take your places for the fight.

15 For see, I have made you small among the nations, looked down on by men.

16 ... the pride of your heart has been a false hope, O you who are living in the cracks of the rock, keeping your place on the top of the hill: even if you made your living-place as high as the eagle, I would make you come down, says the Lord.

17 And Edom will become a cause of wonder: everyone who goes by will be overcome with wonder, and make sounds of fear at all her punishments.

18 As at the downfall of Sodom and Gomorrah and their neighbouring towns, says the Lord, no man will be living in it, no son of man will have a resting-place there.

19 See, he will come up like a lion from the thick growth of Jordan against the resting-place of Teman: but I will suddenly make him go in flight from her; and I will put over her the man of my selection: for who is like me? and who will put forward his cause against me? and what keeper of sheep will be able to keep his place before me?

20 For this cause give ear to the decision of the Lord which he has made against Edom, and to his purposes designed against the people of Teman: Truly, they will be pulled away by the smallest of the flock; truly, he will make waste their fields with them.

21 The earth is shaking with the noise of their fall; their cry is sounding in the Red Sea.

22 See, he will come up like an eagle in flight, stretching out his wings against Bozrah: and the hearts of Edom's men of war on that day will be like the heart of a woman in birth-pains.

23 About Damascus. Hamath is put to shame, and Arpad; for the word of evil has come to their ears, their heart in its fear is turned to water, it will not be quiet.

24 Damascus has become feeble, she is turned to flight, fear has taken her in its grip: pain and sorrows have come on her, as on a woman in birth-pains.

25 How has the town of praise been wasted, the place of joy!

26 So her young men will be falling in her streets, and all the men of war will be cut off in that day, says the Lord of armies.

27 And I will have a fire lighted on the wall of Damascus, burning up the great houses of Ben-hadad.

28 About Kedar and the kingdoms of Hazor, which Nebuchadrezzar, king of Babylon, overcame. This is what the Lord has said: Up! go against Kedar, and make an attack on the children of the east.

29 Their tents and their flocks they will take; they will take away for themselves their curtains and all their vessels and their camels: they will give a cry to them, Fear on every side.

30 Go in flight, go wandering far off, take cover in deep places, O people of Hazor, says the Lord; for Nebuchadrezzar, king of Babylon, has made a design against you, he has a purpose against you in mind.

31 Up! go against a nation which is living in comfort and without fear of danger, says the Lord, without doors or locks, living by themselves.

32 And their camels will be taken from them by force, and their great herds will come into the hands of their attackers: those who have the ends of their hair cut I will send in flight to all the winds; and I will send their fate on them from every side, says the Lord.

33 And Hazor will be a hole for jackals, a waste for ever: no one will be living in it, and no son of man will have a resting-place there.

34 The word of the Lord which came to Jeremiah the prophet about Elam, when Zedekiah first became king of Judah, saying,

35 This is what the Lord of armies has said: See, I will have the bow of Elam, their chief strength, broken.

36 And I will send on Elam four winds from the four quarters of heaven, driving them out to all those winds; there will be no nation into which the wanderers from Elam do not come.

37 And I will let Elam be broken before their haters, and before those who are making designs against their lives: I will send evil on them, even my burning wrath, says the Lord; and I will send the sword after them till I have put an end to them:

38 I will put the seat of my power in Elam, and in Elam I will put an end to kings and rulers, says the Lord.

39 But it will come about that, in the last days, I will let the fate of Elam be changed, says the Lord.

   

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Arcana Coelestia #3387

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3387. 'For he was afraid to say, My wife, [thinking,] The men of the place may perhaps kill me on account of Rebekah' means that it was impossible for Divine Truths themselves to be disclosed, and so for Divine Good to be received. This is clear from the meaning of 'being afraid to say' as an inability to disclose; from the meaning of 'wife', who is Rebekah here, as the Lord's Divine Rational in respect to Divine Truth, dealt with in 3012, 3013, 3077; from the meaning of 'killing me' as good not being received, for 'Isaac', to whom 'me' refers here, represents the Divine Good of the Lord's Rational, 3012, 3194, 3210 - good being said 'to be killed' or to perish when it is not received, for it ceases to exist with that person; and from the meaning of 'the men of the place' as people who possess matters of doctrine concerning faith, dealt with just above in 3385. From these meanings it is now evident what the internal sense of these words is, namely: If Divine truths themselves were disclosed they would not be received by those who possess matters of doctrine concerning faith because those truths go beyond the whole range of their rational grasp of things, and so go beyond the whole of their faith, and as a consequence of this no good at all could flow in from the Lord. For good from the Lord, or Divine good, cannot flow in except into truths, for truths are the vessels for good, as shown many times.

[2] Truths or appearances of truth are given to a person to enable Divine Good to develop the understanding part of his mind, and so the person himself, for truths exist to the end that good may flow in. Indeed without vessels or receptacles good has nowhere to go, for it can find no condition answering to itself. Where no truths exist therefore, that is, where they have not been received, neither does any rational or human good exist; and as a consequence the person does not possess any spiritual life. Therefore, so that a person may nevertheless possess truths, and from these receive spiritual life, appearances of truth are given, to everyone according to his ability to grasp them; and these appearances are acknowledged as truths because they have the capacity to hold Divine things within them.

[3] So that it may be known what appearances are and that they are what serve a person as Divine truths, let the following be used by way of illustration: If man were told that in heaven angels have no concept of place, and so no concept of distance, but that instead they have concepts of state, he could not possibly grasp it, for he would suppose from this that nothing distinct and separate existed but that everything was fused together, that is to say, all the angels were together in a single place. Yet everything there is so distinct and separate that nothing could ever be more so. Places, distances, and intervals of space which exist in the natural order exist in heaven as states, see 3356. From this it is evident that all the things that are stated in the Word about places and intervals of space between objects, also ideas that are formed from these and expressed through them, are appearances of truth; and unless everything were stated by means of those appearances it would in no way be received and would as a consequence be scarcely anything; for the concept of space and time is present in almost every single detail of a person's thought as long as he is in the world, that is, living within space and time.

[4] The fact that the Word speaks according to appearances involving space is clear from almost every single part of it, as in Matthew,

Jesus said, How is it that David says, The Lord [said] to my Lord, Sit at My right hand, until I make your enemies your footstool? Matthew 22:43-44.

Here the expression 'sitting at the right hand' is derived from the concept of place and so according to the appearance - when in fact it is a state of the Lord's Divine power which is described by that expression. In the same gospel,

Jesus said, Hereafter you will see the Son of Man sitting at the right hand of power and coming on the clouds of heaven. Matthew 26:64.

Here similarly 'sitting at the right hand' and also 'coming on clouds' are expressions derived from men's concept of place, whereas the concept angels have is one of the state of the Lord's power. In Mark,

The sons of Zebedee said to Jesus, Grant us to sit in Your glory, one on Your right hand and the other on Your left. Jesus replied, To sit at My right hand and at My left is not Mine to grant, but it is for those for whom it has been prepared. Mark 10:37, 40.

From this it is evident what kind of concept the disciples had of the Lord's kingdom, that is to say, one that involved sitting on the right hand and on the left. Such being the concept they had of it the Lord also replied to them in a way they could understand and so by an appearance that could be seen by them.

[5] In David,

Like a bridegroom coming out of his chamber, he rejoices as a mighty man to run the course. From the end of the heavens is His going forth, and His circuit to the ends of them. Psalms 19:5-6.

This refers to the Lord, the state of whose Divine power is described by means of such things as belong to space. In Isaiah,

How you have fallen from heaven, O Lucifer, son of the dawn! You said in your heart, I will go up into the heavens, above the stars of God 1 I will raise my throne. I will go up above the heights of the clouds. Isaiah 14:12-14.

'Falling from heaven', 'going up the heavens', 'raising a throne above the stars of God', 'going up above the heights of the clouds' are all expressions derived from the concept and appearance of space or a place, and are used to describe self-love profaning holy things. Since celestial and spiritual things are presented to man by means of and according to visual objects like these, heaven too is therefore described as being on high when in fact it is not on high but in that which is internal, 450, 1380, 2148.

Примітки:

1. The Latin means heaven; but the Hebrew means God which Swedenborg has in other places where he quotes this verse.

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