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ارميا 44

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1 الكلمة التي صارت الى ارميا من جهة كل اليهود الساكنين في ارض مصر الساكنين في مجدل وفي تحفنحيس وفي نوف وفي ارض فتروس قائلة.

2 هكذا قال رب الجنود اله اسرائيل. انتم رأيتم كل الشر الذي جلبته على اورشليم وعلى كل مدن يهوذا فها هي خربة هذا اليوم وليس فيها ساكن

3 من اجل شرهم الذي فعلوه ليغيظوني اذ ذهبوا ليبخروا ويعبدوا آلهة اخرى لم يعرفوها هم ولا انتم ولا آباؤكم.

4 فارسلت اليكم كل عبيدي الانبياء مبكرا ومرسلا قائلا لا تفعلوا امر هذا الرجس الذي ابغضته.

5 فلم يسمعوا ولا امالوا اذنهم ليرجعوا عن شرهم فلا يبخروا لآلهة اخرى.

6 فانسكب غيظي وغضبي واشتعلا في مدن يهوذا وفي شوارع اورشليم فصارت خربة مقفرة كهذا اليوم.

7 فالآن هكذا قال الرب اله الجنود اله اسرائيل. لماذا انتم فاعلون شرا عظيما ضد انفسكم لانقراضكم رجالا ونساء اطفالا ورضعا من وسط يهوذا ولا تبقى لكم بقية.

8 لاغاظتي باعمال اياديكم اذ تبخرون لآلهة اخرى في ارض مصر التي اتيتم اليها لتتغربوا فيها لكي تنقرضوا ولكي تصيروا لعنة وعارا بين كل امم الارض.

9 هل نسيتم شرور آبائكم وشرور ملوك يهوذا وشرور نسائهم وشروركم وشرور نسائكم التي فعلت في ارض يهوذا وفي شوارع اورشليم.

10 لم يذلّوا الى هذا اليوم ولا خافوا ولا سلكوا في شريعتي وفرائضي التي جعلتها امامكم وامام آبائكم

11 لذلك هكذا قال رب الجنود اله اسرائيل. هانذا اجعل وجهي عليكم للشر ولأقرض كل يهوذا.

12 وآخذ بقية يهوذا الذين جعلوا وجوههم للدخول الى ارض مصر ليتغربوا هناك فيفنون كلهم في ارض مصر. يسقطون بالسيف وبالجوع يفنون من الصغير الى الكبير بالسيف والجوع يموتون ويصيرون حلفا ودهشا ولعنة وعارا.

13 واعاقب الذين يسكنون في ارض مصر كما عاقبت اورشليم بالسيف والجوع والوبإ.

14 ولا يكون ناج ولا باق لبقية يهوذا الآتين ليتغربوا هناك في ارض مصر ليرجعوا الى ارض يهوذا التي يشتاقون الى الرجوع لاجل السكن فيها لانه لا يرجع منهم الا المنفلتون

15 فاجاب ارميا كل الرجال الذين عرفوا ان نساءهم يبخّرن لآلهة اخرى وكل النساء الواقفات محفل كبير وكل الشعب الساكن في ارض مصر في فتروس قائلين

16 اننا لا نسمع لك الكلمة التي كلمتنا بها باسم الرب

17 بل سنعمل كل امر خرج من فمنا فنبخر لملكة السموات ونسكب لها سكائب كما فعلنا نحن وآباؤنا وملوكنا ورؤساؤنا في ارض يهوذا وفي شوارع اورشليم فشبعنا خبزا وكنا بخير ولم نر شرا.

18 ولكن من حين كففنا عن التبخير لملكة السموات وسكب سكائب لها احتجنا الى كل وفنينا بالسيف والجوع.

19 واذ كنا نبخر لملكة السموات ونسكب لها سكائب فهل بدون رجالنا كنا نصنع لها كعكا لنعبدها ونسكب لها السكائب

20 فكلم ارميا كل الشعب الرجال والنساء وكل الشعب الذين جاوبوه بهذا الكلام قائلا

21 أليس البخور الذي بخرتموه في مدن يهوذا وفي شوارع اورشليم انتم وآباؤكم وملوككم ورؤساؤكم وشعب الارض هو الذي ذكره الرب وصعد على قلبه.

22 ولم يستطع الرب ان يحتمل بعد من اجل شر اعمالكم من اجل الرجاسات التي فعلتم فصارت ارضكم خربة ودهشا ولعنة بلا ساكن كهذا اليوم.

23 من اجل انكم قد بخرتم واخطأتم الى الرب ولم تسمعوا لصوت الرب ولم تسلكوا في شريعته وفرائضه وشهاداته من اجل ذلكم قد اصابكم هذا الشر كهذا اليوم.

24 ثم قال ارميا لكل الشعب ولكل النساء اسمعوا كلمة الرب يا جميع يهوذا الذين في ارض مصر.

25 هكذا تكلم رب الجنود اله اسرائيل قائلا. انتم ونساؤكم تكلمتم بفمكم واكملتم باياديكم قائلين اننا انما نتمم نذورنا التي نذرناها ان نبخر لملكة السموات ونسكب لها سكائب فانهنّ يقمن نذوركم ويتممن نذوركم.

26 لذلك اسمعوا كلمة الرب يا جميع يهوذا الساكنين في ارض مصر. هانذا قد حلفت باسمي العظيم قال الرب ان اسمي لن يسمى بعد بفم انسان ما من يهوذا في كل ارض مصر قائلا حيّ السيد الرب.

27 هانذا اسهر عليهم للشر لا للخير فيفنى كل رجال يهوذا الذين في ارض مصر بالسيف والجوع حتى يتلاشوا.

28 والناجون من السيف يرجعون من ارض مصر الى ارض يهوذا نفرا قليلا فيعلم كل بقية يهوذا الذين أتوا الى ارض مصر ليتغربوا فيها كلمة ايّنا تقوم

29 وهذه هي العلامة لكم يقول الرب اني اعاقبكم في هذا الموضع لتعلموا انه لا بد ان يقوم كلامي عليكم للشر.

30 هكذا قال الرب. هانذا ادفع فرعون حفرع ملك مصر ليد اعدائه وليد طالبي نفسه كما دفعت صدقيا ملك يهوذا ليد نبوخذراصر ملك بابل عدوه وطالب نفسه

   

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Arcana Coelestia # 9993

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9993. 'And unleavened cakes mixed with oil' means purification of the mid-celestial. This is clear from the meaning of 'cakes' as the mid-celestial, dealt with below; and from the meaning of 'oil' as the good of love, dealt with in 886, 4582, 4638. From this it is evident that 'cakes mixed with oil' means the celestial that springs directly from the inmost part, for 'oil' is the good of love, which is inmost. The situation is that the heavens are divided into two kingdoms, one of which is called spiritual, the other celestial. The understanding part of the human mind corresponds to the spiritual kingdom in the heavens and the will part of it to the celestial kingdom there, 9835. In each kingdom there is an internal part and an external, as there is also in the human understanding and will. For the human understanding has an internal part and an external, and so does the human will. The internal part of the understanding forms the spiritual life of the internal man, and the external part of the understanding forms the spiritual life of the external man. But the internal part of the will forms the celestial life of the internal man, while the external part of the will forms the celestial life of the external man. The existence in the human mind of an internal part and an external may be recognized by anyone who stops to reflect. It may be recognized in particular in hypocrites, cheats, crafty types, and villains. What all these think deep within themselves is contrary to the truths of faith, and also what they will is the opposite of the good deeds of heavenly love; but on the surface their thought and will are in line with those truths and good deeds, which they also consequently declare and perform for all the world to see.

[2] In addition it should be recognized that each kingdom in the heavens, the spiritual kingdom and the celestial, has three parts; each has an inmost part, a middle, and an outward, see 9873. The inmost part of the celestial kingdom consists in the good of love to the Lord; the middle part there consists in the good of mutual love, which is good emanating from that of love to the Lord; and the outward part consists in delight emanating from the good of mutual love. The first two reside in the internal man of inhabitants of the Lord's celestial kingdom, whereas the third resides in their external man. These three were represented by unleavened bread, unleavened cakes mixed with oil, and unleavened wafers anointed with oil; and purification of them is represented by the offering of the three on the altar together with a burnt offering or else a sacrifice. The fact that those kinds of good in their proper order are meant can be recognized solely from the consideration that these three types of cereal offering were commanded and also their preparation described in the Books of Moses. This would never at all have been done if those things had not embodied arcana of heaven and the Church. What other use could such things have had?

[3] But I realize that those arcana are intelligible to scarcely anyone at the present day, because what is worldly permeates everything that people understand and will at the present day, and those who think of heaven and wish to be there do not have, and do not wish to have any other notion of it apart from a natural and earthly one. And where that kind of notion and wish exist, thus where that kind of love is present, there is no room for the mysteries of heaven. It would be altogether different if the human mind delighted in heavenly more than in worldly things. For the things which a person delights in are the ones he finds intelligible, as for instance when he delights in the intricacies of countries' public affairs, or in the intricacies of people's moral attitudes. By moral attitudes is meant what constitutes their loves and affections, and consequently their thoughts. Such are easily discovered by a crafty person, because he takes delight in leading others by means of those he discovers, to the end that he may acquire important positions or monetary gain, or earn reputation on account of these.

[4] That which is celestial in the internal man is meant by 'cakes', the reason being that they are second in order; for first in order is the unleavened bread, second the cakes mixed with oil, and third the wafers anointed with oil. These three were called minchahs, and they were offered on the altar along with burnt offerings and sacrifices. How they were to be made is described in Leviticus 2, and how they were to be offered is described in various places, how for example they were to be offered by Aaron on the day of his anointing in Leviticus 6:20-23.

[5] The term 'cakes' is also used in the Word to mean the good of love in general. So it is that the loaves of the Presence or the showbread are called 'cakes' in Moses,

You shall take fine flour and bake it into twelve cakes, two-tenths [of an ephah] shall there be in one cake. And you shall place them on the table before Jehovah. And you shall put pure frankincense on each row. Leviticus 24:5-9.

'Pure frankincense' that was put on the cakes was a sign of truth springing from celestial good, which is the lowest or outermost of the celestial kingdom.

[6] The good of love in general is again meant by 'cakes' in Jeremiah,

The sons gather pieces of wood, and the fathers kindle fire, the women knead dough to make cakes for Melecheth 1 of heaven, and to pour out drink offerings to other gods. Jeremiah 7:18; 44:19.

'Making cakes for Melecheth of heaven' means offering worship to the devil with the good of celestial love, and 'pouring out drink offerings to other gods' means offering worship to Satan with the truths of faith. For 'Melecheth of heaven' means those who are in the hell of genii, and 'other gods' those who are in the hell of evil spirits, about whom see 5977, 8593, 8622, 8625. Those in the hell of genii taken all together are called the devil, and those in the hell of evil spirits are called Satan.

[7] The good of spiritual love however is meant by 'cakes' in Hosea,

Ephraim has become a cake not turned. Hosea 7:8.

But here 'a cake' is expressed by a different word in the original language, which means the good of spiritual love. 'A cake not turned' is a situation in which the external man rules the internal. When this situation comes about in a person it is an inversion of order, for then the external is the master and the internal the servant. 'Ephraim' is the Church's power of understanding, which receives light and is stirred with affection when truths and forms of the good of faith are accepted, 3969, 5354, 6222, 6234, 6238, 6267.

Poznámky pod čarou:

1. Melecheth is a Hebrew word for a queen.

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