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Jeremia 23

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1 Ve al la pasxtistoj, kiuj pereigas kaj diskurigas la sxafojn de Mia pasxtataro! diras la Eternulo.

2 Tial tiele diras la Eternulo, Dio de Izrael, pri la pasxtistoj, kiuj pasxtas Mian popolon:Vi diskurigis Miajn sxafojn kaj dispelis ilin kaj ne observis ilin; jen Mi punos sur vi viajn malbonajn agojn, diras la Eternulo.

3 Sed Mi kolektos la restajxon de Miaj sxafoj el cxiuj landoj, kien Mi dispelis ilin, kaj Mi revenigos ilin sur ilian pasxtejon; kaj ili donos fruktojn kaj multigxos.

4 Kaj Mi starigos super ili pasxtistojn, por ke ili pasxtu ilin; kaj ili jam ne timos kaj ne tremos kaj ne estos atakataj, diras la Eternulo.

5 Jen venos tempo, diras la Eternulo, kaj Mi aperigos de David markoton virtan, kaj ekregos regxo, kaj li estos prudenta, kaj li farados jugxon kaj justecon sur la tero.

6 En lia tempo Jehuda estos savita kaj Izrael logxos sendangxere; kaj jen estas la nomo, per kiu oni lin nomos:La Eternulo estas nia justeco.

7 Pro tio jen venos tempo, diras la Eternulo, kiam oni ne plu diros:Vivas la Eternulo, kiu elkondukis la Izraelidojn el la lando Egipta;

8 sed:Vivas la Eternulo, kiu elirigis kaj venigis la idaron de la domo de Izrael el la lando norda, kaj el cxiuj landoj, kien Mi dispelis ilin; kaj ili eklogxos en sia lando.

9 Pri la profetoj. Dissxirigxas en mi mia koro, cxiuj miaj ostoj tremas; mi farigxis kiel ebriulo, kiel homo, senfortigita de vino, antaux la Eternulo kaj antaux Liaj sanktaj vortoj.

10 CXar la lando estas plena de adultuloj, cxar la lando ploras de malbeno; sekigxis la pasxtejoj de la stepo; ilia celado estas malpia, kaj ilia forto estas en malvereco.

11 CXar profeto kaj pastro hipokritas; ecx en Mia domo Mi trovas iliajn malbonagojn, diras la Eternulo.

12 Pro tio ilia vojo estos kiel glitigaj lokoj en mallumo:ili glitos tie kaj falos; cxar Mi venigos sur ilin malfelicxon en la jaro, kiam Mi punvizitos ilin, diras la Eternulo.

13 CXe la profetoj de Samario Mi vidis stultecon:ili profetis en la nomo de Baal, kaj erarigis Mian popolon Izrael;

14 sed cxe la profetoj de Jerusalem Mi vidis ion teruran:ili adultas, iras vojon de mensogoj, kaj subtenas la manojn de malbonaguloj, por ke neniu el ili konvertu sin de sia malboneco; ili cxiuj farigxis por Mi kiel Sodom, kaj la logxantoj de la urbo kiel Gomora.

15 Tial tiele diras la Eternulo Cebaot pri la profetoj:Jen Mi mangxigos al ili vermuton kaj trinkigos al ili akvon maldolcxan; cxar de la profetoj de Jerusalem disvastigxas malpieco en la tuta lando.

16 Tiele diras la Eternulo Cebaot:Ne auxskultu la vortojn de la profetoj, kiuj profetas al vi; ili trompas vin; ili predikas vizion de sia koro, sed ne el la busxo de la Eternulo.

17 Ili diras al Miaj malsxatantoj:La Eternulo diris, ke al vi estos paco; kaj al cxiu, kiu sekvas la obstinecon de sia koro, ili diras:Ne trafos vin malfelicxo.

18 Sed kiu staris en la konsilo de la Eternulo, kaj vidis kaj auxdis Lian vorton? kiu auxdis Lian vorton kaj komprenis?

19 Jen eliros ventego de la Eternulo en kolero, ventego turnigxanta; gxi falos sur la kapon de la malpiuloj.

20 Ne kvietigxos la kolero de la Eternulo, gxis Li estos farinta kaj gxis Li estos plenuminta la intencojn de Sia koro; en la tempo estonta vi tion komprenos.

21 Mi ne sendis tiujn profetojn, sed ili mem kuris; Mi nenion diris al ili, tamen ili profetas.

22 Se ili estus starintaj en Mia konsilo, ili auxdigus Miajn vortojn al Mia popolo kaj deturnus ilin de ilia malbona vojo kaj de iliaj malbonaj agoj.

23 CXu Mi estas nur Dio de proksime? diras la Eternulo; cxu Mi ne estas ankaux Dio de malproksime?

24 CXu homo povas kasxi sin en tia sekreta loko, kie Mi lin ne vidus? diras la Eternulo; cxu ne Mi plenigas la cxielon kaj la teron? diras la Eternulo.

25 Mi auxdas, kion diras la profetoj, kiuj en Mia nomo profetas malverajxon; ili diras:Mi songxis, mi songxis.

26 Kiel longe tio dauxros en la koro de la profetoj, kiuj profetas malverajxon, profetas la trompajxon de sia koro?

27 Ili pensas, ke ili forgesigos al Mia popolo Mian nomon per siaj songxoj, kiujn ili rakontas unu al la alia, tiel same, kiel iliaj patroj forgesis Mian nomon pro Baal.

28 Profeto, kiu vidis songxon, rakontu songxon; kaj tiu, al kiu aperis Mia vorto, raportu Mian vorton vere. Kio komuna estas inter pajlo kaj greno? diras la Eternulo.

29 CXu Mia vorto ne estas kiel fajro, diras la Eternulo, kaj kiel martelo, kiu disbatas rokon?

30 Tial jen Mi turnos Min kontraux la profetojn, diras la Eternulo, kiuj sxtelas Miajn vortojn unu de la alia.

31 Jen Mi turnos Min kontraux la profetojn, diras la Eternulo, kiuj esprimas sian propran parolon, kaj diras:Li diris.

32 Jen Mi turnos Min kontraux tiujn, kiuj profetas malverajn songxojn, diras la Eternulo, kaj rakontas ilin kaj erarigas Mian popolon per siaj mensogajxoj kaj per sia senprudenteco, dum Mi ne sendis ilin kaj ne donis al ili ordonojn, kaj ili ja alportas al cxi tiu popolo nenian utilon, diras la Eternulo.

33 Se cxi tiu popolo aux profeto aux pastro demandos vin, dirante:Kia estas la sxargxo de la Eternulo? tiam diru al ili koncerne la sxargxon:Mi forlasos vin, diras la Eternulo.

34 Kaj se iu el la profetoj aux pastroj aux el la popolo diros:SXargxo de la Eternulo, Mi punos tiun homon kaj lian domon.

35 Nur tiel diru cxiu al sia proksimulo kaj cxiu al sia frato:Kion respondis la Eternulo? aux:Kion diris la Eternulo?

36 Kaj la esprimon:SXargxo de la Eternulo, ne plu uzu; cxar por cxiu homo lia vorto farigxos sxargxo, pro tio, ke vi malgxustigas la vortojn de la vivanta Dio, de la Eternulo Cebaot, nia Dio.

37 Tiele diru al la profeto:Kion respondis al vi la Eternulo? kion diris la Eternulo?

38 Sed se vi diros:SXargxo de la Eternulo, tiam tiele diras la Eternulo:CXar vi eldiris tiujn vortojn:SXargxo de la Eternulo, dum Mi sendis, por diri al vi, ke vi ne uzu la esprimon:SXargxo de la Eternulo:

39 tial jen Mi tute forlasos kaj forpelos de antaux Mia vizagxo vin, kaj la urbon, kiun Mi donis al vi kaj al viaj patroj;

40 kaj Mi metos sur vin eternan honton kaj eternan malhonoron, kiu ne forgesigxos.

   

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Arcana Coelestia #9715

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9715. 'From shittim wood' means righteousness. This is clear from the meaning of 'shittim wood' as the good of merit, and righteousness, which are the Lord's alone, dealt with in 9472, 9486. What righteousness and merit are, which are the Lord's alone, must be stated here and now. People think that the Lord earned merit and righteousness because He fulfilled all the requirements of the law and by His passion on the Cross saved the human race. But this is not what anyone should understand in the Word by the Lord's merit and righteousness. Rather they should understand by His merit and righteousness that He fought alone against all the hells and overcame them, and in so doing He restored to order everything in the hells and at the same time everything in the heavens. For each person has spirits from hell present with him, and angels from heaven; without them a person cannot lead any life at all. Unless the hells had been overcome by the Lord and the heavens restored to order no one could ever have been saved.

[2] Salvation could not have been won except through His Human, that is to say, except through conflicts with the hells, fought from His Human. And since the Lord did this by His own power, thus did it alone, to the Lord alone belong merit and righteousness. And for the same reason it is He alone who still conquers the hells with a person; for He who conquers them once conquers them for evermore. No one therefore has any merit or righteousness whatever; yet the Lord's merit and righteousness are his when he acknowledges that none is attributable to himself but all to the Lord. So it is that the Lord alone regenerates a person; for regenerating a person involves driving the hells away from him, consequently the evils and falsities which come from the hells, and implanting heaven in place of them, that is, forms of the good of love and the truths of faith since these constitute heaven. Through the conflicts engaged in repeatedly with the hells the Lord also glorified His Human, that is, made it Divine; for even as a person is regenerated by means of conflicts, which are temptations, so the Lord was glorified by means of conflicts, which were temptations. The glorification of the Lord's Human by His own power therefore is also merit and righteousness; for through this the person is saved because through it the Lord holds all the hells in subjection for evermore.

[3] The truth of all this is clear from places in the Word where the Lord's merit and righteousness are referred to, as in Isaiah,

Who is this who comes from Edom, with spattered clothes from Bozrah, marching in the vast numbers of His strength? I who speak in righteousness, mighty to save. Why are You red as to Your clothes, and Your clothes like his that treads in the winepress? I have trodden the winepress alone, and from the peoples not a man (vir) was with Me. Therefore I have trodden them in My anger, and trodden them down in My fury. Consequently their blood 1 has been sprinkled on My clothes, and I have stained all My clothing. For the day of vengeance was in My heart, and the year of My redeemed had come. I looked around, but there was no helper, and I wondered, but there was no one to uphold; therefore My own arm brought salvation to Me, and My own fury sustained Me. And I trod down the peoples in My anger, and shed their blood onto the ground. 2 Therefore He became the Saviour. Isaiah 63:1-8.

These words, it is well known, have regard to the Lord. His conflicts with the hells are described by the references to spattered clothes, redness as to His clothes, clothes like his that treads in the winepress, and to the day of vengeance. His victories over the hells and His placing them in subjection are described by the statements that He trod them in His anger, as a consequence of which their blood was sprinkled on His clothes, and that He trod down the peoples in fury 3 and shed their blood onto the ground. The Lord's doing these things by His own power is described by the statements that He trod the winepress alone and from the peoples not a man was with Him; that He looked around but there was no helper, He wondered but there was no one to uphold; and that His own arm brought salvation to Him. Salvation coming as a result of all this is described by the statements that He was marching in the vast numbers of His strength, mighty to save; that the year of His redeemed had come; and that therefore He became their Saviour.

[4] The fact that all these things are aspects of righteousness is even more plainly evident elsewhere in the same prophet,

He saw that there was no man (vir), and wondered that there was no intercessor; therefore His own arm brought salvation to Him, and His righteousness lifted Him up. Consequently He put on righteousness as a breastplate, and a helmet of salvation upon His head. He put on clothes of vengeance, and covered Himself with zeal as if with a cloak. Isaiah 59:16-17.

And in the same prophet,

My righteousness is near, My salvation has gone forth, and My arms will judge the peoples. In Me the islands will hope, and on My arm they will trust. Isaiah 51:5.

'The arm' which brought salvation to Him and on which they will trust is His own power by which He placed the hells in subjection, 'arm' being power, see 4932, 7205. From this it is evident what righteousness is and what merit is, which are the Lord's alone.

[5] Something similar occurs elsewhere in the same prophet,

Who stirred up [One] from the East, [One] whom in righteousness He called to be His follower, gave the nations before Him, and caused Him to have dominion over kings? Isaiah 41:2.

In the same prophet,

I have caused My righteousness to draw near, it is not far off; My salvation will not delay. Isaiah 46:13.

In the same prophet,

Jehovah will clothe Me with the garments of salvation; with the robe of righteousness He has covered Me. Isaiah 61:10.

In David,

My mouth will tell of 4 Your righteousness, of Your salvation all the day; I cannot measure them. 5 I will make mention of Your righteousness, Yours alone. Do not forsake me, until I have declared Your arm, Your power; for Your righteousness [reaches] all the way to the highest, O You who have done great things. Psalms 71:15-16, 18-19, 24.

In Jeremiah,

Behold, the days are coming when I will raise up for David a righteous branch, who will reign as King, and will prosper, and execute judgement and righteousness in the land. In His days Judah will be saved, and Israel will dwell securely. And this is His name which they will call Him, Jehovah our Righteousness. Jeremiah 23:5-6; 33:15-16.

And in Daniel,

Seventy weeks have been decreed to atone for iniquity, and to bring everlasting righteousness. 6 Daniel 9:24.

[6] The truth that righteousness and merit, which are the Lord's alone, consist in the Lord's subjection of the hells, His restoration of the heavens to order, and the glorification of His Human, and in the salvation that results from all this for the person who receives the Lord in love and faith, becomes clear from the places which have just been quoted. Yet people can have no understanding of this if they do not know that spirits from hell are present with a person and that from them evils and falsities come to him, and also that angels from heaven are present and that from them forms of good and truths come to him; if they do not know that a person's life is for this reason linked on one side to the hells and on the other to the heavens, that is, through the heavens to the Lord; and if they do not know that therefore no one could ever be saved unless the hells had been subdued and the heavens restored to order, and all things had accordingly been made subject to the Lord.

[7] From all this it may be seen why it should be that the good of merit that is the Lord's is the one and only good that reigns in the heavens, as stated above in 9486. For the good of merit now consists also in the everlasting subjection of the hells and the protection of true believers. This good is the good of the Lord's love; for it was from Divine Love that He engaged in conflict while in the world and was victorious. And it is from Divine Power in the Human acquired through that victory that, then and for evermore, on behalf of heaven and the Church and thus the entire human race, He fights alone, conquers, and so brings salvation. This then is the good of merit, which is called righteousness; for the work of righteousness consists in keeping the hells in check as they try to destroy the human race, and in protecting and saving those who are good and are true believers.

Regarding the Lord's conflicts or temptations when He was in the world, see 1663, 1668, 1690, 1691 (end), 1692, 1737, 1787, 1812, 1813, 1820, 2776, 2786, 2795, 2803, 2814, 2816, 4287, 7193, 8273.

The Lord fights alone for the human race against the hells, 1692 (end), 6574, 8159, 8172, 8175, 8176, 8273, 8969.

Бележки под линия:

1. literally, victory

2. literally, caused their victory to go down into the earth

3. The Latin means anger.

4. literally, will enumerate

5. literally, do not know the numberings

6. The Latin word rendered righteousness is sometimes translated justice, as it is in at least one previous quotation of this verse.

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

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Arcana Coelestia #3875

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3875. 'And she said, Now this time my husband will cling to me' means in the highest sense love and mercy, in the internal sense charity, in the external sense a joining together - spiritual love being meant here. This is clear from the meaning of 'clinging to'. As regards 'clinging' in the external sense, or inner sense nearest to the literal, meaning a joining together, this may be seen without explanation; and as regards 'clinging' in the internal sense meaning charity, this is evident from the consideration that charity, or what amounts to the same, mutual love, is a spiritual joining together. For mutual love is a joining together of affections belonging to the will and a consequent agreement of thoughts belonging to the understanding, and so is a joining of minds as to both parts. That 'clinging' in the highest sense means love and mercy is evident from this, for when the description 'infinite and eternal' is applied to charity or spiritual love the attribute of mercy is meant, mercy being Divine love directed towards the human race engulfed in such great miseries. For man of himself is nothing but evil, and what is within him, insofar as this has its origin in himself, is altogether from hell. Yet the Lord beholds him with Divine Love, and therefore the raising up of him from the hell in which of himself he dwells and his deliverance from it is called mercy. And because that mercy is an attribute of Divine Love, 'clinging' in the highest sense therefore means both love and mercy.

[2] As regards 'clinging' in the internal sense meaning spiritual love, or what amounts to the same, charity towards the neighbour, this may also be seen from other places in the Word, as in Isaiah,

Do not let the son of the foreigner who has clung to Jehovah say, Jehovah surely separates me from being with His people. The sons of the foreigner who cling to Jehovah, to minister to Him and to delight in the name of Jehovah, will be His servants. Isaiah 56:3, 6.

'Clinging to Jehovah' stands for keeping His commandments, which is an act of spiritual love, for no one at heart keeps God's commandments except him in whom good that flows from charity towards the neighbour is present. In Jeremiah,

In those days the children of Israel will come, they and the children of Judah weeping as they come; and they will seek Jehovah their God. They will ask Zion concerning the way, their faces towards it, [saying,] Come and let us cling to Jehovah in an everlasting covenant that is not forgotten. Jeremiah 50:4-5.

'Clinging to Jehovah' in like manner stands for keeping His commandments at heart, that is, doing so from good that flows from charity.

[3] In Zechariah,

Many nations will cling to Jehovah on that day and will be My people. Zechariah 2:11.

Here the meaning is similar. In Isaiah,

Jehovah will have compassion on Jacob, and will again choose Israel, and will set them on their own land. And the sojourner will cling to them, and they will join themselves to the house of Jacob. Isaiah 14:1.

'The sojourner clinging to them' stands for having a similar allegiance to the law. 'Joining themselves to the house of Jacob' stands for the good that flows from charity, which is present in those meant by 'the house of Jacob'. In Matthew,

No one can serve two masters, for either he will hate the one and love the other or he will cling to the one and despise the other. You cannot serve God and mammon. Matthew 6:24.

Here the celestial form of love is meant by 'loving', the spiritual form by 'clinging to'. Both of these expressions are used because those two forms of love are distinct and separate. Otherwise one expression would have been sufficient.

[4] People who are stirred by spiritual love are therefore called 'the sons of Levi', as in Malachi,

Who can endure the day of His coming, and who will stand when He appears? He will sit as a refiner and purifier of silver, and He will purify the sons of Levi and purge them like gold, and like silver. Malachi 3:2-3.

In the highest sense the Lord is meant by 'Levi' by virtue of Divine love and of mercy towards those in whom spiritual love is present. This may be seen in the same prophet,

That you may know that I have sent this command to you, to be My covenant with Levi, said Jehovah Zebaoth. My covenant with him will be [a covenant] of life and peace. You have turned back from the way; you have caused many to stumble at the law, you have corrupted the covenant of Levi; therefore I have made you despised. Malachi 2:4-5, 8-9.

And because in the highest sense the Lord's Divine Love or His Mercy was meant by 'Levi', and in the internal sense spiritual love, the tribe of Levi was therefore established as the priesthood; for in the internal sense of the Word 'the priesthood' is nothing other than the holiness of love and 'kingship' the holiness of faith, 1728, 2015 (end), 3670.

[5] Because the expression 'cringing to' from which Levi received his name means spiritual love, which is the same as mutual love, the same expression in the original language is used to mean lending and borrowing. 1 And these two - lending and borrowing - in the Jewish Church represented mutual love, a representation which will in the Lord's Divine mercy be dealt with elsewhere. Mutual love is different from friendship inasmuch as mutual love has a person's good in view, and in directing itself towards that good is directed towards the person in whom good is present. Friendship however has the person in view, which is also mutual love when it looks at that person from the point of view of, that is, on account of, that good. But when it does not look at him from the point of view of good or on account of that good but on account of self which it calls good, friendship is not in that case mutual love but something close to the love of self. And insofar as it is close to this it is opposed to mutual love. In itself mutual love is nothing else than charity towards the neighbour, for in the internal sense 'the neighbour' means nothing else than good, and in the highest sense the Lord because all good originates in Him and He is Good itself, see 2425, 3419. This mutual love or charity towards the neighbour is what is understood by spiritual love and meant by 'Levi'. What is more, in the Word celestial love, and also conjugial love, is expressed in the sense of the letter as 'clinging to', but this is derived from a different expression in the original language from that from which the name Levi is obtained.

[6] This other expression means an even closer joining together, as in the following places: In Moses,

You shall fear Jehovah your God: you shall serve Him and cling to Him. Deuteronomy 10:20.

You shall go after Jehovah your God, and fear Him, and keep His commandments, and hear His voice, and serve Him, and cling to Him. Deuteronomy 13:4.

To love Jehovah your God, to go in all His ways, and to cling to Him. Deuteronomy 11:22.

To love Jehovah your God, to obey His voice, and to cling to Him, for He is your life. Deuteronomy 30:20.

In Joshua,

Take good care to carry out the commandment and the law which Moses the servant of Jehovah commanded you, to love Jehovah your God, and to walk in all His ways, and to keep His commandments, and to cling to Him, and to serve Him with all your heart and with all your soul. Joshua 22:5.

In the second Book of Kings,

King Hezekiah trusted in Jehovah the God of Israel. He clung to Jehovah; he did not turn back from going after Him, and he kept His commandments which

Jehovah had commanded Moses. 2 Kings 18:5-6.

In Jeremiah,

As a waistcloth clings to the loins of a man, so I made the whole house of Israel and the whole house of Judah to cling to Me, to be for Me a people, a name, a praise, and a glory; but they were not obedient. Jeremiah 13:11.

[7] The fact that conjugial love as well is expressed by 'clinging to' is evident from the following,

Therefore a man will leave his father and his mother and will cling to his wife, and they will be one flesh. Genesis 2:24.

On account of your hardness of heart Moses wrote this commandment, but from the beginning of creation God made them male and female. For this reason a man (homo) will leave his father and mother and cling to his wife, and the two will be one flesh. What therefore God has joined together man (homo) must not put asunder. Mark 10:5-9; Matthew 19:5.

The soul of Shechem clung to Dinah, Jacob's daughter. He loved the girl, and spoke to the girl's heart. Genesis 34:3.

Solomon loved many foreign women. Solomon clung to these in love. 1 Kings 11:1-2.

These quotations show then that 'clinging to' is an expression descriptive of love which was adopted in ancient times by Churches in which meaningful signs were prominent, and that it means nothing else in the internal sense than a spiritual joining together, which is charity and love.

Бележки под линия:

1. literally, mutually giving and receiving

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